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.
20. Looking down on this (earth) he then mutters, ‘O mother Earth, injure me not, nor I thee!’ For the Earth was once afraid of Varuza, when he had been.consecrated, thinking, ‘Something great surely has he become now that he has been consecrated : I fear lest he may rend me asunder!’ And Varuma also was afraid of the Earth, thinking, ‘I fear lest she may shake me off! Hence by that (formula) he entered into a friendly relation with her; for a mother does not injure her son, nor does a son injure his mother.
21. Now this RAgasfya is Varuza’s consecration ; and the Earth is afraid of him, thinking, ‘Something great surely has he become now that he has been consecrated : I fear lest he may rend me asunder!’ And he also is afraid of her, thinking, ‘I fear lest she may shake me off.’ Hence he thereby enters into a friendly relation with her ; for a mother does not injure her son, nor does a son injure his mother : therefore he mutters thus.
22. He steps down (from the chariot), muttering this atié4andas verse (Vag. S. X, 24; Rzk S. IV, 40, 5), ‘The swan dwelling in the light, the Vasu dwelling in the air, the priest seated on the altar, the guest dwelling in the retreat (house), —the man-dwelling, the space-dwelling?, the law-dwelling, the sphere-dwelling, the water-
’ Or perhaps, ‘in the best place (vara).’ See VI, 7, 3, 11.
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born, cow-born, law-born, rock-born (is) the great truth. For that ati#Zandas (or excessive metre) comprises all the metres: thus evil does not descend along with him.
23. Let not the charioteer get down along with (or, after) him, lest he should descend on the same world on which the anointed (king) has just descended. They put him up, along with the chariot, on the carstand. Thence he leaps down: thus he does not descend on the same world on which the anointed has just descended}.
24. North of the Ahavantya is the original fire, taken up (from the hearth’). Behind the right hind-wheel of the cart-stand he fastens two round satam4nas °.
25. He then hides an udumbara (ficus glomerata) branch (in the wheel-track). He touches one of those two (plates), with (Vag. S. X, 25), ‘So great thou art, life thou art: bestow life upon me! A yoke-mate thou art, lustre thou art: bestow lustre upon me!’ He thereby takes life and lustre to himself.
26. He then touches the udumbara branch, with, ‘Sustenance thou art: bestow sustenance upon me!’ He thereby takes sustenance (strength) to himself. Those same two round satam4nas are the fee for this ceremony. He gives them to the
26. He then touches the udumbara branch, with, ‘Sustenance thou art: bestow sustenance upon me!’ He thereby takes sustenance (strength) to himself. Those same two round satam4nas are the fee for this ceremony. He gives them to the
1 According to Taitt. Br. I, 7, 9, 6, the king, on returning to the Vedi, is supposed to have ascended to the heavenly world (suvargaloka), from which the charioteer is to be excluded by this expedient,
* The Ahavantya of the hall (the so-called ‘hall-door fire’) has been lifted and placed on a cart.
* Or, two round (gold) plates, weighing a hundred mina (or berries of Guag4, or Abrus Precatorius, the average weight of which is stated to be 14%, grains Troy). '
Vv KAWDA, 4 ADHYAYA, 4 BRAHMANA, 3. 105
Brahman priest, for the Brahman protects the sacrifice from the south: therefore he gives them to the Brahman.
27. In front of the MaitrAvaruva’s hearth the dish of curds for Mitra and Varuza has been deposited. He draws down to it his (the Sacrificer’s) two arms!, with, ‘I draw you down, the arms of Indra, the doer of mighty deeds.’ Now curds are the essence of cattle: hence it is to the essence of cattle that he thereby brings down his (the Sacrificer’s) arms. And as to its being for Mitra- Varuna, it is because Mitra and Varuma are the two arms.
Fourty BrAuMana,
1. He proceeds with the curds for Mitra-Varuma. Whilst the Svish¢akvzt of it remains yet unoffered, they bring a throne-seat for him (the king) ; for truly he who gains a seat in the air, gains a seat above (others) : thus these subjects of his sit below him who is seated above,—that is why they bring him a throne-seat. It is of khadira (acacia catechu) wood, and perforated, and bound with thongs as that of the Bharatas.
2. He places it (on the tiger’s skin), in front of the Maitravaruma’s hearth, with (V4g. S. X, 26), ‘Thou art pleasant, thou art soft-seated!’—he thereby renders it kindly and auspicious.
3. He then spreads a mantle over it, with, ‘ Thou art the womb (seat) of knighthood!’—he thus
1 Whilst this is done, the king stands on the tiger’s skin, and the Adhvaryu hands him his bow and arrows. Thereupon the dish of curds is taken to the uttaravedi to be proceeded with. Katy. Sr. XV, 6, 34-35.
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makes it (the king’s throne) the very womb of knighthood.
4. He then makes him sit down on it, with, ‘Seat thee on the pleasant one! seat thee on the soft-seated !’—whereby he says, ‘Seat thyself on the kindly and auspicious (seat) !’—‘Seat thee in the womb of knighthood !’—thus he places him in what is the very womb of knighthood.
4. He then makes him sit down on it, with, ‘Seat thee on the pleasant one! seat thee on the soft-seated !’—whereby he says, ‘Seat thyself on the kindly and auspicious (seat) !’—‘Seat thee in the womb of knighthood !’—thus he places him in what is the very womb of knighthood.
5. Having touched him on the chest, he then mutters (V4g. S. X, 27; Azk S. I, 25, 10), ‘He hath sat down, the upholder of the sacred law,— the king indeed is the upholder of the sacred law, for he is not capable of all and every speech, nor of all and every deed; but that he should speak only what is right, and do what is right, of that he, as well as the Srotriya (the Brahman versed in sacred writ), is capable; for these two are the upholders of the sacred law among men: therefore he says, ‘He hath sat down, the upholder of the sacred law ;’— ‘Varuza, in the home-steads,—the home-steads are the peasants (clans, people): ‘among the peasants’ he means to say ;—‘for supreme rule, he the wise!’—‘for kingship’ he means to say when he says, ‘ for supreme rule, he the wise.’
6. He then throws the five dice? into his hand,
1 The allusions to the game of dice in the early literature are not sufficiently definite to enable us to form a clear idea as to the manner in which the game was played. Sayaza, on our passage (as on Taitt. S. I, 8, 16), remarks that the dice here used consisted either of gold cowries (shells) or of gold (dice shaped like) Vibhitaka nuts. That the (brown) fruit of the Vibhitaka tree (Terminalia Bellerica)—being of about the size of a nutmeg, nearly round, with five slightly flattened sides—was commonly used for this purpose in early times, we know from the Rig-veda; but we do not know in what manner the dice were marked in those days. Accordv KANDA, 4 ADHYAYA, 4 BRAHMANA, 6, 107 with (Vag. S. X, 28), ‘Dominant thou art: may these five regions of thine prosper! ’—now that
Accord-
v KANDA, 4 ADHYAYA, 4 BRAHMANA, 6, 107 with (Vag. S. X, 28), ‘Dominant thou art: may these five regions of thine prosper! ’—now that ing to the commentators, the game is played with five dice, four of which are called krzta, whilst the fifth is called kali; and if all the dice fall uniformly (ekaripa)—i.e. with the marked sides either upwards or downwards—then the player wins, and in that case the kali is said to overrule the other dice. In this case the kali would seem to represent the king. Katy. Sr.XV,7, 18-19, however, admits of another mode of playing, by which the kali represents the sagata (tribesman), whilst the king and those that come after him (in the enumeration in paragraphs 15-20) play the krzta, &c. To understand this mode, we have probably to turn to KAandog. Up. IV, 1, 4, where it is said of the saint Raikva, that everything good fell to him, just as the lower dice (or casts) submit to the conquering krita. Here the commentators assign the names krita, treté, dvapara, and kali to different sides of the die, marked respectively with 4, 3, 2, and 1 marks (anka).—In Taitt. Br. I, 7, ro the game at dice, at the Ragasfiya, is referred to as follows :—With, ‘This king has overcome the regions,’ he hands (to the king) five dice ; for these are all the dice: he thereby renders him invincible. They engage (to play) for a dish of rice (odana), for that is (a symbol of) the chief: he thus makes him obtain every prosperity. He addresses them (with the epithets of) ‘far-famed, most prosperous, true king.’ The Commentary and Sftras then supply the following explanations :—The keeper of the dice (aksh4vapa), having (marked off and) raised the gamblingground (by means of the wooden sword), and sprinkled it, throws down more than a hundred—or more than a thousand—gold dice. From them he takes five dice and hands them to the king: these, as representing the five regions, are taken to include all those dice. These explanations, so far from clearing up the doubtful points, seem rather to add to them. It may be noted, however, that in the well-known hymn, Azk S. X, 34, in which the gambler’s state of mind is pictured in very expressive language, the dice of the game are apparently spoken of as tripa#éasa vrata, or ‘ the troop of fiftythree’ (or thrice five, according to Ludwig’s rather improbable conjecture). For other particulars see R. Roth, Zeitsch. d. deutsch. morg. Ges. II, p. 122; A. Weber, Ind. Stud. I, p. 284. According to Goldstticker (s.v. abhishefaniya) this game of dice is intended to symbolize the victory of the present age, or kali-yuga, over the former ages; but the commentator rather takes it as symbolizing the king's dig-vigaya, or victorious sway in every quarter.
' 108 SATAPATHA-BRAHMANWA.
According to Goldstticker (s.v. abhishefaniya) this game of dice is intended to symbolize the victory of the present age, or kali-yuga, over the former ages; but the commentator rather takes it as symbolizing the king's dig-vigaya, or victorious sway in every quarter.
' 108 SATAPATHA-BRAHMANWA.
one, the Kali, is indeed dominant over the (other) dice, for that one dominates over all the dice : therefore he says, ‘Dominant thou art: may these five regions of thine prosper!’ for there are indeed five regions, and all the regions he thereby causes to prosper for him.
7. They (the Adhvaryu and his assistants) then silently strike him with sticks on the back ;—by beating him with sticks (dazda) they guide him safely over judicial punishment (dasdabadha) : whence the king is exempt from punishment (adandya), because they guide him safely over judicial punishment.
8. Thereupon he chooses a boon; and, verily, whatsoever boon he who has been anointed chooses, that is completely fulfilled for him: therefore he chooses a boon.
9. ‘O Brahman!’ thus he addresses (the priest) the first time ', thinking, ‘I will first utter the (word)
1 If it were not for the clear and unmistakable interpretation of the commentators on the Brahmaza and KA4tyAyana, one might feel inclined to translate, ‘thus he addresses the first—the second,’ &c., so as to bring it into accord with the practice of the Black Yagus. This practice is as follows (Taitt. S. I, 8, 16, with commentary).— The priest moves the previously uplifted arms of the Sacrificer down to the Vaisvadeva dish of curds (cf. above, V, 4, 3, 27), with, ‘Thou art Mitra !—thou art Varuna!’ He then places the khadira throne-seat on the vedi, covers it with a leathern (or fur) cover, with, ‘ Thou art the navel of the Kshatra, the womb of the Kshatra,’ and makes the king sit down with, ‘Seat thee on the pleasant one, seat thee on the soft-seated!’ The king sits down, with, ‘ May it not injure thee! may it not injure me!’ The priest then addresses him, with, ‘He hath sat down, the upholder of the sacred law, Varuaa in the home-steads, for supreme rule, he the wise!’ The priests and Ratnins (see V, 3, 1, 1 seq.) then sit down in a circle round the king in order to do homage to him,—the Adhvaryu being seated towards the east, the Brahman towards the south, the Hotr?
Vv KANDA, 4 ADHYAYA, 4 BRAHMANA, 12. —‘ 109
Brahman, I will speak speech sped by the Brahman :’ this is why he first addresses him with ‘O Brahman!’ The other answers, ‘Thouart Brahman! Thou art Savitz of true impulsion!’—he thereby lays vigour into him, and causes Savitvé to be of true impulsion.
10. ‘O Brahman!’ thus he addresses him the second time. The other answers, ‘Thou art Brahman! Thou art Varuza of true power!’— he thereby lays vigour into him, and causes Varuna to be of true power.
10. ‘O Brahman!’ thus he addresses him the second time. The other answers, ‘Thou art Brahman! Thou art Varuza of true power!’— he thereby lays vigour into him, and causes Varuna to be of true power.
11. ‘O Brahman!’ thus he addresses him the third time. The other answers, ‘Thou art Brahman! Thou art Indra, mighty through the people!!’—he thereby lays vigour into him, and causes Indra to be mighty through the people.
12, ‘O Brahman!’ thus he addresses him the towards the west, the Udgatr? towards the north. The king then addresses the Adhvaryu, with, ‘O Brahman, (Om)!’ That priest replies, ‘Thou, O king, art Brahman, thou art Savitr? of true impulsion.’” In the same way the king addresses the Brahman, ‘O Brahman!’ and that priest replies, ‘Thou, O king, art Brahman, thou art Indra, of true energy!’ Then the Hotrz, who replies, ‘,.. thou art Mitra, the most kindly !’—the Udgatr?: ‘... thou art Varuna, of true laws!’ Thereupon the Brahman hands the sacrificial sword to the king, with, ‘Indra’s thunderbolt thou art!’ He then hands to him five dice, with, ‘ This king has overcome the regions |’ see next note.—The charioteer, treasurer, and chamberlain are invited by the king (to the game?) by auspicious epithets (‘far-famed one,’ ‘ most prosperous one,’ ‘true king’), Thereupon the Hotr? recites the story of Suna#sepa, whereupon follows the offering of the svish/akrit of the cake of the Maruts, and the dish of curds to the Visve Devas.
1 Or, he whose strength is the people (vis, visa),—that is, the Maruts, in the case of Indra, and the subjects or peasantry in that of the king. Say.
T1O SATAPATHA-BRAHMANA.
fourth time. The other answers, ‘Thou art Brahman! Thou art Rudra, the most kindly!’— he thereby lays into him (the king) those former energies, and he appeases him (Rudra); and he, Rudra, therefore, is gracious to every one, because he (the priest) appeases him.
13. ‘O Brahman!’ thus he addresses him the fifth time. The other answers (undefinedly), ‘Thou art Brahman!’—undefined means unlimited: thus heretofore he laid limited vigour into him; but now he answers undefinedly ; and undefined meaning unlimited, he thereby lays complete, unlimited vigour into him: therefore he answers here undefinedly.
14. He then hails him as one bearing auspicious names,—' Much-worker, better-worker, moreworker!!’ Whoever bears such names speaks auspiciously even with a human voice.
15. A Brahmamza then hands to him the sacrificial (wooden) sword,—either the Adhvaryu, or he who is his (the king’s) domestic chaplain—with, ‘Indra’s thunderbolt thou art: therewith serve me! ’—the sacrificial sword being a thunderbolt, that Brahmaza, by means of that thunderbolt, makes the king to be weaker than himself; for indeed the king who is weaker than a Braéhmaza, is stronger than his enemies: thus he thereby makes him stronger than his enemies.
’—the sacrificial sword being a thunderbolt, that Brahmaza, by means of that thunderbolt, makes the king to be weaker than himself; for indeed the king who is weaker than a Braéhmaza, is stronger than his enemies: thus he thereby makes him stronger than his enemies.
16. The king hands it to the king’s brother, with, ‘Indra’s thunderbolt thou art: therewith serve me!’ Thereby the king makes his brother to be weaker than himself.
17, The king’s brother hands it either to the
1 That is, increaser of the prosperity of himself and his people.
Vv KANDA, 4 ADHYAYA, 4 BRAHMANA, 21. III
Sata (minstrel and chronicler), or to the Governor, with, ‘Indra’s thunderbolt thou art: therewith serve me!’ Thereby the king’s brother makes the Sita, or the Governor, to be weaker than himself.
18, The Sita, or the Governor, hands it to the Grémant (village-headman’), with, ‘Indra’s thunderbolt thou art: therewith serve me!’ Thereby the Sata, or the Governor, makes the headman to be weaker than himself.
19. The Gramazt hands it to a tribesman 2, with, ‘Indra’s thunderbolt thou art: therewith serve me!’ Thereby the headman makes the tribesman to be weaker than himself. And as to why they mutually hand it on in this way, they do so lest there should be a confusion of classes, and in order that (society) may be in the proper order.
20. Thereupon the tribesman and the Pratiprasthdt7z 5, with that sacrificial sword, prepare the gaming-ground, (close) by the original fire *, with the purorué verse of the Sukra®. The Sukra is the eater: he thereby makes (him) the eater.
21. With the purorué verse of the Manthin® they then put up a shed (vimita). The Manthin cup is
1 See p. 60, note.
? The sag4ta would seem to be one of the peasant proprietors or ‘sharers’ constituting the village ‘brotherhood’ ruled over by the headman, and often actually belonging to the same family as the latter (Gaugenosse, clansman).
* The first assistant of the Adhvaryu.
‘ That is, north of the Ahavantya fire, where the cart stands, containing the original (hall-door) fire.
® For this verse (Vag. S. VII, 12; Rik S. V, 44, 1), preceding the ordinary formula with which the Soma-cups are drawn, see IV, 2, 1, 9 (part ii, p. 280).
6 Vag. S. VII, 16; Rrk S. X, 123, 13 see IV, 2, 1, 10.
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he that is to be eaten,—thus having first made (him) the feeder, they now make for him one to be fed upon: that is why they put up a shed with the purorué verse of the Manthin cup.
22. The Adhvaryu then takes clarified butter in four ladlings, places a piece of gold on the gamingground, and offers with (V4g. S. X, 29), ‘May ample Agni, the lord of rites, delighted,—may ample Agni, the lord of rites, accept of the butter, hail!’
22. The Adhvaryu then takes clarified butter in four ladlings, places a piece of gold on the gamingground, and offers with (V4g. S. X, 29), ‘May ample Agni, the lord of rites, delighted,—may ample Agni, the lord of rites, accept of the butter, hail!’
23. He (the Adhvaryu) throws down the dice, with, ‘Hallowed by Sv4h4, strive ye with Sidrya’s rays for the middlemost place among brethren!’ For that gaming-ground is the same as ‘ample Agni,’ and those dice are his coals, thus it is him (Agni) he thereby pleases; and assuredly in the house of him who offers the RAgasdya, or who so knows this, the striking! of that cow is approved of. On those dice he says, ‘ Play for the cow!’ The two draught oxen of the original (hall-door) fire are the sacrificial fee.
24. He then says, ‘Pronounce the invitatory prayer to Agni Svish¢akrzt!’ And as to why that ceremony is performed between two oblations,— verily, Pragdpati is that sacrifice which is here performed, and from which these creatures have been produced,—and, indeed, they are even now produced after this one ;—thus he places him (the Sacrificer) in the very middle of that Pragdpati, and consecrates him in the very middle: that is why that ceremony is performed between two oblations.
1 Thus (not the slaying) according to the commentary on Katy. Sr. XV, 7, 20, hantis AAhananamatro na marazfrthah.—The cow is the one staked by the tribesman (sagata}.
Vv KANDA, 4 ADHYAYA, 5 BRAHMANA, 2. 113
Having called for the Sraushaé, he says, ‘ Pronounce the offering-formula to Agni Svish¢akvzt, and offers as the Vasha‘ is uttered.
25. He then puts the id on (the fire). After the invocation of Id4, he touches water and draws the Méhendra 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 chant (stotra), in attendance at the recitation (sastra).
THE DASAPEYA.
Firry BrAHMANA.
“1, Now when Varuza was consecrated, his lustre departed from him,—lustre means vigour: that Vishau, the Sacrifice, it was he that departed from him,—probably that collected essence of the waters wherewith he is anointed on that occasion, drove out his lustre.
2. He stole after it with those deities .\—with Savitsz, the impeller (prasavit2); with Sarasvatt, speech ; with Tvash/vz, the forms of being; with Pashan, cattle; with Indra, on the part of him ? (the Sacrificer); with Bvzhaspati, holiness ; with Varuza, might; with Agni, fiery spirit; with Soma, the King ;
1 In the Black Yagus ritual the order of deities to whom the ‘samsripim havimshi’ are offered is as follows,—Agni, Sarasvati, Savitr7, Pashan, Brzhaspati, Indra, Varuza, Soma, Tvash/rt, Vishau. Cf. Taitt. S. I, 8,17; Taitt. Br. I, 8, 1.
Cf. Taitt. S. I, 8,17; Taitt. Br. I, 8, 1.
* Or, with Indra, for (the lost vigour) itself. Hardly, ‘for us.’ The K4nva text has ‘indre#fsmai,’ and so Sayama (MS. I. O. 657): asmai apasritya viryaya tadadhtnakaramartham indrena ; yad va vibhaktivyatyayaA, anena viryeva viryavata indreza.
[41] I
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—but only through Vishvzu}, the tenth deity, he found it,
3. And because he there stole after (anu-sam-svzp) with those deities, hence the name Samsrzpah. And because he becomes consecrated on the tenth day, therefore (this ceremony is called) Dasapeya* And because each time ten (men) steal along ® after each cup, therefore also it is called Dasapeya.
4. Here now they say,—‘ Let him steal forth after enumerating ten Soma-drinking grandfathers‘: it is thus that he obtains for himself the Somadraught of this (Dasapeya), for it is a “drinking of ten.”’ But that is an overburdening §, for people (will
1 It seems rather strange that Varuna and Vishnu should be included amongst the deities, with whose help Varuza sought to recover his vigour, or Vishzu the sacrifice; but—’Twere to consider too curiously, to consider so.
® That is, dasa (ten) and peya (drink, beverage).
® For an explanation of the noiseless mode of moving with bent bodies, called sarpazam, ‘creeping,’ see part ii, pp. 299, 450. It is in this way they are to move when they betake themselves to the respective fire-places for performing the samsrip oblations; as they also do when betaking themselves to the Sadas to drink the cups of Soma at the Soma-feast on the next day. When libations of Somajuice are made from the ten cups (4amasa, see part ii, p. 287), each cup is to be followed by ten Brahmans who then take part in consuming the liquor in the Sadas—there being thus altogether one hundred Brahmans taking part in these potations. The contents of the Sacrificer’s cup, on the other hand, may be drunk by ten Raganyas (i.e. himself and nine others). See Katy. XV, 8, 18-20; Taitt. S., vol. ii, p. 179.
* Sayama takes this literally as meaning that he is to call out the name of the Sacrificer’s grandfather, then the grandfather of that one and so on. The commentary on Katy. XV, 8, 16, on the other hand, apparently takes it to mean ten forefathers of the Sacrificer who have performed Soma-sacrifices, from the grandfather upwards.
5 That is, an excessive demand, or, a weighing down, or crushing of the Sacrificer, making it impossible for him to perform the ceremony at all.
v KANDA, 4 ADHYAYA, 5 BRAHMANA, 8. 115 be able to) obtain only two or three Soma-drinking grandfathers: hence let him steal forth after enumerating those same deities’.
v KANDA, 4 ADHYAYA, 5 BRAHMANA, 8. 115 be able to) obtain only two or three Soma-drinking grandfathers: hence let him steal forth after enumerating those same deities’.
5- For, surely, it was by those same deities that Varuaa obtained the Soma-draught of that (Consecration-ceremony); and in like manner does this one now obtain the Soma-draught of that (ceremony) : let him therefore steal forth after enumerating those same deities. Now as soon as the completing oblation*? of that Consecration-ceremony comes to an end,—
6. He prepares those (samsrip) oblations,—a cake on twelve, or eight, potsherds for Savitvz; for Savitz is the impeller of the gods: impelled by Savity7, Varuza on that occasion stole along; and in like manner does this one now steal along impelled by Savitz. At this (oblation) he presents one lotusflower *.
7. He then prepares a (rice) pap for Sarasvat!,— for Sarasvati is speech, and it was with speech that Varuza on that occasion stole along; and in like manner does this one now steal along with speech. At this (oblation) he presents one lotus-flower.
8. He then prepares a cake on ten potsherds for Tvash¢vz,—for Tvashévz (the fashioner, creator) rules over living forms, and with Tvash/77, the living forms, Varuza on that occasion stole along; and inp. 12p. 116 like manner does this one now steal along with Tvashévz, the living forms. At this (oblation) he presents one lotus-flower.
1 That is to say, after pronouncing the mantra, Vag. S. X, 30, agreeing partly with paragraph 2 above, viz. beginning, ‘ By Savitrz, the impeller; by Sarasvati, speech,’ ... and ending, ‘by Vishau, the tenth deity, impelled I steal forth.’
* For the Udavasaniyé ish/i, see part ii, p. 389.
* The lotus-flowers presented on this occasion are gold ones, according to Séyana, or optionally ordinary white or gold ones, according to Katy. XV, 8, 5-6.
9. He then prepares a pap for Paishan ;—for Pfashan is cattle, and with cattle Varuza on that occasion stole along; and in like manner does this one now steal along with cattle. At this (oblation) he presents one lotus-flower.
10. He then prepares a cake on eleven potsherds for Indra ;—for Indriya means energy, vigour, and with vigour Varu#a on that occasion stole along; and in like manner does this one now steal along with energy, with vigour. At this (oblation) he presents one lotus-flower.
11, He then prepares a pap for Brzhaspati ;— for Brvzhaspati means holiness, and with holiness Varuaa on that occasion stole along; and in like manner does this one now steal along with holiness. At this (oblation) he presents one lotus-flower.
12. He then prepares a barley pap for Varuza ;— with what vehemence Varuza seized the creatures, with that vehemence Varuaa on that occasion stole along; and in like manner does this one now steal along with vehemence. At this (oblation) he presents one lotus-flower.
12. He then prepares a barley pap for Varuza ;— with what vehemence Varuza seized the creatures, with that vehemence Varuaa on that occasion stole along; and in like manner does this one now steal along with vehemence. At this (oblation) he presents one lotus-flower.
13. The deities of the Upasad are the (eighth, ninth, and) tenth?. At these (oblations) he presents
! For the Upasad, or preliminary oblations of ghee to Agni, Soma, and Vishzu, to be performed twice daily for (usually) three days preceding an ordinary Soma-sacrifice, see part ii, p.104. At the Dasapeya, the ten Samsrzp-oblations take as it were the place of the ordinary Upasads, the latter being performed on the last three preliminary days along with, and to the same deities as, the last three Samsrip-oblations; or, according to some authorities,p. 117 five lotus-flowers. That wreath of twelve lotusflowers he puts on himself; that is the initiation: by that initiation he initiates himself.
14. And as to why there are twelve (flowers),— there being twelve months in the year, and the year being All, it is by the All that he thus initiates him: what flowers there are of the lotus, they are a form (an image) of the sky, they are a form of the stars; and what seed-stalks there are, they are a form of the air; and what suckers there are, they are a form of this (earth): thus he initiates him (to rule) over these worlds.
15. And having bought the King (Soma)?, and being substituted for them. There seems also some difference of opinion as to the exact time when the other preliminary ceremonies —the procession and entrance of king Soma, the guest-meal, &c.— are to take place, see paragraph 15.—According to K4ty. XV, 8,14, these ceremonies are to take place on the seventh day (which the commentator, however, takes to mean the seventh day of the light fortnight of Xaitra; the first seven Samsrip-oblations being, according to him, performed on the day before). The K4zvas, however, perform these offerings on separate days.—The Taittirfya authorities seem also to be at variance with each other as to the exact relation of the Upasads and the last three Samsrtp-oblations, the deities of the two being, according to their scheme, only partly identical. According to Apastamba (and Taitt. Br.) the first seven Samsrips are performed on so many days and, moreover, one Diksha on the seventh day. Then on the last three days the Samsrips and Upasads are combined in this way, that the eighth day’s Samsrip is performed previous to, the ninth between, the tenth after the two daily Upasad-performances.—Each of the ten oblations also requires a special set of fires for its performance, the first being laid down immediately north of the one used for the Abhishedanfya ceremony, the second immediately north of the first, &c.; the last Samsripoblation being performed in the fire-shed (s4l4) of the Dasapeya proper. Katy. XV, 8, 2-3; cf. Taitt. S., vol. ii, p. 176.
Katy. XV, 8, 2-3; cf. Taitt. S., vol. ii, p. 176.
1 Namely, at the beginning of the Abhishedantya, or Consecra- ‘ tion-ceremony when Soma-plants are purchased sufficient to lastp. 118 tied him up in two parts, they drive him around. Having then placed one-half on the throne-seat, he proceeds therewith. Having then placed on the throne-seat that portion which was deposited in the Brahman’s house, he proceeds with the guest-meal. Whilst he is proceeding with the guest-meal, he performs the Upasads. Whilst he is performing the Upasads,—
16. He prepares those (three) oblations,—a cake on eight potsherds for Agni; a pap for Soma; and a cake on three potsherds, or a pap, for Vishzu. Thus he performs the sacrifice in this way, if it pleases him.
17. But let him not do it in this way; for he who departs from the path of the sacrifice stumbles, and he who departs from the path of the Upasads certainly departs from the path of the sacrifice: let him therefore not depart from the path of the U pasads.
18. Now when he offers to Agni, he steals along with Agni, with fiery spirit; and when he offers to Soma, he steals along with Soma, the King; and when he offers to Vishzu,—Vishau being the sacrifice—he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own (or, takes it in).
19. This same (Dasapeya) is an Agnishéoma sacrifice (performed) with the seventeenfold (stoma)'; for PragApati is seventeenfold, and PragApati is the for both that ceremony and the succeeding Dasapeya; the portion destined for the latter ceremony being meanwhile deposited in the Brahman’s house.
1 All the chants (stotra) of the Dasapeya are to be executed in the seventeenfold mode of chanting, or Saptadasa-stoma ; for an example of which see part ii, p. 315, note 1.
Vv KANDA, 4 ADHYAYA, 5 BRAHMANA, 23. = 119 sacrifice!: thus he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own.
20. Twelve heifers with first calf are the sacrificial fee for this (sacrifice); for twelve months there are in the year, and the year is Prag4pati, and Pragdpati is the sacrifice: thus he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own.
21. These (heifers) have twelve embryo calves,— that makes twenty-four ; for twenty-four half-moons there are in the year, and the year is PragApati, and Prag&pati is the sacrifice: thus he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own.
21. These (heifers) have twelve embryo calves,— that makes twenty-four ; for twenty-four half-moons there are in the year, and the year is PragApati, and Prag&pati is the sacrifice: thus he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own.
22. He gives them to the Brahman, for the Brahman guards the sacrifice from the south: therefore he gives them to the Brahman. To the Udgatrz (chanter) he gives the gold wreath, to the Hotv? the gold plate, to the two Adhvaryus two golden mirrors, to the Prastotv7 (precentor) a horse, to the Maitravaruma a sterile cow, to the Brahmamzakhamsin a bull, to the Neshérz and Potvz two garments, to the Akhavaka (a cart) laden with barley, and yoked (with an ox) on one side, to the Agntdh an ox *.
23. Now there are here either twelve or thirteen ® presents,—for either twelve or thirteen are there months in the year, and the year is Pragdpati, and Pragdpati is the sacrifice: thus he visibly obtains the sacrifice, and having visibly obtained it he makes it his own.
2 See p. 8, note.
* The text has ‘gim agnfdhe,’ i.e. either ‘a bull,’ or ‘a cow.’ So also Katy. XV. 8, 27. Sfyana, however, refers to another authority,—anadvaham agnidha iti sfitritam, .. . vahnir va anadvan iti hi taittirlyakam.
3 That is, according to Saéyara, counting the unborn calves.
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FirtH ApuyAya, First BRAHMaANA.
1. There is a cake on eight potsherds for Agni: this he places on the eastern part (of the Vedi). There is either a cake on eleven potsherds for Indra, or a rice-pap for Soma: this he places on the southern part. There is a pap for the Visve Deva4& (All-gods): this he places on the western part. There is a dish of curds for Mitra-Varuza: this he places on the north part. There is a pap for Byzhaspati: this he places in the middle. This is the five-holed pap 1;—what five sacrificial dishes (havis) there are, for them there are five holes: hence the name ‘ five-holed pap.’
2. And as to why the performer of the RAgasiya should perform this offering: because he (the priest) makes him ascend the regions, the seasons, the hymns and metres, he now redeems him therefrom by this (offering). But were the performer of the Ragasdya not to perform this offering, then verily he would become intoxicated (with pride)? and would fall down headlong: that is why the performer of the Ragasdya performs this offering.
3. And why he proceeds with the cake on eight
But were the performer of the Ragasdya not to perform this offering, then verily he would become intoxicated (with pride)? and would fall down headlong: that is why the performer of the Ragasdya performs this offering.
3. And why he proceeds with the cake on eight
1 According to Sayama (MS. I. O. 657) the term ‘ Pa#kabila’ is derived from the circumstance that the vessel (p4tri) on which the five sacrificial dishes are placed when taken about to be ‘de- - posited’ on the vedi, contains five holes or openings for the dishes to be taken out. The Pagkabila oblations are to be performed during the light fortnight succeeding the performance of the Dasapeya,—that is to say, during the fortnight commencing with the new moon of Vaisékha, or in the latter part of April. The Taittirtya ceremonial calls these oblations the ‘Disém aveshfayad,’ i.e. ‘ Sacrifices performed for the appeasement of the regions.’
* Or, would become giddy (in flying through space), cf. Taitt. Br. I, 8, 3, 1.
v KANDA, 5 ADHYAYA, I BRAHMANA, 8. 121 potsherds for Agni,—because he makes him ascend the eastern region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). The remains of it he pours on the Brzhaspati pap.
4. And why he proceeds with the cake on eleven potsherds for Indra, or with the pap for Soma,— because he makes him ascend the southern region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). The remains he pours on the Brzhaspati pap.
5. And why he proceeds with the pap to the Allgods,—because he makes him ascend the eastern region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). The remains he pours on the Bvzhaspati pap.
6. And why he proceeds with the dish of curds for Mitra-Varuza,—because he makes him ascend the northern region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). The remains he pours on the Brzhaspati pap. And in that he pours those remains on the Brthaspati pap, he thereby bestows food upon him? (the Sacrificer); and hence food is brought to the king from every quarter.
7. And why he proceeds with the Brzhaspati pap, —hbecause he makes him ascend the upper region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation).
8. And what cake on eight potsherds there is for Agni, the priest’s fee for that is gold; for that offering is for Agni, and gold is Agni’s seed: there-
* Or, puts food into him.
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fore the fee is gold. He gives it to the Agnidh ; for he, the Agnidhra, is really the same as Agni: therefore he gives it to the Agnidh.
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fore the fee is gold. He gives it to the Agnidh ; for he, the Agnidhra, is really the same as Agni: therefore he gives it to the Agnidh.
9. And what cake on eleven potsherds there is for Indra, the fee for that is a bull, for the bull is Indra. And if there be a pap for Soma, then the fee for that is a brown ox, for the brown one is sacred to Soma. He gives it to the Brahman, for the Brahman guards the sacrifice from the south: , therefore he gives it to the Brahman.
10. And what pap there is for the All-gods, the fee for that is a piebald bullock; for abundance of forms (marks) there is in such a piebald bullock, and the Visve Devas are the clans, and the clans mean abundance: therefore a piebald bullock is the fee. He gives it to the Hotvz, for the Hoty means abundance: therefore he gives it to the Hotvz.
11. And what dish of curds there is for Mitra- Varuma, the fee for that is a sterile cow, for that one is sacred to Mitra-Varuza. If he cannot procure a sterile cow, any unimpregnated one will do; for every sterile cow is indeed unimpregnated. He gives it to the two Adhvaryus; for the Adhvaryus are the out-breathing and the in-breathing, and the out-breathing and in-breathing are Mitra-Varuaa: therefore he gives it to the two Adhvaryus.
12. And what pap there is for Bvzhaspati, the fee for that is a white-backed bullock; for to Bvzhaspati belongs that upper region!, and above that there is that path of Aryaman?: therefore a whitebacked (bullock) is the fee for the Bzzhaspati (pap). He gives it to the Brahman, for Brzhaspati is the
* Or rather, that upward direction.
* That is, the region of light, of the sun. See V, 3, 1, 2 with note.
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Brahman of the gods, and this one is his (the Sacrificer's) Brahman: therefore he gives it to the Brahman. Even a vish/#dvragin! who is desirous of food may perform this offering: he (the priest) thereby bestows food upon him from all quarters, and verily he becomes an eater of food.
SECOND BRAHMANA,
1. He performs the oblations of teams (prayugam ‘havimshi). The reason why he performs the oblations of teams, is that the anointed thereby yokes the seasons, and thus yoked those seasons draw him along, and he follows the seasons thus yoked : therefore he performs the oblations of teams.
2. There are twelve of these (oblations), for there are twelve months in the year: that is why there are twelve. ‘Let him make offering month by month, they say. Who knows about (the life of) man?? Let him therefore not make offering month by month. Moving eastward he offers six of them each at the distance of the yoke-pin’s throw from the other*; and then turning backward he offers six, each at a yoke-pin’s throw from the other.
Who knows about (the life of) man?? Let him therefore not make offering month by month. Moving eastward he offers six of them each at the distance of the yoke-pin’s throw from the other*; and then turning backward he offers six, each at a yoke-pin’s throw from the other.
1 The meaning of this compound is unknown. Sdyana explains it as meaning ‘one who does not move from one spot, one who always remains in one and the same place.’ Hence the St. Petersburg dictionary conjectures : ‘One whose herd (or cattle-pen, vraga, vriga) is stationary.’ Similarly, Prof. Weber, in Béhtlingk’s Dictionary. See, however, the Kanva reading above, p. 50, note 1, according to which the word would seem to mean one afflicted with a certain malady (?cholera or dysentery). The ‘ Pa#kabila’ offering may be performed as a special ish/i, independently of the Ragasfya.
? «But who (knows if he) will live a year?’ Taitt. Br. I, 8, 4, 3.
5 In that case, he could offer them as distinct ishfs, each with its special barhis, and moving eastwards from the Ahavantya fire.
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3. But let him not do it thus. He prepares those first six so as to have a common barhis’, after the manner of those deities (of the first six oblations) ; even as in early spring they * would yoke their team and go onward until the rainy season, so does he now yoke the six seasons, and thus yoked the six seasons draw him forward and he follows the six seasons thus yoked until the rainy season. Two of the (oxen) drawing the original (hall-door) fire are the sacrificial fee.
4. He prepares the last six oblations so as to have a common barhis, after the manner of those (six) deities. Even as they would return again towards the rainy season, so does he yoke the six seasons, and thus yoked the six seasons draw him towards the rainy season, and he follows the six seasons thus yoked, in the rainy season. Two of the (oxen) drawing the original fire are the sacrificial fee. And as to why the (oxen) drawing the original fire are the sacrificial fee,—the consecrated (king) now yokes the seasons, and it being oxen that (actually) draw (and thus represent the seasons), therefore the (oxen) drawing the original fire are the sacrificial fee.
5. Nowas to this the Kurupa#Aalas used formerly to say, ‘It is the seasons that, being yoked, draw us, and we follow the seasons thus yoked.’ It was because their kings were performers of the Ragasdya that they spake thus.
1 That is to say, the first six oblations are to be combined and performed together as a single offering, without changing the covering of sacrificial grass on the altar.
% S4yana supplies ‘ kings,’ and refers to Taitt. Br. I, 8, 4, 1, where the Kurupa#Aila (kings) are said to issue forth in the dewy season (on a raid over the eastern country), and to return with their booty at the end of the hot season. See paragraph 5.
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% S4yana supplies ‘ kings,’ and refers to Taitt. Br. I, 8, 4, 1, where the Kurupa#Aila (kings) are said to issue forth in the dewy season (on a raid over the eastern country), and to return with their booty at the end of the hot season. See paragraph 5.
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6. There is a cake on eight potsherds for Agni, a pap for Soma, a cake on twelve or eight potsherds for Savitrz,a pap for Brzhaspati, a cake on ten potsherds for Tvashérz, and one on twelve potsherds for (Agni) Vaisv4nara—these are the first six oblations.
7. The six last are paps,—a pap for Sarasvatti, a pap for Pishan, a pap for Mitra, a pap for Kshetrapati (the Landlord or Lord of the manor), a pap for Varuza, and a pap for Aditi,—these are the last six paps.
8. Thereupon they seize? a reddish-white (cow) which is clearly with calf, (as a victim) for Aditi. The mode of procedure regarding her is the same as that of the eight-footed barren cow*% Now, Aditi being this earth, it is her embryo (child) he thereby causes him (the king) to be. The sacrificial fee for this (cow-offering) is just such a reddish-white cow that is clearly with calf.
9. They then seize a dappled one, which is clearly with calf, (as a victim) for the Maruts. The mode of procedure regarding this one is the same. The Maruts being the clans, he thereby makes him the embryo ® of the clans, The sacrificial fee for this (cow-offering) is just such a dappled (cow) that is clearly with calf.
1 In the Taittirfya ceremonial this animal sacrifice precedes the ‘prayugim havimshi;’ being itself succeeded in the first place by the ‘ satyadtandm havimshi.’
* On the course of procedure regarding the ‘ashMpadi,’ or (supposed) barren cow, found ultimately to be impregnated, see part ii, P- 391 seq.
® That is, he causes him to spring forth from the midst of the people, and be protected by them on all sides.
126, SATAPATHA-BRAHMANA,
10. These two animal victims, whilst being such, are seized (by some) in a different way. The one that is seized for Aditi, (some) seize for the Adityas, —the Adityas being the All, he (the priest) thereby makes him the embryo of the All (universe). And the one that is seized for the Maruts, (some) seize for the All-gods,—the All-gods being the All, he thereby makes him the embryo of the All.
THE KESAVAPANIYA.
Tuirp BRAHMANA.
1. When he has performed the Consecrationceremony (Abhisheantya), he does not shave his hair. The reason why he does not shave his hair (is this) :—that collected essence of the waters wherewith he is then sprinkled (anointed) is vigour, and it is the hair (of his head) that it reaches first when he is sprinkled ; hence were he to shave his hair, he would cause that glory to fall off from him, and would sweep it away: therefore he does not shave his hair.
2. He does not shave his hair for a year}!,— religious observance is of equal measure with the year, hence he does not shave for a year: the Kesavapantya?, namely, is a (day of) praise-
2. He does not shave his hair for a year}!,— religious observance is of equal measure with the year, hence he does not shave for a year: the Kesavapantya?, namely, is a (day of) praise-
1 He is, however, allowed to shave his beard. According to L&ty. Sr. IX, 2, 20 seq., he is to pass his nights during the year in the fire-house on a tiger’s skin; he is never to enter the village, and is constantly to keep up the fire. Nor is any one in his kingdom, except a Brahman, to get his hair cut, and even the horses are to remain unclipped.
* The Kesavapanfya, or ‘hair-cutting’ (sacrifice), the fourth of the seven Soma-sacrifices enjoined for the inauguration of a king, is to be performed on the full-moon of Gyeshéfa (aboutp. 127 singing (stoma) with the view of the termination of the religious performance.
3. Twenty-onefold is (each stotra of) its Morningservice, seventeenfold (of) the Midday-service, fifteenfold (of) the Evening-service, together with the Uktha (stotras), the Shodasin, and (the twelve stotras of) the Night-service.
4. The Twilight (hymn)! is (performed in the) Trivvzt (stoma), and with the Rathantara (tune). For the twenty-onefold (stoma) is he that burns yonder (the sun); from that twenty-onefold one he (the Sacrificer) parts, and descends again to the seventeenfold one ; from the seventeenfold one to the
May 1), a twelvemonth after the Abhishefaniya, and is to take the form of the Atiratra-Gyotishfoma. As usual, the author only alludes to any special. peculiarities from the ordinary performance. The ordinary ascending scale of stomas—viz. the Trivrzt-stoma for the Bahishpavam4na-stotra, the Paitkadasa for the Agya-stotras and the Madhyandina-pavam4na; the Saptadasa for the Prish¢hastotras, and the Trétiya-pavamina; and the Ekavimsa-stoma for the Agnish/oma-siman—prescribed for the twelve stotras of the Agnish/oma (part i, p. 310 seq.), is to be reversed on the present occasion, and the scale of stomas is to be a descending one. The succeeding stotras—viz. (13-15) the three Uktha-stotras; (16) the Shodasin ; and (17-28) the three rounds of the night service requiring four stotras each—are likewise to be performed in the Pastkadasa (or fifteen-versed) stoma, employed for the hymns of the evening pressing.
! The Sandhi-stotra, or Twilight hymn, Sima-veda II, 99-104, is the final stotra of the Atiratra (part ii, p. 398). Each of the three couplets is, as usual, sung as a triplet, the three thus producing the nine verses of the Trivrzt-stoma. The Rathantara tune, to which the couplets are to be sung, is given in the Uhyag4na (SAma-veda, vol. v, p. 381), but with different verses, viz. Sima-veda I, 30, 31 (abhi tva sQra nonumo), the verses most commonly sung to that famous tune. The chanters’ manuals of the AtirAtra (e.g. Ind. Off. MS. 1748) accordingly adapt the tune to the verses here required (ena vo agnim namaso).
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Sima-veda I, 30, 31 (abhi tva sQra nonumo), the verses most commonly sung to that famous tune. The chanters’ manuals of the AtirAtra (e.g. Ind. Off. MS. 1748) accordingly adapt the tune to the verses here required (ena vo agnim namaso).
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fifteenfold one ; and from the fifteenfold one he plants his foot on this firm footing, the Trivrzt (stoma).
5. The Rathantara is the Prish¢ha (stotra)! of this (sacrifice) ; for the Rathantara is this (earth) : it is on her, as on a firm footing, he thereby plants his feet. It is an Atirdtra (sacrifice)—the Atiratra is a firm footing : therefore it is an Atiratra.
6. He only cuts down his hair, but does not shave it; for that collected essence of the waters with which he is sprinkled is vigour, and it is the hair that it reaches first when he is sprinkled. Thus were he to shave off his hair he would cause that glory to fall off from him, and would sweep it away. But when he cuts it down, he attaches that glory to his own self: therefore he only cuts down his hair, but does not shave it. This is for him a religious observance: as long as he lives he does not stand on this (earth with bare feet *).
7. From the throne-seat he slips into the shoes ; and on shoes (he stands), whatever his vehicle may be, whether a chariot or anything else. For verily he who performs the Ragastya is high above everything here, and everything here is beneath him ;—therefore this is for him a religious observance: as long
1 The first (or Hotrz’s) Prish¢Aa-stotra at the midday-service is either the Rathantara, Sima-veda II, 30, 31 (as for instance at the Agnish/oma), or Brzhat-siman II, 159-160 (as at the Ukthya sacrifice). The Brthat is also ordinarily chanted at the Atiratra, but on the present occasion the Rathantara is to be substituted for it.
® SAyama interprets this passage so as to imply two separate injunctions :—‘ For as long as he lives this (cutting down of his hair) is a religious observance for him; and he does not stand on the ground (without shoes).’ The repetition in the next paragraph, however, renders this interpretation very improbable.
Vv KANDA, 5 ADHYAYA, 4 BRAHMAMNA, I. 129 as he lives he does not stand on the earth (with bare feet).
THE SAUTRAMAATt. FourtuH BrAHMANA.
1. There is a reddish-white (he-goat as the victim) for the Asvins!, for the Asvins are reddish-white. There is an ewe with teats in the dewlap? for Sarasvati; and a bull he seizes for Indra Sutraman (the good protector)*, Difficult to obtain are beasts with such perfections ; if he cannot obtain any
There is a reddish-white (he-goat as the victim) for the Asvins!, for the Asvins are reddish-white. There is an ewe with teats in the dewlap? for Sarasvati; and a bull he seizes for Indra Sutraman (the good protector)*, Difficult to obtain are beasts with such perfections ; if he cannot obtain any
1 The last three Soma-sacrifices of the Inauguration-ceremony are not even alluded to by the author, their performance involving no features different from those of the normal Soma-sacrifice. The Vyush/i-dviratra, or ‘two nights’ ceremony of the dawn,’ consists of an Agnishfoma and an Atiratra Soma-sacrifice, to be performed a month after the Kesavapantya (or, according to Taitt. Br. I, 8,10, a fortnight after, viz. on the new-moon, and the first day of the light fortnight respectively). Finally, the Kshatra-dhr#ti, or ‘wielding of the ruling-power,’ an Agnish/oma, is performed a month later, or on the full-moon of Sravaza (about 1 August). Some authorities, however, allow the Soma-sacrifices of the Inaugurationceremony to conclude with the Kesavapantya Atiratra (KAty. Sr. XV, 9, 26), perhaps for the very reason that no mention is made in the Braéhmana of the remaining three Soma-days. The final Somasacrifice is followed, in the succeeding fortnight of the waxing moon, by the performance of the Sautramazf, some peculiar features of which the author now proceeds to consider. This ceremony (one of the objects of which is the expiation of any excess committed in the consumption of Soma-juice) is considered in the sacrificial system as the last of the seven forms of Haviryagvia ; being a combination of the ishé with the animal sacrifice. As this ceremony is also performed after the Agnifayana, or construction of the fire-altar, it is more fully dealt with by the author later on (KAnda XII, 7 seq.).
* Prof. R. Wallace’s ‘ India in 1887’ (plate 39) contains a photographic representation of an Indian goat with pendicles like teats.
5 In the case of the ‘sométipavita,’ not the ‘somavAmin,’ the Taittirlyas slaughter a fourth victim to Brzhaspati.
[41] Kp. 130 with such perfections, they may slaughter only goats, for they are easier to cook. And if they seize only goats, that for the Asvins is a red one. Then as to why he performs this sacrifice.
2. Now Tvashévz had a three-headed, six-eyed son!, He had three mouths; and because he was thus shapen, he was called Visvar(pa (‘All-shape’).
3. One of his mouths was Soma-drinking, one spirit-drinking, and one for other food. _ Indra hated him, and cut off those heads of his.
4. And from the one which was Soma-drinking, a hazel-cock sprang forth; whence the latter is of brownish colour, for king Soma is brown.
5. And from the one which was spirit-drinking, a sparrow sprang; whence the latter talks like one who is joyful, for when one has drunk spirits, one talks as one who enjoys himself.
5. And from the one which was spirit-drinking, a sparrow sprang; whence the latter talks like one who is joyful, for when one has drunk spirits, one talks as one who enjoys himself.
6. And from the one which was for other (kinds of) food, a partridge sprang; whence the latter is exceedingly variegated: ghee drops indeed have, as it were, dropped on his wings in one place, and honey-drops, as it were, in another; for suchlike was the food he consumed with that (mouth).
7. Tvashérz was furious: ‘ Has he really slain my son?’ He brought Soma-juice withheld from Indra?; and as that Soma-juice was, when produced, even so it remained withheld from Indra.
* This portion of the legend is but a repetition from I, 6, 3, 1 seq. A few alterations are, however, made here in the translation.
? Or, ‘Soma from which Indra was excluded’ (apendra), as formerly translated; a closer rendering of the succeeding clause making this change desirable ;—even as Indra was excluded from the Soma-juice when produced, so he remained excluded from it (when it was offered up).
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8. Indra thought within himself: ‘There now, they are excluding me from Soma!’ and even uninvited he consumed what pure (Soma) there was in the tub, as the stronger (would consume the food) of the weaker. But it hurt him: it flowed in all directions from (the openings of) his vital airs; only from his mouth it did not flow. Hence there was an atonement ; but had it flown also from his mouth, then indeed there would have been no atonement.
9. For there are four castes, the Brahmaza, the Raganya, the Vaisya, and the Sfdra; but there is not one of them that vomits Soma; but were there any one of them, then indeed there would be atonement.
10. From what flowed from the nose a lion sprang; and from what flowed from the ears a wolf sprang ; and from what flowed from the lower opening wild beasts sprang, with the tiger as their foremost; and what flowed from the upper opening that was the foaming spirit (parisrut). And thrice he spit out: thence were produced the (fruits called) ‘ kuvala, karkandhu, or badara’.’ He (Indra) became emptied out of everything, for Soma is everything.
11. Being thus purged by Soma, he walked about as one tottering. The Asvins cured him by this (offering), and caused him to be supplied with everything, for Soma is everything. By offering he indeed became better.
12. The gods spake, ‘ Aha! these two have saved him’, the well-saved (sutrata):’ hence the name Sautramaz#.
1 The berries of three different species of the Zizyphus jujuba, or jujube-tree. * The MS. of Sayana’s commentary reads ‘atrasatém.’ K 2
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12. The gods spake, ‘ Aha! these two have saved him’, the well-saved (sutrata):’ hence the name Sautramaz#.
1 The berries of three different species of the Zizyphus jujuba, or jujube-tree. * The MS. of Sayana’s commentary reads ‘atrasatém.’ K 2
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13. Let him also cure by this (ceremony) one purged by Soma ;—he whom Soma purges is indeed emptied out of everything, for Soma is everything. He now causes him to be supplied with everything, for Soma is everything; and by offering he indeed becomes better : let him therefore cure thereby also one purged by Soma.
14. And as to why the performer of the Ragasdya performs this offering. He who performs the Ragasfya assuredly gains for himself all sacrificial rites, all offerings, even the spoonful-oblations ; and instituted by the gods indeed is this offering, the Sautramamt: ‘May offering be made by me with this one also! may I be consecrated by this one also!’ thus (he thinks, and) therefore the performer of the Ragas(ya performs this offering.
15. And as to why there is (a victim) for the Asvins,—it was the Asvins who cured him; and in like manner does he (the priest) now cure him through those same Asvins: that is why there is (a victim) for the Asvins.
16. And why there is one for Sarasvatt,—Sarasvatt assuredly is speech, and it was by speech that the Asvins cured him; and in like manner does he now cure him by speech: that is why there is one for Sarasvati.
17. And why there is one for Indra,—Indra assuredly is the deity of the sacrifice, and it is by this (offering) that he now heals him: this is why there is one for Indra.
18. On (the meat-portions of) those victims he throws hairs of a lion, hairs of a wolf, and hairs of a tiger, for that was what sprang therefrom, when Soma flowed right through him. He now supplies v KANDA, 5 ADHYAYA, 4 BRAHMANA, 22. 133 him therewith, and makes him whole: therefore he throws those (hairs) thereon.
19. But let him not do it so; for he who throws them on the (portions of) the victims, urges the animals on from behind with a clawed (prickly) fire-brand. Let him therefore rather throw them into the fermented liquor (parisrut '),—thus he does not urge on the animals from behind with a clawed fire-brand ; and thus alone he supplies him therewith, and makes him whole: let him therefore throw it rather into the spirituous liquor.
20. Now on the day before, he mixes the spirituous liquor (while muttering, Vag. S. X, 31), ‘Get done for the Asvins! get done for Sarasvatt! get done for Indra, the good protector!’ When that liquor is (done) he proceeds with that (offering).