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).
21. They take up two fires; on the northern altar ? (they lay down) the northern (fire), and on a raised (mound) the southern one, thinking, ‘ Lest we should offer together the Soma-libations, and the Sur (liquor) -libations :’ therefore they take up two fires, and on the northern altar (they lay down) the northern (fire), and on a raised (mound) the southern one. And when he proceeds with the omenta, then he proceeds with that spirituous liquor.
22. He purifies it with stalks of Darbha-grass, thinking, ‘Let it be pure,—with (V4g. S. X, 31), ‘The inviting ® Soma, purified by the purify-
1 On the preparation of the parisrut or sura, see XII, 7; Weber, Ind. Studien, X, p. 349.
2 The two new fireplaces, to the east of the Ahavanfya, are to be constructed on the model of those of the Varuvapragh4s4A, see part i, p. 392.
* This doubtful interpretation of ‘v4yu’ is adopted from the St.
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v ing (strainer), has overflown backwards, Indra’s mated friend.’ He then pours in flour of ‘kuvala, karkandhu, and badara’ berries, for when he (Indra) spit out thrice, that was what was produced therefrom: therewith he now supplies him and makes him whole,—therefore he pours in that (flour).
23. He then draws either one or three cups !,— but only one should be drawn, for there is one purorué-formula, one invitatory prayer, and one offering prayer ; therefore only one (cup) should be drawn.
24. He draws it with (Vag. S. X, 32), ‘Yea, even as the owners of barley cut their barley, spreading it asunder in due order, so hither, hither, bring thou the nourishments of them that offer up the devotional invocation of the Barhis?!—Thou art taken with a support— thee for the Asvins, thee for Sarasvatt, thee for Indra, the good protector!’ And if he draw three (cups), let him draw them with that same (verse); but let him in that case draw them with separate ‘supports®.’ He then says, ‘ Recite the
Petersburg dictionary, where, however, it is only applied to two passages of the Rig-veda. Sayama here explains it by ‘ patrazi gakkhan vayuvak khigragimf va bhfitva pratyan adhovartt patrabhimukha san. In the Taitt. S. this verse is preceded by another (Azk S. IX, 1, 6), ‘May Sfrya’s daughter purify thy foaming (parisrut) Soma with the never-failing horse-tail (strainer),’
? According to the ritual of the Taittirtyas, three cups of Sura are drawn.
* Rk S. X, 131, 2, and Taitt. S. I, 8, 21 read— hither, hither bring the nourishments of them that have not gone to the devotional up-pulling (cutting) of the barhis-grass’ (but differently S4yana,—‘ that have not gone to the neglect of the devotion of the barhis’).
* That is to say, he is to repeat the formula, ‘Thou art taken
I, 8, 21 read— hither, hither bring the nourishments of them that have not gone to the devotional up-pulling (cutting) of the barhis-grass’ (but differently S4yana,—‘ that have not gone to the neglect of the devotion of the barhis’).
* That is to say, he is to repeat the formula, ‘Thou art takenp. 135 invitatory prayer to the Asvins, to Sarasvatt, and to Indra Sutraman !’
25. He recites (Vag. S. X, 33; Azk S. X, 131, 4), ‘Ye, O Asvins, lords of splendour, having quaffed the cheering (Soma) together with NamuAi, the Asura, helped Indra in his deeds!’ Having called for the Sraushat, he says, ‘ Pronounce the offering prayer to the Asvins, to Sarasvatt, and to Indra Sutraman !’
26. He prays (Vag. S. X, 34; Azk S. X, 131, 5), ‘As the parents (stand by) their son, so the two Asvins have stood by thee, O Indra, with wise plans and wonderful deeds; when thou quaffedst the cheering (Soma), Sarasvatt cured thee, O Lord, by her services.’ Twice the Hotrz utters the Vasha¢, twice the Adhvaryu offers and fetches drink. And if he draw three (cups of liquor), then after the offering of that one the other two are offered.
27. Now there is a pitcher perforated either with a hundred, or with nine, holes. If it is one with a hundred holes,—man lives up to a hundred (years), and has a hundred energies, and 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.
28. This (pitcher), hung up by a sling, they hold just over the Ahavantya'. He pours into it what spirituous liquor has been left over, and whilst it is with a support,’ each time followed by a special dedication, ‘thee for the Asvins!’ &c. 1 That is, over the southern one of the two new fires, the one laid down on a raised mound.
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trickling through, he stands by worshipping with the three verses! of the PitaraZ Somavantah (the Fathers accompanied by Soma), with three vetses of the Pitaro Barishada% (the Fathers seated on the barhis), and with three verses of the Pitaro Agnishvattas (the Fathers consumed by the fire). And as to why he thus stands by worshipping,— when Soma flowed through Indra, what part of it then went to the Fathers—there being three kinds of Fathers—therewith he now supplies him and makes him whole: therefore he thus stands by worshipping.
29. He then prepares those oblations *,—a cake on twelve or eight potsherds for Savitz, a barley pap for Varuma, and a cake on eleven potsherds for Indra.
30. And why there is one for Savitzz,—Savitrz is the impeller of the gods, and impelled by Savitz he now heals*: therefore there is one for Savitrz.
30. And why there is one for Savitzz,—Savitrz is the impeller of the gods, and impelled by Savitz he now heals*: therefore there is one for Savitrz.
1 These triplets to the Fathers are given Vag. S. XIX, 49-51; 55-57; §8-60.—The Taitt. ritual here has a curious variation. After the remainder of the (pure) liquor has been offered to the Fathers, a Brahman is to be bought over to drink the dregs; and if such an one cannot be found (willing to do it), they are to be poured away on an ant-hill. This is to be done for the sake of atonement.
* That is, according to Katydyana (XV, ro, 19) and Sayama, the pasu-purodasa, or cakes of the animal offering. The performance of these is irregular, inasmuch as their deities are not the same as those of the animal sacrifice (the Asvins, Sarasvatt, and Indra Sutréman). Taitt. Br. I, 8, 6, 1, however, explains that in this case the animal sacrifices are without ‘animal cakes,’ the libations of liquor, which indeed are offered to the same deities, being in lieu of them.
® The object of the Sautramanf offering is to heal or ‘make whole’ the Sacrificer.
v KANDA, 5 ADHYAYA, 4 BRAHMANA, 35. 137
31. And why there is one for Varuza,—Varuna is the injurer, and he thus heals him even by him who is the injurer : therefore there is one for Varuza.
32. And why there is one for Indra—Indra is the deity of the sacrifice, and he thus heals him by him who is the deity of the sacrifice: therefore there is one for Indra.
33. And if by that (Sautramat-offering) he would heal one purged by Soma?, then—(after) the afteroffering (of the animal sacrifice) has been performed, and the two spoons separated—he proceeds with those (three) oblations*, For it is towards the back part that Soma flows through, and at the back part (of the sacrifice) he thus closes him up by that sacrificial essence. Let him in that case prepare a cake on two potsherds for the Asvins ; and when he proceeds with the offering of the omenta, then he also proceeds with that two-kap4la cake for the Asvins.
34. Let him, however, not do it in this way; for verily whosoever departs from the path of the sacrifice stumbles, and he who does this indeed departs from the path of the sacrifice. Hence at the very time when they proceed with the omenta of those victims, let them then proceed also with those (three) oblations, and let him not then prepare a two-kap4la cake for the Asvins.
35. A castrated bull is the sacrificial fee for this
1 That is to say, if it is performed, independently of the Ragasiya, as a special offering with a view to expiating any excess committed at a Soma-sacrifice.
* A glance at the list of contents prefixed to part ii will show how this shifting of the Pasu-purodasa would alter the regular order of procedure.
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* A glance at the list of contents prefixed to part ii will show how this shifting of the Pasu-purodasa would alter the regular order of procedure.
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(sacrifice) ;—the castrated bull is neither female nor male; for being a male it is not a female, and being a female (unmanned) it is not a male: therefore a castrated bull is the fee. Or a draught-mare ;—the draught-mare is neither male nor female; for in that it pulls the cart it is not a female; and being a female, it is not a male: therefore a draught-mare (may be) the fee.
Firth BréAuMana.
1. He prepares a cake on twelve potsherds for Indra and Vishvu. Now as to why he makes this offering. Of old, everything here was within Vrztra, to wit, the Az, the Yagus, and the SAman. Indra wished to hurl the thunderbolt at him.
2. He said to Vishzu, ‘I will hurl the thunderbolt at Vritra, stand thou by me!’—‘So be it!’ said Vishzu, ‘I will stand by thee: hurl it!’ Indra aimed the thunderbolt at him. Vvrztra was afraid of the raised thunderbolt.
3. He said, ‘ There is here a (source of) strength : I will give that up to thee; but do not smite me!’ and gave up to him the Yagus-formulas. He (Indra) aimed at him a second time.
4. He said, ‘ There is here a (source of) strength: I will give that up to thee; but do not smite me!’ and gave up to him the Azk-verses. He aimed at him a third time.
5. ‘There is here a (source of) strength: I will give that up to thee; but do not smite me!’ and gave up to him the Saman-hymns (or tunes). Therefore they spread the sacrifice even to this day in the same way with those (three) Vedas, first with the
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Yagus-formulas, then with the Azk-verses, and then with the Saman-hymns ; for thus he (Vrztra) at that time gave them up to him.
6. And that which had been his (V7ztra’s) seat, his retreat, that he shattered, grasping it and tearing it out’: it became this offering. And because the science (the Veda) that lay in that retreat was, as it were, a threefold (tridh4tu) one, therefore this is called the Traidh4tavt (ishéi).
7. And as to why the oblation is one for Indra and Vishzu, it is because Indra raised the thunderbolt, and Vishzu stood by him.
8. And why it is (a cake) on twelve potsherds,— there are twelve months in the year, and the offering is of equal measure with the year: therefore it is one of twelve potsherds.
9. He prepares it of both rice and barley. He first puts on (the fire) a ball of rice, that being a form (symbol) of the Yagus-formulas; then one of barley, that being a form of the Azk-verses; then one of rice, that being a form of the S4man-hymns. Thus this is made to be a form of the triple science: and this same (offering) becomes the Udavasantyéishfi (completing oblation) for the performer of the Ragasdya.
Thus this is made to be a form of the triple science: and this same (offering) becomes the Udavasantyéishfi (completing oblation) for the performer of the Ragasdya.
10. For, verily, he who performs the Ragasfya gains for himself (the benefit of) all sacrificial rites, all offerings, even the spoonful-oblations; for him the sacrifice becomes as it were exhausted, and he, as it were, turns away from it. Now the whole sacrifice is just as great as that triple Veda; and this (offering) now is made a form of that (Veda, or
1 Cf. III, 2, 1, 28.
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sacrifice); this is its womb, its seat: thus he commences once more the sacrifice by means of that triple Veda; and thus his sacrifice is not exhausted, and he does not turn away from it.
11. And, verily, he who performs the Régasfya gains for himself all sacrificial rites, all offerings, even the spoonful-oblations; and this offering, the Traidhatavi (ish¢i), is instituted by the gods: ‘ May this offering also be performed by me, may I be consecrated by this one also!’ thus he thinks, and therefore this is the completing offering for him who performs the RAagasfya.
12. And also for him who would give (to the priests) a thousand (cows) or more’, let this be the completing offering. For he who gives a thousand or more becomes as it were emptied out; and that triple Veda is the thousandfold progeny of V4é (speech) : him who was emptied out he thus fills up again with a thousand; and therefore let it be for him also the completing offering.
13. And also for those who would sit through (perform) a long sacrificial session *, for a year or more, let this be the completing offering. For by those who sit through a long sacrificial session, for a year or more, everything is obtained, everything conquered; but this (offering) is everything : let it therefore be for them also the completing _ offering.
14. And indeed one may also practise magic by this (offering); for it was thereby that Arami be-
1 For a (three days’) Soma-sacrifice with a sacrificial fee of a thousand cows, the Triratra Sahasradakshiva, see part ii, p. 414. * See part ii, pp. 426, 440 seq.
V KANDA, 5 ADHYAYA, 5 BRAHMANA, 16. ‘41
witched Bhadrasena AgAtasatrava?!: ‘Quick, then, spread (the barhis)!’ thus Yag#avalkya used to say. And by this (offering) indeed Indra also shattered Vvctra’s retreat ; and, verily, he who therewith practises magic shatters thereby the retreat (of his enemy); therefore one may also practise magic with this (offering).
15. And, indeed, one may also heal thereby ; for, verily, whomsoever one would heal by a single 7zé, by a single yagus, by a single siman, him he would indeed render free from disease; how much more so by the triple Veda! Therefore one may also heal by this (offering).
15. And, indeed, one may also heal thereby ; for, verily, whomsoever one would heal by a single 7zé, by a single yagus, by a single siman, him he would indeed render free from disease; how much more so by the triple Veda! Therefore one may also heal by this (offering).
16. Three gold pieces of a hundred manas? each are the sacrificial fee for this (offering). He presents them to the Brahman; for the Brahman neither performs (like the Adhvaryu), nor chants (like the Udgatvz), nor recites (like the Hotsz), and yet he is an object of respect. And with gold they do nothing’, and yet it is an object of respect: therefore he presents to the Brahman three gold pieces of a hundred m4nas each.
1 Apparently the son of Ag&tasatru, king of K4st, who is mentioned as having been very proficient in speculative theology, and jealous, in this respect, of king Ganaka of Videha.
* According to S&yana, these ‘satam4nas’ are similar to the round plate worn by the king during the Consecration-ceremony ; see p. 104, note 2. These plates (as the ‘rukmas’ generally, VI, 7, I, 1 seq.) were apparently used for ornament only, not as coins.
5 Sayana explains this to mean that gold is not used for actual consumption, but only indirectly, as for vessels on which food is served, or in traffic, as a medium of barter ;—the gold thus never losing its appearance, its ‘ glory.’ See II, 1, 1, 5, ‘ Hence also one does not cleanse oneself with it (?), nor does one do anything else with it.’
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17. Three milch cows (he gives) to the’ Hotr? ;— for three milch cows mean abundance, and the Hotrz means abundance: therefore (he gives) three milch cows to the Hotzz.
18, Three garments (he gives) to the Adhvaryu ;— for the Adhvaryu ‘spreads’ the sacrifice, and the garments spread themselves (over the body)! : therefore (he gives) three garments to the Adhvaryu. A bullock (he gives) to the Agntdh *.
19. Now there are here either twelve, or thirteen gifts 8, and there are either twelve or thirteen months in the year ;—the offering thus is of equal measure with the year: that is why there are either twelve or thirteen sacrificial gifts.
1 Or, people spread the clothes (either in weaving them, or in putting them on). ‘To spread the sacrifice’ is the regular term for the ceremonial practice of spreading the sacrificial fire from the Garhapatya (or household fire) over the other two hearths, and thus for the performance of the sacrifice generally.
? See p. 119, note 2.
5 That is, taking the calves of the three milch cows into account ; and optionally counting the gift to the Agnidhra.
vi KANDA, 1 ADHYAYA, I BRAHMANA, 2. 143
SIXTH KAWDA.
THE AGNIKAYANA, oR BUILDING OF THE FIRE-ALTAR.
CREATION OF THE UNIVERSE. First ApuyAya. First BRAHMANA.
119, note 2.
5 That is, taking the calves of the three milch cows into account ; and optionally counting the gift to the Agnidhra.
vi KANDA, 1 ADHYAYA, I BRAHMANA, 2. 143
SIXTH KAWDA.
THE AGNIKAYANA, oR BUILDING OF THE FIRE-ALTAR.
CREATION OF THE UNIVERSE. First ApuyAya. First BRAHMANA.
1. Verily, in the beginning there was here the non-existent!. As to this they say, ‘What was that non-existent ?’ The Azshis, assuredly,—it is they that were the non-existent. As to this they say, ‘Who were those Azshis?’ The Aishis, doubtless, were the vital airs: inasmuch as before (the existence of) this universe, they, desiring it, wore themselves out (rish) with toil and austerity, therefore (they are called) Rzshis.
2. This same vital air in the midst doubtless is _ Indra. He, by his power (indriya), kindled those (other) vital airs from the midst ; and inasmuch as he kindled (indh), he is the kindler (indha): the kindler? indeed,—him they call ‘Indra’ mystically
* Or, perhaps, In the beginning this (universe) was indeed nonexistent. Thus J. Muir, Or. S. T. IV, p. 22, of which translation of this cosmogonic myth considerable use has been made here. It need scarcely be remarked that ‘idam’ is constantly used in an adverbial sense in the Brahmaza.
? In the original, ‘the non-existent’ is the subject of the clause, not the predicate as would appear from the translation. A similar transposition seems often advisable in English, for the sake of emphasis, and on other grounds. Muir’s rendering, ‘ The Rishis say that in the beginning there was non-existence,’ is a mistake.
® The nominative here is striking, and vivid, cf. paragraph 11 below. In corresponding passages of the preceding books, the accusative would stand here; e.g. II, 1, 2, 4, saptarshin u ha sma vai purarksha ity 4éakshate ; similarly III, 1, 2, 3.
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(esoterically), for the gods love the mystic. They (the vital airs), being kindled, created seven separate persons ! (purusha).
3. They said, ‘Surely, being thus, we shall not be able to generate: let us make these seven persons one Person!’ They made those seven persons one Person: they compressed two of them? (into) what is above the navel, and two of them (into) what is below the navel; (one) person was (one) wing (or side), (one) person was (the other) wing, and one person was the base (i.e. the feet).
4. And what excellence, what life-sap (rasa) there was in those seven persons, that they concentrated above, that became his head. And because (in it) they concentrated the excellence (sri), therefore it is (called) the head (siras). It was thereto that the breaths resorted (sri): therefore also it is the head (siras). And because the breaths did so resort (sri) thereto, therefore also the breaths (vital airs, and their.organs) are elements of excellence (sri). And because they resorted to the whole (system) therefore (this is called) body (sartra).
And because the breaths did so resort (sri) thereto, therefore also the breaths (vital airs, and their.organs) are elements of excellence (sri). And because they resorted to the whole (system) therefore (this is called) body (sartra).
5. That same Person became Prag&pati (lord of generation). And that Person which became PragApati is this very Agni (fire-altar), who is now ; (to be) built.
6. He verily is composed of seven persons, for this Person (Agni) is composed of seven persons ,
1 That is, living beings or souls, individualities, which, in their combined form, are here imagined to take the shape of a bird. Muir’s rendering, ‘ males,’ can scarcely commend itself.
3 Literally, ‘those two,’
> The fire-altar is usually constructed so as to measure sevenp. 145 to wit, the body (trunk) of four, and the wings and tail of three; for the body of that (first) Person (was composed of) four, and the wings and tail of three. And inasmuch as he makes the body larger by one person, by that force the body raises the wings and tail.
7. And as to the fire which is deposited on the built (altar), —whatever excellence, whatever lifesap there was in those seven persons, that they now concentrate above, that is his. (Pragdpati’s) head. On that same (head) all the gods are dependent (srita), for it is there that offering is made to all the gods: therefore also it is the head (siras). .
8. Now this Person Pragdpati desired, ‘May I be more (than one), may I be reproduced!’ He toiled, he practised austerity. Being worn out with toil and austerity, he created first of all the Brahman (neut.), the triple science. It became to him a foundation : hence they say, ‘ the Brahman (Veda) is the foundation of everything here.’ Wherefore, having studied (the Veda) one rests on a foundation ; for this, to wit, the Veda, is his foundation. Resting on that foundation, he (again) practised austerity.
9. He created the waters out of Vaé (speech, that is) the world; for speech belonged to it': that was man’s lengths square ; the particular length being that of the Sacrificer. This, however, is the smallest size allowed for an altar, there being altogether ninety-five different sizes specified, varying between s¢ven and ror man’s lengths square.
1 Or, perhaps, to him (Pragapati). Sayava merely says,—vag evasya sdsrigyata, vik sahakari rasanam abhavat, tad asrigyatety arthah; s4 vak sahakdri rasanam prag4patya(m) srishfam sad idam sarvam Apnot.—On the part which V4é (the personification of the Brahman or Veda) takes by the side of Pragdpati in the creation
(41) Lp. 146 created (set free). It pervaded everything here; and because it pervaded (4p) whatsoever there was here, therefore (it is called) water (Apak); and because it covered (var), therefore also it (is called) water (var).
created (set free). It pervaded everything here; and because it pervaded (4p) whatsoever there was here, therefore (it is called) water (Apak); and because it covered (var), therefore also it (is called) water (var).
10. He desired, ‘May I be reproduced from these waters!’ He entered the waters with that triple science. Thence an egg arose. He touched it. ‘ Let it exist! let it exist and multiply!’ so he said. From it the Brahman (neut.) was first created, the triple science. Hence they say, ‘ The Brahman (n.) is the first-born of this All.’ For even before that Person the Brahman was created’: it was created as his mouth. Hence they say of him who has studied the Veda, that ‘he is like Agni ;’ for it, the Brahman (Veda), is Agni’s mouth.
11. Now the embryo which was inside was: created as the foremost (agri): inasmuch as it was created foremost (agram) of this All, therefore (it is called) Agri: Agri, indeed, is he whom they mystically call? Agni; for the gods love the mystic. ' And the tear (asru, n.) which had formed itself ® become the ‘asru’ (m.); ‘asru’ indeed is what they mystically call ‘asva’ (horse), for the gods love the
of the universe, and the parallelism between V4’ and Adyos, see Weber, Ind. Stud. IX, p. 473 seq.; Muir, Or. S. T. V, p. 391. Thus Pa#k. Br. XX, 14, 2, ‘ PragApati alone existed here. He had VA4k indeed as his own, as a second to him.’
1 Muir takes this differently —Further, (as) the Veda was first created from that Male, therefore it was created his mouth. This translation, however, takes no account of the particle ‘hi.’
4 For the construction, see above, paragraph 2, with note.
* Literally, which had flowed together. It is explained as the embryonic liquid in the amnion, or innermost membrane enveloping the foetus.
viI KANDA, I ADHYAYA, I BRAHMANA, 15. 147 mystic. And that which, as it were, cried? (ras), became the ass (rasabha). And the juice which was adhering to the shell (of the egg) became the he-goat (aga’). And that which was the shell became the earth.
12. He desired, ‘May I generate this (earth) from these waters!’ He compressed it? and threw it into the water. The juice which flowed from it became a tortoise; and that which was spirted upwards (became) what is produced above here over the waters. This whole (earth) dissolved itself all over the water : all this (universe) appeared as one form only, namely, water.
13. He desired, ‘ May it become more than one, may it reproduce itself!’ He toiled and practised austerity ; and worn out with toil and austerity, he created foam, He was aware that ‘this indeed looks different, it is becoming more (than one); I must toil, indeed!’ Worn out with toil and austerity, he created clay, mud, saline soil and sand, gravel (pebble), rock, ore, gold, plants and trees: therewith he clothed this earth.
14. This (earth), then, was created as (consisting of) these same nine creations. Hence they say, ‘Threefold (three times three) is Agni;’ for Agni is this (earth), since thereof the whole Agni (firealtar) is constructed.
15. ‘This (earth) has indeed become (bhf) a foundation!’ (he thought): hence it became the earth (bhimi). He spread it out (prath), and it
1 ? Or, that part (of the egg) which made a noise (in cracking).
* The word ‘aga’ is apparently fancifully taken here in the sense of ‘unborn (a-ga).’
* That is, the earth when as yet in the form of the egg-shell. L2
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became the broad one (or earth, p7thivi). And she (the earth), thinking herself quite perfect1, sang; and inasmuch as she sang (g4), therefore she is GAyatrt. But they also say, ‘It was Agni, indeed, on her (the earth’s) back, who thinking himself quite perfect, sang ; and inasmuch as he sang (g4), therefore Agni is Géyatra.’ And hence whosoever thinks himself quite perfect, either sings or delights in song *, Seconp BrAHMANA.
1. That Pragapati desired, ‘May it multiply, may it be reproduced!’ By means (or, in the form) of Agni he entered into union with the Earth: thence an egg arose. He touched it: ‘ May it grow! May it grow and multiply!’ he said.
2. And the embryo which was inside was created as VAyu (the wind). And the tear which had formed itself became those birds. And the juice which was adhering to the shell became those sun-motes. And that which was the shell became the air.
3. He desired, ‘May it multiply, may it reproduce itself!’ By means of Vayu he entered into union with the Air: thence an egg arose. He touched it, saying, ‘Bear thou glory!’ From it yonder sun was created, for he indeed is glorious. And the tear which (asru) formed itself became that variegated pebble (asman); for ‘asru’ indeed is what vi KANDA, I ADHYAYA, 2 BRAHMANA, 8. 149 they mystically call ‘asman,’ for the gods love the mystic. And the juice which was adhering to the shell became those sunbeams. And that which was the shell became the sky.
1 AbhimAninfstrivigraha yasm&d agayad tasma4d iyam Gayatri, Say.—‘ Because, like a haughty woman, she (the earth) sang, therefore she is Gayatri.’
* On this illustration, which might either be taken as applying to men in easy circumstances, not troubled with cares ;—or, perhaps, to a new-born child which cries out lustily, and likes to be sung to,—SAyana only remarks,—-tasm4d u haitad iti svabhavinuvadad, karyadharmena karanadharmanup4dandaya.
4. He desired, ‘ May it multiply, may it reproduce itself!’ By means of the Sun he entered into union with the Sky : thence an egg arose. He touched it, saying, ‘Bear thou seed!’ From it the moon was created, for he (the moon) is seed. And the tear which formed itself became those stars. And the juice which was adhering to the shell became those intermediate quarters; and that which was the shell became those (chief) quarters (points of the compass).
And the tear which formed itself became those stars. And the juice which was adhering to the shell became those intermediate quarters; and that which was the shell became those (chief) quarters (points of the compass).
5. Having created these worlds, he desired, ‘May I create such creatures as shall be mine in these worlds !’
6. By his Mind (manas) he entered into union with Speech (vaé): he became pregnant with eight drops. They were created as those eight Vasus!: he placed them on this (earth).
7. By his Mind he entered into union with Speech : he became pregnant with eleven drops. They were created as those eleven Rudras?: he placed them in the air.
8. By his Mind he entered into union with Speech: he became pregnant with twelve drops. They were created as the twelve Adityas*; he placed them in the sky.
’ As here, this class of deities—whose sphere of action are the terrestrial regions—was associated with Agni, the guardian of the earth, at ITI, 4, 2, 1.
* Another class of (storm) deities, here associated with V4yu, the wind, the guardian of the air-region.
* ‘This class of deities (of light) are here associated with the
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9. By his Mind he entered into union with Speech : he became pregnant. He created the All-gods: he placed them in the quarters.
10. And so they say, ‘After Agni having been created, the Vasus were created: he placed them on this (earth);—after Vayu, the Rudras: (he placed) them in the air;—after the sun, the Adityas: (he placed) them in the sky;—after the moon, the All-gods!: he placed them in the quarters.’
11. And so they say, ‘ Pragdpati, having created these worlds, was firmly established on the earth. For him these plants were ripened? into food: that he ate. He became pregnant. From the upper vital airs he created the gods, and from the lower vital airs the mortal creatures.’ In whatever way he created thereafter, so he created; but indeed it was Pragdpati who created everything here, whatsoever exists.
12. Having created creatures he, having run the whole race, became relaxed*; and therefore even now he who runs the whole race becomes indeed
Sun, who indeed is called the Aditya in paragraphs 4 and ro (instead of SQrya).
* Professor Weber (Ind. Stud. XIII, p. 268) has drawn attention to the discrepancy between this passage and III, 4, 2, 1, where the Visve Devas (with Brihaspati) are denied the privilege of forming a special class of deities,—this being one of many points of difference, doctrinal as well as linguistic, between Books 1-5 and 6-10.
* Professor Delbritck, Altind. Synt. p. 147, reads ‘apaganta,’— the plants matured fruit.
* Professor Delbritck, Altind. Synt. p. 147, reads ‘apaganta,’— the plants matured fruit.
5 Literally, he fell asunder, or to pieces, became disjointed. Hence, when the gods ‘restored’ Prag4pati (the lord of generation, identified with the sacrifice, and with Agni, the fire), the verb used is samskrz, ‘to put together ;’ and this putting together, or restoration, of Pragapati is symbolically identified with the building up of the fire-altar.
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relaxed. From him being thus relaxed, the vital air went out from within. When it had gone out of him the gods left him.
13. He said to Agni, ‘ Restore me! ’—‘ What will then accrue to me?’ said he.—‘ They shall call me after thee ; for whichever of the sons succeeds (in life), after him they call the father, grandfather, son, and grandson: they shall call me after thee,—restore me, then !’—‘So be it!’ so (saying) Agni restored him: therefore, while being Pragdpati, they call him Agni; and verily, whosoever knows this, after him they call his father, grandfather, son, and grandson.
14. He said, ‘Whereon shall we set thee up!?’— ‘On the hita (set, or suitable, good)!’ he said: the vital air is indeed something good, for the vital air is good for all beings. And inasmuch as he set him up on the hita, therefore one says, ‘I shall set up, I am setting up, I have set up ®*’
15. As to this they say, ‘What is hita, and what is upahita?’ The vital air, forsooth, is the ‘hita,’ | and speech is the ‘ upahita,’ for it is on the vital air that this speech is based (upa-hit4). The vital air, again, is the ‘hita,’ and the limbs are the ‘ upahita,’ for on the vital air these limbs are indeed based.
16. This, then, was his (Pragdpati’s) ‘Aitya’ (Agni / to be set up on an altar-pile); for he had to be built | up (4i) by him, and therefore was his ‘4itya.’ And |p. 152 so indeed he now is the Sacrificer’s ‘Aitya;’ for he is to be built up by him, and therefore is his ‘ Zitya.’
1 Upa-dha. Paragraphs 14 and 15 involve a double meaning of the word hita, the past participle of dha, to put,—viz. put, set, or suitable, beneficial.
* Or, ‘I shall put on,’ &c., upa-dha, the verb used of the putting on of bricks in building up the altar. Cf. II, 1, 2, 15.
17. Now it was those five bodily parts (tanu) of his (Pragapati’s) that became relaxed,—hair, skin, flesh, bone, and marrow,—they are these five layers (of the fire-altar); and when he builds up the five layers, thereby he builds him up by those bodily parts; and inasmuch as he builds up (4i), therefore they are layers (iti).
18. And that Pragdpati who became relaxed is the year; and those five bodily parts of his which became relaxed are the seasons; for there are five seasons, and five are those layers: when he builds up the five layers, he thereby builds him up with the seasons; and inasmuch as he builds up (lays down), therefore they are layers.
19. And that Pragdpati, the year, who became relaxed, is that very Vayu (wind) who blows yonder. And those five bodily parts of his, the seasons, which became relaxed, are the regions (or quarters) ?; ‘for five in number are the regions, and five those layers: when he builds up the five layers, he builds him up with the regions; and inasmuch as he builds up, therefore they are layers.
20. And the Fire that is laid down on the built (altar), that is yonder Sun;—that same Agni is indeed (raised) on the altar, and that just because Agni had restored him (Pragdpati).
21. But they say,—Prag4pati, when relaxed, said to the gods, ‘Restore me!’ The gods said to Agni, ‘In thee we will heal this our father Pragdpati.’—
' That is, the four quarters, or cardinal points of the compass ; and the upper region, or rather the upward (or perpendicular) direction.
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‘Then I will enter into him, when whole,’ he said.— ‘So be it!’ they said. Hence, while being Prag4pati, they yet call him Agni.
22. In the fire the gods healed him by means of oblations ; and whatever oblation they offered that became a baked brick and passed into him. And because they were produced from what was offered (ishéa), therefore they are bricks (ish¢ak4). And hence they bake the bricks by means of the fire, for it is oblations they thus make.
23. He spake, ‘Even as much as ye offer, even so much is my happiness:’ and inasmuch as for him there was happiness (ka) in what was offered (isha), therefore also they are bricks (ish¢ak4).
24. Here now AktAkshya used to say, ‘Only he who knows abundant bricks possessed of (special) prayers, should build up the fire (altar): abundantly indeed he then heals Father Pragdpati.’
25. But Tazdya used to say, ‘Surely the bricks possessed of prayers are the nobility, and the spacefillers’ are the peasants; and the noble is the feeder, and the peasantry the food; and where. there is abundant food for the feeder, that realm is indeed prosperous and thrives: let him therefore pile up abundant space-fillers!’ Such then was the speech of those two, but the settled practice is different therefrom.
26. Now that father (Prag4pati) is (also) the son: [
1 In contradistinction to the yagushmatf (prayerful) bricks, which bear special names, and have special formulas attached to them; lokam-prin4 (space-filling ones) is the technical term for those bricks which have no special prayers belonging to them, but are piled up with a common formula (Vag. S. XII, 54; Sat. Br. VIII, 7, 2, 1 seq.), beginning ‘lokam priza éAidram prina,’ ‘fill the space, fill the gap!’
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inasmuch as he created Agni, thereby he is Agni’s father; and inasmuch as Agni restored him, thereby
. Agni is his (PragApati’s) father ; and inasmuch as he created the gods, thereby he is the father of the gods ; and inasmuch as the gods restored him, thereby the gods are his fathers,
Agni is his (PragApati’s) father ; and inasmuch as he created the gods, thereby he is the father of the gods ; and inasmuch as the gods restored him, thereby the gods are his fathers,
27. Twofold verily is this,—father and son, Pragapati and Agni, Agni and Prag&pati, Pragdpati and the gods, the gods and Pragdpati—(for) whosoever knows this.
28. He builds up with'!, ‘By that deity’—that deity, doubtless, is Vaz (speech),—‘ Angiras-like,— Angiras, doubtless, is the breath ;—‘lie thou steady!’ —that is, ‘lie thou firm;’ or ‘lie thou firmly established.’ It is both with speech and with breath that he builds; for Agni is speech, and Indra is the _ breath ; and the fire (agni) relates to Indra and Agni: as great as Agni is, as great as is his measure, by so much he thus builds him up. And again, Indra and Agni are all the gods, (for) Agni belongs to all deities: thus as great as Agni is, as great as is his measure, by so much he thus builds him up.
29. Here now they say, ‘Wherefore isAgni(the firealtar) built of this (earth) ?’ But, surely, when that deity (Pragdpati) became relaxed (fell asunder), he flowed along this (earth) in the shape of his life-sap; and when the gods restored him (put him together), they gathered him up from this earth: this earth then is that one brick *, for Agni is this earth, since
1 This is the formula (V4g. S. XII, 53) with which the so-called ‘sidanam’ or ‘settling’ of the bricks is performed. See VII, I, I, 30.
3 That is, the first brick which the wife of the Sacrificer herself forms, and which is called Ash4d#&. See VI, 3, 1,1; 5, 3, 1-p. 155 it is thereof) that the whole Agni is built up. Now this earth is four-cornered, for the quarters are her corners : hence the bricks are four-cornered ; for all the bricks are after the manner of this earth.
30. As to this they say, ‘But if he (Agni) thus consists of one brick, how then (comes he to be) a fivebricked ? one?’ Now surely the first brick of clay is this earth,—whatever made of clay he places on that (altar) that is that one brick. And when he puts thereon the heads of the animal victims, that is the animal-brick. And when he puts on the gold plate and man‘, when he scatters gold shavings thereon, that is the golden brick, And when he puts on two spoonfuls (of ghee)*, when he puts on the mortar and pestle*, and fire-sticks, that is the wood-brick. And when he puts on a lotus-leaf (petal), a tortoise’, sour curds, honey, ghee, and whatever other food he puts on, that is the fifth brick, the food. Thus, then, it is a five-bricked (Agni).
31. As to this they say, ‘On which side is the head of the brick ?’—‘ Where he touches it and says a prayer, so say some, ‘on one end of the naturally perforated (brick) * alone indeed should he
1 Viz. by means of the clay bricks, and the loose soil put between the layers.
* Sdyana only refers here to the fact that the sacrifice (yag#a) is called ‘ pankta,’ ‘ the fivefold.’
by means of the clay bricks, and the loose soil put between the layers.
* Sdyana only refers here to the fact that the sacrifice (yag#a) is called ‘ pankta,’ ‘ the fivefold.’
* Apparently some kind of porous stone. Three such perforated stones or ‘bricks’ are used in the construction of the firealtar; viz. one which is laid on the gold man in the centre of the bottom layer (a séman relating to bhfs, the earth, being pronouncedp. 156 say a prayer while touching it, but thus all those (bricks) of his are turned towards the naturally perforated one. Let him not do so, for those bricks doubtless are his (Agni’s) limbs, his joints; and it would be just as if he were to put a head on each limb, on each joint. But indeed, the fire which is deposited on the pile, that is the head of all those (bricks).
32. Here they say, ‘How many animal victims are laid upon the fire (altar) ?’—Let him say ‘ Five,’ for he does lay thereon those five victims.
33. Or, ‘One,’ he may say; ‘a ewe;’ for a ewe (avi) is this earth, since she favours (av) all these creatures. And the fire (altar) also is this earth, for the whole fire (altar) is built up thereof: hence he may say, ‘ One.’
34. Or, ‘Two, he may say, ‘two sheep;’ for sheep, indeed, are both this (earth) and that (sky), since these two favour all these creatures ;—what clay (there is in the brick) that is this earth; and what water there is that is that sky ; and the bricks consist of clay and water: therefore he may say, ‘ Two.’
35. Or he may say, ‘A cow (or bullock, go) ;’— the cow forsooth means these worlds, for whatever walks (gam) that walks in these worlds!; and that
)
on it while touching it); the second in the centre of the third layer ; and the third one being Jaid upon the centre of the completed fifth layer. They are meant to represent the three worlds, the holes being intended to afford to the Sacrificer (represented by the gold man) a passage to the highest regions. See VI, 2, 3, 1 seq.
1 It is not quite clear whether the author indulges in etymological trifling (go—gf). The Bombay MS. of Sayama reads,— imamstallokin gakshatiti kavana(? gavana)karmasadhanam gosabdam darsayati.
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fire also is these worlds: therefore he may say, ‘A cow.’
36. As to this they say, ‘For what object is this fire (altar) built?’—‘ Having become a bird, he (Agni) shall bear me to the sky!’ so say some ; but let him not think so; for by assuming that form, the vital airs became Pragdpati!; by assuming that form, Pragdpati created the gods*?; by assuming that form, the gods became immortal: and what thereby the vital airs, and Pragdpati, and the gods became, that indeed he (the Sacrificer) thereby becomes.
Tuirp BrAHMANA,
Tuirp BrAHMANA,
1. Verily, Prag4pati alone was here in the beginning. He desired, ‘May I exist, may I reproduce myself!’ He toiled, he practised austerity (or, became heated). From him, worn out and heated, the waters were created: from that heated Person the waters are born.
2. The waters said, ‘ What is to become of us ?’— ‘Ye shall be heated,’ he said. They were heated; they created foam: hence foam is produced in heated water.
3. The foam (m.) said, ‘What is to become of me ?’—‘ Thou shalt be heated!’ he said. It was heated, and produced clay ; for indeed the foam is heated, when it floats on the water, covering it; and when one beats upon it, it indeed becomes clay. _
4. The clay (f.) said, ‘What is to become of me ?’— ‘Thou shalt be heated!’ he said. It was heated,
1 See VI, 1, 1, 2 seq., where the seven vital airs are represented as assuming the form of a bird—the Purusha Pragdpati. ® See paragraphs 7-11.
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and produced sand; for this clay becomes indeed heated when they plough it; and if only they plough very fine then it becomes, as it were, sandy. So much, then, as to that ‘What is to become of me? what is to become of me?!?’
5. From the sand he created the pebble : whence sand finally indeed becomes a pebble ;—from the pebble the stone: whence the pebble finally indeed becomes a stone;—from the stone metal ore: whence from stone they smelt ore ;—from ore gold: whence ore much smelted comes, as it were, to have the appearance of gold.
6. Now that which was created was flowing ; and inasmuch as it was flowing (aksharat), a syllable (akshara) resulted therefrom; and inasmuch as it flowed eight times, that octosyllabic Gayatri was produced.
7. ‘This has indeed become (bhf) a foundation (resting-place),’ so he thought: whence it became the earth (bhimi). He spread it out (prath): it became the broad (earth, przthivt). On this earth, as on a foundation, the beings, and the lord of beings, consecrated themselves for a year: the lord of beings was the master of the house *, and Ushas (the Dawn) was the mistress.
8. Now, those beings are the seasons; and that lord of beings is the year; and that Ushas, the mistress, is the Dawn. And these same creatures, as well as the lord of beings, the year, laid seed
* He means to say that he will leave this to be supplied in the enumeration of the subsequent creations.
* At sacrificial sessions the Sacrificer is called Grzhapati. On this, see IV, 6, 8, 3-5.
vi KANDA, I ADHYAYA, 3 BRAHMANA, 13. 159 into Ushas'. There a boy (kum4ra) was born in a year: he cried.
g. Pragdpati said to him, ‘My boy, why criest thou, when thou art born out of labour and trouble?’ He said, ‘ Nay, but I am not freed from (guarded against) evil; I have no name given me; give me aname!’ Hence one should give a name to the boy that is born, for thereby one frees him from evil;—even a second, even a third (name), for thereby one frees him from evil time after time.
10. He said to him, ‘Thou art Rudra®’ And because he gave him that name, Agni became suchlike (or, that form), for Rudra is Agni: because he cried (rud) therefore he is Rudra. He said, ‘ Surely, I am mightier than that: give me yet a name!’
11. He said to him, ‘Thou art Sarva.” And because he gave him that name, the waters became suchlike, for Sarva is the waters, inasmuch as from the water everything (sarva) here is produced. He said, ‘Surely, 1 am mightier than that: give me yet a name!’
12, He said to him, ‘Thou art Pasupati.’ And because he gave him that name, the plants became suchlike, for Pasupati is the plants: hence when cattle (pasu) get plants, then they play the master ® (patty). He said, ‘Surely, I am mightier than that: give me yet a name!’
13. He said to him, ‘Thou art Ugra.’ And
1 On the legend regarding Prag&pati and his daughter Ushas, see I, 7, 4, 1 seq.
* On this and several of the other names, see part i, p. 201.
5 As, when a horse gets much corn, it becomes spirited, ‘ masterful.’ The St. Petersburg dictionary suggests the meaning, ‘they become strong.’ It might also mean, ‘ they lord it (over the plants).’
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because he gave him that name, Vayu (the wind) became suchlike, for Ugra is Vayu: hence when it blows strongly, they say ‘ Ugra is blowing.’ He said, ‘Surely, I am mightier than that: give me yet a name!’
14. He said to him, ‘ Thou art Asani.’ And because he gave him that name, the lightning became suchlike, for Asani is the lightning : hence they say of him whom the lightning strikes, ‘ Asani has smitten him.’ He said, ‘Surely, I am mightier than that : give me yet a name!’
15. He said to him, ‘Thou art Bhava. And because he. gave him that name, Parganya (the rain-god) became suchlike ; for Bhava is Parganya, since everything here comes (bhavati) from the raincloud. He said, ‘Surely, I am mightier than that : give me yet a name!’
16. He said to him, ‘Thou art Mahan Devak (the Great God).’ And because he gave him that name, the moon became suchlike, for the moon is PragApati, and PragApati is the Great God. He said, ‘Surely, I am mightier than that: give me yet a name!’
17. He said to him, ‘ Thou art fs4na (the Ruler),’ And because he gave him that name, the Sun became suchlike, for fs4na is the Sun, since the Sun rules over this All. He said, ‘So great indeed I am:
give me no other name after that!’
' 18, These then are the eight forms of Agni. Kumara (the boy) is the ninth: that is Agni’s threefold state '.
19. And because there are eight forms of Agni—
* That is, his state of being trivrét, or three times three.
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the Gayatri consisting of eight syllables—therefore they say, ‘Agni is Gayatra.” That boy entered into the forms one after another; for one never sees him as a mere boy (kuméara), but one sees those forms of his', for he assumed those forms one after another.
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the Gayatri consisting of eight syllables—therefore they say, ‘Agni is Gayatra.” That boy entered into the forms one after another; for one never sees him as a mere boy (kuméara), but one sees those forms of his', for he assumed those forms one after another.
20. One ought to build him (Agni, the fire-altar) up in (the space of) a year, and recite for a year. ‘For two (years),’ however, say some; ‘for in one year they laid the seed, and in one year that boy was born, therefore let him build for two (years), and recite for two (years). Let him, however, build for a year only, and recite for a year; for the same seed which is laid is brought forth; it then lies changing and growing: hence let him build for a year only, and recite fora year. To him (Agni) when built up (4ita) he gives a name: whereby he keeps away evil from him. He calls him by a bright (4itra) name?, saying, ‘Thou art bright;’ for Agni is all bright things.
THE ANIMAL SACRIFICE ®*.
Sreconp ApHyYAyA, First BRAHMANA.
1. PragApati set his mind upon Agni’s forms. He searched for that boy (Kumara) who had entered
1 Tatas fa tatprabhriti tam Agnim kum4rarfpam na kvakana pasyanti kimtv etany etaggvalanddini ripaszy apurushavidhani pasyanti, Say.
2 Or, he calls him by the name of Xitra (bright), that being the name by which he is actually to address the fire on the altar at the end of the performance. KaAty. XVIII, 6, 23.
8 This is the so-called ish¢ak4-pasu, or animal sacrifice performed with regard to the bricks; the heads of the victims being used in building up the altar, whilst some of the blood is mixed with the clay of which the bricks are made.
[41] Mp. 162 into the (different) forms. Agni became aware of it, — Surely, Father Pragapati is searching for me: well then, let me be suchlike that he knows me not.’
2. He saw those five animals,—the Purusha (man), the horse, the bull, the ram, and the he-goat. Inasmuch as he saw (pas) them, they are (called) cattle (pasu).
| 3. He entered into those five animals; he became those five animals. But Prag&pati still searched for him. -
4. He saw those five animals. Because he saw (pas) them, therefore they are animals (pasu); or rather, because he saw him (Agni) in them, therefore they are animals.
5. He considered, ‘They are Agni: I will fit them unto mine own self!, Even as Agni, when kindled, glares, so their eye glares; even as Agni’s smoke rises upwards, so vapour rises from them; even as Agni consumes what is put in him, so they devour ; even as Agni’s ashes fall down, so do their faeces: they are indeed Agni; I will fit them unto mine own self’ He meant to slaughter them for different deities: the Purusha (man) for Visvakarman, the horse for Varua, the bull for Indra, the ram for Tvashévz, the he-goat for Agni.
6. He considered, ‘ For different deities, indeed, I mean to slaughter now; but I myself desire (kam)
ne ee
6. He considered, ‘ For different deities, indeed, I mean to slaughter now; but I myself desire (kam)
ne ee
? Or, I will make them part of mine own self.—Similarly St. Petersburg dictionary, ‘I will change them into myself.’ But differently Professor Delbrtick, Altind. Synt., p. 239, ‘I will make myself to be these, change myself into these.’ This is on account of the middle form of the verb, which, however, is quite justified also in the former interpretation. Cf. VI, 8, 2,1, where there is no question of changing the whole sacrifice into a heap of ashes, but of taking over the ashes, or some of it, to form part of the sacrifice.
vi KANDA, 2 ADHYAYA, I BRAHMANA, 8. 163
Agni’s forms: well then, I will slaughter them for the Agnis, as for the (object of my) desire. He slaughtered them for the Agnis, as for (his) desire, —to wit, ‘for the Agnis,’ because many were the forms of Agni he had set his mind upon; and ‘for the desire,’ because it was with a desire that he slaughtered them. Having appeased them and carried the fire round them, he led them northwards and slew them.
7. He considered, ‘ Those glories (signs of excellence ') upon which I have set my mind are contained in the heads: well then, I will only put on the heads ®.’ He cut off the heads and put them on (himself, or the altar). The remaining trunks he then let float on the water °, and brought the sacrifice to its completion by means of (the offering of) a he-goat, thinking, ‘Lest my sacrifice be pulled to pieces.’ After performing that animal sacrifice, Pragdpati saw that he had not yet reached the end of Agni (the fire-altar). .
8. He considered, ‘I must search for that body ‘* which I let float on the water.’ He searched for it; and what (part) of those (bodies) cast into the water had settled therein, that water he gathered; and what (had settled) in this earth, that clay (he gathered)®, And having gathered both that clay
1 See VI, 1, 1, 4. ' # That is, on the fire-altar, or (which is the same thing) on himself, PragApati, the sacrifice. The heads of the five victims are placed in (a dish introduced into) the bottom layer of the altar so as to impart stability to it. See VII, 5, 2, 1 seq.
5 Or, he washed them, cleaned them, in water.
‘ Literally, that self, i.e. that part of mine own self, the sacrifice (?).
5 It seemed desirable here to leave the construction of the original text unchanged.
M 2
p. 164
and water, he made a brick: hence a brick consists of these two, clay and water.
9. He considered, ‘Surely, if I fit! this (matter) such as it is unto mine own self, I shall become a mortal carcase, not freed from evil: well then, I will bake it by means of the fire.’ Sosaying, he baked it by means of the fire, and thereby made it immortal ; for the sacrificial food which is baked by fire is indeed immortal (or, ambrosia). Hence they bake the bricks with fire: they thereby make them immortal,
Hence they bake the bricks with fire: they thereby make them immortal,
10. And inasmuch as he saw them after offering (ishéva) the animal, therefore they are bricks (ish¢ak4). Hence one must make the bricks only after performing an animal sacrifice; for those which are made before (or, without) an animal sacrifice are ‘anishéaka?.’ And, moreover, there is this other
(consideration).
' 11, As to those glories, they are these same heads of the victims; and those (headless) trunks are these five layers (of the fire-altar): thus when he builds up the layers after putting on the heads of the victims, he thereby unites those trunks with those heads.
12, And because Agni is all those animal victims, therefore animals delight (being) near the fire °,—
1 Sayama explains ‘abhisamskarishye’ by ‘Adhiyag#ike sarira upadhasyami,’ ‘if I were to put this (clay and water) on the sacrificial body.’
3 A play on the word which may mean either ‘non-bricks,’ or ‘being without oblation (ish/a).’
8 Sayama seems to take this to mean, that animals (cattle) delight, or sport, when the sacrificial fire is established; that is to say, they feel at home and increase wherever a new household is established (?) ;—tasmfd agnav ahite pasavo ramante, 4tmany eva sA pritir ity abhiprayaZ. Adhuna:gned pasushv 4tmabhfteshu pritiap. 165 there animals sport with animals. Hence the (sacrificial) fire is set up with him who possesses cattle; for inasmuch as Agni (was) the same as cattle, therefore Pragdpati (the lord of creatures or generation) became Agni.
13. Here now some say, ‘It is at this (point of the performance) that he should offer up all those (five) victims; for had Pragdpati then offered up all of them, he would certainly have reached the end of the fire (altar): hence were he (the Sacrificer) now to offer up all those (victims) he would certainly reach the end of the fire (altar).’ Let him not do so: he thus would stray from where the gods have gone, he would stray from the path ;—and what would he then gather!? For those same bodies, those layers, he gathers: let him therefore not do so.
14. Now when he slaughters those animals, he prepares a home for Agni; for nowhere but in his home does one enjoy himself. But the home means food: it is that he lays down in front, and when Agni sees that, he turns unto him.
15. There are a man, a horse, a bull, a ram, and a he-goat; for such are all the animals (used for sacrifice). Animals are food: he thus lays down in front whatever food there is; and seeing that, Agni turns unto him.
16. There are five; for there are those five Agnis, darsayann 4ha, yasm4d agnir esha yat pasavas tasmad yasya manushyasya pasavo bhavanti tasminn etad agnir Adhiyate, tatra hi sa AtmabhfitaiZ pasubhi ramate nanyatra; evam yad agnydtmikak pasavas tatas tam agnim 4tm4-=bhisamskritya prag4patir agnir abhavat.
1 That is, what ‘sambh4ras’ or equipments of the fire should he then collect? Cf. part i, p. 276.