the Agya-sikta, Rig-veda III, 13, forming the chief part of the Hotr:’s Agya-sastra, or first Sastra of the Agnishfoma, for which see part ii, p. 327 note.
2 The Barhata Pratiga, or Pratiga-sastra in the Brihati metre,— being the one recited on the fifth day of the Prish/hya-shadaha (Asv. Sr. VII, 12, 7), and consisting of the seven different triplets, addressed to as many different deities,—is to be recited also on this occasion ; and along with it (or rather, intertwined with it, triplet by triplet) the ordinary Praiiga-sastra of the Agnishfoma, made up of the two hymns RXzg-veda I, 2 and 3 which are ascribed to Madhukhandas, and consist of nine and twelve verses, or together seven triplets. I do not understand why Harisvamin mentions ‘ Vayur agregah’ (? Vag. S. XXVII, 31) as being the first triplet of the MAadhuéAandasa Pratiga, instead of I, 2, 1-3 ‘vayav 4 yahi darsata.’— The Pratiga is the Hotr:’s second Sastra of the morning-service, being preceded by the chanting of the first Agya-stotra; see part
U, Pp. 325-
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connecting link of the one-day’s sacrifice’. Having recited both the pankti (verses, I, 80, 1-16) ‘ Here in the Soma-draught alone (the Brahman gave thee strength), and the six-footed ones (VIII, 36, 1-7) ‘The patron thou art of the offerer of Soma, he inserts the Nivid in the (hymn) of the one-day’s sacrifice. Thus as to the Marutvattya (-sastra).
10. Then as to the Nishkevalya (-sastra*). The Mahdnamnt (verses) are the Przsh¢#a (-stotra) ; and he recites them along with the anurfpa (verses) and pragatha (-strophes), for the obtainment of all the objects of his desire, for in the Mah&ndmnts, as well as in the Asvamedha, are contained all objects of desire. Having recited the pankti verses (I, 81, 1-9) ‘Indra hath grown in ebriety and strength,’ and the six-footed ones (VIII, 37, 1-7) ‘This sacred work didst thou protect in
’ See part ii, p. 337, where the same triplet forms the anuéara of this Sastra at the Agnishfoma. It is followed there by the Pragathas VIII, 53, 5-6; I, 40, 5-6 (read thus! each two counting as one triplet); three Dhdyy4 verses, and the Marutvatfya Pragathas VIII, 89, 3-4 (!). These are to be followed up, on the present occasion, by the two hymns I, 80, and VIII, 36, after which the Indra hymn X, 73, the chief part of the normal Marutvatfya Sastra, is to be recited, with the Nivid formula inserted after the sixth verse.
These are to be followed up, on the present occasion, by the two hymns I, 80, and VIII, 36, after which the Indra hymn X, 73, the chief part of the normal Marutvatfya Sastra, is to be recited, with the Nivid formula inserted after the sixth verse.
* That is, the Sastra succeeding the chanting of the first, or Hotrz’s, Prishéha-stotra (see part ii, p. 339). Whilst, however, in the one-day’s sacrifice, the Rathantara (or the Brzhat) siman is used for that stotra, the Mah4nfmnf verses (see part iii, introd. p- xx, note 2), with the Sakvara tune, are to be used as the Stotriy4s on this occasion, and are therefore likewise to be recited by the Hotr?' as Stotriya-pragathas (cf. Asv. VII, 12, 10 seqq.), to be followed up by the antistrophe (anurfipa)—here consisting of the triplets I, 84, 10-12; VIII, 93, 31-3; I, 11, 1-3—and the S4ma-pragftha, VIII, 3, 1-2.
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fights with Vyvztra, he inserts the Nivid in the (hymn) of the one-day’s sacrifice’. The middayservice is (thus) set right.
11. Then as to the evening-service. The attkhandas verse (V4g. S. IV, 25), ‘Unto that god Savityz within the two bowls (do I sing praises®*),’ is the opening verse *® of the Vaisvadeva (-sastra*): the mystic import thereof is the same as of the former (atié#4andas verse). The Anuéara® (zg-veda I, 24, 3-5), ‘Unto (abhi) thee, (the lord of treasures), O god Savitrz, (ever helpful we come for our share. ..),’ contains (the word) ‘abhi, as a form (sign) of victory (abhibhati). Having recited the SAvitra (triplet, VI, 71, 4-6), ‘Up rose this god Savitrz, the friend of the house..., he inserts the Nivid in the (hymn) of the one-day’s sacrifice’. Having recited the four verses to Heaven and Earth (IV, 56, 1-4), ‘The mighty Heaven and Earth, the most glorious, here ..., he inserts the Nivid in the (hymn I, 159) of the one-day’s sacrifice. Having recited the Arbhava (hymn, IV, 34), ‘&¢bhu, Vibhvan, Indra, Vaga, come ye to this our sacrifice...,p. 382 he inserts the Nivid in the (hymn, I, 111) of the one-day’s sacrifice. Having recited the (hymn, V, 41) to the All-gods, ‘Who is there righteous unto you, Mitra and Varuza?...,’ he inserts the Nivid in the (hymn, I, 89) of the one-day’s sacrifice. Thus as to the Vaisvadeva (-sastra).
1 Viz. after the eighth verse of the hymn Rig-veda I, 32, the chief part of the normal Nishkevalya-sastra.
* For the complete verse see III, 3, 2, 12.
* This verse is again recited thrice, and thus takes the place of the ordinary opening triplet.
* For this Sastra, recited after the Arbhava-Pavamfna-stotra, see part ii, p. 361.
* Asv. Sr. X, 10, 6 prescribes the ordinary anufara V, 82, 4-7 ; whence Sayama on I, 24, 3 (-5) offers no indication of the ritualistic use of that triplet on this occasion.
* Viz. IV, 54, before the last verse of which the Nivid is inserted. . .
he inserts the Nivid in the (hymn, I, 111) of the one-day’s sacrifice. Having recited the (hymn, V, 41) to the All-gods, ‘Who is there righteous unto you, Mitra and Varuza?...,’ he inserts the Nivid in the (hymn, I, 89) of the one-day’s sacrifice. Thus as to the Vaisvadeva (-sastra).
12. Then as to the Agnimaruta’. Having recited the (hymn, VI, 7) to (Agni) Vaisvanara, ‘ The head of the sky, and the disposer of the earth..., he inserts the Nivid in the (hymn, III, 3) of the one-day’s sacrifice. Having recited the (hymn, V, 57) to the Maruts, ‘Hither, O Rudras, come ye united with Indra...,' he inserts the Nivid in the (hymn, I, 87) of the one-day’s sacrifice, Having recited the nine verses (VI, 15, 1-9) to Gatavedas, ‘This guest of yours, the earlywaking...,’ he inserts the Nivid in the (hymn, I, 143) of the one-day’s sacrifice. And as to why the (hymns) of the one-day’s sacrifice are used for inserting the Nivid, it is for the sake of his (the Sacrificer’s) not being deprived of a firm foundation, for the Gyotishfoma is a foundation.
13. For this (day) there are those sacrificial animals—‘ A horse, a hornless he-goat, and a Gomriga*,’ fifteen ‘paryangyas’: the mystic import of these has been explained. Then these wild ones— for spring he seizes (three) kapi#galas *, for summer sparrows, for the rainy season partridges: of these
? Viz. the final Sastra of the evening-service, preceded by the chanting of the Agnishfoma-siman ; see part ii, p. 369.
* See p. 298, note 4; p. 338, note 1.
* The ‘ Kapiagala’ is a kind of wildfowl, apparently of the quail or partridge species—a hazel-cock, or francoline partridge. Some of the later authorities, however, identify it with the ‘ 44taka’
x1 KANDA, 5 ADHYAYA, I BRAHMANA, 15. 383
(wild animals) also (the mystic import) has been told}, ,
14. Then those (victims) for the twenty-one (stakes). He seizes twenty-one animals for each of the (eleven) deities of the Seasonal offerings *; for as many as there are gods of the Seasonal offerings so many are all the gods; and all objects of desire are in the Asvamedha: ‘by gratifying all the deities I shall gain all my desires,’ so he thinks. But let him not proceed in this way.
15. Let him seize seventeen victims for the central stake, in order that he may gain and secure every-
(‘cuculus melanoleucus’). With regard to some of the wild animals referred to in the corresponding section of the Vag. S., the commentator Mahfdhara significantly remarks (V4g. S. XXIV, 20; cf. Katy. XX, 6, 6 scholl.) that the meaning of such names as are not understood must be made out with the help of quotations (nigama), Vedic vocabularies (nighan‘u) and their comments (nirukta), grammar (vyakarana), the UnAdivriti, and dictionaries,
S. XXIV, 20; cf. Katy. XX, 6, 6 scholl.) that the meaning of such names as are not understood must be made out with the help of quotations (nigama), Vedic vocabularies (nighan‘u) and their comments (nirukta), grammar (vyakarana), the UnAdivriti, and dictionaries,
? Viz. XIII, 2, 4, 1 seqq. It is not easy to see why the text should break off abruptly with the birds representing the rainy season. For autumn there are to be (three) quails, for winter ‘kakara,’ and for the dewy season ‘vikakara.’ Then follow, to the end of the 260 wild animals, a long series of divinities to each of which (or sometimes to allied deities) three animals are consigned. Thirteen of these wild animals are placed on each of the twenty spaces between the twenty-one stakes.
* Or, perhaps, for the (eleven) deities of the Seasonal offerings he seizes twenty-one animals for each (stake); which would certainly simplify the distribution of those animals. Regarding the victims actually consecrated to the deities of the KaturmAsya offerings, see P- 309, note 2.
* This does not include the twelve ‘ paryahgyas’ tied to the horse’s limbs, but only the horse and two other victims sacred to Pragapati, and twelve of a long series of beasts, of which three are dedicated to each successive deity (or allied group of deities). To these are afterwards added Agni’s two victims belonging to the two sets of eleven victims (of the other twenty of which one is assigned to each of the other stakes).
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thing, for the seventeenfold is Pragdpati, and the seventeenfold (stoma) is everything, and the Asvamedha is everything ;—and sixteen at each of the other (stakes) in order that he may gain and secure everything, for everything here consists of sixteen parts, and the Asvamedha is everything. Thirteen wild (beasts) he seizes for each intermediate space, in order that he may gain and secure everything, for the year consists of thirteen months, and the Asvamedha is everything.
16. Now, prior to the (chanting of the) Bahishpavamana, they (the assistants of the Adhvaryu) bring up the horse, after cleansing it; and with it they glide along for the Pavamdna: the mystic import of this has been explained’. When the Bahishpavamdna has been chanted, they make the horse step on the place of chanting: if it sniffs, or turns away, let him know that his sacrifice is successful. Having led up that (horse), the Adhvaryu says, ‘Hotrz, sing praises!’ and the Hotz? sings its praises? with eleven (verses, Rig-veda I, 163, 1-11) —
17. ‘When, first born, thou didst neigh...’— thrice (he praises) with the first, and thrice with the last (verse), these amount to fifteen,—fifteenfold is the thunderbolt, and the thunderbolt means vigour: with that thunderbolt, vigour, the Sacrificer thus from the very first repels evil: thus’, indeed, it is to the Sacrificer that the thunderbolt is given in
p. 1
* The mode of recitation is similar to that of the kindlingverses (likewise eleven, brought up, by repetitions of the first and last, to fifteen), viz. by making a pause after each half-verse, but without adding the syllable ‘om ’ thereto. Asv. Sr. X, 8, 5.
* Harisvamin explains ‘tad vai’ as standing for ‘ sa vai’ (lingavyatyayena)—viz, that fifteenfold thunderbolt.
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order to smite for him whoever is to be smitten.— [Azg-veda I, 163, 12. 13], ‘The swift racer hath gone forward to the slaying.. .—‘ The racer hath gone forward to the highest place...’—
18. Having omitted these two (verses), he inserts the hymn (I, 162), ‘ Never (shall forget us) Mitra, Varuza, Aryaman, Ayu...; in the Adhrigu? (litany). Some, however, insert this verse (I, 162, 18), ‘Thirty-four (ribs) of the steed, akin to the gods, (doth the knife hit)...,’ before the (passage,—‘ twenty-six are its) ribs,’ thinking lest they should place the holy syllable ‘om’ in the wrong place’, or lest they should suggest the plural by a singular*. Let him not proceed thus, but let him insert the hymn as a whole.—‘ The swift racer hath gone forward to the slaying...—The racer hath gone forward to the highest place. ..’—
1 On this recitation, consisting of a lengthy set of formulas, addressed to the slaughterers, see part ii, p. 188, note 2. The whole of the formulas are given Ait. Br. II, 6-7. The hymn, according to Asv. X, 8, 7, is to be inserted either before the last formula of the litany, or somewhat further back—viz. before the formula ‘ shadvimsatir asya vahkrayas,’ ‘ twenty-six are its ribs ’—whilst our Bréhmana rather allows the alternative of the eighteenth verse of I, 162 being inserted at the latter place,—unless, indeed, the insertion in that case is to be made immediately before the word ‘ vankrayah’ which is scarcely likely.
* Harisvamin seems to take this to mean that as this verse is of the same nature as the formulas of the Adhrigu litany, he is to treat it as such, as otherwise, in reciting he would have to pronounce ‘om’ after that verse, which is not done after those formulas.
* Or, the plurality by the individual. Owing to the corrupt state of the MS., the commentator’s explanation of this passage is not clear. He seems, however, at any rate, to take the ‘plural’ to refer to the formula ‘shadvimsatir asya vankrayas,’ where apparently ‘esham’ has to be substituted for ‘asya’ on this occasion, as many victims are immolated, and the ribs of a plurality of beasts are thus indicated, whilst in verse eighteen of the hymn, on (he
(44) cc
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Seconp BRAHMANA.
1. Having uttered these two (verses), he pronounces what remains of the Adhrigu. ‘A cloth, an upper cloth, and gold,’ this is what they spread out for the horse!: thereon they ‘ quiet’ (slaughter) it. When the victims have been ‘quieted,’ the (king’s) wives come up with water for washing the feet—four wives, and a young maiden as the fifth, and four hundred female attendants,
2. When the foot-water is ready, they cause the Mahishi to lie down near the horse, and cover her up with the upper cloth, with ‘In heaven ye envelop yourselves,'—for that indeed is heaven where they immolate the victim ..., ‘May the vigorous male, the layer of seed, lay seed!’ she says? for the completeness of union.
3. Whilst they are lying there, the Sacrificer addresses the horse (Vag. S. X XIII, 21), ‘Utsakhya ava gudamw dhehi!’ No one replies to him, lest there should be some one to rival the Sacrificer,
4. The Adhvaryu then addresses the maiden, ‘ Hey hey maiden, that little bird .. .’—-The maiden replies to him, ‘Adhvaryu! that little bird...’
5. And the Brahman addresses the Mahishf, ‘Mahisht, hey hey Mahishtf, thy mother and father mount to the top of the tree...’—She has a hundred daughters of kings attending upon her: these contrary, only the ribs of one horse (thus forming a kind of unit) are referred to; and if that verse were recited, along with the whole hymn, before the final formula which refers to all the victims, the necessary connection would be interrupted.
1 See XIII, 2, 8, 1.
* Nirfyaty4svasya sisnam mahishy upasthe nidhatte ‘ vrish vagt retodha reto dadh&tv ’ iti mithunasyaiva sarvatvaya,p. 387 reply to the Brahman, ‘ Brahman, hey hey Brahman, thy mother and father play on the top of the tree...’
6. And the Udgatsz addresses the favourite, ‘Vavata, hey hey V4vata, turn upwards!’ She has a hundred noble-women (ragany4) attending upon her; these reply to the Udgatrz, ‘Hey hey Udgatrz, turn upwards!’
7. And the Hotvz says to the discarded wife, *Parivrzkta, hey hey Parivyzkt4, when large meets small in this azhubhedit...’—She has a hundred daughters of heralds and head-men of villages attending upon her: these reply to the Hotzz, ‘ Hotvz, hey hey Hotv?, when the gods favoured the lalamagu...’
8. Then the chamberlain addresses the fourth wife, ‘ Palagalt, hey hey Pal4galt, when the deer eats the corn, one thinks not of the fat cattle. ..’—She has a hundred daughters of chamberlains and charioteers attending upon her: these reply to the chamberlain, ‘Chamberlain, hey hey chamberlain, when the deer eats the corn, one thinks not of the fat cattle...’
..’—She has a hundred daughters of chamberlains and charioteers attending upon her: these reply to the chamberlain, ‘Chamberlain, hey hey chamberlain, when the deer eats the corn, one thinks not of the fat cattle...’
g. These speeches, the derisive discourses, indeed are every kind of attainment, and in the Asvamedha all objects of desire are contained: ‘ By every kind of speech may we obtain all objects of our desire’ thus thinking, they cause the Mahisht to rise. Those (women) then walk back in the same way as they had come; and the others finally utter the verse containing (the word) ‘fragrant’ (Azg-v. IV, 39, 6), ‘To Dadhikravan have I sung praises...’
10. For, indeed, life and the deities depart from those who at the sacrifice speak impure speech : it is their speech they thereby purify so that the deities may not depart from the divine service. cc2
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Now (some) put the omentum of the Gomszga and that of the hornless he-goat upon the horse and then take it (to the Ahavantya), saying, ‘ The horse has no omentum.’ Let him not do so: of the horse he should certainly take the fat; the (omenta of the) others are normal.
11, When the omenta have been roasted, and when they have performed (the oblations) with the Svah4s!, and returned to the back (of the sacrificial ground), they hold a Brahmodya® (theological discussion) in the Sadas. Having entered by the front door, they sit down at their several hearths.
12. The Hotvé asks the Adhvaryu (V4g. S. XXIII, 45), ‘Who is it that walketh singly®?.. He replies to him (ib. 46), ‘Sarya (the sun) walketh singly..
13. The Adhvaryu then asks the Hotvz (Vag. S. XXIII, 47), ‘Whose light is there equal to the sun?...’ He replies to him (ib. 48), ‘The Brahman (n.) is the light equal to the sun...’
? For a similar discussion between the Brahman and Hotrz, prior to the binding of the victims to the stakes, see XIII, 2, 6, 9 seqq.
* For the complete verse, comprising four questions, see XIII, 2, 6, 10-13; the answers being given there in the form of explanations.
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daily do I, with the one body', go round the earth, the sky, and the back of yonder sky].
15. The Udgatsz then asks the Brahman (Vag. S. XXIII, 51), ‘Into what (things) hath the Spirit? entered, [and what (things) are established in the spirit? this,O Brahman, we crave of thee: what answer dost thou give unto us there on?]’ and he replies (ib. 52), ‘Into five (things) hath the spirit entered, and they are established in the spirit: this I reply unto thee thereon; not superior in wisdom art thou (to me).’
this,O Brahman, we crave of thee: what answer dost thou give unto us there on?]’ and he replies (ib. 52), ‘Into five (things) hath the spirit entered, and they are established in the spirit: this I reply unto thee thereon; not superior in wisdom art thou (to me).’
16. When this (verse) has been uttered, they rise and betake themselves from the Sadas eastwards to the Sacrificer. Having come to him, seated ‘in front of the Havirdhana* (shed), they sit down in their several places.
17. The Hots? then asks the Adhvaryu (Vay. S. XXIII, 53),‘ What was the first conception‘?...’ and he replies (ib. 54), ‘The sky was the first conception...’
18, The Adhvaryu then asks the Hotrz (ib. 55), ‘Who, pray, is the tawny one (pisangil4) ? [who is the kurupisangil4? who moveth in leaps? who creepeth along the path ?]’ and he replies (ib. 56), ‘The tawny one is the uncreated (night)*; [the kurupisangila is the porcupine; the hare
? Or, with the one limb (eken&ngena) which Mahfdhara takes to mean ‘with the mind, in mind.’ Possibly ‘asya’ may have to be taken together with it—‘ with the one body of his (Vish#u’s).’
? Or, man (purusha). . The five things, according to Mahfdhara, are the vital airs, or breathings.
5 That is, behind the uttaravedi, according to Katy. XX, 7, 12.
* See XIII, 2, 6, 14 seqq.
® Mahidhara takes ‘ag’ (the eternal) here as meaning either thep. 390 moveth in leaps; the snake creepeth along the path]
19. The Brahman then asks the Udgats? (Vay. S. XXIII, 57), ‘Howmany kinds are thereof this (sacrifice), how many syllables?—{how many oblations? how often is (the fire) enkindled ? The ordinances of sacrifice have I now asked of thee: how many priests offer in due form ?]’ and he replies (ib. 58), ‘Six kinds there are of this (sacrifice), a hundred syllables, [eighty oblations, and three kindling-sticks; the ordinances of sacrifice do I declare unto thee: seven priests offer in due form}
20. The Udgatrz then asks the Brahman (Vag. S. XXIII, 59), ‘Who knoweth the navel of this world? [who heaven and earth and the air? who knoweth the birth-place of the great Sun? who knoweth the Moon, whence it was born? ]’ and he replies (ib. 60), ‘I know the navel of this world, [I know heaven and earth and the air; I know the birth-place of the great Sun, and I know the Moon, whence it was born}
21. The Sacrificer then asks the Adhvaryu (V4g. S. XXIII, 61), ‘I ask thee about the farthest end of the earth, [I ask where is the navel of the world; I ask thee about the seed of the vigorous steed; I ask thee about the highest seat of speech];’ and he replies (ib. 62), ‘This altar-ground is the farthest end of the earth; [this sacrifice is the navel of the world; this Soma-juice is the seed of the vigorous night, or M4y4 ; cf. XIII, 2, 6, 17. Perhaps, however, ‘aga’ may mean ‘ goat’ here.
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steed; this Brahman (priest) is the highest seat of speech} ’
XIII, 2, 6, 17. Perhaps, however, ‘aga’ may mean ‘ goat’ here.
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steed; this Brahman (priest) is the highest seat of speech} ’
22. Verily, this is the complete attainment of speech, to wit the Brahmodya, and in the Asvamedha all desires are contained: ‘ By means of all speech may we obtain all our desires!’ so (they think).
23. When the colloquy has been held, the Adhvaryu enters the (Havirdhana), and draws Pragépati’s (first) Mahiman cup (of Soma) ina gold vessel. The Purorué formula! thereof is (Vag. S. XXIII, 1; Rig-v. X, 121, 1), ‘The golden germ was first produced...’ And its Purosnuvakya is (Vag. S. XXIII, 63), ‘Of good nature, self-existent at first (within the great ocean: I verily place the right germ whence is born PragApati).— ‘May the Hotz? offer to Pragdpati: [of the Mahiman Soma (cup); may he relish, may he drink the Soma! Hotvz, utter the offeringformula!]’ is the Praisha (ib. 64). The Hot#z utters the offering-formula (ib. 65), ‘O Pragdpati, none other than thee hath encompassed all these forms?...;’ andas the Vashaé is pronounced, he (the Adhvaryu) offers with (V4g. S. XXIII, 2), ‘What greatness of thine there hath been in the day, and the year, [what greatness of thine there hath been in the wind and the air; what greatness of thine there hath been inthe heavens and the sun, to that greatness of thine, to Prag4pati, hail, to the gods*!]’ He does not repeat the Vasha/é, for he offers the cup of Soma all at once.
1 That is, the preliminary formula, or formulas, preceding the ‘upayama ’ (‘ Thou art taken with a support. . .’). * See V, 4, 2, 9. ® See XIII, 2, 11, 2 with note.
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Tuirp BRAHMANA. Tuer Vapd-Orrerincs.
1. Now as to the offering of the omenta. ‘They should proceed with them singly up to the omentum of the Vaisvadeva (victim); and when the omentum of the Vaisvadeva has been offered, they should thereupon offer the others,’ said Satyakama G4bala; ‘for, doubtless, the All-Gods (Visve Dev4A) are all (sarve) the gods: it is in this way he gratifies them deity after deity.’
2. ‘When the omentum of the AindrAgna (victim) has been offered, they should thereupon offer the others, said the two Saumapa MAnutantavya; ‘for, doubtless, Indra and Agni are all the gods: it is in this way he gratifies them deity after deity.’
3- ‘When the omentum of the (victim) sacred to Ka has been offered, they should thereupon offer
* Whilst there are amongst the victims immolated on the second day, several others consecrated to the Visve Dev44, Indra and Agni, and Ka,—the Vaisvadeva, Aindragna, and K4ya victims, referred to in this and the following two paragraphs, belong to the Xaturmfsya, or Seasonal victims, being amongst those tied to the fourteenth and sixteenth stakes. Though the text speaks only of one Vaisvadeva &c. victim, there are really three such victims in each case. According to the views referred to in these paragraphs (cf. comm. on Katy. XX, 7, 23), the omenta of all the preceding victims (from the ‘ paryahgya’ onwards) up to the beginning of the XaturmAsyas, would be offered together after (or along with) the vap4s of those of the respective victims (Vaisvadeva &c.) specified in these paragraphs ; and along therewith the vapés of all the subsequent Seasonal victims. The deities to which this heap of omenta would be offered, would thus be either the Visve Devas, or Indra and Agni, or Ka, as representing all the deities. Asv. S. X, 9, 7, assigns the omenta of all the victims, except t the three Prigdpatya ones, to the Visve Devas.
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the others,’ said Sailali; ‘for, doubtless, Ka is PragApati, and behind Pragdpati are all the gods: it is in this way he gratifies them deity after deity.’
4. ‘Having gone through the twenty-one deities of the Seasonal?! (victims), let them proceed by dividing (the omenta) into twenty-one parts,’ said Bhallaveya; ‘for as many as there are Seasonal deities so many are all the gods: it is in this way he gratifies them deity after deity.’
5. ‘Let them proceed (with the omenta) singly and not otherwise,’ said Indrota Saunaka; ‘why, indeed, should they hasten? It is in this way he gratifies them deity after deity.’ This, then, is what these have said, but the established practice is different therefrom.
6. Now Yag#avalkya said, ‘They should proceed simultaneously with the (omenta) of Pragpati’s® (victims), and simultaneously with those consecrated to single gods : it is in this way that he gratifies them deity after deity, that he goes straightway to the completion of the sacrifice, and does not stumble.’
7. When the omenta have been offered, the Adhvaryu enters (the Havirdh4na shed) and draws
1 See p. 309, note 2.
* According to this view, the omenta of all the victims after the three first (Pragipatya) ones,—i.e. beginning from the ‘ paryangya’ animals (see p. 299, note 2) up to the end of the Xaturmasya, or Seasonal victims, which are the last of the domesticated animals —would be put together in one heap and divided into twenty-one portions, which would then be offered to the first twenty-one deities of the Seasonal offerings, that is to say, to those of the Vaisvadeva, Varunapraghfsa, Sikamedha, and Mahéhavis offerings, thus omitting the deities of the Pitryeshfi and the SunAsirfya offerings. _
* That is the first three victims, viz. the horse, the hornless hegoat, and the Gomriga.
_
* That is the first three victims, viz. the horse, the hornless hegoat, and the Gomriga.
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Pragdpati’s second Mahiman cup of Soma in a silver vessel. The Purorué thereof is (Vg. XXIII, 3), ‘He who by his greatness hath become the one king of the breathing and blinking world, [and who here ruleth over the two-footed and the four-footed: to the god Ka (Who?) will we pay homage by offering}’ The Anuvéky4 and Y4gy4 are interchanged so as to (ensure) unimpaired vigour?, and the Praisha (direction to Hotv?) is the same (as that of the first cup). As the Vasha¢ is uttered, he offers with (Vag. S. XXIII, 4), ‘What greatness of thine there hath been in the night, and the year, [what greatness of thine there hath been in the earth and the fire; what greatness of thine there hath been in the Nakshatras and the moon, to that greatness of thine, to Pragdpati, to the gods, hail*}’ He does not repeat the Vasha/: the significance of this has been explained.
8. Of the blood of the other victims they make no sacrificial portions ; of (that of) the horse they do make portions*. Of (the blood of) the others‘ they make portions‘ on the south side, of (that of) the horse on the north side (of the altar); of (the blood of) the others he makes portions on (a mat of) plaksha (ficus infectoria) twigs, of (that of) the horse on rattan twigs.
1 By simple repetition this would be impaired.
® See XIII, 2, 11, 2 with note. ® See XIII, 3, 4, 2-5.
* This would be an alternative view. According to the scholl. on Katy. XX, 8, 1-3, this would seem to refer to the other Pragapatya victims, in which case one would, however, expect the dual here, as there are only two of them besides the horse.
xl KANDA, 5 ADHYAYA, 3 BRAHMANA, II. 395
9. But concerning this, Satyayag#i said, ‘ They may indeed do it in either way, only one must not depart from the (right) path.’ But the former, indeed, is the established practice. The sacrifice (of the second day) is an Ukthya: thereby he causes the air-world to prosper. The last day is an Atiratra with all the Stomas, for him to obtain and secure everything, for the Atirdtra with all the Stomas is everything, and the Asvamedha is everything.
10. Its BahishpavamAna (stotra) is in the Trivrzt (9-versed Stoma), the Agya (stotras) in the Pafiéadasa (15-versed), the MAdhyandina-pavam4na in the Saptadasa (17), the Prish¢has in the Ekavimsa (21), the Tyzttya Pavamana in the Trizava (27), the Agnish¢oma-s4man in the Trayastrimsa (33), the Ukthas in the Ekavimesa (21), the Shodasin in the Ekavimsa, the night (chants) in the Pa#éadasa, the Sandhi (twilight chant) in the Trivrzt (9). Whatever Sastra is (recited) for the second day of the Prish¢hya Shadaha that is (used at) the Atiratra sacrifice!; thereby he causes yonder (heavenly) world to prosper.
Whatever Sastra is (recited) for the second day of the Prish¢hya Shadaha that is (used at) the Atiratra sacrifice!; thereby he causes yonder (heavenly) world to prosper.
11. ‘ There are twenty-one Savantya victims, all of them consecrated to Agni, and there is one and the same performance for them,’ so say some; but let him rather immolate those twenty-four bovine (victims ) for twelve deities,—twelve months are a year, and the year is everything, and the Asva-
1 In the same way Asv. S. X, 4, 8 lays down the rule that the Sastras of the second day are those of the fifth day of the Vyddha Prish¢hya-shadaha ; cf. above, XIII, 5, 1, 7 seqq-
* See XIII, 3, 2, 3.
p. 396
medha is everything: thus it is for the sake of his obtaining and securing everything.
FourtuH BrAHMANA. DirrerEnt ARRANGEMENTS OF THE CHANTS OF THE ASVAMEDHA.
1. Now, Indrota Daivapa Saunaka once performed this sacrifice for Ganamegaya P4rikshita, and by performing it he extinguished all evil-doing, all Brahman-slaughter ; and, verily, he who performs the Asvamedha extinguishes (the guilt incurred by) all evil-doing, all Brahman-slaughter.
2, It is of this, indeed, that the GAtha (strophe) sings,—‘ In Asandtvat?, Ganamegaya bound for the godé a black-spotted, grain-eating horse, adorned with a golden ornament and with yellow garlands.’
3. [There are] those same first two days *, and a Gyotis* Atiratra: therewith (they sacrificed) for Bhtmasena ;—those same first two days, and a Go Atiratra: therewith (they sacrificed) for Ugrasena ;—those same first two days, and an Ayus Atiratra : therewith (they sacrificed) for Srutasena. These are the Parikshittyas 4, and it is of this that the Gatha sings—‘The righteous Pdrikshitas, performing horse-sacrifices, by their righteous work did away with sinful work one after another.’
1 Lit., (in the city, nagare, Harisvamin) possessed of a throne. Cf. Ait. Br. VIII, 21.
* Viz., as stated before, an Agnish/oma and an Ukthya.
® As to the difference between the Gyotis, Go, and Ayus forms of the Agnish/oma sacrifice, see part iv, p. 287, note 2.
‘ That is, according to Harisvamin (and the Gath), the brothers of (Ganamegaya) Périkshita, though one would rather have thought of his sons, the grandsons of Parikshit.
p. 397
4. Those same first two days, and an Abhigit! Atiratra—therewith Para A¢ndra, the Kausalya king, once sacrificed: it is of this that Gath4 sings, —‘Aén4ra’s son, the Kausalya Para, HairasyanAabha, caused a horse, meet for sacrifice, to be bound, and gave away the replete regions.’
5. Those same first two days, and a Visvagit! Atiratra—therewith Purukutsa, the Aikshvaka king, once on a time performed a horse(daurgaha)sacrifice, whence it is of this that the Ashi sings (Aig-v. IV, 42, 8),—‘ These, the seven Azshis, were then our fathers when Daurgaha * was bound.’
Those same first two days, and a Visvagit! Atiratra—therewith Purukutsa, the Aikshvaka king, once on a time performed a horse(daurgaha)sacrifice, whence it is of this that the Ashi sings (Aig-v. IV, 42, 8),—‘ These, the seven Azshis, were then our fathers when Daurgaha * was bound.’
6. Those same first two days, and a Mah4vrata * Atiratra, — therewith Marutta Avikshita, the Ayogava king, once performed sacrifice; whence the Maruts became his guards-men, Agni his chamberlain, and the Visve Dev4/ his counsellors: it is of this that the Gath4 sings,‘ The Maruts dwelt as guardsmen in Marutta Avikshita’s house, Agni as his chamberlain, and the Visve Deva as his counsellors.’ And, verily, the Maruts become the guards-men, Agni the chamberlain, and the Visve Devas the counsellors of him who performs the horse-sacrifice.
7. Those same first two days, and an Aptoryéma‘ Atiratra,—it was therewith that Kraivya, the Pa#kala king, once performed sacrifice, — for Krivis they formerly called the Pa#A4las: it is of this that the Gath sings,‘ At Parivakr4, the
1 Regarding the Abhigit and Visvagit, see part iv, p. 320, note 2.
3 Sayama, differently from our Brahmasa, takes Daurgaha as the patronymic of Purukutsa (son of Durgaha).
* See part iv, p. 282, note 5.
* See part iii, introd. p. xx.
p. 398
Pa#Ala overlord of the Krivis seized a horse, meet for sacrifice, with offering-gifts of a hundred thousand (head of cattle).’
8. And a second (Gatha),—‘ A thousand myriads there were, and five-and-twenty hundreds, which the Bréhmamas of the Pa#kdlas from every quarter divided between them.’
9. The Agnish/oma in the Trivvét (stoma); the Ukthya in the Pa#éadasa; and the third day, with the Uktha (stotras), in the Saptadasa; the Shodasin (stotra) in the Ekavimsa, the night (stotras) in the Pa##adasa, and the Sandhi (stotra) in the Trivvzt,— this is the (sacrifice) resulting in the Anushfubh': it is therewith that sacrifice was performed by Dhvasan Dvaitavana, the king of the Matsyas, where there is the lake Dvaitavana; and it is of this that the Gath4 sings,—‘ Fourteen steeds did king Dvaitavana, victorious in battle, bind for Indra Vyritrahan, whence the lake Dvaitavana (took its name)’
10. The (three) Pavamana (stotras) in the Katurvimesa (stoma), and (those performed) by repetitions ? in the Trivrzt ; the Pavam4dnas in the Xatuskatvarimsa (44-versed stoma), and (those performed) by repetition? in the Ekavimsa; the Pavam4nas in
1 Viz. inasmuch as, according to Harisvamin, all the Stotras amount together to 798 verses, which make twenty-five anush/ubh verses (of 32 syllables each) or thereabouts.
* That is to say, all the remaining nine stotras of this, the Agnishfoma, day, the so-called Dhuryas, viz. the Agya-stotras, the PrishéAastotras, and the Agnishfoma-s4man, in all of which the respective Stoma is obtained by repetitions of the three stotriy4-verses.
* That is to say, all the remaining nine stotras of this, the Agnishfoma, day, the so-called Dhuryas, viz. the Agya-stotras, the PrishéAastotras, and the Agnishfoma-s4man, in all of which the respective Stoma is obtained by repetitions of the three stotriy4-verses.
* In this, the Ukthya, day, this includes also the three Ukthastotras, as being, as it were, the Dhuryas of the Hotrz’s assistants xllI KANDA, 5 ADHYAYA, 4 BRAHMANA, I5. 399 the Ashédkatvarimsa (48), and (those performed) by repetition in the Trayastrimsa (33) up to the Agnish¢oma-s4man, the Uktha (stotras) in the Dvétrimsa (32), the Shodasin in the Ekavimesa, the night (stotras) in the Pa#adasa, and the Sandhi (stotra) in the Trivrzt :
11. Suchlike is Vishzu’s striding },—it was therewith that Bharata Daudshanti once performed sacrifice, and attained that wide sway which now ' belongs to the Bharatas: it is of this that the Gath4 sings,—‘ Seventy-eight steeds did Bharata Daufshanti bind for the Vvttra-slayer on the Yamun, and fifty-five near the Ganga.’
12. And a second (G&étha),—' Having bound a hundred and thirty-three horses, meet for sacrifice, king Saudyumni, more shifty, overcame the other shiftless ones.’
13. And a third—' At N4Adapit*, the Apsaras Sakuntala conceived Bharata, who, after conquering the whole earth, brought to Indra more than a thousand horses, meet for sacrifice.’
14. And a fourth *,—~‘ The greatness of Bharata neither the men before nor those after him attained, nor did the five (tribes of) men, even as a mortal man (does not touch) the sky with his arms.’
15. With the Ekavimsa-stoma‘ Rishabha Yagéa-
(cf. part iii, introd. p. xiv seqq.); whilst in the directions regarding the next day they are not included, as requiring a different Stoma.
1 Just as there are here wide intervals between the Stomas, so Vishnu, in his three strides, passes over wide distances, comm.
* This, according to Harisvamin, is the name of Kanva’s hermitage. Cf. Leumann, Zeitsch. d. D.M.G., XLVIII, p. 81.
* Cf. Ait. Br. VIII, 23; Weber, Ind. Stud. I, p. 202.
* That is, using the 21-versed form throughout the three days.
p. 400
tura, king of the Sviknas, performed sacrifice: it is of this that the Gath4 sings,—‘ When Xishabha
YAg#atura was sacrificing, the Brahman-folk, having received wealth at the Asvamedha, divided the offering-gifts between them.’
16. With the Trayastrimsa-stoma Sora Satrasdha, the Pa#Z£ala king, performed sacrifice: it is of this that the Gath4 sings,—‘ When S4tr4s4ha performs the horse-sacrifice, the Trayastrissa (stomas) come forth as (Taurvasa) horses, and six thousand mail-clad men '.
17. Anda second (G&étha),—‘ At the sacrifice of thee, Koka’s father, the Trayastrimsa (stomas) come forth, each as six times six thousand * (horses), and six thousand mail-clad men’
17. Anda second (G&étha),—‘ At the sacrifice of thee, Koka’s father, the Trayastrimsa (stomas) come forth, each as six times six thousand * (horses), and six thousand mail-clad men’
18. And a third,—‘ When SAtrAs4ha, the PAa#- Aala king, was sacrificing, wearing beautiful garlands, Indra revelled in Soma, and the Brahmazas became satiated with wealth.’
19. Satantka Satragita performed the Govinata (form of Asvamedha), after taking away the
1 This seems to be Harisv4min’s interpretation of the verse :— torvasd asva gyesh/ke tam api srégyeran iti (?) trayastrimsa stoma udgaskAanti, sa hi Sosas trayastrimsin eva stom4n trishv api divaseshu prayunkte nAnyan iti te udgakédantfty dha, sha/ tu sahasrani varminam rigaputrazim kavakindm asvapélanfm udfrata iti vartate varshe prapt4 eva drashfavyéh. The St. Petersb. Dict, on the other hand, construes ‘trayastrimsik’ along with ‘shas sahasrani’ = 6033 (? horses of mail-clad men). This interpretation seems to me to involve serious difficulties. The use of those Stomas doubtless is supposed to result in the advantages here enumerated.
? Koko n4ma nftha&, ke te asva udfrata ili prathamfyam gAthayim uktam tad atrapy anuvartate; teshdm tatra parim4sam noktam atra shastrimsad asvasahasrf#i rakshisim anufarabhitany udgakkhantity 4ha; trayastrimsds kodirate shad dhi(?) varmindim padanet&su (?) gakéhantiti. Harisvamin.
p. 401
horse of the KAsya (king); and since that time the K&Asis do not keep up the (sacrificial) fires, saying, ‘The Soma-drink has been taken from us.’
20. The mode (of chanting) for this (Govinata form) is :—the PavamAna (stotras) in the Xaturvimsa (stoma), and (those chanted) by repetitions in the Trivvtt ;—the Pavamdnas in the Xatuskatv4rimsa, the Agya (stotras) in the Ekavimsa, the Ukthas? in the Trisava, the Pvtsh¢kas in the Ekavimsa ;—the Pavamanas in the Shattrimsa (36-versed), and (those chanted) by repetitions in the Trayastrimsa (33) up to the Agnishfoma-siman, the Ukthas in the Ekavimsa, the Shodasin in the Ekavimsa, the night (stotras) in the Pa#éadasa, and the Sandhi (stotra) in the Trivett.
21. It is of this that the Gatha sings,—‘ Satantka S4tra4gita seized a sacrificial horse, in the neighbourhood, the sacrifice of the KaAsis, even as Bharata (seized that) of the Satvats.’
22. Anda second,—‘ The mighty Sat4nika, having seized, in the neighbourhood, Dhrztardsh/ra’s white sacrificial horse, roaming at will in its tenth month, Satanika* performed the Govinata-sacrifice.’
23. And a fourth*——‘The greatness of the Bharatas neither the men before nor those after them attained, nor did the seven (tribes of) men, even as a mortal man (does not touch) the sky with his flanks.’
1 Why these are here put before the Prishéfas, is not clear.
* Perhaps we ought here to read ‘ SatrAgita.’
* Perhaps we ought here to read ‘ SatrAgita.’
* Unless the Gath4 in the preceding paragraph (being in the Trish‘abh metre) is really counted as two, the author seems here purposely to have omitted a verse. Possibly, however, it may mean, ‘the fourth,’ viz. referring to paragraph 14.
[44] ‘ pd
p. 402
24. Nowas to the sacrificial gifts. Whatever there is towards the middle of the kingdom other than the land, the men, and the property of the Brahmaza, of that the eastern region belongs to the Hotz, the southern to the Brahman, the western to the Adhvaryu, the northern to the Udgatvz; and the Hotrtkas share this along with them.
25. When the Udayaniy4 (completing offering) is finished, he seizes twenty-one barren cows, sacred to Mitra-Varuaa, the Visve Deva, and Brzhaspati, with the view of his gaining those deities. And the reason why those sacred to Brzhaspati come last is that Byzhaspati is the Brahman (n.), and he thus establishes himself finally in the Brahman.
26. And as to their being twenty-one of them,— the twenty-one-fold is he who shines yonder: twelve months, five seasons, these three worlds, and yonder sun as the twenty-first—this consummation (he thereby obtains).
27. When the Udavasinty4 (closing offering) is completed, they give, for a sacrificial gift, four women, with a maiden as the fifth, and four hundred female attendants according to agreement.
28. And during the following year he performs the animal sacrifices of the seasons,—six (victims) sacred to Agni in the spring, six to Indra in the summer, six to Parganya, or to the Maruts, in the rainy season, six to Mitra and Varuaa in the autumn, six to Indra and Vishau in the winter, and six to Indra and Bvzhaspati in the dewy season,—six seasons are a year: in the seasons, in the year, he thus establishes himself. These amount to thirtysix animals,—the Brzhatt (metre) consists of thirtysix syllables, and the heavenly world is established x11 KAwDA, 6 ADHYAYA, I BRAHMANA, 3. 403 upon the Brzhatt: and thus he finally establishes himself, by means of the Br¢hatt metre, in the heavenly world.
Sixty ApuyAya. First BRAHMANA, THe PurvusHaAMEDHA, OR Human Sacririce.
1. Purusha Nardyama desired, ‘Would that I overpassed all beings ! would that I alone were everything here (this universe)!’ He beheld this fivedays’ sacrificial performance, the Purushamedha, and took it', and performed offering therewith ; and having performed offering therewith, he overpassed all beings, and became everything here. And, verily, he who, knowing this, performs the Purushamedha, or who even knows this, overpasses all beings, and becomes everything here.
2. For this (offering) there are twenty-three Dtkshds, twelve Upasads, and five Sutyads (Somadays). This, then, being a forty-days’ (performance), including the Diksh4s and Upasads, amounts to a Virag*, for the Virag consists of forty syllables : [Vag. S. XXXI, 5.] ‘Thence® Virag (f) was born, and from out of Viraég the Pdrusha.’
This, then, being a forty-days’ (performance), including the Diksh4s and Upasads, amounts to a Virag*, for the Virag consists of forty syllables : [Vag. S. XXXI, 5.] ‘Thence® Virag (f) was born, and from out of Viraég the Pdrusha.’
1 That is, according to Harisvimin, he brought its powers into play, and accomplished all his desires :—tatsAdhanany up4pAdayat, tenfyam yaganena samfhitam sakalam sfdhitav4n ity arthaA.
* The Virag-verse consists of decasyllabic pfidas, the most common form of the verse being one of three pAdas (or thirty syllables), whilst here the one consisting of four pAdas is alluded to, and Viragverses of one and two p&das likewise occur, There is also a parallel form of the Virag-metre consisting of (usually three) hendeca-syllabic p4das.
* That is, from the Purusha ; cf. Rig-v. S. X, go, 5.
pDd2
404. SATAPATHA-BRAHMANA.
This, then, is that Virdg, and. from out of that Virag he (the Sacrificer) generates the Purusha, the Sacrifice. -
3. Now these (forty days) are four decades; and as to there being these four decades, it is for the obtainment of these worlds, as well as of the regions : by the first decade they! obtained even this (terrestrial) world, by the second the air, by the third the sky, and by the fourth the regions (quarters) ; and in like manner does the Sacrificer, by the first decade, obtain even this (terrestrial) world, by the second the air, by the third the sky, and by the fourth the regions—and, indeed, as much as these worlds and the regions are, so much is all this (universe); and the Purushamedha is everything: thus it is for the sake of his obtaining and securing everything.
4. On the Upavasatha? (day) there are eleven victims sacred to Agni and Soma: the performance for these is one and the same. There are eleven stakes,—the Trishéubh (verse) consists of eleven syllables, and the Trish¢ubh is a thunderbolt, and the Trishéubh is vigour: with the thunderbolt, with vigour, the Sacrificer thus from the first repels evil.
5. On the Suty4 (days) there are the (Savantya) victims of the set of eleven*® (stakes),—the Trishtubh consists of eleven syllables, and the Trish¢ubh is a thunderbolt, and the Trish¢ubh is vigour: with the thunderbolt, with vigour, the Sacrificer thus from the first repels evil.
1 Harisvamin supplies ‘pfirve purush&4’ (? former men, or the first seven purnsh4/, the seven Rishis).
* That is, the day before the Soma-sacrifice.
* See III, 7, 2, 1 seqq.
x11 KAwpA; 6 ADHYAYA, 1 BRAHMANA, 9. 405
6. And, again, as to why there are (the victims) of the set of eleven (stakes): it is for the sake of his obtaining and securing everything, for the set of eleven (stakes) is everything, since the set of eleven (stakes) is PragApati, and Pragapati is everything, and the Purushamedha is everything.
And, again, as to why there are (the victims) of the set of eleven (stakes): it is for the sake of his obtaining and securing everything, for the set of eleven (stakes) is everything, since the set of eleven (stakes) is PragApati, and Pragapati is everything, and the Purushamedha is everything.
7. Now this Purushamedha is a five-days’ sacrificial performance—the sacrifice is fivefold, the victim is fivefold, and five seasons are a year: whatsoever of five kinds there is, either concerning the deity or the self (body), all that he thereby obtains,
8. The first day thereof is an Agnishfoma; then (follows) an Ukthya, then an Atir4tra, then an Ukthya, then an Agnish¢oma: this (sacrifice) thus has light (gyotis?) on both sides, and an Ukthya on both sides (of the central Atiratra).
‘9. It is a five-days’ (sacrifice), like a barley-corn . in the middle?; for the Purushamedha is these worlds, and these worlds have light on both sides— through Agni (the sacrificial fire) on this side, and through Aditya (the Sun) on the other: therefore it has light on both sides. And the Ukthya is food, and the Atirdtra the body (self); and because there are these Ukthyas on both sides of the Atiratra, therefore this body is surrounded by food. And that Atiratra which is the largest of them is in the middle, it is thereby that it (the body, or sacrifice) is like a barley-corn (yava) in the middle ; and, verily,
} Viz. an Agnishfoma form of the Gyotishoma order of sacrifice. Cf. part iv, p. 287, note 2.
? That is, becoming larger towards the middle, inasmuch as the Ukthya is—as far as Stotras and Sastras, and cups of Soma are concerned—a larger sacrifice than the Agnishfoma; and the Atiratra is the largest form of all.
Fe a ee ~— —
p. 406
whosoever knows this repels (yu) his hateful enemy : ‘ He alone exists, not his hateful enemy,’ thus they say of him.
10. The first day is for it this same (terrestrial) world,and the springseason’ also is this its (terrestrial) world; and the second day is what there is above this (terrestrial) world and below the air, and the summer season also is that (part) of it; and the central day is its air, and the rainy and autumn seasons also are its air; and the fourth day is what is above the air, and below the sky, and the winter season also is that (part) of it; and its fifth day is the sky, and the dewy season also is its sky: thus as to the deities.
11. Then as to the body* The first day is its feet, and the spring season also is its feet; and the second day is what is above the feet, and below the waist, and the summer season also is that (part) of it; and the central day is its waist, and the rainy and autumn seasons also are its waist; the fourth day is what is above the waist and below the head, and the winter season also is that (part) of it; and the fifth day is its head, and the dewy season also is its head :—thus these worlds, as well as the year and the (sacrificer’s) self, pass into the Purushamedha for the obtainment and securing of everything, for, indeed, these worlds are everything, and the year is everything, and the self is everything, and the Purushamedha is everything.
* It should be borne in mind here that the sacrifice (Prag&pati) is identical with the Sacrificer on the one hand, and with the year on the other.
Or, as to the self, viz. of Pragépati (and the Sacrificer), which the sacrifice is supposed to reproduce.
x11 KANDA, 6 ADHYAYA, 2 BRAHMANA, 3. 407
Seconp BRAHMANA.
1. And as to why it is called Purushamedha :— The stronghold (pur) doubtless is these worlds, and the Purusha (spirit) is he that blows here (the wind), he bides (st) in this stronghold (pur): hence he is the Purusha. And whatever food there is in these worlds that is its ‘medha,’ its food; and inasmuch as this is its ‘medha,’ its food, therefore (it is called) Purushamedha. And inasmuch as at this (sacrifice) he seizes! men (purusha) meet for sacrifice (medhya), therefore also it is called Purushamedha.
2. He seizes them on the central day, for the central day is the air, and the air is the abode of all beings; and, indeed, these victims are also food, and the central day is the belly: he thus puts food in the belly.
3. He seizes them by decades * for the obtainment
1 That is, he (symbolically) immolates them.
* The statement in paragraphs 3 and 4, according to which there are eleven decades of human victims, does not refer to the actual distribution of victims over the eleven stakes, but it is apparently made purely for symbolical reasons (viz. with reference to the Virég and Trish/ubh metres), and is probably based on the way in which the victims are enumerated in the Vagasaneyi-samhit4, XXX, 5-22 (see the Translation at the end of this chapter, where they are, however, numbered according to the stakes). There the first eleven Kandikas (5-15) are made up of the names and deities of ten victims each, hence together of eleven decades ; whilst of the subsequent Kazdikds—k. 16 consists of twelve, ks. 17-21 of ten each, and k. 22 of twelve victims. The actual mode of distribution over the several stakes is that referred to in paragraphs 5-8, viz. the first forty-eight victims are tied to the central stake, after which eleven victims are tied to each of the other ten stakes. After these, amounting to 158 victims, the Samhita
4o8s SATAPATHA-BRAHMANA.
the first forty-eight victims are tied to the central stake, after which eleven victims are tied to each of the other ten stakes. After these, amounting to 158 victims, the Samhita
4o8s SATAPATHA-BRAHMANA.
of all food, for the Virag consists of ten syllables, and the Virag is all food'.
4. Eleven decades? he seizes;—the Trish¢ubh consists of eleven syllables, and the Trish¢ubh is the thunderbolt, and vigour: with the thunderbolt, with vigour, the Sacrificer thus repels evil from within him.
5. Forty-eight he seizes at the central stake ;— the Gagati consists of forty-eight syllables, and cattle are of Gagata (movable) nature: by means of the Gagatt he (the priest) secures cattle for him.
6. Eleven at each of the others ;—the Trishfubh consists of eleven syllables, and the Trish¢ubh is the thunderbolt, and vigour: with the thunderbolt, enumerates twenty-six additional victims, which, according to Mahfdhara (cf. Katy. XXI, 1, 10), are to be added to the eleven victims of the second stake,—viz. fourteen victims dedicated to various socalled deities; eight victims, sacred to Prag&pati and belonging neither to the Sfdra nor to the Brahmana castes; and finally four more victims, characterised in exactly the same way as the eight preceding ones. It will be seen that of these twenty-six victims only the first set of (eight) Pragdpatya victims are referred to in the Br&hmama, and that as the victims seized last of all. This circumstance clearly characterises the last four victims of the Sasshit& as not recognised by the Brahmasa ; and seeing that all four of these are such as have already occurred amongst the previously enumerated victims (though there assigned to different divinities) they must be considered (as they are by Prof. Weber, Ind. Streifen, I, p. 68) as having been added to the list of the Sashité subsequently to the composition of the Brahmasa. A similar inference will probably apply to the fourteen victims preceding the eight Praég4patya ones, though all that can be urged against them is that they are not referred to in the Brahmawa.
1 Hardly,—and all food is virag (widely ruling or shining). In double clauses with a middle term, such as this, the position of subject and predicate seems often reversed in the second clause (cf. for instance, XIII, 8, 1, 4).
* See note 2 on p. 407.
x11 KANDA, 6 ADHYAYA, 2 BRAHMANA, 10. 409 with vigour, the Sacrificer thus repels evil from about him.
7. Last of all he seizes eight;—the Géyatrt consists of. eight syllables, and the GAyatrt is the Brahman (n.): he thus makes the Brahman to be the ultimate thing of this universe, whence they say that the Brahman is the ultimate thing of this universe.
8. These (eight) are sacred to PragApati,— Pragépati assuredly is the Brahman, for Pragdpati is of the nature of the Brahman': therefore they are sacred to Pragdpati.
8. These (eight) are sacred to PragApati,— Pragépati assuredly is the Brahman, for Pragdpati is of the nature of the Brahman': therefore they are sacred to Pragdpati.
9. When about to bring up the victims, he offers those three oblations to Savitrz, with (V4g. S. XXX, 1-3), ‘God Savitrz, (speed the sacrifice, speed the lord of sacrifice unto his share) !’— ‘May we obtain that glorious light of the God Savitvz, (who shall inspire our prayers)!’ —‘All troubles remove thou from us, O God Savitrz; bestow unto us what is auspicious!’ He thus pleases Savitvz, and thus pleased with him, he (Savityz) impels (speeds) those (sacrificial) men, and he seizes them impelled by that (Savitv).
10. For the priesthood he seizes a Brahmaxa, for the Brahmama is the priesthood: he thus joins priesthood to priesthood*;—for the nobility he seizes a Raganya, for the Raganya is the nobility : he thus joins nobility to nobility ;—for the Maruts (he seizes) a Vaisya, for the Maruts are the clans
(peasants): he thus joins peasantry to peasantry ;—
? That is, of the divine spirit, the world-soul, of which Prag&pati is, as it were, the personification, or phenomenal representative.
* Or, he perfects, completes, the priesthood by (adding to it a member of) the priesthood.
p. 410
for (religious) toil (he seizes) a Sddra, for the Sddra is toil: he thus joins toil to toil ;—according to their particular form he thus supplies these divinities with victims, and, thus supplied, they supply him with all his objects of desire.
11. He makes offering with ghee, for ghee is fiery mettle: by means of fiery mettle he thus endows him (the Sacrificer) with fiery mettle. He makes offering with ghee, for that—to wit, ghee—is the dear resource of the gods: he thus supplies them with their dear resource, and, thus supplied, they supply him with all his objects of desire.
12. By means of the Purusha Nardyama (litany), the Brahman priest (seated) to the right (south) of them, praises the men bound (to the stakes) with this sixteen-versed (hymn, Azg-v. X, 90, Vag. S. XXXI, 1-16), ‘The thousand-headed Purusha, thousand-eyed, thousand-footed!. . .;’—thus (he does) for the obtainment and the securing of everything, for everything here consists of sixteen parts, and the Purushamedha is everything : in thus saying, ‘So and so thou art, so and so thou art, he praises and thereby indeed magnifies him (Purusha); but he also thereby speaks of him, such as he is. Now, the victims had had the fire carried round them, but they were not yet slaughtered,—
13. Then a voice? said to him, ‘ Purusha, do not
For a complete translation of this hymn, the Purusha-s@kta, see J. Muir, Orig. Sanskrit Texts, vol. i, p. 9 seqq. Cp. also part iv, introduction, p. xiv.