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.
$ ¢ A bodiless voice,’ comm.; cf. XI, 4, 2, 16 where likewise ‘an invisible voice’ is introduced censuring the priest who burns the oblations. Perhaps, however, V44 may be intended from whom Prag4pati, in the beginning, produced the waters ; cf. VI, 1, 1, 9.
XItl KANDA, 6 ADHYAYA, 2 BRAHMANA, 16. 4II consummate (these human victims'): if thou wert to” consummate them, man (purusha) would eat man.’ Accordingly, as soon as fire had been carried round them, he set them free, and offered oblations to the same divinities*, and thereby gratified those divinities, and, thus gratified, they gratified him with all objects of desire.
14. He makes offering with ghee, for ghee is fiery mettle: with fiery mettle he thus bestows fiery mettle upon him.
15. He concludes with those of the set of eleven (stakes),—the Trishéubh 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.
16. The Udayantya (concluding oblation) having been completed, he seizes eleven barren cows, sacred to Mitra-Varuma, the Visve Devas, and Brzhaspati 8, with the view of winning these deities. And as to those of Brzhaspati being last,—Brzhaspati truly is the Brahman (n.), and thus he finally establishes himself in the Brahman.
’ Thus (i.e. do not go through with this human sacrifice) the commentator, probably correctly, interprets ‘ samsth4paya’ (instead of ‘do not kill,’ St. Petersb. Dict., though, practically, it would, of course, come to the same thing),—Purusha, etan purushapasin m4 samtishApa’, udahnay&dikany ahgany esham m4 krithé ityarthah ; yadi samsthApayishyasi tatak seshabhakshAnuk4rena loke xpi purushad purusham bhakshayishyati tat Aayuktam ity abhiprayad. In the same way the verse ought accordingly to have been translated in III, 7, 2, 8.
* That is, he offers with the formulas ‘ To the Brahman, hail! to the Kshatra, hail! &c., running through the whole series of so-called divinities of the released victims.
* Viz. three for each of the first two deities, and five for Brzhas-
pati.
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17, And as to why there are eleven of them,— 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. The Traidhatavt is the final offering (Udavasanfy4): the mystic import is the same (as before’).
The Traidhatavt is the final offering (Udavasanfy4): the mystic import is the same (as before’).
18. Now as to the sacrificial fees. What there is towards the middle of the kingdom other than the land and the property of the Brahmasa, but including the men, of that the eastern quarter belongs to the Hotvz, the southern to the Brahman, the western to the Adhvaryu, and the northern to the Udgatrz; and the Hotrkas share this along with them.
19. And if a Brahmaza performs the sacrifice, he should bestow all his property in order to obtain and secure everything, for the Brahmasa is everything, and all one’s property is everything, and the Purushamedha is everything.
20. And having taken up the two fires within his own self?, and worshipped the sun with the Uttara-Nardyama (litany, viz. Vag. S. XX XI, 17- 22), let him betake himself to the forest without looking round; and that (place), indeed, is apart from men. But should he wish to live in the village, let him take up again the two fires in the churning-sticks, and having worshipped the sun with the Uttara-Nardyama (litany) let him dwell at his home, and let him offer such sacrifices as he may
? Viz. as set forth V, 5, 5, 6 seqq. * Viz. by thrice inhaling the heat (or smoke) emitted by the fires. Cf. Manava-Dh. VI, 38 ; Baudh&yana-Dharmas, II, 17, 26.
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be able to afford. But, indeed, this (sacrifice) is not to be imparted to any and every one, lest one should impart everything to any and every one, for the Purushamedha is everything; but one may only impart it to one who is known to him, and who is versed in sacred writ, and who may be dear to him, but not to any and every one.
Tue (Symeoticat) Victmws or THE PurusHamepua '.
I. 1. To the priesthood (he consecrates) a Brahmanza—z. To the nobility a Kshatriya—3. To the Maruts a Vaisya—4. To penance (hardship, tapas) a Sfidra—s. To darkness a thief—
6. To hell a man-slayer—7. To evil a eunuch—8. To barter an unchaste woman (ayobhf*}—9. To desire a harlot (pumskali)—
1o. To the shriek (atikrush/) a minstrel (m4gadha)—11. To dancing a herald (bard, sfta)—12. To singing an actor (sailisha)—
13. To the law a counsellor (sabh44ara)}—14. To joking a timorous man—15. To fun (narma) a chatterer—16. To laughter (hasa) an artizan (k4ri, ?singer of praises)—17. To pleasure (4nanda) a woman’s friend—18. To enjoyment a maiden’s son—19. To skill a wheelwright—2z0. To perseverance a carpenter—21. To heat (tapas) a potter—22. To craft a mechanic—23. To handsome form a jeweller—24. To beauty a barber *—25. To the arrow-shot an arrow-maker—26. To the weapon a bow-maker—27. To work a bowstring-maker—28. To fate a rope-maker—z29. To death a huntsman—3o. To the end (antaka) a dog-keeper—31. To rivers a fisherman (paufigish/ha)—32. To the ogress (of waste lands) a
To beauty a barber *—25. To the arrow-shot an arrow-maker—26. To the weapon a bow-maker—27. To work a bowstring-maker—28. To fate a rope-maker—z29. To death a huntsman—3o. To the end (antaka) a dog-keeper—31. To rivers a fisherman (paufigish/ha)—32. To the ogress (of waste lands) a
* Comp. Prof. Weber’s German translation (Zeitschr. D. M. G., XVIII, p. 262 seqq.; Indische Streifen, I, p. 76 seqq.), where the variants from the Taitt. Br. and the explanations of the commentaries are given. Not a few of the terms used (some of which are, indeed, explained in a different way by the commentators) are, however, still of doubtful meaning. Vag. S. XXX, 5-22.
* ? The patronymic, or matronymic, of this, ‘4yobhava’ is said to be the son of a Sfidra from a Vaisya woman.
* Or, as Mahfdhara takes ‘subhe vapam,’ to well-being the seedsower—einen Samann dem Gedeihen, Weber.
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Nishfida '—33. To the man-tiger (? werwolf) a mono-maniac—
34. To the Gandharvas and Apsaras a roving outcast (vratya) —-35. To the teams (? prayug) a madman—36. To serpents and demons a blockhead (? apratipad)—37. To dice a gambler—38. To impassibility* a non-gambler—39. To the devils (pisaéas) a female cane-worker (basket-maker)—40. To the hobgoblins (y4tudhana) a female worker in thorns—41. To intercourse a gallant—
42. To the house a paramour—43. To trouble an unmarried elder brother whose younger brother is married—44. To calamity a younger brother married before his elder brother—45. To failure* the husband of a younger sister whose elder sister is unmarried—
46. To reparation an artiste in embroidery—47. To agreement a female practiser of love-spells—48, To garrulity (prakamodya) an attendant.
II. 1. To colour a devoted adherent—2. To strength a giver of gifts—3. To excrescences* a hunchback—4. To merriment a a dwarf—5. To the doors a lame one °—6, To sleep a blind one —7. To injustice a deaf one—8. To the means of purification (? purging) a physician—g. To knowledge a star-gazer—1o0. To desire of learning one who asks questions—11. To the desire of adding to one’s knowledge one given to ask questions about (everything).
III. 1. To the bounds (of land or propriety) an arbitrator—
2. To ruins an elephant-keeper—3. To speed a groom—4. To thrift a cowherd—5. To vigour a shepherd—6. To fiery mettle a goatherd—7. To refreshment (? food) a cultivator of the soil—
8. To the sweet beverage (? nectar) the distiller of liquor—g. To happiness the guardian of a house—1o. To prosperity a possessor of wealth—11. To superintendence an assistant doorkeeper *.
IV. 1. To the light a gatherer of fire-wood—z. To brilliance
* One of the wild aboriginal tribesmen.
3 ?fryatd, lit. the state of one requiring to be roused.
® ?‘envy’ St. Petersb. Dict. (araddhi).
* The meaning of ‘utsada’ is doubtful; it might be ‘ removal, only the etymological meaning of ‘ut-sad’ having probably suggested the combination.
3 ?fryatd, lit. the state of one requiring to be roused.
® ?‘envy’ St. Petersb. Dict. (araddhi).
* The meaning of ‘utsada’ is doubtful; it might be ‘ removal, only the etymological meaning of ‘ut-sad’ having probably suggested the combination.
5 Mahfdhara takes ‘srama’ in the sense of one affected with ophthalmia (cf. srava): in both senses the association of ideas is intelligible, though apparently (as in other cases) of a jocular nature.
* Or, the assistant of a charioteer, according to Mah, and S&y. (cf. V, 3).
x11 KAwDA, 6 ADHYAYA, 2 BRAHMANA, 20, 415 a fire-kindler—3. To the sun’s sphere a sprinkler (anointer of a king) —4. To the highest heaven a distributer (of portions)—5. To the world of the gods a carver (of portions)—6. To the world of men a scatterer (? seasoner ?)—¥7, To all the worlds a pourer out (of drink *) —8. To decay and murder a churner *—g. To the (animal) sacrifice (or, sacrificial essence) a washer-woman—1o, To concupiscence a female dyer—11. To quarrelling one of a thievish disposition. .
V. 1. To manslaughter an informer—2z. To discrimination a doorkeeper—3. To oversight an assistant doorkeeper ‘—4. To strength (cf. IT, 2) an attendant—s. To plenty a servant—6. To the pleasant one speaking pleasantly—7. To security one mounted on a horse—8, To heaven (svarga loka) a dealer out of portions (cf. 1V, 5)—9. Tothe highest heaven a distributer (of portions ; cf. IV, 4)}—10. To wrath one who makes iron red-hot—11. To anger an absconder (? a yielder, coward).
VI. 1. To application a yoker—z. To grief one ready to attack—3. To peaceful dwelling an unyoker—4. To up-hills and down-hills one standing on three legs (of firm character)—5. To bodily form a haughty one (?)}—6. To virtue a woman who prepares unguents—7. To calamity (cf. I, 44) a woman who makes scabbards —8. To Yama (the god of death) a barren woman—g. To Yama‘ one who bears twins—1o0. To Atharvan one who has miscarried—
11. To the samvatsara (the first year of the five years’ cycle) one in her courses. .
VII. 1. To the parivatsara (the second year) one who has not yet borne children—z. To the id4vatsara (the third year) one who transgresses (the matrimonial bonds)—3. To the idvatsara (the fourth year) one who oversteps (the bounds of propriety)}—4. To the vatsara (the fifth year) one who is worn out—g. To the year a gtay-haired one—6. To the Rrbhus a furrier—y7. To the Sadhyas a tanner—8, To the lakes a fisherman (dhaivara)—g9. To stagnant (waters) a boatsman—1o. To pools a Bainda*—11, To reedmarshes one living on dried meat (or fish).
? Mahfdhara takes ‘prakaritrs’ in the sense of ‘viksheptr?’; Say. in that of ‘sower of discord.’
* ? Say. makes ‘upasektrs’’ a composer of feuds (!). _ * ?‘a stirrer up of discord,’ Say.
* Thus also Mahfdhara; charioteer, Say.; cf. III, 11.
® Yami, Taitt. Br.
* According to Mahfdhara, a wild tribesman (inhabitant of the jungle) ; ‘one living by the net,’ Say.
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Say. makes ‘upasektrs’’ a composer of feuds (!). _ * ?‘a stirrer up of discord,’ Say.
* Thus also Mahfdhara; charioteer, Say.; cf. III, 11.
® Yami, Taitt. Br.
* According to Mahfdhara, a wild tribesman (inhabitant of the jungle) ; ‘one living by the net,’ Say.
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VIII. 1. To the opposite bank a ‘m4rgara '’—2. To the near bank a fisherman (kevarta)—3. To shallows an Anda*—4. To uneven (? deep) places a fisher (mainala)—gs. To sounds (svana) a Parnaka ‘—6. To caverns a Kirfta (woodman)—7. To mountainridges a Gambhaka ‘—8. To the mountains a Kimpurusha °—p. To loathing a Paulkasa*‘—r1o. To colour a worker in gold (cf. I, 23)—
11. To the balance (pair of scales) a merchant.
IX. 1. To the latter part of the evening one exhausted—2. To all beings (spirits) a leper (sidhmala)}—3. To good fortune a wakeful one— 4. To ill-fortune a sleepy one—5. To trouble (cf. I, 43) a newsmonger—6. To adversity a spiritless one—7. To collapse a waster’—8. To the king of dice a gambler (cf. I, 37)— g. To the Krita (-die) one who takes advantage of mistakes in the game *—10. To the Tret& (-die) one who plays on a (regular) plan *—11. To the Dv4para (-die) one who plans to over-reach ® (his fellow-player). |
X. 1. To the Askanda ” (-die) a post of the gaming-room "—
2. (cf. I, 29) one who ‘ approaches ’’ a cow—3. To the end (antaka, cf. I, 30) a cow-slayer—4. To hunger one who goes begging of one cutting up a cow—5. To evil-doing a Karaka-teacher—6. To evil (cf. I, 7) a robber—7. To the echo a reviler—8. To the noise a
1 «The son of a mrig&ri (? huntsman),’ Mahfdhara ; ‘one who catches fish with his hands,’ Say.
2 According to Mahfdhara, the maker of ‘ bandhan4ni (? strings, or dams) ;’—according to S&y., one who catches fish by means of dikes.
* ? A Bhilla (Bheel, mountaineer, woodman) ;—one catching fish by means of feathers (parsa), Say.
* Apparently a man of a voracious, flesh-eating tribe.
5 Apparently a low, despicable man.
* Explained as one of very low birth, or more particularly, as the son of a Nishada from a Kshatriya woman.
7 Lit. a cutter away (? a spendthrift).
* Thus Mahfdhara explains ‘4dinavadarsa’; ‘one who works for his fellow-player’s ruin,’ St. Petersb. Dict.
® The terms ‘ kalpin ’ and‘ adhikalpin’ are of doubtful meaning—
‘arranger’ and ‘ head-arranger,’ Weber.
10 Lit. ‘ the assailer,’ apparently another name for the die usually called Kali. On these dice see part iii, p. 106, note 1.
1 Explained as a jocular expression for the habitual frequenter of the gambling-house.
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gtowler—g. To the end (anta) a babbler—1o. To the endless a dumb one—11. To articulate sound (sabda) a drum-beater.
On these dice see part iii, p. 106, note 1.
1 Explained as a jocular expression for the habitual frequenter of the gambling-house.
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gtowler—g. To the end (anta) a babbler—1o. To the endless a dumb one—11. To articulate sound (sabda) a drum-beater.
XI. 1. To festive joy a lute-player—2z. To the cry a fluteplayer—3. To the confused (noise) a conch-blower—4. To the forest a forester—g. To broken woodlands one who watches woods on fire—6. To fun (narma I, 15) a harlot (I, 9}—7. To laughter an artizan (I, 16)}—8. To the sea-monster (?) a mottled woman ? (?) —9-11. To power a village-headman, an astrologer, and a herald (? abhikrosaka).
XII. (Added to those at the second post) :—1-3. To dancing (J, §1) a lute-player (XI, 1), a hand-clapper, and a flute-player (XI, 2) —4. To pleasure (I, 17) a musician—gs. To fire a fat man—
6. To the earth a cripple—7. To the wind a K4ndala (outcast) —8. To the air a staff-dancer *—9. To the sky a bald-headed one—ro. To the sun a yellow-eyed one—11. To the stars one of variegated colour—12. To the moon a leprous one (kildsa, cf. IX, 2) —13. To the day a light-coloured one with yellow eyes—14. To the night a black one with yellow eyes.—He then seizes these eight misshapen ones—15. One who is too tall—16. One too short—
17. One too stout—r8. One too lean—19. One too light-coloured —z20. One too black—z21. One toa bald—22. One with too much hair :—these (are to be) neither Sidras nor Brahmanas, and are sacred to Pragdpati;—23. A minstrel (mAgadha, I, 10)}—24. A harlot (pumséalf, cf. I, 9)—25. A gambler (I, 37)—26. A eunuch (I, 7) :—these (also are to be) neither SQdras nor Brahmazas, and are sacred to Prag4pati.
Seventy ApuyAya. First BRAHMAMNA. Tue SARVAMEDHA, OR ALL-SACRIFICE.
1. Brahman Svayambhu (the self-existent, n.) was performing austerities*. He said this much,—
1 St. Petersb. Dict. conjectures ‘To lust a sportive woman (? dancer or singer).’
* ‘Vamsanartin’ explained by Mahfdhara as one who practises dancing by means of a bamboo-staff (vamsena nartanasila); by S&y. as one who makes his living by dancing on the top of a bamboo-staff (vamsigranrittagtvin); hardly a ‘family-dancer,’ Monier- Williams.
* Cf. J. Muir, Orig. Sanskrit Texts, vol. v, p. 372.
[44] Ee errr es er
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‘Verily, there is no perpetuity in austerities; well, then, I will offer up mine own self in the creatures, and the creatures in mine own self.’ And, accordingly, by offering up his own self in the creatures, and the creatures in his own self, he compassed the supremacy, the sovereignty, and the lordship over all creatures; and in like manner does the Sacrificer, by thus offering all sacrificial essences? in the Sarvamedha, compass all beings, and supremacy, sovereignty, and lordship. -
in the Sarvamedha, compass all beings, and supremacy, sovereignty, and lordship. -
2. Now this Sarvamedha is a ten-days’ (Soma-) sacrifice, for the sake of his gaining and winning every kind of food, for the Virag consists of ten syllables, and the Virag is all food. At this (sacrifice) he builds the greatest possible fire-altar, for this— to wit, the Sarvamedha— is supreme amongst all sacrificial performances: by means of the supreme (sacrifice) he thus causes him (the Sacrificer) to attain supremacy.
3. The first day thereof is an Agnishéut AgnishZoma’, for the sake of his gaining and winning all the gods, for the Agnish¢ut Agnish¢oma is Agni; and all the gods have Agni (the sacrificial fire) for their mouth. The cups of Soma thereat pertain to Agni, and so do the Purorué* formulas pertain to Agni, in order that everything should pertain to Agni.
1 Or, all kinds of victims (medha).
* That is, a one-day’s Soma-sacrifice (ekaha) of the Agnishfoma order, arranged so as specially to promote the praise of Agni. In the same way the next three ek4has are intended to honour special deities.
* That is, the formulas preceding the ‘upay4ma’ (‘ Thou art taken with a support, &c.,’ cf. part ii, p. 259, note 1) or formula with which the cup of Soma is drawn.
xu KANDA, 7 ADHYAYA, I BRAHMANA, 9. 419
4. The second day is an Indrastut Ukthya, for the sake of his gaining and winning all the gods, for Indra is all the gods. The cups of Soma thereat pertain to Indra, and so do the Purorué formulas pertain to Indra, in order that everything should pertain to Indra.
5: The third day is a Sdryastut Ukthya, for the sake of his gaining and winning all the gods, for Sdrya is all the gods. The cups of Soma pertain to Sdrya, and so do the Purorué formulas pertain to Sfrya, in order that everything should pertain to Sfrya.
6. The fourth day is a Vaisvadeva, for the sake of his gaining and winning all the gods, for the All-gods (Visve Dev4s) are all the gods. The cups of Soma pertain to the All-gods, and so do the Purorué formulas pertain to the All-gods, in order that everything should pertain to the Allgods.
7. The fifth day is a central Asvamedhika! one: at this (sacrifice) he seizes a horse meet for sacrifice, for the sake of his gaining the sacrificial essence of the horse.
8. The sixth day is a central Paurushamedhika®? one: at this (sacrifice) he seizes men meet for sacrifice, for the sake of his gaining the sacrificial essence of man.
9. The seventh day is an Aptory4ma, for the sake of his gaining all kinds of Soma-sacrifices: at this (sacrifice) he seizes all kinds of (victims) meet for sacrifice, both what is animate and what is
? That is, an Ukthya sacrifice, cf. p. 259, note 2; XIII, 5, 1,5 seqq. * That is, an Atiratra, cf, XIII, 6, 1, 9. Ee€2
420.— SATAPATHA-BRAHMANA.
That is, an Ukthya sacrifice, cf. p. 259, note 2; XIII, 5, 1,5 seqq. * That is, an Atiratra, cf, XIII, 6, 1, 9. Ee€2
420.— SATAPATHA-BRAHMANA.
jnanimate. Of those with omenta he offers the omenta, and of those without omenta they throw down pieces cut out of the skin’, and of herbs and trees they do so after cutting them up,— every kind of food of both the dry and the fresh he offers, in order to gain every kind of food. Everything he offers, and to every one he offers in order to gain and to win everything. The omenta having been offered at the morning-service, and in the same way the oblations at the eveningservice,—
10. The eighth day is a Trizava one®, for the Trixava (stoma) is the thunderbolt, and by means of the thunderbolt, indeed, lordship (kshatra) is gained : by means of the thunderbolt he thus gains lordship.
11. The ninth day is a Trayastrimsa one, for the sake of his gaining a foothold, for the Trayastrimsa (stoma) is a foothold.
12. The tenth day isa Visvagit Atiratra with all the Przsh¢kas‘, for the sake of his gaining and winning everything, for the Visvagit Atiratra with all the Prtshéfas is everything, and the Sarvamedha is everything.
. 13. Now as to the sacrificial fees: whatever there is towards the middle of the kingdom other than the property of the Brahmaza, but including land and
? Lit, ‘after cutting (pieces) out of the skin they throw down.’
* That is, one on which the Trinava (thrice-nine-versed) Stoma is used in chanting.
3 That is, one on which the thirty-three-versed hymn-form is used.
‘ For a Soma-sacrifice with all the Prish/a-simans, see part iii, imtrod. p. xx seqq. On the two kinds of Visvagit ek&has, the Agnish/oma and the Atirétra Visvagit, see part iv, p. 320, note 2.
xm KAypA, 8 ADHYAYA, I BRAHMANA, I. 421 men, of that the eastern quarter belongs to the Hotvz, the southern to the Brahman, the western to the Adhvaryu, and the northern to the Udgats7; and the Hotvzkas share this along with them.
14. Visvakarman Bhauvana once performed this sacrifice, and having performed it he overpassed all beings, and became everything here; and verily he who, knowing this, performs the Sarvamedha, or who even knows this, overpasses all beings, and becomes everything here.
15. It was Kasyapa who officiated in his sacrifice, and it was concerning this that the Earth ' also sang the stanza ;—‘ No mortal must give me away ; thou wast foolish, Visvakarman Bhauvana: she (the earth) will sink into the midst of the water; vain is this thy promise unto Kasyapa.’
EicHTtH ApuyAya. First BrAHMAWA. Fungrat CEREMONIES.
1, They now? do what is auspicious for him. They now prepare a burial-place (smas4na *) for him,
1 Or, the ground, which Visvakarman Bhauvana gave away as sacrificial fee. On this legend cp. Ait. Br. VIII, 21; J. Muir, Orig. Sanskrit Texts, vol. i, p. 456; vol. iv, p. 369.
Fungrat CEREMONIES.
1, They now? do what is auspicious for him. They now prepare a burial-place (smas4na *) for him,
1 Or, the ground, which Visvakarman Bhauvana gave away as sacrificial fee. On this legend cp. Ait. Br. VIII, 21; J. Muir, Orig. Sanskrit Texts, vol. i, p. 456; vol. iv, p. 369.
* The commentator is at pains to show that ‘atha’ here has not the force of ‘thereupon ’—that is after the performance of the Sarvamedha—but that of introducing a new topic (‘ Now, they do ...’); and that therefore the directions about to be given are by no means intended to apply only to one who has performed the Sarvamedha, or even to the Agniéit, or builder of a fire-altar, but also to others.
* Y&ska (Nir. III, 5) resolves this word into ‘sman’ (body) + ‘sayana’ (couch); whilst Prof. Weber, Ind. Stud. I, p. 189, proposes ‘asman’ (stone) + ‘sayana’ (couch). The smasina, or burial-place, sepulchre, is constructed in the form of a tumulus, or grave-mound,
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(to serve him) either as a house or as a monument ; for when any one dies, he is a corpse (sava), and for that (corpse) food (anna) is thereby prepared, hence ‘savanna,’ for, indeed, ‘ savanna’ is what is mystically called ‘smas4na.’ But ‘ smas4’’ also are called the eaters amongst the Fathers, and they, indeed, destroy in yonder world the good deeds of him who has had no sepulchre prepared for him: it is for them that he prepares that food, whence it is ‘smas4nna, for ‘smasdnna’ is what is mystically called ‘ smasdna.’
2. Let him! not make it too soon (after the deceased man’s death) lest he should freshen up his sin; but let him make it a long time after, as thereby he obscures the sin;—and when people do not even remember the years (that have passed *), as thereby one causes the sin to pass into oblivion. If they do remember *,—
1 Viz. the Sacrificer, the performer of the funeral rites, being the next of kin.
3 This is the way in which the scholiasts interpret the corresponding rule, K4ty. Sr. XXI, 3, 1 (pitr:medha’ samvatsarasmrztau), instead of ‘when they do not remember it (even once) for years, he brings it about that the sin is forgotten, even in case they should remember it,’ as Prof. Delbrtick, Altind. Syntax, p. 351 translates the passage. For the subject of the verb ‘they remember it,’ Prof. Delbriick supplies ‘pitarad,’ i.e. the dead man’s deceased ancestors, instead of the living people, which seems rather improbable. The comment is very corrupt, but it makes at least some allusion to ‘people’s talk’:—na srutif# srutyabh4vas (tam) tena Airakaranena agham papakaranam gamayati, Airat smasinam kurvasraranam (? kurvatahk sravanam) ganavadospi na srinotfty (!) arthaA,
The comment is very corrupt, but it makes at least some allusion to ‘people’s talk’:—na srutif# srutyabh4vas (tam) tena Airakaranena agham papakaranam gamayati, Airat smasinam kurvasraranam (? kurvatahk sravanam) ganavadospi na srinotfty (!) arthaA,
2 In this way Harisv4min, as well as the scholiasts on K&ty. XXI, 3, 2, construes the clause with the next paragraph, and it is difficult to see how otherwise any satisfactory sense could be extracted from it. At the same time, it can evidently only qualify the first specification of time, as the others will apply in any case.
xm KAwDA, 8 ADHYAYA, I BRAHMANA, 5. 423
3. Let him make it in uneven years, since the uneven belongs to the Fathers; and under a single Nakshatra }, since the single Nakshatra belongs to the Fathers; and at new-moon, since the new-moon is a single Nakshatra ;—for he (the Sacrificer) is a single (person); and in that all the beings dwell together during that night, thereby he obtains that object of desire which is (contained) in all Nakshatras.
4. Let him make it in autumn, for the autumn is the Svadh4, and the Svadha is the food of the Fathers: he thus places him along with food, the Svadh4 ;—or in (the month of) MAgha, thinking, ‘Lest (m4) sin (agha) be in us;’—or in summer (nid4gha), thinking, ‘May thereby be removed (nidha) our sin (agha) !’
5. Four-cornered (is the sepulchral mound). Now the gods and the Asuras, both of them sprung from Pragdpati, were contending in the (four) regions (quarters). The gods drove out the Asuras, their rivals and enemies, from the regions, and, being regionless, they were overcome. Wherefore the people who are godly make their burial-places four-cornered, whilst those who are of the Asura nature, the Easterns and others*, (make them)
1 That is, a lunar mansion consisting of a single star, such as Xitré and Pushya (in contradistinction to such in the dual, as Punarvasf and Visékhe, and to those in the plural number, as the Krittikas). As regards the symbolic connection of the uneven number with the deceased ancestors, the commentator reminds us of the fact that it is the father, grandfather, and great-grandfather who represent the Fathers.—The only available MS. of the commentary (Ind. Off. 149) terminates at this place.
2 YA Asuryah prifyds tvad ye tvat parimandalini (smas4nani kurvate),—Prof. Weber, Ind. Stud. I, p. 189, takes this in the sense of ‘ part of the prafya, the 4suryaA prag&h of them (hence probablyp. 424 round, for they (the gods) drove them out from the regions, He arranges it so as to lie between the two regions, the eastern and the southern’, for in that region assuredly is the door to the world of the Fathers: through the above he thus causes him to enter the world of the Fathers; and by means of the (four) corners he (the deceased) establishes himself in the regions, and by means of the other body? (of the tomb) in the intermediate regions: he thus establishes him in all the regions.
(of the tomb) in the intermediate regions: he thus establishes him in all the regions.
6. Now as to the choosing of the ground. He makes it on ground inclining towards the north, for the north is the region of men: he thus gives him (the deceased) a share in the world of men; and in that respect, indeed, the Fathers share in the world of men that they have offspring; and his (the deceased man’s) offspring will, indeed, be more prosperous.
7. ‘Let him make it on ground inclining towards the south,’ they say, ‘for the world of the Fathers inclines towards the south: he thus gives him a share in the world of the Fathers.’ Let him not do so, however, for, indeed, such a one is an opening tomb, and certainly another of these (members of the dead man’s family) quickly follows him in death.
the non-Aryan portion of them), have round smas4na.’ J. Muir, Orig. Sansk. Texts, vol. ii, p. 485, takes no account of the words ‘tvad ye tvat.’ For our rendering of these words, cp. V, 3, 2, 2 sidrims tvad y4ms tvat, ‘Sfdras and others,’ or ‘ Sadras and suchlike people.’ .
1 That is to say, its front side is towards the south-east. Cp. p. 428, note 4.
® That is, by means of the sides of the grave which are to face the intermediate points of the compass.
xiu1 KAwpA, 8 ADHYAYA, I BRAHMANA, 9. 425
8. And some, indeed, say, ‘Let him make it on a counter-cutting' in ground inclined towards the south, for such (a tomb) indeed becomes rising sin *.’ But one must not do so, for indeed such (a burial place) alone becomes rising sin which one makes on ground inclining towards the north.
9. On any level (ground) where the waters, flowing thither from a south-easterly direction *, and coming to a stand-still, will, on reaching that (north-westerly) quarter, without pressing forward 4, join imperishable water °, on that (ground) one may make (the tomb) ; for, water being food, one thereby offers food to him from the front towards the back ; and, water being the drink of immortality, and that region between the rising of the seven A¢shis ® and the setting of the sun being the quarter of the living, one thereby bestows the drink of immortality upon the living :—and such a one, indeed, is a closing tomb; and verily what is good for the living that is also good for the Fathers.
1 This is meant as a literal rendering of ‘ pratyarsha.’ What is intended thereby would seem to be either a cutting made into southward sloping ground, in such a way ds to make the cut piece of ground rise towards the south, or perhaps such a part of the southward inclined ground as naturally rises towards the south. The St. Petersburg Dict. suggests ‘steep bank (escarpment), or side (of a hill)’ K&ty. XXI, 3, 15 (kakshe) seems also to imply some kind of hollow ground, surrounded by bushes and trees.
* That is, apparently, lightened, or improving, sin.
The St. Petersburg Dict. suggests ‘steep bank (escarpment), or side (of a hill)’ K&ty. XXI, 3, 15 (kakshe) seems also to imply some kind of hollow ground, surrounded by bushes and trees.
* That is, apparently, lightened, or improving, sin.
* It might also mean, ih a south-easterly direction, but the comparison with food introduced into the mouth from the front (east) and the specification of the opposite direction evidently point to the above meaning.
‘ That is, without urging forward the standing water which they join, but quickly flowing into it.
* That is, apparently, such a lake as never dries up.
* That is, Ursa major, the Great Bear, or Charles’s Wain.
p. 426
10. Let him make it in a pleasant (spot), in order that there should be pleasure for him; and in a peaceful (spot), in order that there should be peace for him. He must not make it either on a path, or in an open space, lest he should make his (the deceased's) sin manifest.
11. Whilst being secluded it should have the sun shining on it from above’: in that it is secluded one hides his sin; and in that it has the sun shining on it from above—yonder sun being the remover of evil—he, indeed, removes the evil from him, and he also causes him to be endowed with the radiance of the sun.
12. Let him not make it where it would be visible from here *, for assuredly it is beckoning, and another of these (members of his family) quickly follows (the deceased) in death.
13. Let there be beautiful objects * at the back,— for beautiful objects mean offspring: beautiful objects, offspring, will thus accrue to him. If there be no beautiful objects, let there be water either at the back or on the left (north) side, for water is indeed a beautiful object; and beautiful objects, offspring, will indeed accrue to him.
14. He makes it on salt (barren) soil, for salt means seed ; the productive thus makes him partake in productiveness, and in that respect, indeed, the
? That is, it should be in a place where at midday the rays of the sun do not fall obliquely on it, KAty. XXI, 3, 15 comm.
? That is, from the village, cf. Katy. XXI, 3, 18.
* Or, beautiful ground (4itra). According to the comments on K&ty. XXI, 3, 23 this means that the site of the grave should be so chosen that there are at the back (or west) of it, either woods of various kinds, or ground diversified by woods, hills, temples (1) &c.
x1 KAypA, 8 aDHYAYA, I BRAHMANA, 16. 427
Fathers partake in productiveness that they have offspring: his offspring assuredly will be more " prosperous.
15. On such (ground) as is filled with roots, for to the Fathers belongs the (sod) filled with roots ;—it is (sod) of viriza (Andropogon muricatus) and other grasses, for thus the Fathers’ share in this (earth) is not excessive!; and he also thereby makes (the deceased’s) sin to be restricted *.
15. On such (ground) as is filled with roots, for to the Fathers belongs the (sod) filled with roots ;—it is (sod) of viriza (Andropogon muricatus) and other grasses, for thus the Fathers’ share in this (earth) is not excessive!; and he also thereby makes (the deceased’s) sin to be restricted *.
16. Let him not put it near (where grows) Bhdmip4sa’, or reeds, or Asmagandha‘, or Adhyanda, or Przsniparat (‘speckled-leaf,’ Hemionitis cordifolia); nor let him make it near either an Asvattha (Ficus religiosa), or a Vibhitaka (Terminalia bellerica), or a Tilvaka (Symplocos racemosa), or a Sphargaka (Diospyros embryopteris), or a Haridru (Pinus deodora), or a Nyagrodha (Ficus indica), or
1 Whilst their share would have been excessive, if all the ground covered with vegetation were assigned to them. It is also worthy of note that Katy. Sr. XXV, 7, 17, in enumerating the plants which are to be removed from the site of the funeral pile, mentions (apparently in the place of our Bhfmip4s4) the Visékha, explained by the commentator as identical with ‘dfrva’ ; and Sir H. M. Elliott, Races of the N. W. Province of India, II, p. 303, remarks, on the Db grass (Agrestis linearis, or Cynodon dactylon), that ‘its tenacity whenever it once fixes its roots has caused it to be used in a common simile when the attachment of Zamindars to their native soil is spoken of.’
* Apparently lit. ‘binding (itself), ?i.e. either restricted in quantity, or limited to his own person, not transmitted to his son. Cf. XIII, 8, 3, 10. It can hardly be taken in the sense of ‘ binding the sin.’
* Literally, ‘Earth-net,’ apparently some troublesome creeping plant corresponding to our rest-harrow (Ononis arvensis or spinosa), or couch-grass (Triticum repens), but of tropical dimensions.
any other (trees) of evil name’, so as to avoid (such) names from a desire of good luck.
17. Now as to the order of procedure. For an Agniéit (builder of a fire-altar) one makes the tomb after the manner of the fire-altar ; for when a Sacrificer builds a fire-altar he thereby constructs for himself by sacrifice a (new) body for yonder world ; but that sacrificial performance is not complete until the making of a tomb; and when he makes the tomb of the Agniéit after the manner of the firealtar, it is thereby he completes the Agnitity4.
18. One must not make it (too) large lest he should make the sin (of the deceased) large. ‘Let him make it as large as the fire-altar without wings and tail,’ say some, ‘for like that of the fire-altar is this his (the Sacrificer’s) body.’
19. But let him rather make it just of man’s size: he thus leaves no room for another ;—broader (vartyas) behind’, for what is (left) behind is offspring: he thus makes the (dead man’s) offspring more excellent * (vartyas) ;—and broader on the left (north ¢ or higher, uttara) side, for the later (uttara)
1 The commentator, on K4ty. XXI, 3, 20, and Vag. S. XXXV, 1, instances the sleshmAntaka (‘ antiphlegmatic,’ i. e. Cordia latifolia or myxa) and the kovidara (‘bad for splitting,’ Bauhinia variegata; which, according to Stewart and Brandis, shows vertical cracks in the bark).
* The grave being constructed in such a way that the four corners lie in the direction of the four quarters, the back, or west side of the grave would really mean the side facing the north-west.
5 Or, perhaps, more extended, more numerous or prosperous.
‘ In reality, the north means here the side facing the north-east. The side of the tumulus is to form a quadrilateral, of which the two sides intersecting each other at the north corner, are to be longer than the two which intersect at the south corner; viz. each of the xi KAwps, 8 ADHYAYA, 2 BRAHMANA, I. 429 are offspring: he thus makes the offspring more excellent. Having attended to this, he encloses it with cords twisted (and extended) in the non-sunwise way!'; for the (sacrificial) performance connected with the Fathers is done in the non-sunwise way.
20. He then bids them cut out (the earth). He should cut it out to whatever extent he intends to raise (the sepulchral mound), but let him rather cut it out so as to be just of man’s size: he thus leaves no room for another. For, on the one hand, the Fathers are the world of plants, and amongst the roots of plants they (are wont to) hide ; and, on the other *, (he does so) lest he (the deceased) should be separated from this (earth).
Srconp BRAHMANA.
1. Now, some bank up (the sepulchral mound) after covering up (the site). The gods and the Asuras, both of them sprung from Pragdpati, were contending for (the possession of) this (terrestrial) world. The gods drove out the Asuras, their rivals and enemies, from this world; whence those who former is to measure one man’s length plus 9} angulas (thumb’s breadths), and each of the latter one man’s length minus 9} angulas. See comm. on Vag. S. XXXV, 1.
1 That is, by twisting or spinning the strands from right to left, er contrary to the sun’s course. The cord is extended round the grave from right to left (east, north, west, south) by means of pegs driven into the ground at the four corners; see XIII, 8, 4, 1.
* I do not see how the usual force of ‘atho’—viz. that of introducing a new element or argument either analogous, or not quite conformable, to what precedes (cf. Delbritck, Altind. Syntax, Pp. 513)—can apply to this double use of the particle. The two ‘atho’ seem to introduce the reasons for his digging up the ground, and for his not digging up more than a man’s size.
p. 430
are godly people make their sepulchres so as not to be separate (from the earth), whilst those (people) who are of the Asura nature, the Easterns and others, (make their sepulchral mounds) so as to be separated (from the earth), either on a basin! or on some such thing.
p. 430
are godly people make their sepulchres so as not to be separate (from the earth), whilst those (people) who are of the Asura nature, the Easterns and others, (make their sepulchral mounds) so as to be separated (from the earth), either on a basin! or on some such thing.
2. He then encloses it by means of enclosingstones: what those enclosing-stones (round the fire-hearths) are, that they are here*. With a formula he sets up those, silently these: he thus keeps separate what refers to the gods and what refers to the Fathers. With (an) undefined (number of stones he encloses it), for undefined is yonder world.
3. He then sweeps that (site) with a palasa (Butea frondosa) branch—what the sweeping (signified) on that occasion *, that (it does) here—with (Vag. S. XXXV, 1), ‘Let the niggards avaunt from hence, the perverse scorners of the gods!’— he thereby expels from this world the niggards, the perverse haters of the gods, the Asura-Rakshas ; —‘it is the place of this Soma-offerer,’ for he who has performed a Soma-sacrifice is a Somaofferer ;—‘(an abode) distinguished by lights, by days, by nights,—he thereby makes him to
1 | take the ‘4am’ to be a shallow stone basin or trough, either solid or consisting of masonry (bricks) in the manner of our stonelined graves.
* Cf. VII, 1, 1, 12 seq. ‘ The enclosing-stones are the womb: he thus encloses the seed here sown in a womb... And, again, the G4&rhapatya hearth is this (terrestrial) world, and the enclosingstones are the waters: he thus surrounds this world with water.’
> Viz. in building the Garhapatya hearth (VII, 1, 1, 11 seqq.); no such sweeping taking place in preparing the site for the Ahavantya (VII, 3, 1, 7).
xm KAwpA, 8 ADHYAYA, 2 BRAHMANA, 6. 431 be of the world of the seasons, the days and nights ;—
4. ‘May Yama grant him an abode;’—for Yama has power over the abode in this (earth), and it is him he solicits for an abode therein for this (dead man). He throws out this (branch) to the right (south), the other! to the left (north) side: he thus keeps the divine separate from what belongs to the Fathers.
5. He (the Adhvaryu) then yokes (the team) to the plough on the south side,—some say on the north side: he may do as he chooses. Having given the order, saying, ‘Yoke!’ he (the Sacrificer) utters the formula (Vag. S. XX XV, 2), ‘May Savitr? vouchsafe for thy bones a place in the earth!’—Savitz? now indeed vouchsafes a place in the earth for his (the deceased man’s) bones ;—‘ Let the oxen be yoked therefore!’ for it is indeed for this work that the oxen are yoked.
6. It is (a team) of six oxen,—six seasons are a year: on the seasons, on the year, as a firm foundation, he thus establishes him. Having turned round (the plough) from right to left?, he ploughs the first furrow with (V4g. S. XX XV, 3), ‘May V4yu purify!’ along the north side (along the cord) towards the west*; with, ‘May
. } Viz, that used in sweeping the G4rhapatya, VII, 7, 1, 5.
Having turned round (the plough) from right to left?, he ploughs the first furrow with (V4g. S. XX XV, 3), ‘May V4yu purify!’ along the north side (along the cord) towards the west*; with, ‘May
. } Viz, that used in sweeping the G4rhapatya, VII, 7, 1, 5.
% That is, having driven the plough round from the south side to the north, in the non-sunwise direction (i.e. keeping the sepulchral site on the left hand side),
*® In ploughing the site of the fire-altar, the first furrow was drawn along the south side from west to east ; and then, in sunwise fashion, from the south-west corner round along the west, north, and east sides ; see VII, 2, 2, 9 seqq.
p. 432
Savity? purify!’ along the west side towards the south; with, ‘With Agni’s lustre!’ along the south side towards the east; with, ‘With Sarya’s brilliance!’ along the front side towards the north.
7. Four furrows he ploughs with a formula: he thereby establishes him in whatever food there is in the four quarters. And (as to why it is done) with a formula,—certain, assuredly, is the sacrificial formula (yagus), and certain are these quarters.
8. He then ploughs across the body (of the sepulchral site)—he thereby establishes him in whatever food there is in the year'—silently with (an) undefined (number of furrows), for undefined is yonder world.
g. Having performed the work for which he has put the team to that (plough), he now unfastens it: ‘Let the oxen be unyoked!’ he says, for it is for that work that the oxen were yoked. To the right (south) side* he removes this (plough and team), to the left (side) any other: he thus keeps the divine separate from what belongs to the Fathers.
Tuirp BRAHMANA. 1. He then sows (seed) of all (kinds of) herbs:
what the all-herb (seed signified) on that occasion §, that (it does) here. With many (verses *‘) he sows
1 The Sacrificer’s body (trunk) or self, like that of Prag4pati, is as usual identified with the year (Father Time).
® Or rather to the south-west side, whilst at the Agnifayana (VII, 2, 2, 21) it was done towards the north-east.
8 Viz. that it means food of every kind, see VII, 2, 4, 14.
‘ Viz. with fifteen verses (VI, 2, 4, 15 seqq.) of which the one here used formed part (part iii, p. 340, note 2, verse 5).
xm KAwpA, 8 ADHYAYA, 3 BRAHMANA, 3. 433 that (former ‘seed), with a single one this,—he thus keeps the divine separate from what belongs to the Fathers,—with (Vag. S. XXXV, 4), ‘On the Asvattha tree is your abode, on the Parza dwelling is made for you, (possessed of cattle shall ye be, when ye save the Man):’ for long life he thereby prays for these (the Sacrificer’s family), and accordingly each subsequent one of them dies of old age}.
S. XXXV, 4), ‘On the Asvattha tree is your abode, on the Parza dwelling is made for you, (possessed of cattle shall ye be, when ye save the Man):’ for long life he thereby prays for these (the Sacrificer’s family), and accordingly each subsequent one of them dies of old age}.
2. He then pours out that (jarful of bones *); for this earth is the foundation: on this (earth), as a foundation, he thus establishes him. Before sunrise (he does so), for, in secret, as it were, are the Fathers, and in secret, as it were, is the night;— in secret, indeed, he does this, (but) so that (the sun) should rise over him doing it: on both day and night he thus establishes him.
3. [He does so, with Vag. S. XX XV, 5-6,] ‘May Savityé deposit thy bones in the mother’s lap, —Savitvz thus deposits his bones in the lap of the mother, this earth;—‘O Earth, be thou propitious unto him!’ he thus says this in order that this (earth) may be propitious to him.—‘In the deity Pragdpati I place thee, in the world nigh unto the water’, O N. N.,’ therewith he mentions the name (of the deceased); for nigh to
1 That is, they die of old age, just as do the herbs now sown to which the verse is, of course, addressed in the first place. Cf. Mahfdhara on V4g. S. XII, 79.
* On burning the dead body, immediately after death, the calcined bones were carefully collected and kept in an earthen vessel ; cf. p. 117, note 3.
* Or, in a place near water. The Samhit& adds (either before or after the dead man’s name), ‘May he (Pragfpati) burn away our sin!’
(44] Ffp. 434 the water, indeed, is this (terrestrial) world: he thus places him in the deity Pragdpati, in the world nigh unto the water.
4. He then says to some one, ‘ Proceed in that (southern) direction without drawing breath, and. having thrown down the jar, return hither without looking behind thee!’ He then mutters (VAg. S. XXXV, 7), ‘O Death, go away another way, what second way there is of thine other than the path of the gods?; I call unto thee that hast eyes and hearest: hurt not our family nor our men!’ for long life he thereby prays for these, and accordingly each subsequent one of them dies of old age.
5. He then arranges him (the dead man) limb by limb, with (Vag. S. XX XV, 8-9), ‘ Propitious be the wind unto thee, propitious the heat of the sun; propitious be the bricks; propitious be the fires unto thee, and may the earthly ones not scorch thee!—May the regions fit themselves to thee, and may the waters be most kind unto thee, and the rivers; and kind also the air: may all the regions fit themselves to thee!’—he thereby makes everything fit itself to him, and be auspicious for him.
6. Now thirteen unmarked? bricks, measuring a foot (square), have been made: they are just like those bricks in the fire-altar. Those (altar bricks) he lays down with a formula, silently these: he thus keeps the divine separate from what belongs to the Fathers.
6. Now thirteen unmarked? bricks, measuring a foot (square), have been made: they are just like those bricks in the fire-altar. Those (altar bricks) he lays down with a formula, silently these: he thus keeps the divine separate from what belongs to the Fathers.
1 Viz. the ‘pitrzy4na,’ or path of the Fathers. See I, 9, 3, 2.
* That is, not marked with lines, as those of the fire-altar are. As to the use of pebbles, instead of bricks, in the case of one who has not performed the Agnidayana, see XIII, 8, 4, 11.
xu KAwpA, 8 ADHYAYA, 3 BRAHMANA, I2. 435
7. There are thirteen of them,—thirteen months are a year: on the seasons, on the year, he thus establishes him, as on a firm foundation.
8. They measure a foot (square),—the foot is . a foundation: a foundation he thus prepares for him. Unmarked they are, for in secret, as it were, are the Fathers, and in secret, as it were, is what is unmarked : he thus secretes what is in secret.
9. One of them he places in the middle, with the front side towards the east: this is the body (trunk) ;—three in front, fitted to (the position of) the head: that is the head ;—three on the right: that is the right wing (side) ;—three on the left: that is the left wing ;—three behind: that is the tail. Thus this his body, furnished with wings and tail, is just like that of Agni (the fire-altar).
10. He then bids them bring some soil from a cleft in the ground, for thus the Fathers’ (share) in this (earth) is not excessive; and he also thereby makes the (dead man’s) sin to be restricted’. And some, now, dig in that intermediate (south-eastern) quarter, and fetch it from there ; and others, again, do so towards the south-west, and fetch it northwards from there: he may do as he chooses.
11. Let him not make it (the sepulchral mound) too large, lest he make the (deceased’s) sin large. For a Kshatriya he may make it as high as a man with upstretched arms, for a Brahmaza reaching up to the mouth, for a woman up to the hips, for a Vaisya up to the thighs, for a Sfdra up to the knee; for suchlike is their vigour.
12. But let him rather make it so as to reach
1 See XIII, 8, 1, 15. Ff2
p. 436
below the knee: he thus leaves no room for another. While that (mound) is being made, they hold a bundle (of reed grass) to the left (north, uttarata’) of it,—that is offspring: they thus hold the (deceased's) offspring upwards (uttarataZ). Do not let him throw it down either after holding it up, or after bringing it; but let him set it up in the house?: he thus sets up offspring in the house.
13. Having prepared it, he sows barley grain (yava), thinking, ‘May they ward off (yavaya) sin from me!’ He covers it over with Avak4-plants ? in order that there may be joy (or moisture, ka) for him ; and with Darbha grass (Poa cynosuroides) he covers it for the sake of softness.
Fourty BrAumana,
Having prepared it, he sows barley grain (yava), thinking, ‘May they ward off (yavaya) sin from me!’ He covers it over with Avak4-plants ? in order that there may be joy (or moisture, ka) for him ; and with Darbha grass (Poa cynosuroides) he covers it for the sake of softness.
Fourty BrAumana,
1, They now fix pegs round it*,—a Paldsa (Butea frondosa) one in front,—for the Palfsa is the Brahman (n.): he thus makes him go to the heavenly world with the Brahman for his leader ;—a Samt (Prosopis spicigera) one on the left (north corner), in order that there may be peace (sam) for him ;— a Varamza (Crataeva Roxburghii) one behind, in order that he may ward off (varaya) sin from him ;— xm KAwpA, 8 ADHYAYA, 4 BRAHMANA, 4. 437 and a Vrztra-peg ' on the right (south corner) for sin not to pass beyond.
1 That is, fix it so as to stand upright, by means of a bambé stick to which it is tied. Cf. Katy. XXI, 3, 27 comm.
* Blyxa (or Vallisneria) octandra (Roxburghii), a grass-like plant with sword-shaped leaves (A. K. Nairne, The Flowering Plants of Western India, p. 318), growing freely on the margins of tanks. Cf. VII, 5, 1,11; IX, 1, 2, 22 (where read ‘ Avak4-plant’ instead of ‘ lotus-flower ’).
* According to K4ty. Sr. XXI, the pegs are driven in immediately after the measuring, and prior to the sweeping, of the site of the tumulus ; and this must certainly be the case, seeing that the cords by which the site is enclosed (XIII, 8, 1, 19) are fastened to the pegs.
2. On the right (south) side they then dig two somewhat curved (furrows *), and fill them with milk and water,—these, indeed, are two inexhaustible streams (that) flow to him in the other world ;—and seven (they dig) on the left (north) side, and fill them with water, for sin not to pass beyond, for indeed sin cannot pass beyond seven rivers *.
3. They* throw three stones each (into the northern furrows), and pass over them, with (Vag. S. XXXV, 10; Rig-v. X, 53, 8): ‘Here floweth the stony one: hold on to each other, rise, and cross over, ye friends: here will we leave behind what unkind spirits there be, and will cross over to auspicious nourishments;’ —as the text so its import.
4. They cleanse themselves with ApAmarga plants’—they thereby wipe away (apa-marg) sin—
1 The exact meaning of ‘vritra-sanku’ is doubtful. Katy. Sr. XXI, 3, 31 has ‘deha-sanku’ instead, to which the commentary _ assigns the rather improbable meaning of ‘ stone-pillar,’ in favour of which he refers to IV, 2, 5,15 of our Brahmasza—‘ Soma, in truth, was Vritra : the mountains and stones are his body ;’ whence he makes ‘ vritra’=‘asman’ (stone).
% Or narrow trenches or ditches—kufile karshf, Katy. XXI, 4, 20. They are apparently semicircular, probably with their open part towards the grave.
8 These seven furrows are straight, running from west to east; thus separating the grave from the north, the world of men.
* That is, the Adhvaryu and the members of the Sacrificer’s family. .
XXI, 4, 20. They are apparently semicircular, probably with their open part towards the grave.
8 These seven furrows are straight, running from west to east; thus separating the grave from the north, the world of men.
* That is, the Adhvaryu and the members of the Sacrificer’s family. .
5 Lit. ‘cleansing-plants’ or ‘ wiping-plants,’ Achyranthes aspera ; also called the burr-plant (Birdwood), a common hairy weed found all over India, and much used for incantations and sacrificial purposes,p. 438 with (Vag. S. XX XV, 11), ‘O ApAamarga, drive thou away from us sin, away guilt, away witchery, away infirmity, away evil dreams!’ —as the text so its import.
5. They bathe at any place where there is water. With (Vag. S. XX XV, 12), ‘May the waters and plants be friendly unto us!’ he takes water with his joined hands,—for water is a thunderbolt: with the thunderbolt he thus makes friendship,—and with, ’ Unfriendly may they be unto him who hateth us, and whom we hate!’ he throws it in the direction in which he who is hateful to him may be, and thereby overthrows him.
6. And if it be standing water, it makes their (the bathers’) evil stop; and if it flows, it carries away their evil. Having bathed, and put on garments that have never yet been washed, they hold on to the tail of an ox', and return (to their home),—for the ox is of Agni’s nature: headed by Agni they thus return from the world of the Fathers to the world of the living. And Agni, indeed, is he who leads one over the paths (one has to travel), and it is he who leads these over.
1 That is to say, one of them takes hold of the tail, whilst the others follow in single file, each holding on to the one walking in from of him. Prof. Weber, Ind. Stud. IX, p. 21, note, refers to the somewhat analogous practice of tying to the left arm of a dead man the tail of the anustarazi-cow slain at the funeral sacrifice, whereby the deceased is supposed to be led safely—across the river Vaitarant (Styx); see Say. on Shadv. Br., as quoted Ind. Stud. I, p. 39; cf. also Colebrooke, Misc. Essays, second ed., p. 192—to the world of the Fathers. According to K&ty. XXI, 4, 24 the ceremony of taking hold of the tail is performed with the verse, Vag. S. XXXV, 13, ‘For our well-being we hold on to the ox, sprung from Surabhi: even as Indra to the gods, so be thou a saving leader unto us!’
xu KAwpA, 8 ADHYAYA, 4 BRAHMANA, 10. 439
7. They proceed (towards the village) muttering this verse (V4g. S. XX XV, 14), ‘From out of the gloom have we risen'...’—from the gloom, the world of the Fathers, they now indeed approach the light, the sun. When they have arrived, ointments for the eyes and the feet are given them: such, indeed, are human means of embellishment, and therewith they keep off death from themselves..