11. [Vag. S. XX XVII, 18,]‘O lord of all worlds, O lord of all thought, O lord of all speech, O lord of every speech!’ that is, ‘O lord of all this (universe) ;'—‘ Thou art heard by the gods, O god Gharma, as a god, guard thou the gods!’ in this there is nothing hidden, so to speak.
12. ‘Give thy countenance hereafter to the divine feast of you two,—it is with regard to the two Asvins that he says this, for it was the Asvins that then restored the head of the sacrifice : it is them he thus pleases, and therefore he says, ‘Give thy countenance hereafter to the divine feast of you two.’
13. ‘Honey to the two lovers of honey! honey to the two longing for honey!’—for Dadhya#é the Atharvama indeed told them (the _ Asvins) the Brahmaza called Madhu (honey), and this is their dear resource: it is by means of that (dear resource) of theirs that he approaches them, and therefore he says, ‘ Honey to the two lovers of honey! honey to the two longing for honey!’
14. [V4ag. S. XXXVII, 19,] ‘To the heart
1 One might expect ‘dafvai# pathfbhi#’ or ‘devafh pathfbhid,’ which Mahfdhara explains by ‘ devamargaih.’
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(I consecrate) thee, to the mind thee, to the sky thee, to the sun thee: going upwards take thou the sacrifice to the gods in heaven!’ in this there is nothing hidden, so to speak.
15. (Vag. S. XX XVII, 20,] ‘Thou art our father: be thou our father!’—for he who shines yonder is indeed the father, and the Pravargya is that (sun): it is him he thus gratifies, and therefore he says, ‘Thou art our father: be thou our father!’—' Reverence be unto thee: injure me not!’—it is a blessing he thereby invokes.
16. Thereupon he uncovers the head of the (Sacrificer’s) wife, and makes her say whilst she is looking at the Mahavira, ‘Together with Tvashérz will we serve thee: (bestow thou sons and cattle upon me! bestow thou offspring upon us! may I remain unscathed together with my husband!)’—the Pravargya (m.) is a male, and the wife is a female: a pro-, ductive pair is thus produced.
17. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance thereof is the same as at the creation}.
Seconp ApuyAya. First BRAHMANA.
Tue Borne oF THE GHARMA, AND THE OFFERINGS.
1. He now offers (the first of) the two Rauhiza (cakes)? :—(V4g. S. XX XVII, 21), ‘May the day
1 See p. 458, note 1. . 2 According to the Sfitras and the Taitt. Ar., the southern cake
xp. 473 be pleased with its brightness, the welllighted with its light, hail!’ with this text both (cakes are offered) in the morning ;—‘ May the night be pleased with its brightness, the well-lighted with its light, hail!’ with this text both (cakes are offered) in the evening.
2. And as to why he offers two Rauhia (cakes), —the two Rauhizas doubtless are Agni and Aditya (the sun), for by means of these two deities sacrificers ascend (ruh) to heaven.
2. And as to why he offers two Rauhia (cakes), —the two Rauhizas doubtless are Agni and Aditya (the sun), for by means of these two deities sacrificers ascend (ruh) to heaven.
3. And, indeed, the Rauhias are also day and night, and the Pravargya is the sun: he thus encompasses yonder sun by the day and the night, whence he is encompassed by the day and the night.
4. And, indeed, the Rauhizas are also these two is offered at this juncture of the performance, whilst the northern one is offered later on (see XIV, 2, 2, 41). For both cakes one and the same text is used, viz. the first of the two here mentioned at the morning performance, whilst the second is used at the afternoon performance. The cakes, being one-kap4la ones (the two ‘ rauhinahavanf’ ladles serving as kapdlas), must be offered entire. Cf. Katy. XXVI, 4,14; 6, 18; Apast. XV, 10, 103 11,53 12,73 Taitt. Ar. 1V, 10, 4. Though our Brahmana expresses itself in a rather peculiar way, its statement, here and at XIV, 2, 2, 41, is perhaps meant to imply the same mode of procedure. If this is the case, the two paragraphs would mean,—at this juncture of the two performances he offers the two southern (northern, at XIV, 2, 2, 41) cakes,—the two cakes (the southern and the northern one) of the morning performance requiring the first, and those of the afternoon performance the second, text. It is not impossible, however, that the author intends a different mode of procedure or wishes to leave it purposely vague. If we were to read ‘rauhizam’ for ‘rauhinau,’ the text would be more in accordance with the practice prescribed in the Sfitras. Cf. also Mahfdh. (on Vag. S. XXXVII, 2t)—where read ‘ rauhinau’ instead of ‘ pravargyau ’—who adopts the procedure here explained.
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worlds, and the Pravargya is the sun: he thus encompasses yonder sun by these two worlds, whence he is encompassed by these two worlds.
5. And, indeed, the Rauhisas are also the two eyes, and the Pravargya is the head: he thus places the eye in the head.
6. He now takes a rope, with (V4g.S. XX XVII, 1), ‘At the impulse of the divine Savitr1, I take thee, with the arms of the Asvins, with the hands of Pdshan: Aditi’s’ zone thou art;’—the mystic import of this is the same as before *.
7. He then calls the cow, whilst stepping behind the Gérhapatya (Vag. S. XXXVIII, 2), ‘Id, come hither! Aditi, come hither! Sarasvatl, come hither!’ for the cow is Id4, and the cow is Aditi, and the cow is Sarasvatt. And he also calls her by her (real) name, with these (formulas), ‘N. N.*, come hither!’ thus thrice.
8. When she comes, he lays (the rope) round her (horns), with (Vag. S. XX XVIII, 3), ‘Aditi’s zone thou art, IndrAzt’s head-band;’—for Indrdat is Indra’s beloved wife, and she has a _ most variegated head-band: ‘that thou art’ he thereby means to say, and that he indeed thereby makes it to be.
8. When she comes, he lays (the rope) round her (horns), with (Vag. S. XX XVIII, 3), ‘Aditi’s zone thou art, IndrAzt’s head-band;’—for Indrdat is Indra’s beloved wife, and she has a _ most variegated head-band: ‘that thou art’ he thereby means to say, and that he indeed thereby makes it to be.
9. He then lets the calf to it (to suck), with, ‘Pdshan thou art, —Pdshan, doubtless, is he that blows here (the wind), for that one supports‘
1 The edition omits‘ adityai,’ and reads ‘ devebhyas’ for ‘ devasya.
* See I, 2, 4,45 3,1, 15.
* As, for instance, Dhavalf, or Ganga.
‘ Or nourishes, makes grow, inasmuch as it brings about rain (Mahidhara).
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(push) all this (universe); and the Pravargya also is that (wind): it is him he thus pleases, and therefore he says, ‘Pfshan thou art.’
10. He then leads it (the calf) away! with, ‘Afford (milk) for the Gharma!’ for the Gharma, doubtless, is that fluid which this (cow) lets flow: he thus means to say thereby, ‘ Allow her a share!’
11. He then causes it to flow into the milkingbowl, with (Vag. S. XX XVIII, 4), ‘Flow for the Asvins!’—with regard to the Asvins he thus says this, for it was the Asvins who restored the head of the sacrifice: it is them he thus pleases, and therefore he says, ‘Flow for the Asvins!’
12. ‘Flow for Sarasvatt!’—Sarasvatt, doubtless, is Speech, and with speech the Asvins then restored the head of the Sacrifice: it is those (Asvins) he thus pleases, and therefore he says, ‘Flow for Sarasvatt!’
13. ‘Flow for Indra!’—for Indra is the deity of the sacrifice, and it was indeed by him who is the deity of the sacrifice that the Asvins then restored the head of the sacrifice: it is them he thus pleases, and therefore he says, ‘Flow for Indra!’ |
14. The (spilt) drops he then consecrates with, ‘Hail, possessed of Indra! hail, possessed of Indra!’ for Indra is the deity of the sacrifice : he thus pleases him who is the deity of the sacrifice, and therefore he says, ‘Hail, possessed of Indra! hail, possessed of Indra!’ Thrice he says it, for threefold is the sacrifice. The call of ‘hail!’ he places first, and the deity last: the significance of this is the same as before.
' Whilst the calf is sucking, he secures the cow by tying together her hind legs.
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hail, possessed of Indra!’ Thrice he says it, for threefold is the sacrifice. The call of ‘hail!’ he places first, and the deity last: the significance of this is the same as before.
' Whilst the calf is sucking, he secures the cow by tying together her hind legs.
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15. He then touches her udder!, with (Vay. S. XXXVIII, 5; Aeg-v. I, 164, 49), ‘This everflowing, grateful udder of thine,—that is to say, ‘This udder of thine placed in secret*?;’— ‘treasure-giving, wealth-granting, bountiful, —that is to say, ‘which is a giver of treasures, a granter of wealth, and precious ;’—' whereby thou furtherest all desirable things,—that is to say, ‘whereby thou supportest all the gods and all creatures;'—‘O Sarasvatt, move that hither for us to suck,’—Sarasvatt, doubtless, is Speech, and so is this (cow) which yields the Gharma milk; and Speech is worship: thus he means to say, ‘Grant us worship whereby we may please the gods.’ He then steps up to the site of the Garhapatya with, ‘I pass along the wide aerial realm,—the mystic impoft of this is the same as before °,
16. He then takes the two lifting-sticks‘*, with (Vag. S. XXXVIII, 6), ‘The Gdyatrt metre thou art,—the Trish¢ubh metre thou art,— he thus takes them with both the GéAyatrt and the Trish¢ubh metres ;—‘ with heaven and earth I encompass thee, —for the two lifting-sticks are indeed these two, heaven and earth: and _ the
’ Or, one of the teats (stanam); according to Mahfdhara, the part is used for the whole; and the K4sva recension indeed reads ‘stanfn ’ (the teats); cf. Katy. XXVI, 5, 7, comm.
* The author apparently derives ‘sasaya’ (? perennial, inexhaustible) from ‘sf,’ to lie, sleep, as does Mahfdhara.
* Viz. as at I, 1, 2, 4.— According to Katy. XXVI, 5, 10 9eq, the Hotr# says, ‘ Arise, Brahmanaspati!’ whereupon the Adhvaryu rises ; and the Hotr? again calling, ‘ Hasten up with the milk!’ he steps up to the Garhapatya.
§ See p. 458, note 1.
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Pravargya is the sun: he thus encompasses yonder sun within these two, heaven and earth. Thereupon (having lifted up the pot) he sweeps it clean with a branch of reed grass: the mystic import of this is the same as before.
17. He then puts it on the ‘supporting’ tray? with, ‘By the air I support thee,—for the ‘supporting’ tray is the air, since everything here is supported by the air; and the ‘supporting’ tray also is the belly, for all food and drink here is supported (held) by the belly: therefore he says, ‘By the air I support thee.’
18. He then pours in the goat's milk?; for that (Mahavira pot) when heated, becomes glowing: he thus soothes it, and when soothed he pours the cow’s milk into it—
He then pours in the goat's milk?; for that (Mahavira pot) when heated, becomes glowing: he thus soothes it, and when soothed he pours the cow’s milk into it—
19. With, ‘O Indra and ye Asvins!’—for Indra is the deity of the sacrifice, and he thus pleases him who is the deity of the sacrifice; and ‘Ye Asvins’ he says, because the Asvins at that time restored the head of the sacrifice, and it is them he thus pleases: therefore he says, ‘O Indra and ye Asvins!’
20. ‘Of bees’ honey ’—this is indeed honey ;— ‘drink ye the Gharma (hot draught),—that is to say, ‘drink ye the liquor;’—‘ ye true ones, — those (deities) are indeed true (vasu), for it is
1 The ‘upayamant’ is apparently a kind of bowl, or hollow tray. of hard (udumbara) wood, somewhat larger than the (bowls of the) spoons or ladles used on this occasion, and, indeed, also itself used as such.
? Whilst the Adhvaryu was milking the cow into the earthen bowl (pinvana), his assistant, the Pratiprasthatr:, silently milked a goat tied to the peg.
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they that maintain (vd4saya) all this (universe) ;— ‘worship ye, v4¢!’ thus this comes to be for him as if it were offered with the Vasha¢-call.
21. ‘Hail to Sfrya’s ray, the rain-winner'!’ —for one of the sun’s rays is called ‘ rain-winner, whereby he supports all these creatures: it is that one he thus pleases, and therefore he says, ‘ Hail to Sadrya’s ray, the rain-winner!’ The call of hail he places first, and the deity last: the significance of this is the same as before *.
22. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance thereof is the same as at the creation *.
Seconp BRAHMANA.
1. And when the Hotz? recites this (verse), ‘Let Brahmazaspati go forward, let the goddess Sdnrvzt4 go forward,—the Adhvaryu, stepping forward, makes offering (by muttering) the windnames. For at this time the gods were afraid lest the Rakshas, the fiends, might injure that (Pravargya) of theirs in the middle (of the sacrifice): they offered it with the Svah4-call before (its being taken to) the Ahavantya, being thus offered they offered it (again) in the fire; and in like manner does this one now offer it with the Svah4-call before
1? According to Taitt. Ar. IV, 8, 4; Apast. XV, ro, 2, this formuk is addressed to the steam rising from the Mah4vira pot—it being accordingly modified to ‘I offer thee to Sfrya’s ray, the rain winner,’
p. 26
® See p. 458, note 1.
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(its being taken to) the Ahavantya, and being thus offered he offers it (again) in the fire.
2. (Vag. S. XX XVIII, 7,] ‘To the wind Ocean (I offer) thee, hail!’—the (aerial) ocean (samudra) indeed is he who blows here, for from out of that ocean all the gods and all the beings issue forth (samud-dru): it is to him (Vayu, the wind) he thus offers it, and therefore he says, ‘To the wind Ocean (I consecrate) thee, hail!’
3. ‘To the wind Flood—thee, hail!’—the flood (sarira) indeed is he who blows here, for from out of that flood all the gods and all the creatures come forth together (saha trate): it is to him he thus offers it, and therefore he says, ‘To the wind Flood—thee, hail!’
4. ‘To the wind Unassailable—thee, hail! To the wind Irresistible—thee, hail!’—unassailable and irresistible indeed is he who blows here: it is to him he thus offers it, and therefore he says, ‘To the wind Unassailable—thee, hail! To the wind Irresistible—thee, hail!’
5. ‘To the wind Favourable—thee, hail! To the wind Ogress-ridder—thee, hail!’— favourable and an ogress-ridder indeed is he who blows here: it is to him he thus offers it, and therefore he says, ‘To the wind Favourable—thee, hail ! To the wind Ogress-ridder—thee, hail!’
7. ‘To Indra, accompanied by the Adityas, —thee, hail !’—Indra indeed is he who blows here: it is to him he thus offers it, and therefore he says, ‘To Indra—thee ;’ and when he says, ‘ accompanied by the Adityas,’ thereby he allows a share to the Adityas along with Indra; and, moreover, it is made like the evening-pressing '.
8.‘To Indra, the slayer of the evil-minded, —thee, hail!’—-Indra indeed is he who blows here: it is to him he thus offers it, and therefore he says, ‘To Indra—thee;’ and as to his saying, ‘to the slayer of the evil-minded,’ the evil-minded one being an enemy, he thereby means to say, ‘To Indra, the slayer of enemies,—thee!’ This is his (Indra’s) special share: even as there is a share for a chief, so is this his (share) apart from the (other) gods.
g. ‘To Savitrz, accompanied by the Azbhus, the Vibhus (lords), and the Vagas (powers),— thee, hail!’—Savitvz (the sun) indeed is he who blows here: it is to him he thus offers it, and therefore he says, ‘To Savityz, accompanied by the Azbhus, the Vibhus, and the Vagas,—thee!’ He thus allows a share therein to all the gods along (with Savitrz).
10. ‘To Brzhaspati, accompanied by the All-gods,—thee, hail!’—Byrshaspati indeed is he who blows here: it is to him he thus offers
1 See III, 4, 5, 1, where it is stated that the morning-pressing belongs to the Vasus, the midday-pressing to the Rudras, and the third pressing to the Adityas.
* Or, for the best (or eldest brother). Cf. IIT, 9, 4, 9.
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it, and therefore he says, ‘To Bvzhaspati—thee ;’ and when he says, ‘accompanied by the All-gods,’ he thereby allows a share therein to all the gods along (with Brzhaspati).
* Or, for the best (or eldest brother). Cf. IIT, 9, 4, 9.
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it, and therefore he says, ‘To Bvzhaspati—thee ;’ and when he says, ‘accompanied by the All-gods,’ he thereby allows a share therein to all the gods along (with Brzhaspati).
tr. [Vag. S. XX XVIII, 9,]‘To Yama, accompanied by the Angiras and the Fathers,— thee, hail!’—Yama indeed is he who blows here: it is to him he thus offers it, and therefore he says, ‘To Yama—thee;’ and as to his saying, ‘accompanied by the Angiras and the Fathers,)—when the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers,—the Fathers being three in number’: thus it is to these he thereby allows a share along (with Yama).
12. These are twelve names,—twelve months are in a year, and the year is he that shines yonder, and the Pravargya also is that (sun): thus it is him he thereby pleases, and therefore there are twelve (names).
13. He then pours (the spilt milk and ghee) from the tray into the Mah4vira (pot) with, ‘ Hail to the Gharma!’—the Gharma (hot draught) is he who shines yonder, and the Pravargya also is that (sun): thus it is him he thereby pleases, and therefore he says, ‘Hail to the Gharma!’—the call of ‘hail!’ he places first, and the deity last: the significance of this is the same as before *.
14. When it has been poured in, he mutters, ‘Hail, the Gharma to the Fathers!’ When the sacrifice had its head cut off, its life-sap flowed
1 See p. 465, note 2. ® See XIV, 1, 3, 26. (44) 1
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away, and went to the Fathers—the Fathers being three in number: it is these he thus pleases. The call of ‘hail!’ he places first, and the deity last; the significance of this is the same as before.
15. He recites no anuvakyé (invitatory) formula, for once for all the Fathers have passed away: therefore he recites no anuvakyé. Having stepped across!, and called (on the Agntdhra) for the Sraushaé*, he (the Adhvaryu) says (to the Hotr), ‘Pronounce the offering-formula (y4gy4) of the Gharma ;’ and on the Vasha¢-call being uttered he offers—
16. With (Vag. S. XX XVIII, 10), ‘All regions (hath he worshipped), seated in the south,— that is to say, ‘every region (has he worshipped), seated on the south ;’—‘all gods hath he worshipped here,—that is, ‘every god has he worshipped here ;’—‘of the sweet Gharma, consecrated by Sv4ha (hail!), drink ye, O Asvins!’ —with regard to the Asvins he says this; for the Asvins restored the head of the sacrifice: it is them he thus pleases. The call of ‘hail!’ he places first, and the deity last: the significance of this is the same as before.
17. And, having offered, he (thrice) shakes (the MahAvira) upwards, with (V4g.S. XX XVIII, 11), ‘In heaven place thou this sacrifice! this sacrifice place thou in heaven!’—for the Gharma (hot milk-draught), the sacrifice, is yonder sun, and he indeed is ‘placed’ in the heavens, is
17. And, having offered, he (thrice) shakes (the MahAvira) upwards, with (V4g.S. XX XVIII, 11), ‘In heaven place thou this sacrifice! this sacrifice place thou in heaven!’—for the Gharma (hot milk-draught), the sacrifice, is yonder sun, and he indeed is ‘placed’ in the heavens, is
1 Viz. past the Ahavanfya, along its back (or western) side, to the south side of the fire. * See part i, p. 132, note; III, 4, 4, 11 seqq.
xIv KANDA, 2 ADHYAYA, 2 BRAHMANA, 21. 483 established in the heavens: it is thus him he thereby pleases, and therefore he says, ‘In heaven place thou this sacrifice! this sacrifice place thou in heaven!’ On the repetition of the Vasha¢, he offers—
18, With, ‘Hail to Agni, worthy of sacrifice !’—this is in lieu of the Svishéakrit (offering), for Agni is the maker of good offering ;— may blessing result from the sacrificial texts!’ for by the sacrificial texts that (sun) is established (as the Mah4vira) in this world: thus it is them he thereby pleases. The call of ‘hail!’ he places first, and the deity last: the significance of this is the same as before.
19. The Brahman (priest) pronounces the anumantraza (formula of consecration); for the Brahman is the best physician among the officiating priests : thus he heals this sacrifice by means of him who is the best physician among the priests.
20. [He does so, with Vag. S. XXXVIII, 12,] ‘O Asvins, drink ye the Gharma!’—with regard to the Asvins he says this, for the Asvins restored the head of the sacrifice: it is them he thus pleases.
21. ‘The hearty! one with daily’ favours, —
1 The exact meaning of ‘hardvanam’ is doubtful. Mahfdbara analyses it by ‘hard’ = ‘hrzd’ + ‘v4na,’ blowing, going, hence ‘heart-wafting, going to the heart = dear to the heart.’ The St. Petersb. Dict, takes the word to be ‘h4rd-van,’ in the sense of ‘herzstirkend’ (heart - sustaining, invigorating — ? literally, ‘possessed of heartiness’). The ‘Taitt. Ar. has ‘hardivanam’ instead. The author of the Brahmana apparently considers the term as obscure, and uses this circumstance for his own symbolic purposes.
* Perhaps the author means to characterise also the epithetp. 112p. 484 this is indistinct, for Pragdpati is indistinct (undefined), and the sacrifice is PragApati: Pragdpati, the sacrifice, he thus heals ;—
22. ‘To the web-weaver,—the web-weaver, doubtless, is he that shines yonder, for he moves along these worlds as if along a web; and the Pravargya also is that (sun): thus it is him he thereby pleases, and therefore he says, ‘To the web-weaver ’—
23. ‘To Heaven and Earth be reverence!’ he thus propitiates heaven and earth, within which everything here is contained.
24. Thereupon the Sacrificer (mutters),—the Sacrificer being the sacrifice, he thus heals the sacrifice by means of the sacrifice ;—
25. (Vag. S. XXXVIII, 13,] ‘The Asvins drank the Gharma,’—he says this with regard to the Asvins, for the Asvins restored the head of the sacrifice: it is them he thus pleases.
(Vag. S. XXXVIII, 13,] ‘The Asvins drank the Gharma,’—he says this with regard to the Asvins, for the Asvins restored the head of the sacrifice: it is them he thus pleases.
26. ‘Heaven and Earth have approved of it',—he says this with regard to heaven and earth, within which everything here is contained ;— ‘may gifts accrue here!’—whereby he means to say, ‘may there be riches for us here.’
27. The rising (milk) he then consecrates by the anumantraza?,‘For freshness swell thou!’
‘ahar-diva’ (lit. ‘day-daily,’ cf. Germ. tagtiglich; Aberdonian ‘ dailyday’) as obscure. Mahfdhara takes it to mean ‘relating to morning and evening,’ as applying to the two performances of the Pravargya.
* They approved of it by saying ‘ Well done’ ; Mahidh.
* That is, as would seem, he speaks the anumantrasa in order to consecrate whatever milk might have been spilled in bubbling over. Possibly, however, he is to do so at the time when the pot bubbles over (though the ‘atha’ would rather be out of place in that case). The Taittirtyas differ somewhat on this point of the performance.
xIv KANDA, 2 ADHYAYA, 2 BRAHMANA, 30. 485
’
—whereby he means to say, ‘For rain. . .;’— ‘for vigour swell thou!’—he thereby means the vigour, the life-sap, which results from the rain;—‘for the Brahman swell thou!’—he thereby means the priesthood ;—‘for the Kshatra swell thou!’—he thereby means the nobility ;— ‘for Heaven and Earth swell thou!’—he thereby means these two, the heaven and the earth, within which everything here is contained.
28. When it rises upwards, it rises for (the benefit of) the Sacrificer; when on the front side, it does so for the gods; when-on the right (south) side, it does so for the Fathers; when at the back (west side), it does so for the cattle; when on the left (north) side, it does so for (the Sacrificer’s) offspring : in any case no fault is incurred by the Sacrificer, for it always rises upwards ; and in whatever direction it rises in that it rises. When the drops cease,—
29. He steps out towards the north-east with, ‘A well-supporting support thou art,—he who shines yonder is indeed a support, for he supports everything here, and by him everything here is supported; and the Pravargya also is that (sun): thus it is him he thereby pleases, and therefore he says, ‘A well-supporting support thou art.’
30. He then places (the Mah4vira) on the mound with, ‘Incapable of injuring, preserve thou our powers!’—‘ Not angry', preserve our wealth,’
After the Gharma-milk has been offered, the Pratiprasth4tr? fills the MahAvtra pot, whilst it is held over the fire, with boiled sour curds and whey (dadhi), whilst muttering the text, ‘The Asvins drank the Gharma... ,’ and with the texts, ‘ For freshness swell thou,’ &c.
1 The author apparently takes ‘ameni’ in the sense of‘ amanyu.’
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is what he thereby means to say ;—‘ preserve the priesthood, preserve the nobility, preserve the people!’— preserve all that, is what he thereby means to say.
1 The author apparently takes ‘ameni’ in the sense of‘ amanyu.’
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is what he thereby means to say ;—‘ preserve the priesthood, preserve the nobility, preserve the people!’— preserve all that, is what he thereby means to say.
31. He then offers by means of the pieces of (split) wood 1,—the pieces of wood being the vital airs, it is the vital airs he thus bestows upon him ;—
32, With (Vag. S. XXXVIII, 15), ‘Hail to Pashan, to the cream!’—Pdshan, doubtless, is he who blows here, for he (the wind) supports (push) everything here; and the breath also is that (wind): it is breath he thus bestows upon him, whence he says, ‘Hail to Pfshan, to the cream!’ The call of ‘hail!’ he places first, and the deity last: the significance of this is the same as before. Having offered (by means of the first piece) he leans it against the middle enclosingstick? (paridhi).
33. ‘Hail to the pressing-stones!'—the pressing-stones being the vital airs, it is the vital airs he thus bestows upon him. Having offered (with the second stick) he leans it against the middle enclosing-stick.
34. ‘Hail to the sounding-holes*!’—the
The St. Petersb. Dict. assigns to it the meaning ‘not shooting, incapable of shooting.’
' For these pieces of wood, or large chips, of Vikankata wood (Flacourtia sapida) which were laid round the pot, see XIV, 1, 3, 26. They are dipped into the remains of the hot milk and ghee, the liquid adhering to them being then offered.
* That is, that one of the three fresh sticks enclosing the fire which is laid down first, along the back, or west side, and forms the base of a triangle the apex of which points eastwards. Cf. I, 3, 4,1 seqq-
* This meaning is, by the St. Petersb. Dict., assigned to ‘prati-rava’
xIV KANDA, 2 ADHYAYA, 2 BRAHMANA, 35. 487 sounding-holes (pratirava), doubtless, are the vital airs, for everything here is pleased (pratirata) with the vital airs: it is the vital airs he thus bestows upon him. Having offered (with the third stick) he leans it against the middle enclosingstick.
35. ‘Hail to the Fathers, (seated) upon the Barhis!, and drinking the Gharma!’—even without offering he secretes (this, the fourth stick) under the barhis of the south part (of the vedi*) whilst looking towards the north® When the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers—the Fathers being three in number: it is them he thus pleases. And
(otherwise ‘ echo’), the proper term for the sounding-holes being ‘upa-rava,’ cf. ITI, 5, 4, 1, where they are likened to the eyes and ears, as channels of the vital airs.
And
(otherwise ‘ echo’), the proper term for the sounding-holes being ‘upa-rava,’ cf. ITI, 5, 4, 1, where they are likened to the eyes and ears, as channels of the vital airs.
‘If this rendering (St. Petersb. Dict.) of ‘firdhvabarhis’ is correct—the term being apparently based on the Fathers’ epithet ‘barhishadad,’ ‘seated on the barhis’ (sacrificial grass-covering of the altar-ground)—the force of ‘ ardhva’ in the compound is very peculiar. Mahidhara takes it in the sense of ‘ having their barhis pointed upwards,’ i. e. towards the east (I), the peculiar feature of the barhis in the present case—as far as the participation of the Fathers in the drinking of the Gharma is concerned—being its having the tops of the grass-stalks turned to the east instead of to the south, as is the case in all ceremonies relating to the Fathers. The term ‘firdhvabarhis’ might possibly mean ‘having their (special) barhis above,’ i.e. in the world of the Fathers, where they would be supposed to partake of the libations of hot milk; whilst yet another (suggested by the next paragraph) would be that of ‘having the barhis above them;’ which would, however, be more appropriate if the secreting of the stick under the barhis applied to the present, instead of the next one.
* The comm. on K4ty. XXVI, 6, 14 calls this part of the barhis ‘ tithyabarhis ’ (?).
* And accordingly, without looking at it.
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as to why he does not look at it,—once for all the Fathers have passed away.
36. ‘Hail to Heaven and Earth! ’—heaven and earth being the out (and in)-breathing and the up-breathing, it is the out and up-breathing he thus bestows upon him. Having offered (with the fifth stick) he leans it against the middle enclosing-stick.
37. ‘Hail to the All-gods!’—the Visve Devas being the vital airs, it is the vital airs he thus bestows upon him. Having offered (with the sixth stick) he leans it against the middle enclosing-stick.
38. (Vag. S. XX XVIII, 16,] ‘Hail to Rudra, praised by the Rudras!!’—even without offering (with this, the seventh stick), he, looking south-
. wards, hands it to the Pratiprasthatvz, and the latter throws it outside (the offering-ground) northwards to the north of the hall, for this is the region of that god: he thus gratifies him in his own region. And as to why he does not look at it, he does so thinking, ‘Lest Rudra should do me harm.’
39. There are seven of these oblations, for seven in number are these (channels of the) vital airs in the head: it is these he thus bestows upon him.
40. He then pours (the remaining milk and ghee) from the Mahavira into the supporting-tray with, ‘Hail, light with light!’—for light indeed the milk was in the one (vessel), and light it is in the other, and these two lights thus unite with each other. The call of ‘hail!’ he places first, and the deity last: the mystic import of this is the same as before.
' Or, ‘having his praises sung by the chanters,’ as Mahfdhara takes ‘ rudrahfiti.’
The call of ‘hail!’ he places first, and the deity last: the mystic import of this is the same as before.
' Or, ‘having his praises sung by the chanters,’ as Mahfdhara takes ‘ rudrahfiti.’
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41. He then offers (the second of) the two Rauhiaa? (cakes) with, ‘May the day be pleased with its brightness, the well-lighted with its light, hail!’—the mystic import of this is the same as before;—‘may the night be pleased with its brightness, the well-lighted with its light, hail!'—the mystic import of this is the same as before.
42. He then hands to the Sacrificer the remainder of the Gharma. He, having solicited an invitation * (to the meal), drinks it with, ‘Offered is the honey unto Agni, the greatest of Indras,— ‘Offered is the honey unto Agni, the most powerful,” he thereby means to say;—‘let us eat of | thee, god Gharma: reverence be unto thee, injure us not!’—a blessing he thereby invokes.
43. Now, on the south side sand has been strewn; there they cleanse themselves?: in this there is the
1 Viz. XIV, 2, 1,1.
® Viz. at the hands of the officiating priests, by saying to each, ‘Invite me, N. N.!’ whereupon each of them replies, ‘Thou art invited” Cf. XII, 8, 3, 30. According to Apast. Sr. XV, 11, 12, the priests and the Sacrificer partake of the residue in the order —Hotr?, Adhvaryu, Brahman, Pratiprasth&tr?, Agnidh, and Sacrificer ; or, optionally (ib. 14), only the Sacrificer drinks of it, whilst the priests merely smell it. (Cf. the eating of the whey (of clotted curds), II, 4, 4, 25, to which the present eating of the remains is stated, by Katy. XXVI, 6, 20, to be analogous; whilst the offering is said to be on the model of the Agnihotra.
* The usual place to do so is over the pit (4atrala), cf. III, 8, 2, 30; XII, 8, 1,22; whilst the utensils are cleaned in the M4rg4lfya. On the present occasion a mound of sand (or covered with sand)— the so-called ‘ ué&hish/a-khara ’ (mound of remains)—is raised in the south part of the s4l4, close to the mat or hurdle forming its wall, just east of the southern door. According to Katy. XXVI, 6, 21 seqq., Apast. XV, 12, 1 seqq., the Mah4vira and the remainingp. 490 same significance as in the MArgaltya. The pieces of wood he throws into the fire. They then proceed with the Upasad. And thus the head of the sacrifice has been set right in the very same manner in which the Asvins then restored it.
44. One must not perform the Pravargya at one's first Soma-sacrifice, since that would be sinful, and lest Indra should cut off his head; but at the second or the third (Somarsacrifice); for at first the gods went on worshipping and toiling with the headless sacrifice, therefore (he should do so) at the second or the third (sacrifice). Moreover, it will become heated and ablaze ;—
Moreover, it will become heated and ablaze ;—
45. And were he to perform the Pravargya at the first Soma-sacrifice, that (Mah4vtra) of his, when heated and ablaze, would burn up his family and cattle, and also his life, and the Sacrificer would be liable to perish: therefore (let him perform it) at the second or third (sacrifice).
46. Let him not perform the Pravargya for any and every one, lest he should do everything for every one, for the Pravargya is everything; but let him only perform it for him who is known, or to whoever may be dear to him, or who has studied sacred writ: by means of the study of sacred writ he would thus gain it.
47. One may perform the Pravargya for a thousand (head of cattle), for a thousand means everything, and that (Pravargya) is everything. One may apparatus are then in solemn fashion (carried round in front of the Ahavantya, and) placed on the throne-seat, and consecrated (or appeased) by being sprinkled with water.
1 That is, at a sacrifice for which this constitutes the sacrificial fee.
XIV KANDA, 2 ADHYAYA, 2 BRAHMANA, 49. 491!
perform it for all (the Sacrificer’s) property; for all one’s property means everything, and this (Pravargya) is everything. One may perform it at a Visvagit with all the Pvzsh¢das'; for the Visvagit (all-conquering day) with all the Pzzsh¢Zas means everything, and this (Pravargya) is everything. One may perform it at the Vagapeya (and) RAgasiya, for such (a ceremony) means everything. One may perform it at a sacrificial session, for the session means everything, and this (Pravargya) is everything. These are (the occasions for) his performances of the Pravargya, and (let him perform it) nowhere else but at these.
48. Here now they say, ‘Seeing that the Pravargya is headless, whereby, then, does the Agnihotra become possessed of a head for him?’ Let him say, ‘By the Ahavantya.—‘How the New and Full-moon sacrifices ?’ Let him say, ‘ By the ghee and the cake.’—‘ How the Seasonal sacrifices?’ Let him say, ‘By the oblation of clotted curds *’—‘ How the animal sacrifice?’ Let him say, ‘ By the victim and the cake.—‘ How the Somasacrifice?’ Let him say, ‘By the Havirdh4na ®.’
49. And they also say,—when the sacrifice had its head cut off, the gods on that occasion restored it as the hospitable reception * (of King Soma), and verily for him who so knows this offering is not made with any headless sacrifice whatever.
1 See p. 139, note 1; and XII, 3, 3, 6.
* For the ‘ payasy4 ’ see part i, p. 178, note 4; p. 381, note 2.
5 That is, the cart or carts on which the offering-material (including the Soma-plants) is contained, as also the shed in which they are placed.
* See III, 2, 3, 20; 4, 1, 1.
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* For the ‘ payasy4 ’ see part i, p. 178, note 4; p. 381, note 2.
5 That is, the cart or carts on which the offering-material (including the Soma-plants) is contained, as also the shed in which they are placed.
* See III, 2, 3, 20; 4, 1, 1.
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50. And, again, they say, ‘Seeing that at the sacrifice they lead forward the Prasita’ (water), wherefore do they not lead it forward on this occasion ?’ Well, this—to wit, the Pra#tt4 (water) — being the head of the sacrifice, and the Pravargya also being its head, (he does so) thinking, ‘ Lest I cause the head to be overtopped by a head.’
51. And, again, they say, ‘Seeing that elsewhere there are fore-offerings and after-offerings, wherefore are there not any on this occasion?’ Well. the fore-offerings and after-offerings being the vital airs, and so also the Avak4sas?, and the pieces of wood, (it is so) lest he should cause the vital airs to be overtopped by vital airs.
52. And, again, they say, ‘Seeing that elsewhere they offer two butter-portions, wherefore does he not offer them on this occasion?’ Well, those two—to wit, the butter-portions—being the eyes of the sacrifice, and so also the two Rauhisza (cakes)—(it is so) lest he should overtop eye by eye.
53. And, again, they say, ‘Seeing that they make offering to the gods by means of wooden (vessels), wherefore does he offer this (Gharma) by means of one made of clay?’ When the Sacrifice had its head cut off, its life-sap flowed away and entered the heaven and the earth. Now this (earth) is clay, and yonder (sky) is water; and the Mah4vira (vessels) are made of clay and water: thus he supplies and completes it (the Pravargya) with that life-sap.
54. But if it were made of wood, it would be
* See part i, p. 9, note. 2 See p. 469, note 1. P' P. 9 Pp. 469p. 493 burnt; and if of gold, it would dissolve ; and if of copper, it would melt; and if of stone, it would burn the two handling-sticks; and that (Gharma) itself submitted to that (earthen vessel) : therefore it is by means of an earthen one that he offers it.
55. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance thereof is the same as at the creation}.
TuHirp ApuyAya, First BRAHMANA. Tue Settinc Out oF THR Pravarcya.
1. Now, on the third, or the sixth, or the twelfth day*, having combined (the two performances of) the Pravargya and Upasads’, he ‘sets out‘’ the Pravargya, for set out (removed), as it were, is this head (from the trunk). Having gathered together all around it® (the Mah4vira pot), they
' See p. 458, note 1.
* That is, according to whether there are three, six, or twelve Upasad days to the particular form of Soma-sacrifice about to be performed. On each of these days there would be two performances of the Upasads,—and in case the Pravargya is to be performed—as many performances of that sacrifice.
* That is, according to whether there are three, six, or twelve Upasad days to the particular form of Soma-sacrifice about to be performed. On each of these days there would be two performances of the Upasads,—and in case the Pravargya is to be performed—as many performances of that sacrifice.
* On the day before the Soma-sacrifice, the two performances of the Pravargya and the Upasads are combined and gone through in the forenoon, instead of the forenoon and afternoon as is otherwise the case. K&ty. XXVI, 7, 1 does not refer to the performance of the Pravargya on this day, but merely remarks that ‘at the end of the Upasads (i. e. of the combination of the Upasads, comm.) the removal of the Pravargya’ takes place. Apast. XV, 12, 4-6, on the other hand, states distinctly that the total number of performances of the Pravargya is to be double that of the Upasad days.
* The ‘setting out’ (utsddana) of the Pravargya is the technical phrase for the removal and orderly laying out (in the form of a man) of the apparatus used for the Pravargya ceremony.
* After collecting the implements they take them out of the salp. 494 meet together upon the Vedi in the S414, (entering) by the front door.
2. The Agntdhra then brings three bundles of faggots to the Ahavantya, and kindling one of them, he offers (thereon) whilst holding it* on a level with (the Sacrificer’s) mouth. When the sacrifice had its head cut off its heat went out of it, and entered these worlds: it is with that heat he thus supplies and completes it.
3. And as to why (it is held) on a level with the mouth,—well, what is level with the mouth is, as it were, above; and above, as it were, is yonder (heavenly) world: thus he thereby supplies and completes it (the Pravargya) with that heat which had entered yonder world.
4. (He offers, with Vag. S. XX XVIII, 18] ‘What heavenly fire of thine there is, O Gharma,’—just the fire which is heavenly ;— ‘what is in the G4yatrf and in the Havirand lay them down near the AntaApatya peg at a few steps from the front door (whilst Apast. makes them to be put on the throneseat placed north of the Ahavanfya).
makes them to be put on the throneseat placed north of the Ahavanfya).
1 According to the comm. on Katy. XXVI, 7, 4, it is the Adhvaryu who—after ladling four times into the offering-spoon—distributes this ghee successively over the three bundles of sticks, —viz. pouring some upon the first two whilst they are held, at the specified height over the Ahavantya fire, by the Agnidh (who immediately after the offering throws them into the fire), and upon the third after it has been held knee-high by the Agnfdh, and then thrown into the fire by the Adhvaryu. According to Apastamba, who makes the Pratiprasth4tr:’ and Adhvaryu the two performers, the third portion of the ghee is offered on the bundle of sticks whilst it is still held knee-high over the fire. As noted by K&tydyana, the ceremony is analogous (though reversed as regards the order of height) to the offering on the three enclosing-stones at the Satarudriya ceremony, IX, 1, 1, 5 seqq.
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dh4na,’—just that which is in the GAyatrt (metre) and Havirdhana (shed);—‘may that (fire) of thine increase and become firm: to that (fire) of thine, hail!’ in this there is nothing hidden, so to speak.
5. Then, having kindled the second (bundle), he offers (thereon) whilst holding it navel-high ; for in the middle, as it were, is what is navelhigh, and in the middle, as it were, is the air-world : thus he thereby supplies and completes it with that heat which had entered the air-world.
6. ‘What fire of thine is in the air,—just the fire which is in the air;—‘what is in the Trish¢ubh and in the Agntdhra,—just that which is in the Trishfubh (metre) and Agntdhra (fire-shed) ;—‘ may that (fire) of thine increase and become firm: to that (fire) of thine, hail!’ in this there is nothing hidden, so to speak.
7. Then, having put the third (bundle) on the fire, he offers on it whilst sitting; for below, as it were, is he who is sitting; and below, as it were, is this (terrestrial) world: thus he thereby supplies and completes it with that heat which had entered this (terrestrial) world.
8. ‘What fire of thine is in the earth,— just that fire which is in the earth ;—‘what is in the Gagatit and in the Sadas,—just that which is in the Gagatt (metre) and the Sadas (shed) ;—‘ may that (fire) of thine increase and become firm: to that (fire) of thine, hail!’ in this there is nothing hidden, so to speak.
9. He (the Adhvaryu) then steps out, with
} Viz. out of the s4l4, with the Sacrificer’s wife in front of him,
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9. He (the Adhvaryu) then steps out, with
} Viz. out of the s4l4, with the Sacrificer’s wife in front of him,
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(Vag. S. XXXVIII, 19), ‘Thee (we will follow) for the protection of the Kshatra,—for he who shines yonder? is indeed the divine ruler: ‘for the protection of this human ruler,’ he thereby means to say;—‘guard thou the Brahman’s body !’—that is to say, ‘preserve thou the Brahman’s person (4tman);’—‘ Thee (we will follow) as a stay for the Vis,’-—the Vis (people, clan) doubtless is the sacrifice: ‘for the safety of the sacrifice, he thus means to say ;—‘ we will follow to new prosperity, —it is for the safety and the stability of the sacrifice that he says this.
10. He then says (to the Prastotrz), ‘Sing the Saman!' or ‘Recite the SAman!’ but let him rather say, ‘Sing the Saman!’ for they indeed sing the SAman. When he sings the S4man it is in order that the fiends, the Rakshas, should not injure these and followed by the others. According to Apast. XV, 13, 4, the Pratiprasthatr7 now leads the Sacrificer’s wife within the enclosure ; and whilst attendants carry away the objects not immediately connected with the Pravargya ceremony (post, peg, strings, sand, &c.), the Adhvaryu places the throne-seat (with the chief vessels) so as to stand with two feet on the Vedi; and with the other two outside it, and calls on the Prastotrs to sing the Saman. This (as is usual in chanting) is done three times—the Adhvaryu, however, repeating his summons each time—and each time all of them (including the Patnf) sing or utter a special finale,—the first time in the sala, the second time midway between the sala and the Uttaravedi, and the third time when they have arrived behind the Uttaravedi; the finales corresponding to the formulas of this paragraph, viz—‘ For the protection (or protector) of heaven (we follow) thee !’—‘ For the protection of the Brahman—thee !’— ‘For the protection of the self—thee !”
1 It should be borne in mind that the Mahfvfra by which they are supposing themselves to be led now, is looked upon as a symbol of the sun.
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outside the sacrifice, the body; for the S4man is a repeller of the fiends, the Rakshas.
11. He sings it on a (verse) relating to Agni, for Agni is the repeller of the Rakshas. On an Ati#&handas (verse) he sings it, for that—to wit, the Atiéésandas (redundant metre) is all metres, therefore he sings it on an Atié#&/andas (verse).
12. He sings’, ‘Agni burneth, encountereth with flames, AhA4vo! AhA&vo!!’—it is thus he repels the fiends, the Rakshas, from here.
13. They walk out (from the sacrificial ground) northwards’, along the back of the pit and the front side of the Agntdhra (fire-house)—for this is the gate of the sacrifice—and proceed in whatever direction from there water is (to be found).
13. They walk out (from the sacrificial ground) northwards’, along the back of the pit and the front side of the Agntdhra (fire-house)—for this is the gate of the sacrifice—and proceed in whatever direction from there water is (to be found).
14. Let him ‘set out’ that (Pravargya) on an island ; for, when heated, it becomes burning-hot °; and were he to set it out on this (earth), its heat would enter this (earth); and were he to set it out on water, its heat would enter the water; but when he sets it out on an island—thus, indeed, it does not injure either the water or this (earth), for inasmuch as he does not throw it into the water, it does not injure the water; and inasmuch as the water flows all round it—water being a means
1 The same Saman is sung when they betake themselves to the expiatory bath at the end of the Soma-sacrifice, cf. IV, 4, 5, 8 where the stobha had better be altered to ‘ah4vo’ (though the Sandhi in the text is the same as of ‘ah4vas’). As on that former occasion, all the priests, as well as the Sacrificer, join in the finale. .
* In doing so, they take the Pravargya-vessels and implements along with them.
* Hardly ‘is suffering pain,’ as it was taken at IX, 2, 1, 19; though ‘susuéina’ and ‘suk’ evidently refer to internal heat, or passion, cf. p. 464, note 4, p. 468, note 1.
(44) Kkp. 498 of soothing—it does not injure this (earth) : let him therefore set it out on an island.
15. But let him rather set it out on the Uttaravedi!; for the Uttara-vedi is the sacrifice, and the Pravargya is its head: he thus restores to the sacrifice its head.
16. The first Pravargya (pot) he sets out so as to be close to (the front side of) the navel (of the Uttara-vedi), for the northern (upper) navel is the voice, and the Pravargya is the head: he thus places the voice in the head.
17. [He does so, with Vag. S. XX XVIII, 20] ‘The four-cornered,—four-cornered, indeed, is he who shines yonder, for the quarters are his corners: therefore he says, ‘ Four-cornered’ ;—
18. —‘Mighty navel of the divine order,— the divine order being the truth, he thereby means to say, ‘The mighty navel of the truth ;’—‘that mighty one (be) unto us of all life,—*‘that mighty one (be) unto us (a bestower) of the complete (term of) life,’ he thereby means to say ?;
—‘Mighty navel of the divine order,— the divine order being the truth, he thereby means to say, ‘The mighty navel of the truth ;’—‘that mighty one (be) unto us of all life,—*‘that mighty one (be) unto us (a bestower) of the complete (term of) life,’ he thereby means to say ?;
1 K4tydyana only lays down the rule that, in the case of the sacrifice not being accompanied with the building of a fire-altar, the Pravargya apparatus should be removed to the Uttara-vedi; whilst, in the case of one who likewise performs the Agnifayana, he would doubtless follow the indication already laid down in the Brahmana, 1X, 2, 1, 19; viz. that the pot may be removed to an island, but should rather be deposited on the fire-altar (in which case, however, the ‘setting out’ of the apparatus would apparently have to be deferred till after the performance of the Soma-sacrifice). Apastamba treats of the Uttara-vedi as the place where the implements are to be deposited, but finally he allows an option of other places, including an island, but not the fire-altar.
* The words ‘sa nah sarvfyus saprathas,’ being here used as explanatory of ‘sa no visvayus saprath44,’ have probably got by mistake into the Samhita.
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19. —‘from the hatred, from the guile,—in this there is nothing hidden, so to speak ;—‘ of him of another law, let us free ourselves!’—another law, indeed, is his (Pravargya’s and the Sun’s), and another that of men’: therefore he says, ‘Of him of another law, let us free ourselves.’ In this way the other two (pots are placed) east of it: this is threefold, for the head is threefold 2.
20. In front thereof (he places) the reserve (lump of) clay, whereby he puts flesh upon it (Pravargya) ; on the two sides thereof the two lifting-sticks, whereby he gives two arms to it; and on the two sides yet further away the two Rauhiza offering-ladles, whereby he gives two hands to it.
21. On the left (north) side (he places) the spade, for there is its place of rest; on the right (right) side the imperial throne, for there is its place of rest; on the left side the black antelope-skin, for there is its place of rest; on all sides (save the front side) the fans, for, the fans being the vital airs, he thereby bestows vital airs on it; there are three of them, for there are three vital airs,
‘the out- (and in-) breathing, the up-breathing, and the through-breathing: it is these he thus bestows on him.
22. He then puts the cords and halter on the supporting-tray, and places (the latter) behind (the
? The author evidently understands the text more in accordance with Mahfdhara’s interpretation which makes ‘anyavratasya’ to refer to the Supreme Spirit (param&tm4) whose law, or ways, are different from men’s, and construes it with ‘saskima’ (we serve, are devoted, to that righteous one). The preceding part of the halfverse he would thus take independently of this :—‘ Away hatred ! away guile!’
* Viz. consisting of bone, skin, and hair.
The preceding part of the halfverse he would thus take independently of this :—‘ Away hatred ! away guile!’
* Viz. consisting of bone, skin, and hair.
Kk 2
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navel) with its point towards the east: a belly he thus gives to it. On the two sides thereof the two milking-bowls (pinvana): two testicles he thereby gives to it, for by means of his testicles the male overflows (pinv). Behind (them he places) the post and peg: whereby he gives two thighs to it; behind (them) the two Rauhiaaplates, whereby he gives two knees to it; and as to their being single plates, it is because these knees consist, as it were, of single plates (bones). Behind (them) the two poking-sticks (dhvzshdi), whereby he gives two feet to it, for with the feet one strikes out boldly (dhvishéam). On the left side the two mounds! used in the performance, for there is their place of rest; on the right side the MA4rgaltya?, for there is its place of rest.
23. He then pours milk into that (chief pot), with (Vag. S. XX XVIII, 21), ‘This, O Gharma, is the contents of thy bowels,—the contents of the bowels being food, it is food he thus puts into it;—‘ Grow thou, and fill out thereby!’— in this there is nothing hidden, so to speak ;— ‘and may we ourselves grow, and fill out!’—it is a blessing he thereby invokes.
24. Let him not pour in all (the milk), lest the food should turn away from the Sacrificer.—He leaves over half of it or more; and on that same afternoon he pours it to the fast-milk, and hands it to the Sacrificer: thereby he bestows food upon
1 That is, the sand used for them, and brought thither in vessels,
% That is, the sand of the ‘mound of remains’ (uééfish/akhara), see p. 489, note 3.
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the Sacrificer, and thus, indeed, food does not turn away from the Sacrificer.
25. He then sprinkles it (the Pravargya apparatus) with water: water being a means of appeasement, he thus appeases it; he sprinkles it all over: all over he thus appeases it; three times he sprinkles, for threefold is the sacrifice.
26. He then says (to the Prastotrz), ‘Sing the Varshahara Saman!’—the fallow stallion’ (v77sha hari#) doubtless is he who shines yonder, and the Pravargya also is that (sun): it is thus him he thereby pleases, and therefore he says, ‘Sing the Varshahara S4man*!’
27. They then cleanse themselves at the pit. With (Vag. S. XX XVIII, 23), ‘May the waters and plants be friendly unto us, he takes water in his joined hands; for water is a thunderbolt: he thus makes a covenant with the thunderbolt ;—and with, ‘May they be unfriendly unto him who hateth us, and whom we hate!’ let him sprinkle it in whatever direction he who is hateful to him may be, and he thereby overthrows him.
28. He (the Sacrificer) then steps out towards the north-east, with (Vag. S. XX XVIII, 24), ‘From out of the gloom have we risen,—gloom is
28. He (the Sacrificer) then steps out towards the north-east, with (Vag. S. XX XVIII, 24), ‘From out of the gloom have we risen,—gloom is
1 Or, bull—The Vag. S. (XXXVIII, 22) here inserts the verse , Rig-v. IX, 2, 6, to be used during the sprinkling,—‘ The fallow stallion hath whinnied—or, the fallow bull hath roared—the mighty one, beautiful as Mitra, she water-holding vessel hath shone like unto the sun.’ The italicised words, evidently added to suit the Mahavira vessel, are wanting in the Rek.
2 Katy. XXVI, 7, 36 (doubtless in accordance with another sikha) also prescribes here the Ishhotriya Saman.
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evil: it is gloom, evil, he thus drives away ;— ‘beholding the higher light,—this (terrestrial) world is higher than the water: it is on this world he thus establishes himself;—‘God Sfrya, with the gods, the highest light,—Sarya, the highest light, is the heavenly world: it is in the heavenly world he thus finally establishes himself. He walks along without looking back, and puts a log of wood on the Ahavantya?, with (Vag. S. XX XVIII, 25). ‘A kindler thou art, fire thou art: lay thou fire into me!’ it is a blessing he thereby invokes.
29. And at a continued pressing of Soma they also perform the Gharma of curds and whey (Dadhi-gharma),—for Soma is the sacrifice, and the Pravargya is its head: he thus restores to the sacrifice its head,—at the midday-pressing, for that —to wit, the midday-pressing—is Indra’s special pressing: he thus pleases him in his own share ;— when the MAdhyandina-pavamana has been chanted, for the MAdhyandina-pavam4na is the breath : it is breath he thereby lays into him ;—with the Agnihotra-ladle, for the Agnihotra is the mouth of sacrifices: he thus puts a mouth in the head.
30. On its being brought, he says, ‘ Hot4r, speak what thou hast to speak!’ for the Hotz speaks on this occasion. Then, stepping up, he says, ‘Cooked is the offering-food ;’ for cooked, indeed, it is. Having stepped across (behind the Ahavantya), and called for the Srausha¢, he says, ‘Pronounce the offering-formula!’ and offers on the Vasha/ being uttered. When the Vasha¢ is
* The Sacrificer’s wife (according to another sikh4) also silently puts one on the G&rhapatya fire.
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repeated, he brings the draught, and hands it to the Sacrificer.