Kuhn). It needs hardly to be remarked that ‘ nights’ means days and nights, and ‘autumns’ years.—SAyaza takes the passage in the sense of ‘four delightful (ratriZ ramayitriA#) autumns or years.’
* Literally, I walk (or go on, keep) being satisfied therewith. Prof. Geldner, however, takes it in an ironical sense, ‘das Bischen liegt mir jetzt noch schwer im Magen’ (‘even now I have quite enough of that little’).
* That is, the theologians of the Rrg-veda. As Prof. Weber points out, the hymn referred to, in the received version, consists not of fifteen but of eighteen verses, three of which would therefore seem to be of later origin (though they might, of course, belong to a different recension from that referred to by the Brahmas).
* Or, according to Prof. Geldner, ‘Then he touched her heart (excited her pity).’
® Literally, the yearliest night, i.e. the 360th night, the last night of a year from now, or, this night next year: it is the night that completes the year, just as ‘the fifth’ completes the number ‘five,'—-samvatsaratamim samvatsarap(ranim antimam ratrim, Say. Cf. Delbriick, Altind. Syntax, p. 195.
* Hiranyavimitini hirazyanirmitani saudhfni, Say.
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said to him only this (word)', ‘Enter!’ and then they bade her go to him.
12. She then said, ‘To-morrow morning the Gandharvas will grant thee a boon, and thou must make thy choice.’ He said, ‘Choose thou for me!’—She replied, ‘Say, Let me be one of yourselves!’ In the morning the Gandharvas granted him a boon; and he said, ‘Let me be one of yourselves !’
13. They said, ‘Surely, there is not among men that holy form of fire by sacrificing wherewith one would become one of ourselves.’ They put fire into a pan, and gave it to him saying, ‘ By sacrificing therewith thou shalt become one of ourselves. He took it (the fire) and his boy, and went on his way home. He then deposited the fire in the forest, and went to the village with the boy alone. [He came back and thought] ‘Here I am back;’ and lo! it had disappeared*: what had been the fire was an Asvattha tree (ficus religiosa), and what had been the pan was a Samt tree (mimosa suma). He then returned to the Gandharvas.
14. They said, ‘Cook for a whole year a mess of rice sufficient for four persons; and taking each time three logs from this Asvattha tree, anoint them with ghee, and put them on the fire with
* Thus also A. Kuhn, and Sayaaa, tato hainam ekam fur etat, prapadyasveti,—enam Purfravasam tatratya gan4 idam ekam fu, S4y.—The word ‘ekam’ might also be taken along with ‘enam’ (Max Miller, Weber, Geldner),—‘ they said this to him alone’ (? they bade him enter alone without his attendants).
* See above, paragraph 4 and note1ronp.70. According to the other interpretation we should have to translate:—He then deposited the fire in the forest, and went to the village with the boy alone, thinking, ‘I (shall) come back.’ [He came back] and lo! it had disappeared.
74 SATAPATHA-BRAHMANA.
* See above, paragraph 4 and note1ronp.70. According to the other interpretation we should have to translate:—He then deposited the fire in the forest, and went to the village with the boy alone, thinking, ‘I (shall) come back.’ [He came back] and lo! it had disappeared.
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verses containing the words “log” and “ ghee”: the fire which shall result therefrom will be that very fire (which is required)’
15. They said, ‘But that is recondite (esoteric), as it were. Make thyself rather an upper arazi? of Asvattha wood, and a lower arazi of Sami wood: the fire which shall result therefrom will be that very fire.’
16. They said, ‘But that also is, as it were, recondite. Make thyself rather an upper arami of Asvattha wood, and a lower arami of Asvattha wood : the fire which shall result therefrom will be that very fire.’
17. He then made himself an upper arazi of Asvattha wood, and a lower arazi of Asvattha wood ; and the fire which resulted therefrom was that very fire: by offering therewith he became one of the Gandharvas. Let him therefore make himself an upper and a lower arawi of Asvattha wood, and the fire which results therefrom will be that very fire: by offering therewith he becomes one of the Gandharvas.
SEconD BRAHMANA. Tue Sgasonat Sacririces (XAaturm4sya).
1. By means of the Seasonal sacrifices, PragApati fashioned for himself a body. The sacrificial food for the Vaisvadeva? sacrifice he made to be this xI KAWDA, 5 ADHYAYA, 2 BRAHMANA, 3. 75 right arm of his; the oblation to Agni thereof this thumb; that to Soma this (fore-finger); and that to Savitrz this (middle finger).
1 That is, a churning-stick used for producing fire; see part i, P- 2753 P- 294, note 3.
2 The Vaisvadeva, or first of the four seasonal sacrifices, requires the following oblations:—1. a cake on eight potsherds to Agni; 2.a pap to Soma; 3.a cake on twelve or eight potsherds to
2. That cake (to Savitzz), doubtless, is the largest, and hence this (middle finger) is the largest of these (fingers). That (oblation) to Sarasvatt is this (third) finger; and that to Pfshan this (little finger). And that (oblation) to the Maruts is this joint above the hand (the wrist); and that to the Visve Deva is this (elbow'); and that to Heaven and Earth is this arm: this (oblation) is indistinct?, whence that limb also is indistinct ’.
3. The Varuzapraghdsa‘ offerings are this right leg,—the five oblations which this has in common (with the other Seasonal offerings) are these five toes; and the oblation to Indra and Agni is the knuckles: this (oblation) belongs to two deities
Savitr; 4. a pap to Sarasvatt; 5. a pap to Pashan—these first five oblations recur at all seasonal offerings ;—6. a cake on seven potsherds to the Maruts; 7.a dish of clotted curds to the Visve Dev4k ; 8. a cake on one potsherd to Heaven and Earth.
a pap to Sarasvatt; 5. a pap to Pashan—these first five oblations recur at all seasonal offerings ;—6. a cake on seven potsherds to the Maruts; 7.a dish of clotted curds to the Visve Dev4k ; 8. a cake on one potsherd to Heaven and Earth.
* It would rather seem that what is intended here by ‘ samdhi’ is not the joints themselves, but the limbs (in the anatomical sense) between the articulations. Similarly in ‘trishandhi’ in parag. 7.
® That is to say, it is a low-voiced offering, the two formulas, with the exception of the final Om and Vausha/, being pronounced in a low voice. All cakes on one potsherd are (except those to Varuna) of this description; Katy. Sr. IV, 5, 3; Asv. Sr. II, 15, 53 cf. Sat. Br. II, 4, 3, 8.
* That is, not clearly defined; the word ‘dos,’ which is more usually restricted to the fore-arm, being also us-d for the whole arm, and even the upper arm.
‘ The Varunapragh4s4A, or second seasonal sacrifice, has the following oblations :—1-g. the common oblations; 6. a cake on twelve potsherds to Indra and Agni; 7. 8. two dishes of clotted curds for Varuza and the Maruts respectively ; 9. a cake on one potsherd for Ka (Prag4pati).
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whence there are these two knuckles, That (oblation) to Varuaa is this (shank) ; that to the Maruts this (thigh) ; and that (cake) to Ka is this back-bone : this (oblation) is indistinct, whence that (back-bone) is indistinct.
4. The offering to (Agni) Antkavat (of the SAkamedh&'), doubtless, is his (PragApati’s) mouth, for the mouth is the extreme end (anika) of the vital airs; the SAmtapanty4 (pap) is the chest, for by the chest one is, as it were, confined? (sam-tap) ; the Gvzhamedhty4 (pap) is the belly—to serve as a foundation, for the belly is a foundation; the Kraidina oblation is the male organ, for it is therewith that (man) sports (krid), as it were; and the offering to Aditi® is this downward breathing.
5. The Great Oblation, indeed, is this left leg,— the five oblations which it has in common (with the other Seasonal offerings) are these five toes; and the oblation to Indra and Agni is the knuckles: this (oblation) belongs to two deities whence there are
1 The Sakamedh4A, or third seasonal sacrifice, consists of the following oblations:—1. a cake on eight potsherds to Agni Antkavat; 2. 3. paps to the MarutaZ S4mtapan4# and Marutah Grihamedhinah ; 4. a cake on seven potsherds to the Marutah Kridinak; 5. a pap to Aditi. Then follows the Great Oblation consisting of 6-10, the five common oblations; 11. a cake on twelve potsherds to Indra and Agni; 12. a pap to Mahendra; and 13. a cake on one potsherd to Visvakarman. Then follows the Pitrzyagia.
* Or, according to Sayama, one gets oppressed or heated on account of the close proximity of the heart and the digestive fire,— urasé hridaya-sambandhag ga/harasannivesié 4a samt4pana-vishayatvam.
a pap to Mahendra; and 13. a cake on one potsherd to Visvakarman. Then follows the Pitrzyagia.
* Or, according to Sayama, one gets oppressed or heated on account of the close proximity of the heart and the digestive fire,— urasé hridaya-sambandhag ga/harasannivesié 4a samt4pana-vishayatvam.
* This offering of a cake to Aditi, mentioned in Katy. Sr. V, 7, 2, is not referred to in the Brahmaza’s account of the Sakamedh4A, see II, 5, 3, 20.
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these two knuckles. The (oblation) to Mahendra is this (shank) ; that to Visvakarman this (thigh): this (oblation) is indistinct, whence this (thigh) also is indistinct.
6. The Sundsirtya', doubtless, is this left arm,— the five oblations which it has in common (with the other Seasonal offerings) are these five fingers; the Sundsiriya is that joint of his above the hand ; that (oblation) to Vayu is this (elbow) ; that to Sdrya this arm: this (oblation) is indistinct, whence this (limb) also is indistinct.
7. Now these Seasonal offerings are tripartite and furnished with two joints’, whence these limbs of man are tripartite and furnished with two joints. Two of these four (sacrifices) have each three indistinct (low-voiced) ablations; and two of them have two each *.
8. At all four of them they churn out the fire,
* The Sun4sifrfya, or last Seasonal offering, consists of—1-5. the common oblations; 6. the Sundsiriya cake on twelve potsherds ; 7. a milk oblation to Vayu; 8. a cake on one potsherd to Sdrya.
* The Seasonal offerings are performed so as to leave an interval of four months between them; the fourth falling exactly a year after the first; hence the whole performance consists, as it were, of three periods of four months each, with two joints between them ;— corresponding to the formation of the arms and legs.
5 Of the five oblations common to the four sacrifices, one—viz. the cake to Savitr:—is a low-voiced offering (K4ty. Sr. IV, 5, 5; Asv. Sr. II, 15, 7), as are also the one-kap4la cakes of which there is one in each sacrifice. According to Sfyana the first and last Seasonal sacrifices have only these two Up4msuy4gas, whilst the second and third have each one additional low-voiced oblation, but he does not specify them. This is, however, a mistake, as KAtyayana, Sr. IV, 5, 6. 7, states distinctly, that the two additional lowvoiced oblations are the Vaisvadevi payasy4 in the first, and the oblation to Vayu in the last, A’Aturmasya.
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whence (the draught animal) pulls with all four limbs. At two of them they lead (the fire) forward!, whence it (the animal) walks on two (feet at a time)*. Thus, then, Pragdpati fashioned for himself a body by means of the Seasonal sacrifices ; and in like manner does the Sacrificer who knows this fashion for himself a (divine) body by means of the Seasonal sacrifices.
Thus, then, Pragdpati fashioned for himself a body by means of the Seasonal sacrifices ; and in like manner does the Sacrificer who knows this fashion for himself a (divine) body by means of the Seasonal sacrifices.
9. As to this they say, ‘The Vaisvadeva oblation (should have) all (its formulas) in the GAyatrt, the Varumapragh4saz all in the Trish¢ubh, the Great Oblation all in the Gagatt, and the Sundstrtya all in the Anush¢ubh metre, so as to yield a Katush/oma °,’ But let him not do this, for inasmuch as (his formulas) amount to these (metres) even thereby that wish is obtained.
10. Now, indeed, (the formulas of) these Seasonal offerings amount to three hundred and sixty-two Brthatt verses‘: he thereby obtains both the year
? According to Sayama this refers to the first and last Seasonal sacrifices, inasmuch as there is no uttaravedi required for these, and hence only the simple leading forward of the fire to the Ahavaniya hearth; whilst the commentary on Katy. V, 4, 6, on the contrary, refers it just to the other two, because a double leading forth takes place there.
* Or, as Sdyana takes it, man walks on two feet.
* The KXatush/oma, properly speaking, is the technical term for such an arrangement of the Stotras of a Soma-sacrifice by which they are chanted on stomas, or hymn-forms, increasing successively by four verses. Two such arrangements (of four and six different stomas respectively) are mentioned, one for an Agnishfoma sacrifice, and the other for a Shodasin. See note on XIII, 3, 1, 4.
‘ These 362 Brrhatt verses (of 36 syllables each) would amount to 13,032 syllables; and, verses of the four metres referred to amounting together to 148 syllables, this amount is contained in the former 88 times, leaving only eight over ; so slight a discrepancy being considered of no account in such calculations.
® That is, a year of 360 days; and if, as is done by Sayama (in x1 KANDA, 5 ADHYAYA, 3 BRAHMANA, 2. 79 and the Mah4vrata!; and thus, indeed, this Sacrificer also has a twofold? foundation, and he thus makes the Sacrificer reach the heavenly world, and establishes him therein.
THIRD BRAHMANA.
1, Saukeya Pra&tnayogya came to Uddéalaka Aruzi for a disputation on spiritual matters’, thinking, ‘I desire to know the Agnihotra.’
2. He said, ‘Gautama, what like is thy Agnihotra cow ? what like the calf? what like the cow joined by the calf? what like their meeting ? what like (the milk) when being milked? what like when it has been milked? what like when brought (from the stable) ? what like when put on the fire? what like when the light is thrown on it‘; what like when water is poured thereto? what like when being taken off (the fire) ? what like when taken off ? what like when accordance with the calculations in Book X), the year is identified with the fire-altar, a mah4vedi containing 360 Yagushmatt bricks.
what like when being taken off (the fire) ? what like when taken off ? what like when accordance with the calculations in Book X), the year is identified with the fire-altar, a mah4vedi containing 360 Yagushmatt bricks.
* Sayama reminds us that the Mah4vrata-siman consists of five parts in five different stomas (Trivrit, &c., see part iv, p. 282, note 4), the verses of which, added up (9, 15, 17, 25, 21), make 87, which amount is apparently, in a rough way, to be taken as identical with that of 88 obtained in note 4 of last page.
* Viz. inasmuch as the total amount of Brshatts (362) exceeds by two the number of days in the year.
* Sfyana takes ‘ brahmodyam agnihotram’ together, in the sense ‘the sacred truth’ regarding (or, in the form of) the Agnihotra,— agnihotravishayam brahmodyam brahmatattvasya rQpam pratipaAdyate yena tad vividishami tadvishayam vedanetéhAm karishy4mftyadinAbhiprayen4gatah. Unless ‘brahmodyam’ could be taken as an adjective, I do not see how it is possible to adopt Sayana’s interpretation.
* For letting the light of a burning straw fall on the milk to see whether it is done, see II, 3, 1, 16.
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being ladled out'? what like when ladled out ? what like when lifted up (to be taken to the Ahavantya) ? what like when being taken there? what like when held down ??
3. ‘What like is the log thou puttest on? what like the first libation ? why didst thou put it down (on the Vedi*)? why didst thou look away (towards the Garhapatya‘) ? what like is the second libation ?
4. ‘Why, having offered, dost thou shake it (the spoon)? why, having cleansed the spoon all round (the spout), didst thou wipe it on the grass-bunch ? why, having cleansed it a second time all over, didst thou place thy hand on the south (part of the Vedi) ? why didst thou eat (of the milk) the first time, and why the second time? why, on creeping away (from the Vedi), didst thou drink (water) ? why, having poured water into the spoon, didst thou sprinkle therewith? why didst thou sprinkle it away a second time, and why a third time in that (northerly) direction ? why didst thou pour down water behind the Ahavantya ? why didst thou bring (the offering) to a close? If thou hast offered the Agnihotra knowing this, then it has indeed been offered by thee;
1 Viz. by the dipping-spoon (sruva) into the ladle (agnihotrahavanf), see II, 3, 1, 17.
* Whilst taking the oblation to the Ahavantya, he holds the spoon level with his mouth, except when he is in a line between the two fires, when for a moment he lowers the spoon so as to be level with his navel.
’ This refers to the putting down of the spoon containing the milk on the grass-bunch prior to the second libation ; cf. II, 3, 1, 17. One might also translate, ‘what is that (or does it mean) that thou didst put it down ?’
but if (thou hast offered it) not knowing this, then it has not been offered by thee.’
5. He (Udd4laka) said, ‘My Agnihotra cow is Ida, Manu’s daughter’; my calf is of VAyu’s nature ; the (cow) joined by the calf is in conjunction therewith®; their meeting is the Virag; (the milk) when being milked belongs to the. Asvins, and when it has been milked, to the Visve Devas; when brought (from the stable) it belongs to Vayu; when put on (the fire), to Agni; when the light is thrown on it, it belongs to Indra and Agni; when water is poured thereto it belongs to Varuza; when being taken off (the fire), to Vayu; when it has been taken off, to Heaven and Earth; when being ladled out, to the Asvins ; when it has been ladled out, to the Visve Deva; when lifted up, to Mahadeva ; when being taken (to the Ahavantya), to Vayu ; when held down, to Vishnu.
6. ‘And the log I put on (the fire) is the restingplace of the libations; and as to the first libation, I therewith gratified the gods; and when I laid down (the spoon with the milk), that belongs to Brzhaspati; and when I looked away, then I joined together this and yonder world ; and as to the second libation, I thereby settled myself in the heavenly world.
7. ‘And when, having offered,I shake (the spoon), that belongs to Vayu; and when, having cleansed the spoon all round (the spout), I wiped it on the grass-bunch, then I gratified the herbs and trees;
1 See the legend, I, 8, 1, 1 seqq. * That is, according to SAyama, ‘the sky allied with Vayu, the wind,’ —vayuna samsrishfi dyauh.
(44) Gp. 82 and when, having cleansed it a second time all over, I placed my hand on the south (part of the altarground), then I gratified the Fathers!; and when I ate (of the milk) the first time, then I gratified myself; and when (I ate) a second time, then I gratified my offspring; and when, having crept away (from the altar-ground), I drank (water), then I gratified the cattle ; and when, having poured water into the spoon, I sprinkled therewith, then I gratified the snake-deities; and when (I sprinkled) a second time, then (I gratified) the Gandharvas and Apsaras ; and when, a third time, I sprinkled it away in that (northerly) direction, then I opened the gate of heaven ; and when I poured down water behind the altar, then I bestowed rain on this world; and when I brought (the sacrifice) to a close, then I filled up whatever there is deficient in the earth. —‘ This much, then, reverend sir, we two (know) in common 3,’ said (Saugeya).
—‘ This much, then, reverend sir, we two (know) in common 3,’ said (Saugeya).
8. Sauéeya, thus instructed, said, ‘I would yet ask thee a question, reverend sir. —‘Ask then, Pra#tnayogya!’ he replied. He (Saueya) said, ‘If, at the time when thy fires are taken out, and the sacrificial vessels brought down, thou wert going to offer, and the offering-fire were then to go out, dost thou know what danger there is in that case for him who offers?’ ‘I know, he replied; ‘before long the eldest son would die in the case of him who would
1 The departed ancestors are supposed to reside in the southern region.
* He bhagavann Uddélaka bhavatoktam etat sava (? saha) nfv avayoA saha sahitam samfnam ekarfipam iti Sauéeyo ha bhuktavan (?hy uktavan) anyaprasnam darsayitam prastauti, Sauteyo gfapta iti, Say.
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not know this; but by dint of knowledge I myself have prevailed.’—‘ What is that knowledge, and what the atonement?’ he asked.—‘ The breath of the mouth has entered the upward breathing—such (is the knowledge) ; and I should make the offering in the Garhapatya fire—that would be the atonement, and I should not be committing that sin.’— ‘This much, then, reverend sir, we two (know) in common,’ said (Sauéeya).
9. Sauéeya, thus instructed, said, ‘I would yet ask thee a question, reverend sir. —‘ Ask then, PraAtnayogya!’ he replied. He said, ‘If, at that very time, the Garhapatya fire were to go out, dost thou know what danger there is in that case for him who offers ?’—‘I know it,’ he replied; ‘before long the master of the house! would die in the case of him who would not know this; but by dint of knowledge I myself have prevailed.’—‘ What is that knowledge, and what the atonement ?’ he asked.—‘ The upward breathing has entered the breath of the mouth—this (is the knowledge) ; and I would make the offering on the Ahavantya—this would be the atonement, and I should not be committing that sin. —‘ This much, then, reverend sir, we two (know) in common,’ said (Saueya).
10. Sauéeya, thus instructed, said, ‘I would yet ask thee a question, reverend sir. —‘Ask then, PraAtnayogya!’ he replied. He said, ‘If, at that very time, the Anvah4ryapaéana fire were to go out, dost thou know what danger there is in that case for him who offers ?’—‘I know it,’ he replied ; ‘ before long all the cattle would die in the case of him who would
1 That is, the Sacrificer himself. G2
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not know this; but by dint of knowledge I myself have prevailed.’—' What is that knowledge, and what the atonement ?’ he asked.— The through-breathing has entered the upward breathing—this (is the knowledge); and I would make the offering on the Garhapatya fire—this is the atonement; and I should not be committing that sin.’—‘ This much, then, reverend sir, we two (know) in common, said (Sauéeya).
11. Saueya, thus instructed, said, ‘I would yet ask thee a question, reverend sir. —‘ Ask, then, Praétnayogya!’ he replied. He said, ‘If, at that very time, all the fires were to go out, dost thou know what danger there is in that case for him who offers?’ —‘I know it, he replied; ‘before long the family would be without heirs in the case of him who would not know this; but by dint of knowledge I myself have prevailed.’—‘ What is that knowledge, and what the atonement ?’ he asked.—‘ Having, without delay, churned out fire, and taken out an offering-fire in whatever direction the wind might be blowing, I would perform an offering to Vayu (the wind): I would then know that my Agnihotra would be successful, belonging as it would to all deities; for all beings, indeed, pass over into the wind, and from out of the wind they are again produced’. This would be the atonement, and I should not be committing that sin.—‘ This much, then, reverend sir, we two (know) in common,’ said (Sauéeya).
12. Saueya, thus instructed, said, ‘I would yet ask thee a question, reverend sir.’—‘Ask then, Praét-
1 At the time of dissolution (layak4le) they pass into the wind; and at the time of creation (srishsikdle) they are again created, Say.
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nayogya!’ he replied. He said, ‘If at that very time all the fires were to go out, when there should be no wind blowing, dost thou know what danger there would be for him who offers ?’—‘I know it, he replied ; ‘ unpleasant things, indeed, he would see in this world, and unpleasant things in yonder world, were he not to know this; but by dint of knowledge I myself have prevailed.’-—‘ What is that knowledge, and what the atonement?’ he asked.— Having, without delay, churned out fire, and taken out an offering-fire towards the east, and sat down behind it, I myself would drink (the Agnihotra milk): I should then know that my Agnihotra would be successful, belonging as it would to all deities, for all beings, indeed, pass into the Brahmaza', and from the Brahmaza they are again produced. That would be the atonement; and I should not be committing that sin.—‘And, verily, I did not know this,’ said (Saugeya).
13. Saueya, thus instructed, said, ‘ Here are logs for fuel: I will become thy pupil, reverend sir.’ He replied, ‘If thou hadst not spoken thus, thy head would have flown off*?: come, enter as my pupil !’— ‘So be it, he said. He then initiated him, and taught him that pain-conquering utterance, Truth: therefore let man speak naught but truth *.
1 Viz. as the representative of the Brahman, or world-spirit.
2 Yadaivam nAvakshyah yadaivam agf#dnam nfvishkaroshi te mfirdh4 vyapatishyat, m@rdh4(va)patanam svag#Anaprakasanendtrabhavata# parihrétam iti, Say.— Prof. Delbriick, Altind. Syntax, p. 366, takes ‘ vi-pat’ in the sense of—(thy head would have) flown asunder, or burst ; which is indeed possible; cf. XI, 4, 1, 9.
3 Cf. F. Max Miller, ‘ India, what can it teach us?’ p. 65 seqq.
Delbriick, Altind. Syntax, p. 366, takes ‘ vi-pat’ in the sense of—(thy head would have) flown asunder, or burst ; which is indeed possible; cf. XI, 4, 1, 9.
3 Cf. F. Max Miller, ‘ India, what can it teach us?’ p. 65 seqq.
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FourtH BrAHMANA.
Tue UpanarYana, OR INITIATION OF THE BRAHMANICAL Stupent 4.
1. He says, ‘I have come for Brahmagarya?:’ he thereby reports himself to the Brahman. He says, ‘Let me be a Brahma&§frin (student) :’ he thereby makes himself over to the Brahman. He (the teacher) then says, ‘What (ka) is thy name ?’—now Ka is Pragdpati: he thus initiates him after making him one belonging to PragApati.
2. He then takes his (right) hand with, ‘Indra’s disciple thou art; Agni is thy teacher, I am thy teacher, O N. N.!’—now these are two most high and most powerful deities: it is to these two most high and most powerful deities he commits him; and thus his disciple suffers no harm of any kind, nor does he who knows this °.
3. He then commits him to the beings :—‘ To Pragapati I commit thee, to the god Savitz I commit thee; ’—now these are two most high and most important deities: it is to these two most high and most important deities he commits him; and thus his disciple suffers no harm of any kind, nor does he who knows this.
* With this chapter compare P4raskara Grshyas@tra II, 2, 17 seqq.; Asvalayana Grthyasttra I, 20 seqq.; Sankhdyana Grihyasftra IT, 1 seqq.
* That is, for religious (theological) studentship : ‘I have come to be a student.’—Sdyana takes the aorist ‘4gam’ in an optative sense ‘may I enter (or obtain),’—brahmaffrizo bhavo brahmakaryam tad 4gam prapnuy4m.
* Vidusho=py etat phalam &ha, na sa iti, evam uktArtham yo veda ganati so=py 4rtim na prépnotity arthas, Say.
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4. ‘To the waters, to the plants I commit thee,—he thus commits him to the waters and plant.—‘ To Heaven and Earth I commit thee,—he thus commits him to these two, heaven and earth, within which all this universe is contained.—‘ To all beings I commit thee for security from injury,—he thus commits him to all beings for security from injury; and thus his disciple suffers no harm of any kind, nor does he who knows this.
5. ‘Thou art a Brahmaéfrin,’ he says, and thus commits him to the Brahman ;—‘sip water!’— water, doubtless, means ambrosia: ‘sip ambrosia’ is thus what he tells him ;—‘ do thy work !’—work, doubtless, means vigour ; ‘ exert vigour’ is thus what he tells him ;—‘ put on fuel!’—‘ enkindle thy mind with fire, with holy lustre!’ is what he thereby tells him ;—‘ do not sleep!!’—‘do not die’ is what he thereby says to him ;—‘ sip water! ’—water means ambrosia : ‘ sip ambrosia’ is what he thus tells him. He thus encloses him on both sides with ambrosia (the drink of immortality), and thus the Brahmaférin suffers no harm of any kind, nor does he who knows this.
’—water means ambrosia : ‘ sip ambrosia’ is what he thus tells him. He thus encloses him on both sides with ambrosia (the drink of immortality), and thus the Brahmaférin suffers no harm of any kind, nor does he who knows this.
6. He then recites to him (teaches him) the SAvitrt * ;—formerly, indeed, they taught this (verse) at the end of a year, thinking, ‘Children, indeed, are
1 «Do not sleep in the daytime!’ Par., Asv.
* For this verse, also called the Gayatri (Aig-veda S. III, 62, 10), see II, 3, 4, 39-
> Sfyana takes this in the sense of ‘some only teach this (formula) a year after (or, after the first year),’—pura p(irvasminn upanayandd frdhvabhavini samvatsarakdle stite sati tam etam gayatrim anvahuA, kedid 4é4rya upadisanti.
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born after being fashioned for a year': thus we lay speech (voice) into this one as soon as he has been born.’
7. Or after six months, thinking, ‘There are six seasons in the year, and children are born after being fashioned for a year: we thus lay speech into this one as soon as he has been born.’
8. Or after twenty-four days, thinking, ‘ There are twenty-four half-months in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.’
g. Or after twelve days, thinking, ‘There are twelve months in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.’
10. Or after six days, thinking, ‘There are six seasons in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.’
11. Or after three days, thinking, ‘There are three seasons in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.’
12, Concerning this they also sing the verse,— ‘ By laying his right hand on (the pupil), the teacher becomes pregnant (with him): in the third (night) he is born as a Brahmaza with the SAvitrt*.’ Let him,
‘ Literally, made equal, or corresponding, to a year,—Samvatsaratmana k4lena samyakpariééAinna’ khalu garbh& vyaktavayavah santak pragayante utpadyante; ata upanayanfnantaram 4é#4ryasamipe garbhavad avasshinnas taduktaniyaman&t sasvatsarak4la eva punar gayate, Say.
2 Afaryo mfinavakam upantya samfpavartin4 tena garbhf bhavati garbhavan bhavati, kim kritva, 4tmiyam dakshinxam hastam sishyap. 89however, teach a Brahmama (the Savitri) at once, for the Brahmaza belongs to Agni, and Agni is born at once’: therefore, he should teach the Brahmamza at once.
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however, teach a Brahmama (the Savitri) at once, for the Brahmaza belongs to Agni, and Agni is born at once’: therefore, he should teach the Brahmamza at once.
13. Now some teach an Anush¢ubh SAvitrt, saying, ‘The Anush/ubh is speech : we thus lay speech into him.’ But let him not do so; for if, in that case, any one were to say of him, ‘Surely, this (student) has taken away his (the teacher’s) speech: he will become dumb ;’ then that would indeed be likely to come to pass: let him therefore teach him that Géyatrt SAvitrt.
14. And some recite it to him while he (the student) is standing or sitting on (the teacher's) right side; but let him not do this; for if, in that case, any one were to say of him, ‘Surely, this (teacher) has born this (student) sideways, he will become averse to him ;’ then that would indeed be likely to come to pass: let him therefore recite it in a forward (easterly) direction to (the student) looking at him towards the west.
15. He (first) recites it by padas*: there being three breathings, the out-breathing, the up-breathing and the through-breathing ; it is these he thus lays into him ;—then by half-verses: there being these mastaka Adhfya nikshipya; sa garbharfiipo masavakas trrifyasyam ratrau vyatitiyam gfyate Asaryfd utpadyate, gatas 4a 444ryenopadishfay4 sfvitry4 sahita san brahmano bhavati sdvitrirhpam fa brahm4dhfia iti brahmama iti vyutpattiz, brihmanagdatitvam asya sampannam ity arthah, Say.
? Viz. immediately on the ‘ churning-sticks’ being set in motion.
? The Géyatrt (SAvitr?) consists of three octosyllabic pAdas, forming two half-verses of two and one pfda respectively; whilst an Anush/ubh (Sévitrf) would consist of four octosyllabic pAdas, two of which make a half-verse.
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two (principal) breathings, the out-breathing and the up-breathing}, it is the out-breathing and the upbreathing he thus lays into him ;—then the whole (verse): there being this one vital air (in man), he thus lays the whole vital air into the whole of him.
16. As to this they say, ‘When one has admitted a Brahmaza to a term of studentship, he should not carry on sexual intercourse, lest he should generate this Brahmaza from shed seed; for, indeed, he who enters on a term of studentship becomes an embryo.’
17. And concerning this they also say, ‘He may nevertheless do so, if he chooses; for these creatures are of two kinds, divine and human,—these human creatures are born from the womb, and the divine creatures, being the metres (verses of scripture), are born from the mouth: it is therefrom he (the teacher) produces him, and therefore he may do so (have intercourse) if he chooses.’
18. And they also say, ‘He who is a Brahma4rin should not eat honey, lest he should reach the end of food, for honey, doubtless, is the utmost (supreme) essence of plants.’ But Svetaketu Aruseya, when eating honey, whilst he was a student, said, ‘ This honey, in truth, is the remainder (essential part) of the triple science (the Vedas), and he, indeed, who has such a remainder, is an essence.’ And, indeed, if a Brahmaérin, knowing this, eats honey, it is just as if he were to utter either a Azk-verse, or Yagusformula, or a SAman-tune: let him therefore eat freely of it.
1 That i8, the breath of the mouth, and that of the nostrils.
XI KANDA, 5 ADHYAYA, 5 BRAHMANA, 5. 9!
FirtH BRAHMANA.
Tue SaTATIRATRAM, OR SACRIFICIAL SESSION OF A Hunprep ATIRATRA-SACRIFICES.
1. Now, when the gods were passing upwards to the world of heaven, the Asuras enveloped them in darkness. They spake, ‘Verily, by nothing else Save a sacrificial session is there any way of dispelling this (darkness): well, then, let us perform a sacrificial session !’
2. They entered upon a sacrificial session of a hundred Agnishfoma (days), and dispelled the darkness as far as one may see whilst sitting ; and in like manner did they, by (a session of) a hundred Ukthya (days), dispel the darkness as far as one may see whilst standing.
3. They spake, ‘ We do indeed dispel the darkness, but not the whole of it: come, let us resort to Father Pragdpati.’ Having come to Father Pragapati, they spake, ‘Reverend sir, when we were passing upwards to the world of heaven the Asuras enveloped us in darkness,’
4. ‘We entered upon a sacrificial session of a hundred Agnishéomas, and dispelled the darkness as far as one may see whilst sitting; and in like manner did we dispel the darkness as far as one may see whilst standing: do thou teach us, reverend sir, how, by dispelling the Asuras and darkness, and all evil, we shall find (the way to) the world of heaven !’
5. He spake, ‘Surely, ye proceeded by means of two sacrifices, the Agnishfoma and Ukthya, which do not contain all Soma-rites!;—enter ye upon
1 Viz, neither the Shodasin which, to (the twelve stotras, andp. 92 a sacrificial session of a hundred AtirAtras: when ye have thereby repelled the Asuras and darkness, and all evil, ye shall find the world of heaven.’
6. They entered upon a sacrificial session of a hundred Atiratras; and, having thereby repelled the Asuras and darkness, and all evil, they found (the way to) the world of heaven. In their first fifty days! the night-hymns reached into the day, and the day-hymns into the night.
7. They spake, ‘Verily, we have got into confusion and know not what to do: come, let us resort to Father Pragapatit’ Having come to Father Pragdpati, they spake (the verses), ‘Our night-hymns are (chanted) in daytime, and those of the day at night: O sage, being learned and wise, teach thou us who are ignorant (how to perform) the sacrifices !’
8. He then recited to them as follows, ‘A stronger, pursuing, has, as it were, driven a great snake from its own place, the lake: therefore the sacrificial session is not carried through.’
9. ‘For your Asvina (sastra), being recited, has indeed driven the morning-litany from its place *.’
sastras of the Agnish/oma, and) the fifteen chants of the Ukthya, adds a sixteenth; and the Atirftra which has thirteen additional chants (and recitations), viz. three nocturnal rounds of four chants each, and one twilight-chant, followed by the Asvinasastra, recited by the Hotrz. No account is here taken of either the Atyagnish‘oma of thirteen chants, or the Aptory4ma, which, to those of the Atiritra, adds four more chants. Cf. part ii, p. 397, note 2.
1 Or, perhaps, rather, in their days prior to the fiftieth (arvakp4a- Aaseshv ahahsu), St. Petersb. Dict.
* The Asvina-sastra, with the recitation of which, by the Hotrt, the Atiratra concludes, takes the place, and is, indeed,
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‘What ye, being wise, have unwise-like driven from its place, take ye up that gently through the Prasstrz, reciting so as not to disturb! (the Hotr2).’
10. They spake, ‘How, then, reverend sir, is (the Asvina-sastra properly) recited and how is the recitation not disturbed?’ He spake, ‘When the Hotz#, in reciting the Asvina-sastra, reaches the end of the Gayatra metre of the Agneya-kratu?, the Pratiprasthatvz* should carry round the Vasativart water *, and bespeak the Pratar-anuvaka for the Maitravaruva (seated) between the two Havirdhana (carts containing the offering-material). The Hotz recites (the Asvina-sastra) in a loud voice, and the other (the Maitravaruza) repeats (the morninglitany) in a low voice, only just muttering it: in this merely a modification, of the Pratar-anuvaka, or morning-litany (see part ii, p. 229, note 2), by which an ordinary Soma-sacrifice is ushered in. Like it, its chief portion consists of three sections, termed kratu, of hymns and detached verses addressed to the “early-coming’ deities, Agni, Ushas and the two Asvins. The whole is to consist of not less than a thousand Brehatis, that is to say, the whole matter is to amount to at least 36,000 syllables. For a full account of this Sastra, see Haug’s Transl. of Ait. Br., p- 268.
1 Whilst the Hots? is reciting the Asvina-sastra, his first assistant, the Prasastr#'(or, as he is more commonly called, the Maitravaruaa), is to repeat the Pratar-anuvaka in a low voice.
* The hymns and detached verses of each of the three sections— the Agneya-, Ushasya- and Asvina-kratu—of the Asvina-sastra (as of the Pr&tar-anuvéka) are arranged according to the seven principal metres—ga4yatri, anush/ubh, trish/ubh, brzhatf, ushzih, gagatf, and pankti—forming as many subdivisions of the three sections.
* That is, the first assistant of the Adhvaryu priest; the latter having to respond (pratigara) to the Hotrz’s calls (see part ii, p- 326, note 1) at the beginning and end of the Sastra, and to sit through the recitations (III, 9, 3, 11).
‘ See III, 9, 2, 13 seqq.
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way he does not run counter to (the Hotv2’s) speech by (his own) speech, nor metre by metre.
11. ‘When the Pratar-anuvaka has been completed, he (the Pratiprasthat¢), having offered, at their proper time’, the Upamsu and Antarydma cups ?, presses out the straining-cloth and puts it in the Drozakalasa*. And when ye have performed the (offering of the cups of) fermented Soma ‘, and returned (to the Sadas), ye should drink the fermented Soma (remaining in those cups). Having then, in the proper form, completed the “tail of the sacrifice,” and taken up the cups of Soma (drawn) subsequent to the Antary4ma‘, and offered the oblation of drops *, as well as the Santani-oblation ’, ye should perform the Bahishpavam4na chant, and enter upon the day (-performance).’
12. Concerning this there are these verses :— ‘With four harnessed Saindhava (steeds) the sages left behind them the gloom—the wise gods who spun out the session of a hundred sacrifices.’
13. In this (sacrificial session) there are, indeed, four harnessed (steeds)——to wit, two Hotv?s and two Adhvaryus.—‘ Like unto the artificer contriving spikes to the spear, the sages coupled the ends of
' Yathayatanam eva prakritau yasmin kfle hfyeta tathaiva hutva, Say.
* See IV, 1, 1, 22 seqq.; 1, 2, 21 seqq.
5 See II, 1, 2, 3, with note thereon.
‘ That is, having, after the completion of the Asvina-sastra, offered to the Asvins some of the Soma that has been standing ‘ over the previous day.’
5 Viz. the Aindravayava, Maitravaruna, &c., see IV, 1, 3, 1 seqq.
® See IV, 2, 5, 1 seqq.
7 Called ‘savanasantani’ (? i.e. continuity of pressing) by Katy., XXIV, 4, 1.
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two days: now the D&dnavas, we know’, will not disorder the sacrificial thread of them stretched out by us.—They leave undone the work of the previous day, and carry it through on the following day,— difficult to be understood is the wisdom of the deities: streams of Soma flow, interlinked with streams of Soma !—Even as they constantly sprinkle the equal prize-winning * steeds, so (they pour out) the cups full of fiery liquor in the palace of Ganamegaya. Then the Asura-Rakshas went away.
S1xtH BrRAHMANA, Tue Srupy or THE VEDA.
1. There are five great sacrifices, and they, indeed, are great sacrificial sessions,—to wit, the sacrifice to beings, the sacrifice to men, the sacrifice to the Fathers, the sacrifice to the gods, and the sacrifice to the Brahman.
2. Day by day one should offer an oblation to beings: thus he performs that sacrifice to beings. Day by day one should offer (presents to guests) up to the cupful of water*: thus he performs that
2. Day by day one should offer an oblation to beings: thus he performs that sacrifice to beings. Day by day one should offer (presents to guests) up to the cupful of water*: thus he performs that sacrifice to men. Day by day one should offer with Svadha up to the cupful of water!: thus he performs that sacrifice to the Fathers. Day by day one should perform with Sv4ha up to the log of firewood *#: thus he performs that sacrifice to the gods.
1 Sayana construes,—we know the extended sacrificial thread of these (days), and the Dénavas (Asuras) do not henceforth confound us. In that case the order of words would be extremely irregular.
* KAsh/habhritah, fgyanté (!) kAshhani tani bibhratfti kashthabbritahk svidasam (? khandasam) pfirvapadasya hrasvatvam, 4gidhavanam kritavato hayfn asvin, Séy. According to this authority the general meaning-of the verse is that even as the (king’s) horses, when they have performed their task, have sweet drinks poured out on (? to) them, and thus obtain their hearts’ desire, so the gods, by performing a sacrificial session of a hundred Atiratras, in accordance with Prag4pati’s directions, dispel the darkness and gain the world of heaven.
* Or perhaps, from a cupful of water onwards,—aharahar dadyad
96 SATAPATHA-BRAHMANA.
3. Then as to the sacrifice to the Brahman. The sacrifice to the Brahman is one’s own (daily) study (of the Veda). The guhf-spoon of this same sacrifice to the Brahman is speech, its upabhvzt the mind, its dhruvé the eye, its sruva mental power, its purificatory bath truth, its conclusion heaven. And, verily, however great the world he gains by giving away (to the priests) this earth replete with wealth, thrice that and more—an imperishable world does he gain, whosoever, knowing this, studies day by day his lesson (of the Veda): therefore let him study his daily lesson.
4. Verily, the Azk-texts are milk-offerings to the gods; and whosoever, knowing this, studies day by day the Azk-texts for his lesson, thereby satisfies the gods with milk-offerings; and, being satisfied, they satisfy him by (granting him) security of iti manushy4n uddisya odapatrét udakapfritam pétram udapatram udakapatravadhi yad odanddikam dadyat sa manushyayagéa ity arthak, Say.—Cf. J. Muir, Orig. Sanskrit Texts, vol. iii, p. 18 seqq.
1 In making offering to the (three immediately preceding) departed ancestors, water is poured out for them (to wash themselves with) both at the beginning and at the end of the ceremony ; see II, 4,2, 16; 23; II, 6,1, 34; 41, where each time it is said that this is done ‘even as one would pour out water for (a guest) who is to take (or has taken) food with him ;’'—pitrfn uddisya pratyaham svadhikarena annddikam udap4traparyantam dadyat, Say.
* Apparently the log of wood placed on the GArhapatya after the completion of the offering.
——— ~ wie xI KANDA, 5 ADHYAYA, 6 BRAHMANA, 7. 97
* Apparently the log of wood placed on the GArhapatya after the completion of the offering.
——— ~ wie xI KANDA, 5 ADHYAYA, 6 BRAHMANA, 7. 97 possession’, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his (departed) Fathers, as their accustomed draughts.
6. And, verily, the SAman-texts are Soma-offerings to the gods; and whosoever, knowing this, studies day by day the Sadman-texts for his lesson _ thereby satisfies the gods with Soma-offerings ; and, being satisfied, they satisfy him by security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts.
7. And, verily, the (texts of the) Atharv4ngiras are fat-offerings to the gods; and whosoever, knowing this, studies day by day the (texts of the) Atharvaagiras for his lesson, satisfies the gods with fat-offerings; and, being satisfied, they satisfy him by security of possession, by life-breath, by seed, by ’ his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts.
8. And, verily, the precepts?, the sciences*, the dialogue’, the traditional myths and legends‘, and the Nardsamst G4th4s® are honey-offerings to the gods; and whosoever, knowing this, studies day by day the precepts, the sciences, the dialogue, the traditional myths and legends, and the Narésamsi Gathis, for his lesson, satisfies the gods with honey-offerings; and, being satisfied, they satisfy him by (granting him) security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts.
1 The Anus4san4ni, according to Sayama, are the six Vedangas, or rules of grammar, etymology, &c.
* By vidy4, according to Séyana, the philosophical systems, Nyaya, Mim4ms4, &c., are to be understood. More likely, however, such special sciences as the ‘ sarpavidy4’ (science of snakes) are referred to; cf. XIII, 4, 3, 9 seqq.
* Vakovakyam, apparently some special theological discourse, or discourses, similar to (if not identical with) the numerous Brahmodya, ot disputations on spiritual matters. As an example of such a dialogue, Sayaza refers to the dialogue between Uddalaka Aruni and Svaidayava Gautama, XI, 4, 1, 4 seqq.
As an example of such a dialogue, Sayaza refers to the dialogue between Uddalaka Aruni and Svaidayava Gautama, XI, 4, 1, 4 seqq.
‘ ItihAsa-purdza: the Itih4sa, according to Sayama, are cosmological myths or accounts, such as ‘In the beginning this universe was nothing but water,’ &c.; whilst as an instance of the Purfza (stories of olden times, puratanapurushavrzttinta) he refers to the story of Purfravas and Urvast. Cf. Max Miller, History of Ancient Sanskrit Literature, p. 41.
5 Or, the Gath4s and Narasamsts. Sayama, in the first place, takes the two as one, meaning ‘stanzas (or verses) telling about men ;’ but he then refers to the interpretation by others, according to which the Gathds are such verses as that about ‘the great snake driven from the lake’ (XI, 5, 5, 8); whilst the Narfsamsts would be (verses ‘telling about men’) such as that regarding Ganamegaya and his horses (XI, 5, 5, 12). On Aitarey4r. II, 3, 6, 8, Sayana quotes ‘ pratad pratar anvstam te vadanti’ as an instance of a Gath&.
xI KANDA, 5 ADHYAYA, 7 BRAHMANA, I. 99
9. Now, for this sacrifice to the Brahman there are four Vashaé-calls!;—to wit, when the wind blows, when it lightens, when it thunders, and when it rumbles?; whence he who knows this should certainly study* when the wind is blowing, and when it lightens, or thunders, or rumbles, so as not to lose his Vashaé-calls; and verily he is freed from recurring death, and attains to community of nature (or, being) with the Brahman. And should he be altogether unable (to study), let him at least read a single divine word; and thus he is not shut out from beings *.
SEVENTH BRAHMANA.
1. Now, then, the praise of the study (of the scriptures). The study and teaching (of the Veda) are a source of pleasure to him, he becomes readyminded °, and independent of others, and day by day he acquires wealth. He sleeps peacefully; he is the best physician for himself; and (peculiar) to him are restraint of the senses, delight in the one thing*, growth of intelligence, fame, and the (task of) perfecting the people’. The growing
1 That is, the call ‘Vausha/!’ with which, at the end of the offering-formula, the oblation is poured into the fire.
* That is, when the rumbling of distant thunder is heard ; or, perhaps, when there is a rattling sound, as from hail-stones.
® Hardly, should only study,—adhfyftaiva.
* Or, from (the world of) spirits (?).
5 Or, as S&yana takes it to mean, of intent, undistracted mind,— yuktam avikshiptam ek4gram mano yasya sa yuktaman4h.
* Sayama seems to take ‘ekframat&’ in the sense of ‘remaining always the same,’—eka eva sann 4 samantéd bhavatity ek4rémas tasya bhavas.
7 Or, perfecting the world,—tadyukto yo lokas tasya paktiA pari-
piko bhavati, Say. 42 537 g D) " A
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* Sayama seems to take ‘ekframat&’ in the sense of ‘remaining always the same,’—eka eva sann 4 samantéd bhavatity ek4rémas tasya bhavas.
7 Or, perfecting the world,—tadyukto yo lokas tasya paktiA paripiko bhavati, Say. 42 537 g D) " Ap. 100 intelligence gives rise to four duties attaching to the Brahmaza—Brahmazical descent, a befitting deportment, fame, and the perfecting of the people ; and the people that are being perfected guard the Brahmaaa by four duties—by (showing him) respect, and liberality, (and by granting him) security against oppression, and security against capital punishment.
2. And, truly, whatever may be the toils here between heaven and earth, the study (of the scriptures) is their last stage, their goal (limit) for him who, knowing this, studies his lesson: therefore one’s (daily) lesson should be studied.
3. And, verily, whatever portion of the sacred poetry (&/andas) he studies for his lesson with that sacrificial rite?, offering is made by him who, knowing this, studies his lesson: therefore one’s (daily) lesson should be studied.
4. And, verily, if he studies his lesson, even though lying on a soft couch, anointed, adorned and completely satisfied, he is burned (with holy fire?) up to the tips of his nails, whosoever, knowing this, studies his lesson: therefore one’s (daily) lesson should be studied.
5. The Azk-texts, truly, are honey, the Samantexts ghee, and the Yagus-texts ambrosia; and, indeed, when he studies the dialogue that (speech and reply) is a mess of milk and a mess of meat.
' The study of the Veda being ‘the sacrifice of the Brahman,’ the reading of a portion is, as it were, a special rite, or form of offering, belonging to that sacrifice. SAyasa, on the other hand, takes it to mean that the student performs, as it were, the particular rite, or offering, to which the portion he reads may refer. It may, indeed, be implied, though it certainly is not expressed in the text.
3 Thus A. Weber, Ind. Stud. X, p. 112 ;—sarfrapidanena tapastapto bhavati, Say.
x1 KANra, 5 ADHYAYA, 7 BRAHMANA, IO. IOT
6. And, indeed, he who, knowing this, studies day by day the Azk-texts for his lesson, satisfies the gods with honey, and, thus satisfied, they satisfy him by every object of desire, by every kind of enjoyment.
7. And he who, knowing this, studies day by day the Sdman-texts for his lesson, satisfies the gods with ghee; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment.
8. And he who, knowing this, studies day by day the Yagus-texts for his lesson, satisfies the gods with ambrosia ; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment.
g. And he who, knowing this, studies day by day the dialogue, the traditional myths and legends, for his lesson, satisfies the gods by messes of milk and meat; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment.
g. And he who, knowing this, studies day by day the dialogue, the traditional myths and legends, for his lesson, satisfies the gods by messes of milk and meat; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment.
10. Moving, indeed, are the waters, moving is the sun, moving the moon, and moving the stars; and, verily, as if these deities did not move and act, even so will the Brahmasa be on that day on which he does not study his lesson: therefore one’s (daily) lesson should be studied. And hence let him at least pronounce either a Azk-verse or a Yagus-formula, or a Saéman-verse, or a Gath4, or a Kumby4?, to ensure continuity of the Vrata?*.
1 A ‘Kumby4,’ according to Sfyama, is a Brahmana-passage explanatory of some sacrificial precept or rite (vidhyarthav4datmakam brahmana-vikyam); whilst, on Aitarey4r. II, 3, 6, 8, the same commentator explains it as a verse (rig-visesha) conveying — some precept of conduct (4#4rasiksharfipa), such as ‘brahma- Aaryasyposinam karma kuru, diva mf svapsi2Z,’ &c. Cf. Prof. F. Max Miller’s transl., Upanishads I, p. 230, note 2.
3 This is in keeping with the mystic representation of this and
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EicutnH BrRAHMANA.
1. Verily, in the beginning, Pragapati alone was here. He desired, ‘ May I exist, may I be generated.’ He wearied himself and performed fervid devotions: from him, thus wearied and heated, the three worlds were created—the earth, the air, and the sky.
2. He heated these three worlds, and from them, thus heated, three lights (gyotis) were produced— Agni (the fire), he who blows here (V4yu), and Strya (the sun).
3. He heated these three lights, and from them, thus heated, the three Vedas were produced—the Rig-veda from Agni, the Yagur-veda from VAyu, and the S4ma-veda from Sarya.
4. He heated these three Vedas, and from them, thus heated, three luminous essences! were prothe preceding chapters which represent the daily study of the scriptural lesson as a sacrifice continued day by day. The student, as the sacrificer, has accordingly, during the sacrifice (that is, during the period of his study of the Vedas, or for life), as it were, to limit his daily food to the drinking of the Vrata-milk, which rule he obeys symbolically by reciting such a verse or formula.
The student, as the sacrificer, has accordingly, during the sacrifice (that is, during the period of his study of the Vedas, or for life), as it were, to limit his daily food to the drinking of the Vrata-milk, which rule he obeys symbolically by reciting such a verse or formula.
1 ? Sdyana takes ‘sukra’ here in the sense of ‘flame, light’ (vyahritirapaxi tegamsi); whilst the St. Petersb. Dict. assigns to it the meaning of ‘sap, juice’ (Saft, Seim, cf. next note). Ait. Br. V, 32, contains a very similar passage in which the same process of evolution is set forth:—Prag4pati first creates the three worlds, earth, air, and heaven. From them, being heated by him, three lights (gyotis) are produced—Agni from the earth, Vayu from the air, and Aditya from the sky (or heaven). From them, being heated, the three Vedas are produced—the Aig-veda from Agni, the Yagur-veda from VAyu, and the SAma-veda from Aditya. From the Vedas, being heated, three flames (sukra, luminaries, Haug) are produced—BhO4 from the Asg-veda, Bhuva# from the Yagurp. 103duced—‘ bhi’ from the Azg-veda, ‘bhuva’ from the Yagur-veda, and ‘svar’ from the Sdma-veda. And with the Azg-veda they then performed the work of the Hotzz priest, with the Yagur-veda the work of the Adhvaryu, and with the SAma-veda the work of the Udgatzz; and what luminous essence! there was in the threefold science, therewith the work of the Brahman priest then proceeded.
5. The gods spake unto Pragdpati, ‘If our sacrifice were to fail, in respect of either the Azé, or the Yagus, or the Sdman, whereby should we heal it?’
6. He spake, ‘If (it were to fail) in respect of the Rik, ye should take ghee by four ladlings and offer it in the G&rhapatya fire with ‘BhdZ!’ and if in respect of the Yagus, ye should take ghee by four ladlings and offer it in the Agntdhrtya—or in the Anvahéryapaéana? in the ease of a Haviryag#a— with ‘Bhuvas!’ and if in respect of the S4man, ye should take ghee by four ladlings and offer it in the Ahavantya with ‘Svar!’ But if it should not be known (where the mistake has occurred), ye should make offering in the Ahavantya after utterveda, and Svar from the Sima-veda. From these in the same way are produced three sounds (or letters, varnza), 4, u and m, which being combined yield the syllable ‘Om.’ Cp. J. Muir, Original Sanskrit Texts, vol. iii, p. 4.
1 Here Sayana also seems to take ‘sukra’ in the sense of ‘ pure, essential part ’—nirmalam rfpam sdratvatamsah (1).
* That is, the Dakshizagni. At the Haviryag#a (of which class of sacrifices, performed in the Prasinavamsa hall, the full and new moon serves as model) there is no Agnidhrtya, which is, however, required for the Soma-sacrifice. See the plan in part ii,