* 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,
P- 475-
p. 104
ing rapidly all (the three sacred words’): thus one heals the Azg-veda by the Azg-veda*, the Yagurveda by the Yagur-veda, and the S4ma-veda by the S4ma-veda ;—even as one would put together joint with joint*, so does he put together (the broken part of the sacrifice) whoever heals it by means of these (three sacred words). But if he heals it in any other way than this, it would be just as if one tried to put together something that is broken with something else that is broken, or as if one were to apply some poison as lotion to a broken part*. Let him therefore appoint only one who knows this (to officiate as) his Brahman, and not one who does not know this. .
7. As to this they say, ‘Seeing that the work of the Hotrz is performed with the Azg-veda, that of the Adhvaryu with the Yagur-veda, and that of the Udgatsz with the S4ma-veda, wherewith then is the work of the Brahman (performed)?’ Let him reply, ‘With that threefold science.’
1 According to Séyana, offering would be used with the formula ‘ Bhfr bhuvat svaA, svahé !’
® Viz. by the word ‘ bh@4,’ representing that Veda.
* ? Or, as if one were to put some fluid into some broken (vessel ; or, on some broken part),—yath4 sirsena bhagnena anyak dAfrnam bhagnam vastu samdhitset samdh4tum ikkhet ; yatha v4 sirze garam bhaktavayave garam abhinidadhy&t praAdattipeta (? prakshipet), Say.
xI KAwDA, 5 ADHYAYA, 9 BRAHMANA, 5. 105
Ninth BrRAHMANA. Tre ApAsrya-GRAHa.
1. Now, the Amsu (cup of Soma)’, indeed, is no other than Pragdpati; and it is the body of this (sacrifice), for PragApati, indeed, is the body. And the Adabhya?® (cup of Soma) is no other than speech. When he draws the Amsu-cup, and then the Adabhya-cup, he thereby constructs the body of this (sacrifice) and then establishes that speech therein.
2. And, indeed, the Amsu is also the mind, and the Adabhya speech; and the Amsu is the outbreathing, and the Ad4bhya the up-breathing; and the Amsu is the eye, and the Adabhya the ear: these two cups they draw for the sake of wholeness and completeness.
3. Now; the gods and the Asuras, both of them sprung from Pragdpati, were contending,—it was for this very sacrifice, for Pragdpati, that they were contending, saying, ‘Ours he shall be! ours he shall be!’
4. The gods then went on singing praises, and toiling. They saw this cup of Soma, this Adabhya, and drew it: they seized upon the (three) Somaservices, and possessed themselves of the whole sacrifice, and excluded the Asuras from the sacrifice.
ours he shall be!’
4. The gods then went on singing praises, and toiling. They saw this cup of Soma, this Adabhya, and drew it: they seized upon the (three) Somaservices, and possessed themselves of the whole sacrifice, and excluded the Asuras from the sacrifice.
5. They spake, ‘Surely, we have destroyed (adabhd4ma) them ;’ whence (the cup is called) AdAabhya ; —‘they have not destroyed (dabh) us;’ whence also (it is called) Adabhya. And the Adabhya
1 See IV, 1, 1, 2; 6, 1, 1. 3 See part ii, p. 424, note 1.
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being speech, this speech is indestructible, whence also it is (called) Ad&bhya; and, verily, in like manner does he who knows this possess himself of the whole sacrifice of his spiteful enemy, and exclude and shut out his spiteful enemy from all participation in the sacrifice.
6. Into the same vessel with which he draws the Amsu'! he pours water from the Nigrabhyas?, and therein puts those Soma-plants® with (Vag. S. VIII, 47),—
7. ‘Thou art taken with a support‘: for Agni I take thee, possessed of the G4yatrt metre!’—the morning-service js of Gayatri nature: he thus possesses himself of the morning-service ;— ‘For Indra I take thee, possessed of the Trish¢ubh metre!’—the midday-service is of Trishéubh nature: he thus possesses himself of the midday-service;—‘For the Visve Devas I take thee, possessed of the Gagati metre!’ —the evening-service is of Gagatt nature: he thus possesses himself of the evening-service ;—' The Anush¢ubh is thy song of praise ;’—whatever is subsequent to the (three) services®, that is of Anushéubh nature: it is thereof he thus possesses
* See IV, 6, 1, 3 seq.
* That is, the water originally taken from the Praité water, and poured into the (square) Hotyr’s cup (made of Udumbara wood), to be used for moistening the Soma-plants.
® For the Adabhya he puts three Soma-plants into the Hotr7’s cup.
* According to Katy. XII, 6, 15, this portion of the formula— the ‘upay4ma,’ or support—is repeated before the formulas of each of the three plants, hence also before ‘For Indra .. .,’ and ‘For the Visve Devak..”
5 Viz. the Ukthyas, Shodasin, &c., in forms of Soma-sacrifice other than the Agnish/oma.
XI KANDA, § ADHYAYA, 9 BRAHMAMA, II. 107 —
himself. He does not press this (batch of Somaplants) lest he should injure speech (or, the voice of the sacrifice), for the press-stone is a thunderbolt, and the Adabhya is speech.
8. He merely shakes the (cup with the) plants with (V4g. S. VIII, 48), ‘In the flow of the streaming (waters) I waft thee! in the flow of the gurgling I waft thee! in the flow of the jubilant I waft thee! in the flow of the most delightsome I waft thee! in the flow of the most sweet I waft thee!’ These doubtless are the divine waters: he thus bestows sap on him (PragApati, the sacrifice) by means of both the divine and the human waters which there are.
in the flow of the jubilant I waft thee! in the flow of the most delightsome I waft thee! in the flow of the most sweet I waft thee!’ These doubtless are the divine waters: he thus bestows sap on him (PragApati, the sacrifice) by means of both the divine and the human waters which there are.
9. ‘Thee, the bright, I waft in the bright,— for he indeed wafts the bright one in the bright ;— ‘in the form of the day, in the rays of the sun;’—he thus wafts it both in the form of the day and in the rays of the sun.
10. [Vag. S. VIII, 49] ‘Mightily shineth the towering form of the ball,—for mightily indeed shines that towering form of the ball, to wit, yonder burning (sun) ;—‘the bright one, the leader of the bright one, Soma, the leader of Soma,— he thereby makes that bright (sun) the leader of the bright (Soma), and Soma the leader of the Soma ;—‘ what indestructible, watchful name there is of thine, for that do I take thee;’— for this, to wit, speech, is indeed his (Soma’s) indestructible (ad4bhya), watchful name: it is thus speech he thereby takes for speech.
11. Then, stepping out (from the Havirdhana shed') to (the Ahavantya), he offers with, ‘O
1 It is there that the Soma-plants are kc pt.
p. 108
Soma, to this thy Soma, hail!’—he thus offers Soma to Soma, and so does not throw speech into the fire’. He breathes over gold?: the meaning of this is the same as there (on the occasion of the Amsu). He gives as many presents (to the priests) as for the Amsu-graha.
12. He then puts the Soma-plants back (on the heap of plants in the Havirdhana) with (Vag. S. VIII, 50), ‘Enter thou gladly Agni’s dear seat, O divine Soma!—Enter thou willingly Indra’s dear seat, O divine Soma!—As our friend enter thou, O divine Soma, the dear seat of the Visve Devas!’ On that former occasion he possessed himself of the (three) Soma services : he now restores them again, and causes them to be no longer used up; and with them thus restored they perform the sacrifice.
Sixt ApuyAya. First BRAHMANA.
1. Now, Bhvzgu, the son of Varuza, deemed himself superior to his father Varuma in knowledge ®*. Varuma became aware of this: ‘He deems himself superior to me in knowledge,’ he thought.
2. He said, ‘Go thou eastward, my boy; and xI KANDA, 6 ADHYAYA, I BRAHMANA, 4. 109
1 Though the Adabhya-graha, that is, the water in which the three Soma-plants are contained, and which alone is offered, has been identified with speech, the wording of the formula is such as to protect (the faculty of) speech from being burned in the fire.
* Just as, after the offering of the Amsu-graha, he smelled at (or breathed over) a piece of gold fastened to (? or contained in) the spoon, see IV, 6, 1, 6 seqq.
5 On this legend, see Prof. Weber, Indische Streifen, I, p. 24 seqq., where the scenes here depicted are taken to be reflections of the popular belief of the time as to the punishments awaiting the guilty in a future existence.
5 On this legend, see Prof. Weber, Indische Streifen, I, p. 24 seqq., where the scenes here depicted are taken to be reflections of the popular belief of the time as to the punishments awaiting the guilty in a future existence.
xI KANDA, 6 ADHYAYA, I BRAHMANA, 4. 109 having seen there what thou shalt see, go thou southwards; and having seen there what thou shalt see, go thou westward; and having seen there what thou shalt see, go thou northward; and having seen there what thou shalt see, go thou toward the northern of those two intermediate quarters in front!, and tell me then what thou shalt see there.’
3. He then went forth from thence eastward, and lo, men were dismembering men?, hewing off their limbs one by one, and saying, ‘ This to thee, this to me!’ He said, ‘ Horrible! woe is me! men here have dismembered men, hewing off their limbs one by one!’ They replied, ‘Thus, indeed, these dealt with us in yonder world, and so we now deal with them in return.’ He said, ‘Is there no atonement for this?’—‘ Yes, there is,’ they replied.—‘ What is it ?’—‘ Thy father knows.’
4. He went forth from thence southward, and lo, men were dismembering men, cutting up their limbs one by one, and saying, ‘This to thee, this to me!’ He said, ‘Horrible! woe is me! men here have dismembered men, cutting up their limbs one by one!’ They replied, ‘Thus, indeed, these dealt with us in yonder world, and so we now deal with them in return.’ He said, ‘Is there no atonement for this ?’—‘ Yes, there is, they replied.— ‘What is it ?’—‘ Thy father knows.’
* That is to say, in the north-easterly direction. Prof. Weber seems to take it in the sense of the northern one of the two regions intermediate between the two (regions) first referred to. This, however, makes no sense.
3 T think, with Prof. Delbrtick, Altind. Syntax, p. 404, that the instrumental ‘ purushai’’ stands in lieu of the accusative; this construction being adopted in order to avoid the double accusative and consequent ambiguity.
p. 110
5. He went forth from thence westward, and lo, men, sitting still, were being eaten by men, sitting still! He said, ‘Horrible! woe is me! men, sitting still, are eating men, sitting still!’ They replied, ‘Thus, indeed, these have dealt with us in yonder world, and so we now deal with them in return. He said, ‘Is there no atonement for this ?’—‘ Yes, there is,’ they replied.—‘ What is it ?’—‘ Thy father knows.’
6. He went forth from thence northward, and lo, men, crying aloud, were being eaten by men, crying aloud! He said, ‘Horrible! woe is me! men, crying aloud, here are eating men, crying aloud!’ They replied, ‘ Thus, indeed, these dealt with us in yonder world, and so we now deal with them in return.’ He said, ‘Is there no atonement for this ?’—‘ Yes, there is,’ they replied.—‘ What is it ?’—‘ Thy father knows.’
woe is me! men, crying aloud, here are eating men, crying aloud!’ They replied, ‘ Thus, indeed, these dealt with us in yonder world, and so we now deal with them in return.’ He said, ‘Is there no atonement for this ?’—‘ Yes, there is,’ they replied.—‘ What is it ?’—‘ Thy father knows.’
7. He went forth from thence toward the northern of those two intermediate quarters in front, and lo, there were two women, one beautiful, one overbeautiful!: between them stood a man, black, with yellaw eyes, and a staff in his hand. On seeing him, terror seized him, and he went home, and sat down. His father said to him, ‘Study thy day's lesson (of scripture): why dost thou not study thy lesson?’ He said, ‘What am I to study? there is nothing whatever.’ Then Varuza knew, ‘He has indeed seen it!’
8. He spake, ‘As to those men whom thou
1 According to Sayama ‘ati-kalyf#i’ means ‘not beautiful (asobhan4), ugly.’ Perhaps its real meaning is ‘one of past beauty,’ one whose beauty has faded.
x1 KAwDA, 6 ADHYAYA, I BRAHMANA, 13. III sawest in the eastern region being dismembered by men hewing off their limbs one by one, and saying, “This to thee, this to me!” they were the trees: when one puts fire-wood from trees on (the fire) he subdues the trees, and conquers the world of trees.
g. ‘And as to those men whom thou sawest in the southern region being dismembered by men cutting up their limbs one by one, and saying, “This to thee, this to me!” they were the cattle ; when one makes offering with milk he subdues the cattle, and conquers the world of cattle.
1o. ‘And as to those men thou sawest in the western region who, whilst sitting still, were being eaten by men sitting still, they were the herbs: when one illumines (the Agnihotra milk) with a straw?, he subdues the herbs, and conquers the world of herbs.
11, ‘And as to those men thou sawest in the northern region who, whilst crying aloud, were being eaten by men crying aloud, they were the waters: when one pours water to (the Agnihotra milk), he subdues the waters, and conquers the world of waters.
12. ‘And as to those two women whom thou sawest, one beautiful and one over-beautiful,—the beautiful one is Belief: when one offers the first libation (of the Agnihotra) he subdues Belief, and conquers Belief; and the over-beautiful one is Unbelief: when one offers the second libation, he subdues Unbelief, and conquers Unbelief.
13. ‘And as to the black man with yellow eyes,
1 See I, 3, 1, 16.
I12 SATAPATHA-BRAHMANA.
who was standing between them with a staff in his hand, he was Wrath: when, having poured water into the spoon, one pours (the libation into the fire), he subdues Wrath, and conquers Wrath; and, verily, whosoever, knowing this, offers the Agnihotra, thereby conquers everything, and subdues everything.’
SEconD BRAHMANA.
1. Now, Ganaka of Videha once met some Brahmazas who were travelling about}, to wit, Svetaketu. Aruneya, Somasushma SAtyayag#i, and Yagfiavalkya. He said to them, ‘ How do ye each of you perform the Agnihotra ?’
2. Svetaketu Aruneya replied, ‘O great king, I make offering, in one another, to two heats, neverfailing and overflowing with glory.—‘How is that?’ asked the king.—‘ Well, Aditya (the sun) is heat: to him I make offering in Agni in the evening; and Agni, indeed, is heat: to him I make offering in the morning in Aditya®’—‘ What becomes of him who offers in this way?’ asked the
1 Or, driving about (and officiating at sacrifices); see XI, 4, 1, 1: For a translation of this story see Max Miller, History of Ancient Sanskrit Literature, p. 421 seqq.
’ Adityam sfyamk4le agnfv anupravishfam guhomi havishé tarpay4mi; athagnir api gharma4, sa pratar 4dityam anupravisati, tam agnim pratahk4le Aditye sthitam havisha prizayémi, Say.—At II, 3, 1, 36, instead of—‘In the evening he offers SQrya in Agni, and in the morning he offers Agni in SQrya’—we ought probably to translate,—‘In the evening he makes offering to Sfrya in Agni, and in the morning he makes offering to Agni in Sfirya.’ The commentary there would admit of either rendering :—Agnir gyotir, iti mantreza guhvad agn4v eva santam sfryam guhoti, tatha ka gyotidsabdahk siryavakanah; pratahk4le tu sQrye santam agnim guhoti.
x1 KANDA, 6 ADHYAYA, 2 BRAHMANA, 5. 113 king.—‘ He verily becomes never-failing in prosperity and glory, and attains to the fellowship of those two deities, and to an abode in their world.’
3. Then Somasushma Satyayagai said, ‘I, O king, make offering to light in light.—‘ How is that ?’ asked the king.—‘ Well, Aditya is light: to him I make offering in Agni in the evening; and Agni, indeed, is light: to him I make offering in Aditya in the morning.’'—‘ What becomes of him who offers in this way ?’—‘ He verily becomes lightsome, and glorious, and prosperous ; and attains to the fellowship of those two deities, and to an abode in their world.’
4. Then Y4gviavalkya said, ‘When I take out the fire (from the Garhapatya), it is the Agnihotra itself, I thereby raise. Now when Aditya (the sun) sets, all the gods follow him; and when they see that fire taken out by me, they turn back. Having then cleansed the (sacrificial) vessels, and deposited them (on the Vedi), and having milked the Agnihotra cow, I gladden them, when I see them, and when they see me.—‘ Thou, O Y4ga#avalkya, hast inquired most closely into the nature of the Agnihotra,’ said the king; ‘I bestow a hundred cows on thee. But not even thou (knowest) either the uprising, or the progress, or the support, or the contentment, or the return, or the renascent world of those two (libations of the Agnihotra).’ Thus saying, he mounted his car and drove away.
5. They said, ‘Surely, this fellow of a Raganya has outtalked us: come, let us challenge him to
5. They said, ‘Surely, this fellow of a Raganya has outtalked us: come, let us challenge him to
1 Yad yad4 4havantyam garhapatyad aham uddharami tat tadanim kritsnam angop4ngasahitam agnihotram eva udyakkAimi udvahami, Say.
[44] Ip. 114 a theological disputation!’ YAg#avalkya said, ‘We are Brahmaazas, and he is a Réganya: if we were to vanquish him, whom should we say we had vanquished ? But if he were to vanquish us, people would say of us that a RAganya had vanquished Brahmazas: do not think of this!’ They approved of his words. But YAag#avalkya, mounting his car, drove after (the king). He overtook him, and he (the king) said, ‘Is it to know the Agnihotra, Yagiavalkya ?’—‘ The Agnihotra, O king!’ he replied.
6. ‘Well, those two libations, when offered, rise upwards: they enter the air, and make the air their offering-fire, the wind their fuel, the sun-motes their pure libation: they satiate the air, and rise upwards therefrom.
7. ‘They enter the sky, and make the sky their offering-fire, the sun their fuel, and the moon their pure libation: they satiate the sky, and return from there.
8. ‘They enter this (earth), and make this (earth) their offering-fire, the fire their fuel, and the herbs their pure libation: they satiate this (earth), and rise upwards therefrom.
9. ‘They enter man, and make his mouth their offering-fire, his tongue their fuel, and food their pure libation: they satiate man; and, verily, for him who, knowing this, eats food the Agnihotra comes to be offered. They rise upwards from there.
10. ‘ They enter woman, and make her lap their offering-fire, her womb the fuel,—for that (womb) is called the bearer, because by it Pragdpati bore creatures,—and the seed their pure libation: they satiate woman; and, verily, for him who, knowing this, approaches his mate, the Agnihotra comes to
XI KANDA, 6 ADHYAYA, 3 BRAHMANA, 4. IT5
ve be offered. The son who is born therefrom is the renascent world: this is the Agnihotra, YAg#avalkya, there is nothing higher than this.’ Thus he spoke; and Y4g#avalkya granted him a boon. He said, ‘Let mine be the (privilege of) asking questions of thee when I list, YAg#avalkya!’ Thenceforth Ganaka was a Brahman.
TuHirD BrAuMana,
1. Ganaka of Videha performed a sacrifice accompanied with numerous gifts to the priests. Setting apart a thousand cows, he said, ‘He who is the most learned in sacred writ amongst you, O Brahmazas, shall drive away these (cows) !!’
2. YA4g#iavalkya then said, ‘This way (drive) them!’ They said, ‘Art thou really the most learned in sacred writ amongst us, Y4gzavalkya ?’ He replied, ‘Reverence be to him who is most learned in sacred writ! We are but hankering after cows *’
3. They then said (to one another), ‘Which of us shall question him?’ The shrewd SAkalya said, ‘I!’ When he (Y4g#avalkya) saw him, he said, ‘Have the Brahmazas made of thee a thing for quenching the firebrand, Sakalya ?’
We are but hankering after cows *’
3. They then said (to one another), ‘Which of us shall question him?’ The shrewd SAkalya said, ‘I!’ When he (Y4g#avalkya) saw him, he said, ‘Have the Brahmazas made of thee a thing for quenching the firebrand, Sakalya ?’
4. He said’, ‘How many gods are there, YAg#avalkya ?’—‘ Three hundred and three, and three thousand and three,’ he replied.‘ Yea, so it is!’ he said. ‘How many gods are there really, YAgzavalkya ?’—‘ Thirty-three.’—‘ Yea, so it is!’ he said.
* One might also construe,—These are yours, O Brahmazas: he who is the most learned in sacred writ shall drive (them) away. Cf. Delbriick, Altind. Syntax, pp. 251, 363.
* Gokamé eva kevalam vayam smah bhavamad, Say.
® See XIV, 6, 9, 1 seqq.
p. 12
p. 116
‘How many gods are there really, Yag#avalkya ?’— ‘ Three. —‘ Yea, so it is!’ he said. ‘How many gods are there really, YAg#avalkya ?’—‘ Two.’— ‘Yea, so it is!’ he said. ‘ How many gods are there really, Yag#avalkya ?’—‘ One and a half.’—‘ Yea, so it is!’ he said. ‘How many gods are there really, YAgiavalkya ?’—‘One.’—' Yea, so it is!’ he said. ‘Who are those three hundred and three, and three thousand and three ?’
5. He replied, ‘These are their powers, but thirty-three gods indeed there are.’-—‘ Who are those thirty-three ?’—‘ Eight Vasus, eleven Rudras, and twelve Adityas,—that makes thirty-one; and Indra and Pragapati make up the thirty-three.’
6. ‘Who are the Vasus ?’—‘ Agni, the Earth, Vayu (the wind), the Air, Aditya (the sun), Heaven, the Moon, and the Stars :—these are the Vasus, for these cause all this (universe) to abide (vas), and hence they are the Vasus.’
7. ‘Who are the Rudras ?’—‘ These ten vital airs in man, and the self (spirit) is the eleventh: when these depart from this mortal body, they cause wailing (rud), and hence they are the Rudras.’
8. ‘Who are the Adityas ?,—‘ The twelve months of the year: these are the Adityas, for they pass whilst laying hold on everything here; and inasmuch as they pass whilst laying hold (4-d4) on everything here, they are the Adityas.’
g. ‘Who is Indra, and who Pragdpati ?’—‘ Indra, indeed, is thunder', and Prag&pati the sacrifice.’— ‘What is thunder ?’—‘ The thunderbolt.’—‘ What is the sacrifice ?’—‘ Cattle.’
1 Sayama takes ‘stanayitnu’ in the sense of ‘ thunder-cloud,’ — stanayitnud stananasilo gargan parganya ity arthaA.
x1 KAwpa, 6 ADHYAYA, 3 BRAHMANA, II. 117
10. ‘Who are those three gods ?’—‘ These three worlds, for therein all the gods are contained.’— ‘Who are those two gods?’—‘ Food and breath (life). —' Who is the one and a half ?’—‘ He who is blowing here! (Vayu, the wind),’—‘ Who is the one god ?’—‘ Breath.’
p. 117
10. ‘Who are those three gods ?’—‘ These three worlds, for therein all the gods are contained.’— ‘Who are those two gods?’—‘ Food and breath (life). —' Who is the one and a half ?’—‘ He who is blowing here! (Vayu, the wind),’—‘ Who is the one god ?’—‘ Breath.’
11. He (Y4g#avalkya) said, ‘Thou hast gone on questioning me beyond the deity *, beyond which there must be no questioning: thow shalt die ere such and such a day, and not even thy bones shall reach thy home!’ And so, indeed, did he (Sakalya) die; and robbers carried off his bones’, taking them for something else*. Wherefore let no man decry® any one, for even (by) knowing this, he gets the better of him®.
1 XIV, 6, 9, 10, the use of ‘adhyardha (having one half over)’ in connection with the wind is accounted for by a fanciful etymology, viz. because the wind succeeds (or prevails) over (adhy-ardh) everything here.
* That is, as would seem, PragApati, cf. XIV, 6, 6, 1, where YAgéavalkya tells Girgi how one world is ‘woven and rewoven’ on another, the last being that of Pragapati, which was woven on that of the Brahman ; and when GAargt asks him as to what world the Brahman-world was woven on, he gives the same reply as here, viz. that there must be no questioning beyond that deity (Pragdpati).
5 Prof. Weber, Ind. Streifen, I, p. 21, connects this feature with the belief in a strictly personal existence after death prevailing at the time of the Brahmasa, which involved, as a matter of great moment, the careful collection of the bones after the corpse had been burnt, with a view to their being placed in an earthen vessel and buried.—Cf. Asval. Grihyas. IV, 5, 1 seqq.; K4ty. Sr. XXI, 3, 7 seqq. See also J. Muir, Orig. Sanskrit Texts, vol. v, p. 316.
‘ That is, mistaking them for gold or some other valuable substance, comm.,—anyan manyama4n4A suvarn4didravyatvena ganantah.
* Or, ‘revile,’ as the St. Petersb. Dict. takes it. Possibly, however, ‘upa-vad’ has here the sense of ‘to speak to,’ i.e. ‘to question or lecture some one.’
* The commentary is partly corrupt and not very intelligible :—
p. 118
SeventH ApuyAya. First BRAHMANA. Tue Anima SAcrRIFICE’.
1. He performs the animal sacrifice. Now the animal sacrifice means cattle: thus, when he performs the animal sacrifice (pasubandha, the binding of the animal), it is in order that he may be possessed of cattle. Let him perform it at his home, thinking, ‘I will bind (attach) cattle to my home.’ Let him perform it in-the season of abundant fodder, thinking, ‘I will bind to myself cattle in a season of abundant fodder. For, whilst he is offering?, the - Sacrificer’s fires become worn out, and so does the Sacrificer, along with the worn-out fires, and along with the Sacrificer his house and cattle.
For, whilst he is offering?, the - Sacrificer’s fires become worn out, and so does the Sacrificer, along with the worn-out fires, and along with the Sacrificer his house and cattle.
2. And when ‘he performs the animal sacrifice, he renews his fires, and so, along with the renewal of his fires, does the Sacrificer (renew himself), and along with the Sacrificer his house and cattle. And beneficial to life, indeed, is that redemption of his
Yasm4d evam .tasmAd iti goshu kathdrfpena tattvanikr:(ti)m upetya vadt na bhavet, ava (? svayam) api tu evamvit paro bhavati, uktaprakfrena yah prinasvaripam ganati tam vidvamsam upetya tatparyena sav4 (?4tman4) yukto bhaved ity arthah, Say. Cf. Weber, Ind. Stud. V, p. 361, note.—Prof. Delbriick, Altind. Syntax, p. 528, takes ‘ paro bhavati’ in the sense.of ‘he becomes one of the other side, or shore,’ i.e. he dies.
1 Whilst a full account is given in the third Kanda (part ii, p- 162 seqq.) of the animal sacrifice performed on the day before the Soma-sacrifice, the Brahmaua, in the last two adhy4yas of the present K&zda, touches on certain features in which the performance of the animal sacrifice of the pressing-day differs from that of the preceding day.
* Viz. the Agnihotra every morning and evening.
x1 KANDA, 7 ADHYAYA, 2 BRAHMANA, I. I1Q own self?; for whilst he is offering the Sacrificer’s fires long for flesh; they set their minds on the Sacrificer and harbour designs on him. In other fires? people do indeed cook any kind of meat, but these (sacrificial fires) have no desire for any other flesh but this (sacrificial animal), and for him to whom they belong.
3. Now, when he performs the animal offering he thereby redeems himself—male by male, for the victim is a male, and the Sacrificer is a male. And this, indeed, to wit, flesh, is the best kind of food: he thus becomes an eater of the best kind of food. Let not a year pass by for him without his offering ; for the year means life: it is thus immortal life he thereby confers upon himself.
Seconp BRAHMANA.
1. Now there is one animal sacrifice of the Haviryag#a order’, and another of the order of the Somasacrifice. Of the Haviryag#a order is that at which he (the Adhvaryu) brings him fast-food‘, leads water
1 That is, the ransoming of one’s own life from the sacrificial fires, by offering an animal victim to them in lieu of his own self.
2 That is, in ordinary, culinary fires.
* That is, the offering of the Agnishomfya he-goat which takes place on the day before the press-day (see part ii, p. 162 seqq.); whilst the Savanfya-pasubandha is performed on the day of the Soma-sacrifice itself; the victim being slaughtered during the morning-service, and the flesh-portions cooked during the day and offered at the evening-service (cf. part ii, p. 313, note 3; p. 356, note 3).
162 seqq.); whilst the Savanfya-pasubandha is performed on the day of the Soma-sacrifice itself; the victim being slaughtered during the morning-service, and the flesh-portions cooked during the day and offered at the evening-service (cf. part ii, p. 313, note 3; p. 356, note 3).
‘ That is, milk from the Vratadugha cow (which may be mixed with some rice or barley; ITI, 2, 2, 14), the only food to be taken by the Sacrificer during his diksha, or period of initiation—in this case on the day before the Soma-sacrifice.
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forward}, and pours out a jarful of water*, and at which (the Sacrificer) strides the Vishzu-strides*; and of the order of the Soma-sacrifice is that (animal sacrifice) at which these (rites) are not performed.
2. Concerning this they ask, ‘Is the animal sacrifice an ish¢i or a great (Soma-) sacrifice ?’—‘ A great sacrifice,’ let him say; ‘for in that (other) case* thou hast made the animal sacrifice an ishdi, and shattered it.’ Thus he should say to him.
3. Its fore-offerings are the morning-service °, its after-offerings the evening-service, and its sacrificial cake® the midday-service.
4. Now, some bring up the DakshimAs (presents to the priests) when the omentum has been offered’;
1 That is, the so-called ‘ pranité#’ used for sacrificial purposes generally, and especially for supplying what is required for pressing the Soma. Cf. the comm. on Katy. VI, 7, 19, where the ‘ pranftépramayana’ is expressly referred to as a necessary element of the performance of the Agnishomfya.
? For the pouring out of the water on the south side of the Vedi, at the end of the Haviryag#a, see I, 9, 3, 1 seqq.
8 The Sacrificer intercepts with his hands some of the water poured out, touches his face therewith, and then strides the three Vishnu-strides ; cf. I, 9, 3, 8 seqq.
‘ Viz. in case of the animal sacrifice being performed on the Haviryagaa or Ishfi model ; which, strictly speaking, would involve the use of no other offering-material except milk, ghee, and dishes made of cereals.
* The usual order of subject and predicate would require the translation, ‘the morning-service is its fore-offerings,’ which would hardly be in accordance with the author’s reasoning.
* For the pasu-purod4sa, III, 8, 3, 1 seqq.
™ That is, prior to the offering of the ‘animal cake’ (pasupurodisa), whilst the presentation of the dakshivas—a head of cattle, or a milch-cow, or some other desirable object—according to Katy. VI, 7, 29, should take place after the offering of the Idi, which marks the end of the Pasu-purod4sa-ish/i.
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but let him not do so, for if, in that case, any one were to say of him, ‘Surely, this (Sacrificer) has brought the Dakshiz4s outside of the vital airs (or, of life), he has not strengthened his vital airs: he will become either blind, or lame, or deaf, or paralyzed on one side ;’ then that would indeed be likely to come to pass.
5. Let him perform it in this way:—when the I dA of the cake-offering has been invoked, he should bring up the Dakshi#4s; for to Indra belongs this vital air in the centre (of the body): by means of the Dakshizas he thus strengthens this vital air in the centre (of the body); and to Indra also belongs the midday Soma-service, and at the midday-service the Dakshizds are brought up: therefore he should bring up the Dakshiv4s after the invocation of the Id of the cake-offering.
6. Here now they say, ‘Seeing that the want of the purificatory bath in the case of the initiated is improper, Adhvaryu, when didst thou initiate him?’ Well, let them? sustain him till the purificatory bath, —to wit, the Adhvaryu, the Pratiprasthatrz, the Hotvz, the Maitravaruza, the Brahman, and the
1 Sayama supplies ‘ gana,’ ‘the people;’ but possibly the text of the commentary may be corrupt in this place. The author’s meaning would seem to be that, as there is no purificatory bath at the end of the animal sacrifice performed on the Soma-day, the Sacrificer’s strength is to be kept up by the Shaddhotr? formula (representing the six priests themselves) which will carry him as far as the purificatory bath at the end of the Soma-sacrifice. I am, however, far from sure that this is the real meaning of the passage. The Shaddhotr1 is performed (at the animal sacrifice of the pressingday) shortly after the beginning of the ceremonies connected with the Pasubandha, viz. immediately after the ‘ yAp4hbuti,’ see part ii, p- 162 seqq.
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Agntdhra, for it is through these that this (formula) ‘is called ‘shaddhotr2!’: having rapidly muttered that ‘ shaddhotrz,’ he offers, performing either one or five oblations of ghee? —‘ The heaven is his* back, the air his body, O VAaaspati, by his limbs he gave rise to the sacrifice, by his forms to the earth; by his flawless voice and his flawless tongue to the god-gladdening invocation, Hail!’ This, indeed, is his initiation.
7. As to this they say, ‘Seeing that the want of the purificatory bath in the case of the initiated is improper, Adhvaryu, when didst thou take him down to the purificatory bath?’ Well, when they perform with the heart-spit‘, that is ‘his purificatory bath.
8. Madhuka Paingya once:said, ‘Some perform the animal sacrifice ‘without Soma, and others do so with Soma. Now, Soma was in the heavens, and GAyatrt, having become a bird, fetched him; and inasmuch as one of his leaves (parza) -was cut off®,
' That is, one containing (mentioning), or requiring, six offeringpriests, the number required for the animal sacrifice.
* In either case the offering consists of five ladlings of ghee ; and in the case of a single oblation, according to Sayama, a different dipping-spoon (sruva) would seem to be used for each ladling ; unless, indeed, ‘ ekaikena sruvena’ mean ‘ with one sruvafull each.’ According to Katy. VI, 1, 36, the formula is merely ‘run through mentally.’
VI, 1, 36, the formula is merely ‘run through mentally.’
3 Sdyana interprets ‘thy back’; and he apparently supplies ‘prapnoti’ at the end of the first half-verse, whilst ‘airayat’ he takes to stand for the second person singular.
‘ That is, when the heart is roasted on the spit prior to its being offered ; see III, 8, 3,16. This use of the spit is to take the place of the purificatory bath, the technical term of which is ‘spit-bath’ (sfl4vabhr:'tha), the spit being on that occasion buried at the point ‘where the dry and the moist meet,’ see III, 8, 5, 8-10.
® Either a leaf of Soma or a feather of Gayatri was cut off by an xI KANDA, 7 ADHYAYA, 3 BRAHMANA, 2. 123 that was how the Parza-tree arose :’ such, indeed, is (the passage in) the Brahmama that is told. And some, it is true, perform the animal sacrifice without Soma, and others with Soma; for he who makes the sacrificial stake other than of PalAsa wood, performs the animal sacrifice without Soma; and he who makes the sacrificial stake of Palasa performs the animal sacrifice with Soma: therefore let him make his sacrificial stake of Paldsa wood.
Tutrp BrAHMana.
1. Such a (sacrificial stake) as has much substance! is not auspicious to cattle, whence he who desires to have cattle should not make such a one his sacrificial stake: but such a-one as .is of little hardness is auspicious to cattle, whence he who desires to have cattle should make such a one his sacrificial stake.
2. And such a one as, while being crooked, has a top like a spit, is called ‘kapott*’; and whoever makes such a one his sacrificial stake certainly goes to yonder world before his full measure of life: therefore let no one wishing for long life make such a one his sacrificial stake.
arrow shot by an archer pursuing Géyatr?, and, on its falling to the earth, a Palasa, or Parna, tree (Butea frondosa) sprang forth, see III, 3, 4, ro.
1 That is, as would seem, made of very hard wood. It cannot mean ‘ pithy,’ because at XIII, 4, 4, 9, the Khadira (acacia catechu), a tree of very hard, solid wood, is mentioned as ‘ bahusara.’
* Either ‘that which has a pigeon (sitting) on it’ (kapotin, viz. ydpa), or, as Sféyana takes it, fem. of ‘kapota,’—a female pigeon ; i.e. a tree too much pointed at the top.
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3. And such a one as is bent at the top, and bent outwards’ in the middle, is a type of hunger (poverty); and if any one makes such a one his sacrificial stake, his dependants will certainly be hungry; therefore let no one wishing for food make such a one his sacrificial stake. But such a one as is bent at the top and bent inwards in the middle, is a type of food (prosperity): therefore let him who wishes for food make such a one his sacrificial stake.
Fourtn BRAHMANA.
But such a one as is bent at the top and bent inwards in the middle, is a type of food (prosperity): therefore let him who wishes for food make such a one his sacrificial stake.
Fourtn BRAHMANA.
1. Now, when he who is about to perform an animal sacrifice makes a stake one cubit long, he thereby gains this (terrestrial) world; and when (he makes) one two cubits long, he thereby gains the air-world ; and when he makes one three cubits long, he thereby gains the heavens; and when he makes one four cubits long, he thereby gains the regions. But, indeed, that sacrificial stake of the (ordinary) animal sacrifice is either three or four cubits long, and ane that is above that belongs to the Somasacrifice.
2. As to this they say, ‘ Should he offer the butterportions or not ?’—‘ Let him offer them,’ they say ; ‘for the two butter-portions are the eyes of the sacrifice, and what were man without eyes?’ For as long as a co-sharer is not bought off by (receiving) a share of his own, so long does he consider himself not bought off; but when he is bought off by a share of his own, then, indeed, he considers himself bought
1 That is, as would seem, bent to the opposite side from that towards which the top tends,p. 125 off: when the Hotvz, on that occasion!, recites, ‘Endow the Rakshas with blood!’ he buys him off by (assigning to him) a share of his own.
3. For on that occasion® the anguish of the victim, in being slaughtered, becomes concentrated in the heart, and from the heart (it flows) into the spit. Thus, if they (were to) cook the animal together with the heart, the anguish would again spread all over the animal: let him therefore cook it (the heart) after spitting it from the side on a stick.
4. He makes an underlayer of ghee (in the offering-ladle): this he makes a type of the earth; he then puts a chip of gold thereon: this he makes a type of fire; he then puts the omentum thereon: this he makes a type of the air; he then puts a chip of gold thereon: this he makes a type of the sun; and what (ghee) he pours upon it, that he makes a type of the heavens. This, then, is that fiveportioned omentum,— fivefold is the sacrifice, fivefold the sacrificial animal, and five seasons there are in the year: this is why the omentum consists of five portions’.
} Viz. at the time when the victim is cut up. Cf. Ait. Br. IT, 7,— ‘Endow ye the Rakshas with blood !’ he says; for by (assigning to them) the husks and the sweepings of the grain the gods deprived the Rakshas of their share in the Haviryaga#a, and by the blood (they deprived them) of that in the great (Soma-) sacrifice: thus by saying, ‘ Endow ye the Rakshas with blood!’ he dispossesses the Rakshas of the sacrifice by assigning to them their own share.— The Adhvaryu then smears a stalk of grass with the blood with, ‘Thou art the Rakshas’ share,’ throws it on the heap of rubbish, and treads on it with, ‘ Herewith I tread down the Rakshas,’ &c. Cf. III, 8, 2, 13-15.
Cf. III, 8, 2, 13-15.
* See III, 8, 5, 8.
* Or, cuttings; see ILI, 8, 2, 26.
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EicutH ApuyAya. First BrRAHMANA.
1. Verily, even as this cart-wheel, or a potter's wheel, would creak! if not steadied, so, indeed, were these worlds unfirm and unsteadied.
2. Pragdpati then bethought him, ‘How may these worlds become firm and steadied?’ By means of the mountains and rivers he stablished this (earth), by means of the birds and sun-motes? the air, and by means of the clouds and stars the sky.
3. He then exclaimed, ‘ Wealth !’—now, wealth? (mahas) means cattle, whence they (cattle) thrive (mahtyante*) exceedingly in the homestead of one who possesses many of them; and this (Sacrificer), indeed, possesses many of them, and in his homestead they do thrive exceedingly. Wherefore, if people were either to forcibly drive him from his home, or to bid him go forth, let him, after performing the Agni-hotra, approach (the fires) saying, ‘ Wealth’; and he becomes firmly established by offspring and cattle, and is not deprived of his home.
1 Sféyama apparently takes ‘krand’ in the sense of ‘to shake, or wabble,’-—‘ even as a cart-wheel or some other wheel, not standing on the ground for want of the wooden rest (4lambana-k4sh/fa, ? axle-pin) or some other thing, would wabble (hvalet).’ What Sayana means to say, probably, is that the verb used by the author expresses the effect of the action intended.
? Or, sun-beams (rasmi), as Sf&yana takes ‘marti’; cf. Weber, Ind. Stud. IX, p. 9, note.
* Or, joy ;—cp. II, 3, 4, 25, which would seem to be the passage referred to in the present paragraph.
* Or, perhaps, ‘they enjoy themselves, gambol,’ as the St. Petersb. Dict. takes it. Differently, again, Sayava,—yata ebhiA pasubhir mahiyate (he thrives?), ata ete mahah,
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Seconp BrAHMANA.
1. Verily, there are four kinds of fire—the one laid down, the one taken out, the one taken forward, and the one spread (over the three hearths). Now, that which is laid down is this very (terrestrial) world; that which is taken out is the air-world, that which is taken forward is the sky, and that which is spread is the regions. And that which is laid down is Agni, that which is taken out is Vayu (the wind), that which is taken forward is Aditya (the sun), and ‘that which is spread is Kandramas (the moon). And that which is laid down is the GA&rhapatya, that which is taken out is the Ahavantya, that which is taken forward is the (fire) they lead forth eastwards from the Ahavantya; and that which is spread is the one they take northwards for the cooking of the victim, and that (used) for the byofferings': let him therefore perform the animal sacrifice on a fire taken forward.
Tuirp BRAHMANA.
1. Here, now, they say, ‘To what deity should this victim belong ?’—‘It should belong to Pragapati, they say; ‘for it was Pragdpati who first saw it: therefore it is to Pragdpati that this victim should belong.’
Tuirp BRAHMANA.
1. Here, now, they say, ‘To what deity should this victim belong ?’—‘It should belong to Pragapati, they say; ‘for it was Pragdpati who first saw it: therefore it is to Pragdpati that this victim should belong.’
2. And they also say, ‘To Sfrya (the sun) that victim should belong ;’—whence it is that cattle are tied up when he (the sun) has set: some of them
1 See III, 8, 3, 18; 8, 4, 9, with note.
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they tie up! in their. respective stables, and others just flock together :—‘therefore,’ they say, ‘it is to Sarya that this victim should belong.’
3. And they also say, ‘To Indra and Agni that victim should belong; for behind these two deities are (all) the other gods;—if one who is afflicted sacrifices, those two (gods) sustain him; and if one sacrifices with (a desire for) abundance ?, they sustain him: therefore it is to Indra and Agni that this victim should belong.’
4. The animal sacrifice, indeed, is the breath, whence, as long as one lives, no other has power over his cattle, for they are tied to him.
5. Pragdpati said to Agni, ‘I will perform sacrifice with thee: I will lay hands upon thee (as a victim).’ —‘Nay,’ said he, ‘speak unto man!’ He said to man, ‘I will perform sacrifice with thee: I will lay hands upon thee.’—‘' Nay,’ said he, ‘speak unto the cattle!’ He said to the cattle, ‘I will perform sacrifice with you: I will lay hands. upon you.’— ‘Nay, said they, ‘speak unto the moon!’ He said to the moon, ‘I will perform sacrifice with thee: I will lay hands upon thee.—‘ Nay,’ said he, ‘speak unto the sun!’ He said to the sun, ‘I will perform sacrifice with thee: I will lay hands upon thee.’ ‘So be it!’ said he; ‘but seeing that those liked it not (to be slaughtered), what, then, shall become mine that now is with these *?’—‘ What-
1 Or, perhaps, cattle are shut up—some of them they shut up.
* Etesham svabhfitam vastu kim labdham bhavet, Say.
x1 KAwpA, 8 ADHYAYA, 3 BRAHMANA, 6. 129 soever thou mayest desire,’ he said.‘ So be it,’ he replied. He laid hands upon him, and this is that animal of his seized (for sacrifice). When slaughtered, it swelled, and by means of those Apri-hymns, he appeased it’; and inasmuch as, by means of these Apri-hymns, he appeased it, they are called Aprts. And let him, for that reason, say of the slaughtered animal, ‘ Let it lie fora moment!’ As great as the world is which he gains by performing the horsesacrifice, so great a world does he gain by this (animal sacrifice).
And let him, for that reason, say of the slaughtered animal, ‘ Let it lie fora moment!’ As great as the world is which he gains by performing the horsesacrifice, so great a world does he gain by this (animal sacrifice).
6. The (wind of the) eastern region breathed over that (dead victim), saying, ‘Breathe forth!’ and thereby laid the breath (of the mouth) into it; the southern region breathed over it, saying, ‘Breathe through!’ and thereby laid the throughbreathing into it; the western region breathed over it, saying, ‘ Breathe off!’ and thereby laid -the offbreathing into it; the northern region breathed over it, saying, ‘Breathe up!’ and thereby laid the up-breathing (of the nostrils) into it; the upper region breathed over it, saying, ‘ Breathe all about!’ and thereby laid the circulating breathing into it. Therefore, regarding a new-born son, let him say to five Brahmazas, before the navel-string has been cut, ‘Breathe over him in this way?!’ But if he should be unable to obtain them he may even
' See III, 8, 1, 2 (with note), where ‘4-prft’ is apparently taken by the Brahmana in the sense of ‘to fill up.’
2 The Brahmans having been placed in the direction of the respective quarters, the father makes one after the other breathe upon the child,—the first from the east and the child’s head, the second from the right side, &c., in sunwise succession; the fifth (whose position is not specified) breathing right duwn upon the child.
[44] Kp. 130 himself breathe over him whilst walking round him; and that (son of his) attains the full measure of life? and lives to old age.
7. He (the sun) took unto himself Agni’s breath ; whence that (fire) does not blaze unless fanned or kindled, for its breath has been taken from it; and, verily, he who knows this takes away the breath of life from his spiteful enemy.
8. He took to himself VAyu’s form; whence people hear it (the wind), as it were, shaking, but do not see it, for its form has been taken from it; and, verily, he who knows this takes away the form of his spiteful enemy.
9. He took to himself man’s thought; whence people say, ‘ The divine thought protect thee, man’s thought me!’ for his thought has been taken from him; and, verily, he who knows this takes away the thought of his spiteful enemy.
10. He took to himself the eye of cattle; whence, even whilst seeing clearly, as it were, they do not know. anything, but only know what it is when they smell at it, for their eye has been taken from them; and, verily, he who knows this takes away the eye of his spiteful enemy.
11. He took to himself the moon’s shine ; whence of these two (sun and moon), though being similar, the moon shines much less, for its shine has been taken from it; and, verily, he who knows this takes away the shine from his spiteful enemy. And inasmuch as he took these away (4-d4), he (the sun) is called Aditya.
1 Viz. a hundred years, Say. See X, 2, 6,9; part iv, introd., p. xxiii.
And inasmuch as he took these away (4-d4), he (the sun) is called Aditya.
1 Viz. a hundred years, Say. See X, 2, 6,9; part iv, introd., p. xxiii.
x1 KAwDA, 8 ADHYAYA, 4 BRAHMANA, 3. 131
Fourtu BRAHMANA.
1. Now, once upon a time, a tiger killed the samrag-cow! of those (who were sacrificing) with (the king of the) Kesin as their Grzhapati*. He (the king*) said to his fellow-sacrificers, ‘What atonement is there for this?’ They replied, ‘There is no atonement for this: Khazdika Audbhfri alone knows an atonement for it; but he certainly desires as much as this, and worse than this‘, (to happen) to thee.’
2. He said, ‘Charioteer, put to my horses; I shall drive thither: if so be he will tell me, I shall succeed (with my sacrifice); but if he will have me die, I shall be shattered along with the shattered sacrifice.’
3. Having put to the horses, he drove off, and
1 That is the cow which supplies the milk for the Pravargya; this milk, when heated, being called ‘gharma (heat)’ or ‘ samrag (sovereign king).’ See part ii, p. 104, note 3.
? Grthapati, or house-lord, master of the house, is the title of the principal sacrificer at a sacrificial session (sattra),—According to Sdyava, the Kesina& were a race of nobles (raganah), who, on this occasion, were performing a ‘sattra,’ and are therefore styled ‘householders’ (grrhapati);—kesino nama raégana/ sattrayagam anutish/Aanto grrhapataya 4suz. Sdyana thus takes ‘ kesi-grzhapatayah,’ not as a bahuvrihi, but as a tatpurusha (karmadhfraya, ‘the Kesin householders’) which would, however, require the accent on the second member of the compound.—Though all those taking part in a sacrificial session ought to be Brahmans, the rule does not seem to have been strictly observed. Cf. part iv, introd., p. xxv; Weber, Ind. Stud. X, pp. 25; 94.
* Grihapatishu pradhanabhftah kesiragah, Say.
* That is, that even a greater misfortune should happen to thee,—atyantam p4payuktam govadhAdidoshayuktam ity arthaA, Say.
K 2
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came thither’. When he (Khazaika) saw? him, he said, ‘Seeing that there are those skins on deer, we break their ribs and cook them: the skin of the black antelope is attached to my neck *—is it with thoughts such as these that thou hast dared to drive over to me?’
4. ‘Not so,’ he replied; ‘a tiger has killed my samrag-cow, reverend sir; if so be thou wilt tell me, I shall succeed; but if thou wilt have me die, I shall be shattered along with the shattered sacrifice.’
5. He said, ‘I will take counsel with my counsellors*.. Having called them to counsel, he said, ‘If I tell him, his race, not mine, will prevail here ®,
He said, ‘I will take counsel with my counsellors*.. Having called them to counsel, he said, ‘If I tell him, his race, not mine, will prevail here ®,
1 Séyaza makes Khazdika the subject of this last verb :—sa ha ratham asvaik samyogya Khandikasamipam yayau; sospi Khandikah kesinam 4gagéma, gatva fa vivaktam (? viviktam) Kesinam pratikhydya nirakritya sadayam eva prathamam uvaka. He thus seems not to allow here to ‘ya’ the meaning of ‘to drive,’ but to take ‘yayau’ in the sense of ‘he went thither.’ It might, of course, also mean ‘he set off.’
? Sayama apparently takes ‘ prati-khy4’ in the sense of ‘to refuse admittance to, to reject,’ ‘abweisen.’
’ Sayana’s comment on this passage is as follows:—‘ O Kesin, the skin of the cow that yields the gharma-milk is worn by thee on the neck: those (i.e. suchlike) skins, indeed, are (i.e. are seen) on deer; and having broken (i.e. torn to pieces) the “ prishfi” (i.e. the small-sized does) amongst them we cook them: that blackantelope skin is fastened on my neck.’ Khandika having spoken thus, the king said, ‘ No, this is not my intention.’
‘ Literally, those that should be consulted, whom further on Sayana calls ‘4ptaA’ or trusty men.
5 Or, perhaps, the people here (the Kesins) will become his, not mine ; cf. Delbriick, Altind. Syntax, pp. 32; 141 (two different renderings). Sayama, on the other hand, takes ‘ prag4,’ not in the sense either of ‘ family ’ or ‘ people,’ but in that of ‘(sacred) knowledge ’— perhaps with reference to the threefold science (the Veda) as the x1 KAwpA, 8 ADHYAYA, 4 BRAHMANA, 6. 133 but I shall gain the (other) world; and if I do not tell him, my own race, not his, will prevail here, but he will gain the (other) world.’ They said, ‘Do not tell him, reverend sir, for, surely, this (the earth) is the Kshatriya’s world'’ He replied, ‘Nay, I will tell him: there are more nights? up yonder.’
6. And, accordingly, he then said to him,—‘ Having offered the Sprztis®, he (the Adhvaryu) should say, “ Drive up another (cow)!” and that one should be thy samr4g-cow +.’ —‘[Having offered with,] “From the moon I take thy mind, hail!— From the sun I take thine eye, hail!—From the wind I take thy breathings, hail!—From the regions I take thine ear, hail!—From the waters I| take thy blood, hail!—From the earth thousandfold progeny of Va, speech (cf. IV, 5, 8, 4; 6, 7, 3; V, 5, 5, 12)—which Khandika would thus lose, whilst, by imparting the sacred knowledge, he would gain a seat in heaven.
} S4yana’s comment is not very intelligible, the MS. being more than usually corrupt on this last page :—evamvidhe virodha udbh4vité sati te 4pté Gtus, he bhagavo vidy4m ma voéaf, kshatriyasya loko na bhavishyatiti; nanu tavanusaya/ (? appanage, domain, following) sa tasya nasti ; ayam vava ayam eva khalu kshatriyasya lokas tasm&t sauspatrater (?) evam ukte sati sadvesenarfpatra bhavanti (!) ato vakshydmy evety uvaa.
appanage, domain, following) sa tasya nasti ; ayam vava ayam eva khalu kshatriyasya lokas tasm&t sauspatrater (?) evam ukte sati sadvesenarfpatra bhavanti (!) ato vakshydmy evety uvaa.
* That is, days,—by giving up a brief life of earthly power and glory, he gains eternal life.
8 That is, oblations performed with a view of ‘taking hold (spr?)’ of something ; cf. Katy. Srautas. XXV, 6, 11. 12.
* The particle ‘iti’ here causes some difficulty of construction which would be removed by the latter clause being taken as part of the Adhvaryu’s speech; though K&ty4yana, it is true, does not recognise it as such. Perhaps, however, Khandika’s speech ends here, and what follows up to ‘that one shall be thy samrag-cow’ has to be taken as a ritualistic insertion, in which case the final ‘iti’ would have some such meaning as ‘ having been told thus.’
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I take thy body, hail!” let him then say, “ Drive up another (cow)!” and that one shall be thy samragcow!’ He then departed from thence’, and, verily, members of the Kesin race are born here even to this day.
Sdyana takes this thus :—‘ Thus instructed, Kesin disappeared (or, passed away, vanished, utsasida vinash/af) from that region (tato desdt) '—after which there is a lacuna in the MS. Perhaps, however, it is Khandika, rather than Kesin, to which this refers,— he (and his race) then, indeed, passed away from that region, whilst the Kesins flourished.
x11 KANDA, I ADHYAYA, I BRAHMANA, 3. 135
TWELFTH KANDA.
THE SACRIFICIAL SESSION (SATTRA).
First ApuyAya. First BrRAHMANA.
1. Verily, this sacrifice is the same as this blowing (wind): it is that? they wish to secure who take the vow of initiation for a year. Of them the Gvzhapati is initiated first?; for the Gvzhapati is this (terrestrial) world, and upon this world everything here is established; and so, indeed, are his fellowsacrificers established in the Grzhapati: it is thus after they have become established on a firm foundation that they are initiated.
2. He (the Adhvaryu) then initiates the Brahman (priest). Now the Brahman is the moon, and the moon is Soma, and plants belong to Soma?®: he thus connects the plants with this (terrestrial) world. Therefore no other person should be initiated between those two; for, assuredly,. were any one else to be initiated between those two, he would separate (tear up) the plants from this (terrestrial) world, and they would be liable to dry up: let therefore no other person be initiated between those two.
3. He then initiates the Udgatvz, Now, the Udgatr? is the thunder-cloud, and from the thundercloud rain is produced: he thus connects the rain
1 Viz. the wind as the vital air pervading man; see paragraph 11.
* He, as well as the first three priests, is initiated by the Adhvaryu.
* Soma is the king of plants, whence these are called ‘somaragai, IL, 3, 4,43 Vs 4, 2,3; Rig-veda S. X, 97, 8.