* For boiling the milk for the Agnihotra burning coals are shifted northwards from the G&rhapatya, and the pot placed thereon; see part i, p. 330, note.
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8. He does not cause the light (of a burning straw) to fall upon it, nor does he pour water to it; for were he to make the light fall on it, and to pour water to it, he would be doing (what is done) for the gods. He does not take it off thrice, setting it down each time!; for were he take it off thrice, setting it down each time, he would be doing (what is done) for the gods: only once he takes it off drawing it downwards?, and thus makes it to be sacred to the Fathers.
g. He does not say, ‘I will ladle out?!’ nor does he ladle out (the milk) four times; for were he to say ‘I will ladle out!’ and were he to ladle out four times, he would be doing (what is done) for the gods : only once he silently turns it upside down (into the spoon), and thus makes it to be sacred to the Fathers.
10. He does not take it (to the Ahavaniya) whilst holding a kindling-stick over (the handle of the spoon‘); for were he to take it (there) whilst holding a kindling-stick over it, he would be doing (what is done) for the gods: he takes it whilst holding (a billet) underneath, and thus makes it to be sacred to the Fathers.
11. He does not pass along the north side of the G4rhapatya®, for were he to pass along the north
1 When a spoonful of water has been added to the Agnihotramilk, and the light of a burning straw again thrown on it, the pot is taken up three several times and put down each time further north on the hot ashes ; see part i, p. 331, note 1.
* That is, down from the ashes—towards the south (where the Fathers, or departed ancestors, are supposed to reside),—whilst in the case of the ordinary Agnihotra he would be shifting the pot more and more upwards, or northwards. Cf. Katy. XXV, 8, ro.
5 See XII, 4, 2, 8. * See part i, p. 331, note 4.
5 Possibly we ought to translate,—he does not go to the north side of the Garhapatya (but to the south side)—that is, if he makesp. 200 side of the Garhapatya he would be doing (what is done) for the gods: he passes along the south side of the Garhapatya, and thus makes it to be sacred to the Fathers.
12. And that sacrificial grass which (ordinarily) is lying with its tops towards the north he lays so as to have its tops towards the south, and thus makes (the offering) to be sacred to the Fathers. And having put a kindling-stick on the Ahavantya, and bent his left knee, he silently turns (the ladle) once upside down (pouring the milk into the fire) and thus makes it to be sacred to the Fathers. He neither shakes (the spoon) upwards’, nor wipes it, nor does he eat (the milk left in the spoon), nor does he throw it out: he thus makes it to be sacred to the Fathers.
He neither shakes (the spoon) upwards’, nor wipes it, nor does he eat (the milk left in the spoon), nor does he throw it out: he thus makes it to be sacred to the Fathers.
13. They also say, ‘If that performer of a long sacrificial session—to wit, he who (regularly) offers the Agnihotra—were to die whilst staying abroad, how would they supply him with his fires?’ Well, some, having burnt him, bring (the bones) home and make the fires smell him as he is brought ; but let him not do this, for this would be as if he were to seek to cause the seed implanted in one womb to be born forth from another womb. Having brought home the bones, let him throw them on a black antelope skin, and arrange them in accordance with man’s form, and having covered them with wool and sprinkled with ghee, let him by burning unite him two oblatioris, not only on the Ahavantya, but also on the Garhapatya (as well as on the Dakshi#4gni), in which case the Adhvaryu would be standing north (or rather north-west) of the fire. Cf. Katy. IV, 14, 22-25.
* Ordinarily, after the second libation, the priest twice jerks the spoon upwards, and then lays it down on a bunch of grass.
x1 KANDA, 5 ADHYAYA, 2 BRAHMANA, I. 201 with his fires: he thus causes him to be born from his own (maternal) womb.
14. And some, indeed, burn him in (ordinary) fire (procured) in the village ; but let him not do this, for such fire is a promiscuous eater, an eater of raw flesh: it would be capable of devouring him completely, together with his sons and his cattle.
15. And some, indeed, burn him in a forest-fire ; but let him not do this; for such fire is unappeased : it would be capable of burning him up together with his sons and his cattle.
16. And some, indeed, burn him in a firebrand; but let him not do this; for such fire belongs to Rudra: it would be capable of destroying him together with his sons and his cattle.
17. And some, indeed, build up a funeral pile in the midst of the (three) fires, and, by burning him, unite him with his fires, thinking, ‘ There,—to wit, in the midst of his fires,—assuredly is the Sacrificer’s abode.’ But let him not do this; for if in that case any one were to say of him, ‘Verily, this one has caused a cutting up in the middle of the village: the cutting up of him will speedily come about!: he will weep for his dearest;’ then that would indeed be likely to come to pass.
SECOND BRAHMANA. 1. Now, Naka Maudgalya once said, ‘If he believe the Sacrificer to be about to die, let him take
1 The burning of the dead body seems to be compared here with the cutting up of the victim which is done outside the sacrificial ground. Harisvamin, indeed, takes ‘gréma’ here, not in the sense of ‘ village,’ but in that of ‘agnisamfha ’—in the midst of the (set of) sacrificial fires—which, if it were possible, would certainly make the comparison even more striking.
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Harisvamin, indeed, takes ‘gréma’ here, not in the sense of ‘ village,’ but in that of ‘agnisamfha ’—in the midst of the (set of) sacrificial fires—which, if it were possible, would certainly make the comparison even more striking.
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up the two fires in the churning-sticks, and, having churned out (a new fire), let him continue offering (the Agnihotra) at whatever place may have commended itself to him for the immolation’. And if the Sacrificer should then depart this world,—
2. Let him build a pile for him? in the midst of his fires, and, by burning him, unite him with his fires.’ But let him not do this; for, verily, that (fire) does not submit thereto that they should make offering to it as for the burning of a dead body: it is rather to sacrifice and oblations that it submits, and, unable to endure it, it stays by him with impatience.
3. He should rather proceed thus :—let him bid them seek three pots, and, having put therein either (dried) cowdung or straw’, let him place them separately on the (three) fires; and let them then burn him by means of the fires produced from that blaze: in this way he is indeed burned by (these) fires, though not visibly, so to speak.
4. Wherefore, also, it has been said by the Azshi (Vag. S. XIII, 45‘), ‘The Agni who was born from Agni, from the pain of the earth or be it of the sky; whereby Visvakarman begat
} Literally, at any place at which the cutting up may have commended itself to him (to take place). Whether this ‘cutting up’ is here to be taken figuratively of the burning of the corpse (déhasthane, Harisvamin), or of the sacrifice of a barren cow, which may be performed in such a case, or of both, is not quite clear.
? The construction would rather seem to be,—let him build him (i. e. the dead body) up as a pile amidst his fires.
® The real meaning of ‘sumbala’ is not known,—acc. to the St. Petersb. Dict., some material which readily takes fire, such as straw oroakum. Harisvémin takes it in the former sense,—triz4ny alpasamsthitani. Cf. Katy. XXV, 7, 12 (?dried cotton fibre or pods).
* Cf. VII, g, 2, 21.
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living beings, him, O Agni, may thy wrath spare!’ As the verse, so its explanation.
5. Now, in the first place, he cleanses him of all foul matter, and causes the foul matter to settle on this (earth); for this (earth) is indeed foul matter: he thus consigns foul matter to foul matter. For, indeed, from that intestine of his, filled with foul matter, when it is burnt, a jackal is produced : (hence he removes it), ‘lest a jackal should be produced.’ But let him not do this, or his family will be liable to starve. Having washed him out inside, he anoints him with ghee, and thus makes it (the body) sacrificially pure.
6. He then inserts seven chips of gold in the seven seats of his vital airs; for gold is light and immortality: he thus bestows light and immortality on him.
Having washed him out inside, he anoints him with ghee, and thus makes it (the body) sacrificially pure.
6. He then inserts seven chips of gold in the seven seats of his vital airs; for gold is light and immortality: he thus bestows light and immortality on him.
7. Having then built a pile for him in the midst of his fires, and spread out a black antelope skin with the hairy side upwards, and the neck-part towards the east, he lays him down thereon with the face looking upwards, and puts the guhd-spoon filled with ghee on his right, and the upabhzzt on his left hand, the dhruva on the breast, the Agnihotra-ladle on the mouth, two dipping-spoons on the nostrils, two prAsitra-haravas' on the ears, the cup used for carrying forward the lustral water on the head, two winnowing-baskets at the sides, on the belly the vessel used for holding the cuttings (of the id4), filled with clotted ghee, the wedge (yokepin) beside the male organ, two mallets beside the testicles, and behind them the mortar and pestle,
1 That is, two bowls used for holding the Brahman’s ‘foreportions’; see part i, p. 69, note 4.
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the other sacrificial vessels between the thighs; and the wooden sword on the right hand.
8. Thus supplied with the sacrificial weapons (implements), that Sacrificer passes on to that place which has been won by him in heaven, even as if one who fears spoliation were to escape it; and, verily, those fires (which are) to be enkindled (will) lovingly touch him, even as sons lovingly touch their father when he comes home after staying abroad, and make everything ready for him}.
g. If the Garhapatya were to reach him first, one may know that the permanent fire has reached him first: that he will permanently establish himself, and that those behind him will permanently establish themselves in this world.
10. And if the Ahavantya were to do so, one may know that the foremost fire has reached him first: that he has been foremost in conquering the (other) world, and that those behind him will be foremost in this world.
11. And if the Anvaharyapaéana were to do so, one may know that the food-eating fire has reached him first: that he will eat food, and that those behind him will eat food (be prosperous) in this world.
12. And if they all (were to reach him) at the same time, one may know that he has conquered a blessed world. Such, then, are the distinctions in this respect.
13. This, then, is that offering of the Sacrificer’s body which he performs at the end: from out of that place which has been won by him in heaven he arises immortal in the form of an oblation.
* That is, they make everything comfortable for him, make him feel at home :—prakr:shfam evainam svarge kalpayanti pratish/Zitam; nityasthitatvat pratish/44 garhapatya#; comm.
x11 KAWwDA, 6 ADHYAYA, I BRAHMANA, 2. 205
* That is, they make everything comfortable for him, make him feel at home :—prakr:shfam evainam svarge kalpayanti pratish/Zitam; nityasthitatvat pratish/44 garhapatya#; comm.
x11 KAWwDA, 6 ADHYAYA, I BRAHMANA, 2. 205
14. Whatever stone and earthen (vessels of the deceased) there are they may be given to a Brahmaza'; but, verily, he who accepts them is regarded as a remover of corpses. Let them rather throw these (vessels) into the water, for the waters are the foundation of all this (universe): he thus establishes him firmly on the waters.
15. Either a son (of the deceased), or a brother, or some other Brahmaza then performs that offering’, with (Vag. S. XX XV, 22), ‘From out of him thou (O Agni) art born: from out of thee let this N. N. be born again into the heavenly world, hail!’ They then go away without looking back, and touch water.
SrxtH ApuyAya. First BrAnMaAna. ExpiaToRY OBLATIONS OF SOMA-SACRIFICE.
1. Verily, PragApati, the sacrifice, is King Soma ; and these deities to whom he offers, and these oblations which he offers, are forms of him.
2. If any part of the sacrifice were to fail, let him make an oblation with regard to that same deity for whom he may have intended (that part),—on the Ahavantya, if it is during the initiation and the
' According to Katy. XXV, 7, 32, 33 the stone and earthen implements are to be thrown into the water; and metal ones may optionally be given to a Brahman (or likewise be thrown into the water).
3 According to Katy. XXV, 7, 34-37 a sterile cow may be offered prior to (or along with) the burning of the body: in which case the victim is to be killed by a blow behind the ear, and its kidneys are to be placed in the deceased’s hands, whilst his face is to be covered with the omentum or membrane enclosing the intestines. The final offering referred to in the above passage consists of an oblation of ghee.
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Upasads; on the Agntdhra, if it is at the Somapressing ;—for whatever joint of the sacrifice fails, that breaks ; and whichever then is the deity in that (part of the sacrifice) through that deity he heals the sacrifice, through that one he makes the sacrifice complete again ?.
3. If, however, the sacrifice, resolved upon in his mind, were not to incline to him?, let him perform an oblation with, ‘To Paramesh¢Ain hail!’ for Paramesh/¢fin (the most high) he (Soma’) then is: he repels evil, and the sacrifice inclines to him.
4. And if the sacrifice, bespoken by his speech 4, were not to incline to him, let him perform an oblation with, ‘To Pragdpati hail!’ for Pragdpati (the lord of creatures) he then is: he repels evil, and the sacrifice inclines to him.
5. And if any one’s (people), having gone in quest of the King (Soma), do not come back bringing
-(Soma-plants), let him perform an oblation with, ‘To the plant hail!’ for the plant he then is: he repels evil, and the sacrifice inclines to him.
5. And if any one’s (people), having gone in quest of the King (Soma), do not come back bringing
-(Soma-plants), let him perform an oblation with, ‘To the plant hail!’ for the plant he then is: he repels evil, and the sacrifice inclines to him.
6. And if, when acquired, (his Soma) were to meet with any mishap, let him perform an oblation with, ‘To Savitz hail!’ for Savitrz he then is: he repels evil, and the sacrifice inclines to him.
7. And if during the initiation (his Soma) were
1 Cf IV, 5, 7, 6.
3 That is to say, if untoward circumstances were to arise threatening to prevent the intended Soma-sacrifice. The mental resolve (samkalpa), on the part of the Sacrificer, is the first act in the performance of a sacrifice.
5 Or, it (the sacrifice), as Harisvamin takes it.
* That is, after he has announced his intention to perform a Soma-sacrifice, by saying ‘Somena yakshye,’ ‘I will sacrifice by means of Soma.’
xl KANDA, 6 ADHYAYA, I BRAHMANA, 13. 207 to meet with any mishap, let him perform an oblation with, ‘To Visvakarman hail!’ for Visvakarman he then is: he repels evil, and the sacrifice inclines to him.
8. And if (his Soma) were to meet with any mishap in regard to the (cow) given in exchange for the Soma, let him perform an oblation with, ‘To Pfshan hail!’ for Pdshan he then is: he repels evil, and the sacrifice inclines to him.
9. And if (his Soma) were.to meet with any mishap when forthcoming for the ‘purchase, let him perform an oblation with, ‘To Indra and the Maruts hail!’ for Indra and the Maruts he (Soma) then is: he repels evil, and the sacrifice inclines to him.
10. And if (his Soma) were to meet with any mishap whilst being bargained for, let him perform an oblation with, ‘To the Asura hail!’ for the Asura he then is: he repels evil, and the sacrifice inclines to him.
11. And if (his Soma) were to meet with any mishap after he has been bought, let him perform an oblation with, ‘To Mitra hail!’ for Mitra he then is: he repels evil, and the sacrifice inclines to him.
12. And if (his Soma) were to meet with any mishap whilst seated on (the Sacrificer’s) lap}, let him perform an oblation with, ‘To Vishzu Sipivishéa hail!’ for Vishzu Sipivishéa he then is: he repels evil, and the sacrifice inclines to him.
13. And if (his Soma) were to meet with any mishap whilst being driven about, let him perform
1 See III, 6, 3, 4. This particular ceremony is rather out of place here, as in its regular order it should come after paragraph 15.
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an oblation with, ‘To Vishzu Narandhisha hail!’ for Vishnu Narandhisha he then is: he repels evil, and the sacrifice inclines to him.
14. And if (his Soma) were to meet with any mishap when he has reached (the hall), let him perform an oblation with, ‘To Soma hail!’ for Soma he then is: he repels evil, and the sacrifice inclines to him.
14. And if (his Soma) were to meet with any mishap when he has reached (the hall), let him perform an oblation with, ‘To Soma hail!’ for Soma he then is: he repels evil, and the sacrifice inclines to him.
15. And if (his Soma) were to meet with any mishap when seated on the throne, let him perform an oblation with, ‘To Varuza hail!’ for Varuza he then is: he repels evil, and the sacrifice inclines to him.
16. And if (his Soma) were to meet with any mishap whilst staying in the Agnidhra, let him perform an oblation with, ‘To Agni hail!’ for Agni he then is: he repels evil, and the sacrifice inclines to him.
17. And if (his Soma) were to meet with any mishap whilst staying in the Havirdhana, let him perform an oblation with, ‘To Indra hail!’ for Indra he then is: he repels evil, and the sacrifice inclines to him.
18. And if (his Soma) were to meet with any mishap whilst being taken down (from the car), let him perform an oblation with, ‘To Atharvan hail!’ for Atharvan he then is: he repels evil, and the sacrifice inclines to him.
19. And if (his Soma) were to meet with any mishap when thrown down (on the pressing-board) in (the shape of) the Soma-stalks, let him perform an oblation with, ‘To the All-gods hail!’ for the All-gods he then is: he repels evil, and the sacrifice inclines to him.
xul KANDA, 6 ADHYAYA, I BRAHMANA, 26. 209
20. And if (his Soma) were to meet with any mishap whilst being invigorated (moistened), let him perform an oblation with, ‘To Vishzu Aprttap hail!’ for Vishwu Apritapa (the protector of the appeased) he then is: he repels evil, and the sacrifice inclines to him.
21. And if (his Soma) were to meet with any mishap whilst being pressed, let him perform an oblation with, ‘To Yama hail!’ for Yama he then is: he repels evil, and the sacrifice inclines to him.
22. And if (his Soma) were to meet with any mishap whilst being gathered together’, let him perform an oblation with, ‘To Vishzu hail!’ for Vishau he then is: he repels evil, and the sacrifice inclines to him.
23. And if (his Soma) were to meet with any mishap whilst being purified (strained), let him perform an oblation with, ‘To V4yu hail!’ for Vayu he then is: he repels evil, and the sacrifice inclines to him.
24. And if (his Soma) were to meet with any mishap when purified, let him perform an oblation with, ‘To Sukra hail!’ for Sukra (the clear one) he then is: he repels evil, and the sacrifice inclines to him.
25. And if (his Soma) were to meet with any mishap when mixed with milk, let him perform an oblation with, ‘To Sukra hail!’ for Sukra he then is: he repels evil, and the sacrifice inclines to him.
26. And if (his Soma) were to meet with any
.? See ILI, 9, 4, 19, ‘Thrice he presses, and thrice he gathers (the beaten plants) together...’
[44] P
p. 210
26. And if (his Soma) were to meet with any
.? See ILI, 9, 4, 19, ‘Thrice he presses, and thrice he gathers (the beaten plants) together...’
[44] Pp. 210 mishap when mixed with barley-meal, let him perform an oblation with, ‘To Manthin hail!’ for Manthin (Soma mixed with meal) he then is: he repels evil, and the sacrifice inclines to him.
27. And if (his Soma) were to meet with any mishap when drawn into the cups, let him perform an oblation with, ‘To the All-gods hail!’ for the All-gods he then is: he repels evil, and the sacrifice inclines to him.
28. And if (his Soma) were to meet with any mishap when ready for the libation, let him perform an oblation with, ‘To Asu hail!’ for Asu (the breath of life) he then is: he repels evil, and the sacrifice inclines to him.
29. And if (his Soma) were to meet with any mishap whilst being offered, let him perform an oblation with, ‘To Rudra hail!’ for Rudra he then is: he repels evil, and the sacrifice inclines to him.
30. And if (his Soma) were to meet with any mishap when he has returned ?, Jet him perform an oblation with, ‘To Vata hail!’ for Vata (the wind) he then is: he repels evil, and the sacrifice inclines to him.
31. And if, after being looked at, (his Soma) were to meet with any mishap, let him perform an oblation with, ‘To Nvzéakshas hail!’ for Nvzéakshas (man-viewing) he then is: he repels evil, and the sacrifice inclines to him.
32. And if (his Soma) were to meet with any mishap whilst being consumed, let him perform an oblation with, ‘To Bhaksha hail!’ for Bhaksha
1 Viz. to the Havirdhana where the cups from which libations have been made are deposited on the mound (khara) ; cf. III, 1, 2, 24.
x11 KANDA, 6 ADHYAYA, I BRAHMANA, 38. 211
(drink) he then is: he repels evil, and the sacrifice inclines to him.
33. And if (his Soma) were to meet with any mishap when contained in the N&rdsamsa (cups '), let him perform an oblation with, ‘To the N4rasamsa Fathers hail!’ for the Nardsamsa (manpraising) Fathers he then is: he repels evil, and the sacrifice inclines to him.
34. And if (his Soma) were to meet with any mishap when ready for the purificatory bath?, let him perform an oblation with, ‘To the Stream hail!’ for a stream he then is: he repels evil, and the sacrifice inclines to him.
35. And if (his Soma) were to meet with any mishap whilst being taken down (to the water), let him perform an oblation with, ‘To the Sea hail!’ for a sea he then is: he repels evil, and the sacrifice inclines to him.
36. And if (his Soma) were to meet with any mishap when immersed, let him perform an oblation with, ‘To the Flood hail!’ fora flood he then is: he repels evil, and the sacrifice inclines to him.
37. These, then, are the thirty-three oblations he performs ; for there are thirty-three gods, and Pragapati is the thirty-fourth: with the help of all the ‘gods he thus heals the sacrifice, and with the help of all the gods he makes it complete again.
37. These, then, are the thirty-three oblations he performs ; for there are thirty-three gods, and Pragapati is the thirty-fourth: with the help of all the ‘gods he thus heals the sacrifice, and with the help of all the gods he makes it complete again.
38. The Brahman (superintending priest) himself should perform them, and no other than the Brahman ; for the Brahman sits on the right (south)
1 See part ii, p. 194, note 1.
* The pressed-out Soma-husks are taken down to (and thrown into) the water where the Sacrificer is to bathe, see IV, 4, 5, 1 seqq.
P2
p. 312
side of the sacrifice, and protects the sacrifice on the right side. If, however, the Brahman should not know (these formulas and oblations), any one who knows them may perform them; but (let him do so) after applying for leave to the Brahman, and with his permission. Now as to the meaning of these (formulas). Vasish¢#a knew the Virag': Indra coveted it.
39. He spake, ‘ Azshi, thou knowest the Virag: teach me it!’ He replied, ‘ What would therefrom accrue to me ?’—‘ I would teach thee the expiation for the whole sacrifice, I would show thee its form.’ —He replied, ‘Well, but tell me, if thou wert to teach me the expiation for the whole sacrifice, what would become of him to whom thou wouldst show its form ?’—‘ Verily, he would depart from this world to the heaven of the living.’
40. The Azshi then taught Indra that Virag ;— but the Virag, they say, is this (earth), whence he who possesses most thereof is the most powerful.
41. And Indra then taught the Azshi this expiation from the Agnihotra up to the Great Litany. And formerly, indeed, the Vasish¢kas alone knew these utterances, whence formerly only one of the Vasish¢ha family became Brahman ; but since nowadays anybody (may) study them, anybody (may) now become Brahman?. And, indeed, he who thus knows these utterances is worthy to become
' That is, the ‘far-shining,’ or ‘ far-ruling ’ (metre).
* Professor Delbrtick, Altindische Syntax, p. 570, takes this clause thus:—‘ and therefore even now he who remains of them (i.e. of the Vasish/4a family) is (? becomes) Brahman.’ This rendering takes, however, no account of the ‘tu’; and, indeed, it will hardly fit in with the relative clause which precedes it.
xl KANDA, 7 ADHYAYA, I BRAHMANA, I. 213
Brahman, or may reply, when addressed as ‘ Brahman !!’
SEvENTH ApHYAYA. First BRAHMANA. Tre Savurramant 3.
1. Indra slew Tvashérz’s son, Visvardpa. Seeing his son slain, Tvash¢vz exorcized him (Indra), and
? That is to say, when, as superintending priest, he is addressed by another priest asking whether he may now begin some performance, or informing him that he is about to do so, he may give the desired direction. Such applications by the other priests begin with ‘O Brahman !’ cf. XIII, 1, 2, 4; and parti, p. 22, note 2.
Such applications by the other priests begin with ‘O Brahman !’ cf. XIII, 1, 2, 4; and parti, p. 22, note 2.
* The Sautramant is usually classed as one of the seven divisions of the Haviryag#a, though, in reality, it is much more than that ; its peculiarity consisting in a combination of the ordinary features of the Haviryag#a, or ishA (cf. XII, 7, 2, 21), with those of the animal sacrifice, whilst a third important element, viz. libations of spirituous liquor, imparts to it a certain resemblance, and doubtless an intended resemblance, to the Soma-sacrifice. Of this sacrifice we have already met with a variation in connection with the R4gasfya (cf. part iii, p. 129 seq.), that form being usually called the Xaraka-Sautrimant, as being adopted from the ritual of the Karaka-adhvaryus ; whilst the form described in the remaining portion of the present K4nda is, according to LAfy. Sraut. V, 4, 20, called Kaukilt Sautramant (cf. Asv. Sr. Ill, 9, 9 comm.; Weber, Ind. Stud. III, p. 385). The name itself is derived from ‘sutriman,’ i.e. ‘the good guardian,’ as which Indra is worshipped _ in this sacrifice (cf. V, 5, 4, 1 seq.). The whole performance takes four days, during the first three of which the Sur4-liquor is prepared and matured, and offerings of a rice-pap to Aditi, and a bull to Indra are performed; whilst the main sacrifice takes place on the fourth day—the day of either full moon or new moon—the chief oblations offered on that day being three cups of milk, and as many of Suré-liquor, to the Asvins, Sarasvatf, and Indra respectively ; of three animal victims to the same deities; and of thirtythree libations of fat gravy, or liquid fat (vas4), obtained from the cooking of the victims, and offered by means of bull’s hoofs used as cups. At the end of the sacrifice, a third bull is offered to Indra in his form of Vayodhas (giver of life), together with another papp. 214 brought Soma-juice suitable for witchery?, and withheld from Indra. Indra by force drank off his Soma-juice, thereby committing a desecration of the sacrifice. He went asunder in every direction, and his energy, or vital power 2, flowed away from every limb.
2. From his eyes his fiery spirit flowed, and became that grey (smoke-coloured) animal, the hegoat; and what (flowed) from his eyelashes became wheat, and what (flowed) from his tears became the kuvala-fruit *.
2. From his eyes his fiery spirit flowed, and became that grey (smoke-coloured) animal, the hegoat; and what (flowed) from his eyelashes became wheat, and what (flowed) from his tears became the kuvala-fruit *.
(faru) to Aditi and an oblation of curds to Mitra and Varuna. No mention is made of the Agnishomiya he-goat usually offered on the day preceding the Soma-pressing, the first bull offered to Indra probably taking its place on this occasion, whilst the bull to Indra Vayodhas would seem to take the place of the sacrifice of a barren cow (to Mitra and Varuza) which usually takes place at the end of a Soma-sacrifice. In an interesting variation (Sautr4mana-yagfa), described in Sankh. Sr. X1V, 12-13, and performed as a real (Agnish/oma) Soma-sacrifice, the final animal sacrifice indeed is that of a barren cow to Indra Sutraman; only two other victims—a reddish he-goat to the Asvins and a ewe to Sarasvati— being mentioned.
1 «Exposed (liable) to witching,’ Delbriick, Altindische Syntax, p. 401.
‘Virya’ (virile power) is constantly used to explain ‘ indriya,’
8 The words ‘kuvala, badara, and karkandhu’ are the names of three varieties of the jujube, or fruits of Zizyphus Jujuba, for a description of which see the comm. on Katy. Sr. XIX, 17 seqq. According to Stewart and Brandis’ Forest Flora of North-West and Central India (p. 87), ‘ this species varies exceedingly, in the shape and size of the fruits, the shape and tomentum of the leaves, and general habit ;’ ‘the Zizyphi of North India want more investigation on the spot.’... ‘Lakh is produced on this tree in Sindh, the Panjab, and Central India. The bark is used as dye-stuff; the root is a febrifuge in native pharmacy. A gum exudes from the trunk; and in Kangra a wild silkworm lives on the tree, the silk of which was much employed formerly to tie the barrel to the stock of the matchlock. But the tree is mainly cultivated for its fruit,
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3. From his nostrils his vital power flowed, and became that animal, the ram; and what (flowed) from the phlegm became the Indra-grain, and what moisture there was that became the badara-fruit'.
4. From his mouth his strength flowed, it became that animal, the bull; and what foam there was became barley, and what moisture there was became the karkandhu-fruit 1.
5. From his ear his glory flowed, and became the one-hoofed animals, the horse, mule, and ass.
6. From the breasts his bright (vital) sap flowed, and became milk, the light of cattle; from the heart in his breast his courage flowed, and became the talon-slaying eagle, the king of birds.
7. From his navel his life-breath flowed, and became lead,—not iron, nor silver; from his seed his form flowed, and became gold; from his generative organ his essence flowed, and became parisrut (raw fiery liquor); from his hips his fire flowed, and became surd (matured liquor), the essence of food.
From his navel his life-breath flowed, and became lead,—not iron, nor silver; from his seed his form flowed, and became gold; from his generative organ his essence flowed, and became parisrut (raw fiery liquor); from his hips his fire flowed, and became surd (matured liquor), the essence of food.
8. From his urine his vigour flowed, and became the wolf, the impetuous rush of wild beasts; from the contents of his intestines his fury flowed, and became the tiger, the king of wild beasts; from his blood his might flowed, and became the lion, the ruler of wild beasts.
g. From his hair his thought flowed, and became millet ; from his skin his honour flowed, and became the asvattha tree (ficus religiosa) ; from his flesh his force flowed, and became the udumbara tree (ficus glomerata) ; from his bones his sweet drink flowed, which is more or less globose on the wild and commoner sorts, and ovoid or oblong on the cultivated and improved kinds.’ 1 See note 3 on preceding page.
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and became the nyagrodha tree (ficus indica); from his marrow his drink, the Soma-juice, flowed, and became rice: in this way his energies, or vital powers, went from him.
10. Now at that time he (Indra) had to do with NamuéAi, the Asura. Namué4i bethought him, ‘He has been undone once for all; I will seize upon his energy, his vital power, his Soma-drink, his food.’ By (taking) that Surd-liquor of his he seized upon his energy, or vital power, his Soma-drink, his food. He lay there dissolved. The gods gathered around him, and said, ‘ Verily, he was the best of us; evil has befallen him: let us heal him!’
11, They said to the two Asvins, ‘Ye are Brahman physicians: heal ye this one!’ They replied, ‘Let there be a guerdon for us!’ They spake, ‘That he-goat there shall be your guerdon. They said, ‘So be it!’ and hence the smoke-coloured (he-goat) is sacred to the two Asvins.
12. They (the gods) said to Sarasvatt, ‘Verily, thou art healing medicine: heal thou this one!’ She replied, ‘Let there be a guerdon for me!’ They spake, ‘ That ram there shall be thy guerdon!’ She said, ‘So be it!’ and therefore the ram is sacred to Sarasvatt.
13. They then spake, ‘Verily, there is even now as much in him (Indra) as that bull: that one shall belong to him himself’ They said, ‘So be it!’ and therefore the bull is sacred to Indra.
14. The two Asvins and Sarasvatt, having taken the energy, or vital power, from NamuéAi, restored them to him (Indra), and saved him from evil ‘Truly, we have saved him from evil so as to be well-saved (sutrata),’ they thought, and this became x11 KANDA, 7 ADHYAYA, 2 BRAHMANA, 4. 217 the Sautramamt: and this is the (saving) nature of the Sautramas#t—it saves the self from death, and repels evil for whosoever thus knows that (saving) nature of the Sautrdmami. There are (for this sacrifice) thirty-three Dakshiz4s (presents to priests), for thirty-three were the gods who healed him: whence they say, ‘Dakshizds are healing medicine.’
There are (for this sacrifice) thirty-three Dakshiz4s (presents to priests), for thirty-three were the gods who healed him: whence they say, ‘Dakshizds are healing medicine.’
SEconpD BRAHMANA.
1. Verily, his fiery spirit, his energy, or vital power, depart from him whom Soma purges either upwards or downwards.
2. As to this they say, ‘Truly, the Soma-juice is the Brahmaza’s food; and, indeed, it is not owing to Soma when a Braéhmaza vomits Soma; and he who vomits Soma is one who, whilst being fit to (gain) prosperity, does not gain prosperity, and who, whilst being fit to (gain) cattle, does not gain cattle}, for Soma is cattle.’
3. Let him seize for sacrifice that grey (he-goat) of the Asvins, the ram of Sarasvati, and the bull of Indra; for the Asvins are the physicians of the gods, and it is by them that he heals this (Sacrificer) ; and Sarasvatt is healing medicine, and it is with her help that he prepares medicine for him; and Indra is energy (indriya), or vital power, and it is with his help that he bestows energy, or vital power, on this (Sacrificer).
4. The two Asvins, indeed, are the eyesight,
* According to K&ty. XIX, 1, 4, the Sautramant may also be performed by one who finds himself in the unfortunate position here referred to; as also (acc. to ib. 3) by a king who has been deprived of his kingdom.
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fiery spirit; and inasmuch as there is (a victim) sacred to the Asvins, he (the priest) bestows eyesight, fiery spirit, on this (Sacrificer). And the ear also (he thereby bestows on him), for one and the same are the eye and the ear.
5. Sarasvati is the breath, vital power; and inasmuch as there is (a victim) sacred to Sarasvati, he bestows breath, vital power, on this (Sacrificer). And the off-breathing also (he thereby bestows on him), for one and the same are the breath (of the mouth) and the off-breathing.
6. Indra is speech, strength; and inasmuch as there is (a victim) sacred to Indra, he bestows speech, strength, on this (Sacrificer) ; ‘and mind also, for one and the same are speech and mind.
7. ‘He-goats are sacred to the Asvins, ewes to Sarasvatt, and cows (and bulls) to Indra,’ they say : if these animals are sacrificed, he, by means of those deities, gains those (three) animals.
8. There is a mare with a foal': the one-hoofed (animal), glory, he thereby secures (for the Sacrificer?). There are hairs of wild beasts*, for the purpose of securing the wild beasts ;—there are hairs of wolf : vigour, the impetuous rush of wild beasts, he thereby secures ;—there are hairs of tiger: courage, the sway of wild beasts, he thereby secures ;—there are hairs
1 According to XII, 9, 2, 11, a milch cow with her calf are given as dakshind for the two paps offered to Aditi, whilst a mare and foal, according to XII, 7, 2, 21, are the fee for the offering of the three victims; though Katy4yana, it is true, makes no mention of this dakshiza.
* Or, perhaps, he (the Sacrificer) secures for himself; but see paragraph 15, ‘asmai avarunddhe.’
* Hairs of a wolf, tiger, aud lion are put into the cups of spirituous liquor from which libations are made.
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of lion: might, the rule of wild beasts, he thereby secures.
9. There are grains of rice and grains of millet, grains of wheat and kuvala jujubes, Indra-grain and badara jujubes, grains of barley and karkandhu jujubes, malted rice and barley': both cultivated and wild-grain food he thereby secures; and by means of both kinds of food he duly lays energy and vital power into his own self.
10. With lead he buys* the malted rice, with (sheep’s) wool the malted barley, with thread the (fried) rice-grain,—that lead is a form of both iron and gold, and the Sautrdmamt is both an ish/ioffering and an animal sacrifice, so that he thereby secures both of these.
11. With wool and thread * he buys,—this, to wit, wool and thread, is women’s work; and work, indeed, means energy, or vital power, and this latter is extinct in women: he thus secures (for the Sacrificer) that energy, or vital power, which is extinct in women.
12. Here now, other Adhvaryus buy the malted rice with lead from a eunuch, saying, ‘ That is that‘; for the eunuch is neither woman nor man, and the
' That is, rice and barley grain that has germinated, and subsequently become dry.
* As on the occasion of the purchase of Soma-plants (part ii, p- 63 seq.), the bargain is effected near the antafp4tya-peg at the back of the Vedi, where an ox-hide is spread for the purpose ; the Adhvaryu asking the seller, ‘ Seller of Sur and Soma, hast thou Sur4 and Soma for sale ?’
* Thus ‘ firz4-sfitram’ is to be resolved, according to Katy. XIX, 1, 18; the wool being used for buying malted barley, and the thread for buying fried rice.
* That is, one is the same as the other.
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Sautraémazt is neither an ishd¢i-offering nor an animal sacrifice. But let him not do so, for the Sautramamt is both an ish¢i and an animal sacrifice, and the eunuch is something unsuccessful among men: they who do this thus place failure into the very mouth (opening) of the sacrifice. Let him rather buy them from a vendor of Soma, for the Sautramazi is Soma: he thus puts a form of Soma into the very mouth of the sacrifice so as to secure the sacrifice.
Let him rather buy them from a vendor of Soma, for the Sautramazi is Soma: he thus puts a form of Soma into the very mouth of the sacrifice so as to secure the sacrifice.
13. There is a pot (kumbhf) perforated with a hundred holes', for in many ways did that (Soma) flow out of (Indra); and a hundred-sized also, indeed, is the sacrifice : it is the sacrifice he thereby secures. There is a bowl (sata *): it is the real (or good) thing (sat) he thereby secures. There is a dish (4apya) for him to secure food. There is a filter, for they cleanse him, (the Sacrificer, by this offering), There is a tail (-whisk) for turning away evil. There is gold for him to secure form (or colour); it weighs a hundred (grains), for man has a life of a hundred (years) and a hundred energies: life, and energy, vital power, he thus lays into his own self.
14. There is an asvattha (ficus religiosa) vessel : honour he thereby secures. There is an udumbara (ficus glomerata) one: force he thereby secures. There is a nyagrodha (ficus indica) one: sweet drink he thereby secures. There are (earthen) pots (sthalt): the food of the earth he thereby secures.
15. There are supernumerary * (vessels) of palasa
1 For the use of this pot, see note on XIL 8, 1, 8.
* See XIL, 8, 3, 14. 15.
5 At III, 7, 2, 1. 2, I would also now translate ‘upasaya’ by ‘supernumerary’ or ‘ additional’:—there are eleven stakes, and a twelfth, rough-hewn, supernumerary one, &c.
x11 KANDA, 7 ADHYAYA, 2 BRAHMANA, 18. 221 wood: the paldsa (butea frondosa) is the Brahman (holy writ, holiness, the priesthood): it is by the Brahman that he gains the heavenly world. There are two feathers of a talon-slaying (bird) ': courage, the sway of birds, he thereby secures. There are thirty-six of these (objects), for the Bvzhatt consists of thirty-six syllables, and cattle are related to the Brshatt: by means of the Bvzhatt he thus secures cattle for him.
16. As to this they say, ‘The victims have one set of deities, and the cakes another set of deities: this is an improper performance?; how does it become right and proper?’ To Indra belongs the last of the victims, and to Indra the first of the cakes; and Indra, indeed, is energy (indriya), or vital power: through (Indra’s) energy he thus confers on him energy, or vital power; and through (Indra’s) energy he secures energy, or vital power.
17. There is a cake to Savitvz for him to become impelled by Savitvz; and one to Varuna, for it is Varuza that seizes him who is seized by evil: through Varuza he thus delivers him from Varuza's power ;—it is the final (cake): he thus delivers him finally from Varuma’s noose.
18, Indra’s (cake) is one on eleven potsherds, in order that he may secure (Indra’s) energy, or vital
’ For the use of the two feathers of an eagle, see XII, 7, 3, 22.
18, Indra’s (cake) is one on eleven potsherds, in order that he may secure (Indra’s) energy, or vital
’ For the use of the two feathers of an eagle, see XII, 7, 3, 22.
* The rule (as laid down in III, 8, 3, 1) is that the Pasu-purodasa, or animal cakes, offered after the animal portions, should belong to the same deities to whom the victims are sacred. On the present occasion this is, however, not the case; for while the three sacrificial animals of the main performance belong to the Asvins, to Sarasvati and Indra, the three cakes are offered to Indra, Savitr?, and Varuna respectively.
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power; for the Trishéubh consists of eleven syllables, and the Trish¢ubh is energy, or vital power.
19. Savitvz’s (cake) is one on twelve potsherds, for there are twelve months in the year, and the year means constantly existing food: from the year he thus secures for him food.
20. Varuma’s (cake) is one on ten potsherds, for the Virdg consists of ten syllables, and Varuma is Virag (the widely ruling), the lord of food: through Varuva he thus secures food for him. Inthe middle (of the sacrifice) they proceed with (the offering of ) these cakes, for the centre means their (mother’s) womb: he thus causes them to be produced from their own (mother’s) womb.
21. A mare with a foal is the sacrificial fee, for such a (mare) produces both the horse and the mule, and the Sautramazt is both an ish¢i-offering and an animal sacrifice: thus it is so in order that he may secure both of these.
THIRD BRAHMANA.
1. By means of the Suré-liquor Namu4i, the Asura, carried off Indra’s (source of) strength, the essence of food, the Soma-drink. He (Indra) hasted up to the Asvins and Sarasvatt, crying, ‘I have sworn to NamuAi, saying, “I will slay thee neither by day nor by night, neither with staff nor with bow, neither with the palm of my hand nor with the fist, neither with the dry nor with the moist !” and yet has he taken these things from me : seek ye to bring me back these things!’
2. They spake, ‘ Let us have a share therein, and we will bring them back to thee.—‘ These things x11 KANDA, 7 ADHYAYA, 3 BRAHMANA, 5. 223
(shall be) in common to us,’ he said, ‘bring them back, then!’
3. The Asvins and Sarasvatt then poured out foam of water (to serve) as a thunderbolt, saying, ‘It is neither dry nor moist ;’ and, when the night was clearing up, and the sun had not yet risen, Indra, thinking, ‘It is neither by day nor by night,’ therewith struck off the head of Namu4i, the Asura.
The Asvins and Sarasvatt then poured out foam of water (to serve) as a thunderbolt, saying, ‘It is neither dry nor moist ;’ and, when the night was clearing up, and the sun had not yet risen, Indra, thinking, ‘It is neither by day nor by night,’ therewith struck off the head of Namu4i, the Asura.
4. Wherefore it has been said by the Ashi (Rig-veda S. VIII, 14, 13), ‘With foam of water, Indra, didst thou sever the head of Namuéi, when thou wert subduing all thine enemies.’ Now, NamuéAi is evil: having thus, indeed, slain that evil, his hateful enemy, Indra wrested: from him his energy, or vital power. Let him who has an enemy perform the Sautramavi: he thereby slays that evil, his hateful enemy, and wrests from him his energy, or vital power. In his (Namuéi’s) severed head there was the Soma-juice mixed with blood. They loathed it. They perceived that (means of) drinking separately (one of) the two liquids,—* King Soma, the drink of immortality, is pressed';’— and having thereby made that (Soma) palatable, they took it in (as food).
5. With (V4g. S. XIX, 1), ‘Thee, the sweet (liquor I mix) with the sweet (Soma),’ he compounds (the ingredients for the preparation of) the Suré-liquor 2, and makes it palatable ;—‘ the strong
? Vag. S. XIX, 72 seq. On the myth cp. Muir, O.S. T., vol. v, p. 94.
* The preparation of the Surd is described in Katy. XIX, 1, 20-21 and comms., and by Mahidhara on V4g. S. XIX, 1, in the following way. Having purchased (a) malted rice (sashpa), malted barley (tokma), and fried rice (lfg44), and (b) various vegetable substances (called with the generic name of nagnahu) serving as spices and ferments, such as the bark of Vatica robusta, three
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with the strong, he thereby bestows energy on him (the Sacrificer);—‘the immortal with the immortal, he thereby bestows’ life on him ;— ‘the honeyed with the honeyed, he thereby bestows flavour to it (the liquor);—‘I mix with the Soma, he thereby makes it (the Sur4-liquor) a form of Soma. ;
6. ‘Thouart Soma: get thee matured for the Asvins! get thee matured for Sarasvatt! get thee matured for Indra Sutraman!’ for these were the deities who first prepared that sacrifice, and with their help he now prepares it; and, moreover, he thereby provides these deities with their share. He distils it with a view to (its being like) the Somapressing. For three nights it remains standing, for the Soma remains standing for three nights after it has been bought: he thus makes it a form of Soma.
He distils it with a view to (its being like) the Somapressing. For three nights it remains standing, for the Soma remains standing for three nights after it has been bought: he thus makes it a form of Soma.
myrobalans (nutmeg, areca-nut, and cloves), ginger, hog-weed, &c., he takes them into the fire-house, and pounds the two lots separately. He then prepares two gruels or mashes of rice and millet respectively, adding more water than is ordinarily used, puts them on the fire till they boil over, and catches the overflowing water in two separate vessels. He then adds thereto one-third part of the (still separate) pounded malted rice and barley and fried rice (or one-sixth part into each vessel), and likewise one-half of the spice (or one-fourth part into each vessel): this mixture, called m4sara (serving both as malt and as flavouring matter), is allowed to dry and is then pounded. One-half of the remaining pounded malted rice and barley and fried rice, as well as the whole of the remaining spices, is then, in equal parts, added to the two mashes, which are thereupon poured into a large vessel, after which the pounded ‘ m4sara’ is mixed with the compound whilst the above formula is pronounced ; and the pot is deposited in a hole dug in the south-western corner of the fire-shed (s4l4), where it remains standing for three days (and nights), during which the milk of one, two, and three cows respectively, and the remaining quantities of malted and fried grain are gradually added to it (see XII, 8, 2, 8-10).
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7. There are two Vedis ' (altar-grounds),—‘ Two worlds in truth there are,’ they say, ‘the world of the gods, and the world of the Fathers.’ One (of the Vedis) is in the north, and the other in the south, for the world of the gods is in the north, and the world of the Fathers in the south: by the northern one he secures the world of the gods, by the southern one the world of the Fathers.
8. There are both milk and Sur4-liquor; for milk is Soma, and the Sur4-liquor food: through the milk he secures the Soma-drink, and through the Sura-liquor food. And milk is the nobility (chieftaincy), and Surd-liquor the peasantry (clan); the milk he purifies after purifying the Surd-liquor: he thus produces the nobility from out of the peasantry, . for the nobility is produced from out, of the peasantry.
9. With (V4g. S. XIX, 3), ‘ Purified by Vayu’s
And milk is the nobility (chieftaincy), and Surd-liquor the peasantry (clan); the milk he purifies after purifying the Surd-liquor: he thus produces the nobility from out of the peasantry, . for the nobility is produced from out, of the peasantry.
9. With (V4g. S. XIX, 3), ‘ Purified by Vayu’s
1 The two Vedis are prepared, in front of the Ahavantya, by the Adhvaryu and Pratiprasthatr? respectively in a way similar to those required for the Varumapraghas4A, see part i, p. 392, note. There is some space between them, but not more than will allow a seat to stand on both Vedis (XII, 8, 3, 6). The dimensions (of the northern altar-ground) are in accordance with those of the mahévedi (measuring thirty-six prakramas or steps long, twenty-four on the hind (west) side, and thirty-six (or thirty) on the front (east) side), except that the unit of measure, in this case, is one-third prakrama,—the area being thus equal to one-ninth of the mahfvedi (some authorities, however, making it one-third). Behind the two Vedis two mounds (khara) are thrown up for the three cups of milk, or three cups of Sur4-liquor respectively, to be deposited thereon. On the northern Vedi an uttara-vedi (high-altar), occupying about one-third of its area, is prepared, on which a sacrificial fire (taken from the Ahavantya) is afterwards laid down for the use of the Adhvaryu in making libations from the cups of milk; another fire being laid down on the southern mound for the use of the Pratiprasthatr? in making libations from the cups of Sur4-liquor.
[44] Qp. 226 purifier is the backward-flowing, exceeding swift Soma,’ he purifies (the liquor') in the case of one purged by Soma: in a suitable manner he thus purifies him (the Sacrificer) ;—‘ Indra’s faithful companion:’ whatever energy, or vital power, had passed away from him with that (Soma), that he now restores to him.
10, With, ‘ Purified by Vayu’s purifier is the forward-flowing, exceeding swift Soma,’ he purifies (the liquor) in the case of one who has vomited Soma: in a suitable manner he thus purifies him (the Sacrificer);—‘Indra’s faithful companion:’ whatever energy, or vital power, had passed away from him with that (Soma), that he now restores to him.
11. With (VAg. S. XIX, 4), ‘She purifieth thy liquor,’ he, for prosperity, purifies (the Sur4) in the case of one wishing for prosperity ;—‘thy Soma, she, the daughter of Sdrya:’ the daughter of Sarya (the sun) assuredly is Faith, and by faith that (liquor) becomes Soma-juice, and by faith he makes it to be Soma-juice ;—‘ with the perpetual tail,’ for with a tail-whisk that (liquor) is purified.
12, With (V4g. S. XIX, 5), ‘The Brahman
12, With (V4g. S. XIX, 5), ‘The Brahman
1 This performance thus takes place on the fourth day. Behind the mound of the southern Vedi a hole is dug, and an ox-hide spread over it. On this skin the unstrained liquor (parisrut) is either poured, a fine strainer (made of bamboo) being then laid thereon so that the clear liquor percolates through the holes, and the dregs remain below; or the strainer is placed on the skin, and the unstrained liquor is poured on it so as to allow the clear liquor to flow through on the skin. The liquor is then poured into a pan (sata), and further purified by a whisk of cow and horse-hair being drawn through it, or the liquor being strained through the hair.
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and Kshatra he purifieth,’ he purifies the milk’: he thus produces the Kshatra from out of the Brahman, for from out of the priesthood the nobility is produced;—‘the fiery spirit and energy;’ fiery spirit and energy, vital power, he thus bestows on him ;—' with the Sura the Soma, for with the Sur4-liquor is Soma;—‘the juice, is distilled, for from the distilled the juice is obtained ;—‘ for joy,’ to joy (intoxication), indeed, the Soma-juice contributes, and to joy also does the Suré-liquor: he thus secures both the joy of the Soma, and the joy of the Sura ;—‘with the pure juice, O god, satiate the deities!’ that is, ‘with the pure juice satisfy thou the deities ;’—‘ with sap bestow thou food on the Sacrificer, sap and food he thereby bestows on the Sacrificer. The cups of milk are taken first, then the cups of Surdliquor: he thereby makes the peasantry obedient to the nobility.
13. With (V4g. S. XIX, 6), ‘Yea, even as the owners of barley cut their barley% ..,’ (the Adhvaryu) fills (three) cups of milk,—barley-stalks are Soma-stems, and milk is Soma-juice: by means of Soma he thus makes it Soma-juice. With a single (verse) he fills them: singly and solely on the Sacrificer he thus bestows prosperity, for milk is prosperity.
14. With (Vag. S. XIX, 7), ‘Separately, indeed, a seat, acceptable to the gods, hath been prepared for you two,’ he fills the (three) cups
? This takes place on the northern Vedi, by means of a wooden (reed) vessel and a strainer of goat’s and sheep’s hair. * For the complete verse, see V, 5, 4, 24.
Q2
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This takes place on the northern Vedi, by means of a wooden (reed) vessel and a strainer of goat’s and sheep’s hair. * For the complete verse, see V, 5, 4, 24.
Q2
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of Sur4-liquor; for ‘separate, indeed, are the Somajuice and the Sur4-liquor; and ‘acceptable to the gods’ he says, because these two are indeed acceptable to the gods; and ‘separately a seat hath been prepared’ he says, because there are two altargrounds ;—‘do not ye mingle in the highest heaven!’ he thereby keeps him (the Sacrificer) from evil;—‘the potent Sur4-liquor thou art, he thereby makes Surd to be Sur4 ;—‘and this is Soma,’ he thereby makes Soma to be Soma ;— ‘entering thine own seat, injure me not!’ he thereby turns it (the Surd-liquor) away to its own seat for his own safety. With a single (verse) he fills them: singly and solely on the Sacrificer he thus bestows fame, for the Sur4-liquor is fame.
15. Verily, the cups of milk are the nobility (chieftaincy), and the cups of Surd-liquor are the peasantry (clan): thus, were he to draw (the cups) without interlinking them, he would detach the peasantry from the nobility, and the nobility from the peasantry, and would cause confusion between the higher and lower, and a failure of the sacrifice. He draws them so as to be interlinked', and thereby combines the peasantry with the nobility, and the nobility with the peasantry, for the prevention of confusion between the higher and lower, and for the success of the sacrifice.
16. And the cups of milk are the vital airs, and the cups of Sur4-liquor the body: thus, were he
! That is to say, in drawing the cups he draws alternately a cup of milk, and a cup of Sura; Katy. Sr. XIX, 2, 21. According to ib. 22, the three cups of milk may, however, be drawn first, and then the cups of liquor.
XII KANDA, 7 ADHYAYA, 3 BRAHMANA, 20. 229°
to draw (the .cups) without interlinking them, he would detach the body from the vital airs, and the vital airs from the body, and the Sacrificer would be liable to perish. He draws them so as to be interlinked, and thereby combines the body with the vital airs, and the vital airs with the body ; and, indeed, he also lays vital power (or life) into him: whence he who has performed the Sautramamt, and even he who thus knows this, attains the full (measure of) life.
17. And the cups of milk are Soma, and the cups of Sur4-liquor food: thus, in that both cups of milk and cups of Sur4-liquor are taken, he indeed secures . for himself both the Soma-drink and food.
18. And the cups of milk are cattle, and the cups of Sur4-liquor food: thus, in that both cups of milk and cups of Sur4-liquor are taken, he indeed secures for himself both cattle and food.