The Satapatha-Brâhmana, Part V — SBE Vol. 44 (trans. Julius Eggeling, 1900)
The translator’s English as printed (Julius Eggeling). The original-language text is not held; names are romanised as the translator printed them.
hail, possessed of Indra!’ Thrice he says it, for threefold is the sacrifice. The call of ‘hail!’ he places first, and the deity last: the significance of this is the same as before.
' Whilst the calf is sucking, he secures the cow by tying together her hind legs.
p. 476
15. He then touches her udder!, with (Vay. S. XXXVIII, 5; Aeg-v. I, 164, 49), ‘This everflowing, grateful udder of thine,—that is to say, ‘This udder of thine placed in secret*?;’— ‘treasure-giving, wealth-granting, bountiful, —that is to say, ‘which is a giver of treasures, a granter of wealth, and precious ;’—' whereby thou furtherest all desirable things,—that is to say, ‘whereby thou supportest all the gods and all creatures;'—‘O Sarasvatt, move that hither for us to suck,’—Sarasvatt, doubtless, is Speech, and so is this (cow) which yields the Gharma milk; and Speech is worship: thus he means to say, ‘Grant us worship whereby we may please the gods.’ He then steps up to the site of the Garhapatya with, ‘I pass along the wide aerial realm,—the mystic impoft of this is the same as before °,
16. He then takes the two lifting-sticks‘*, with (Vag. S. XXXVIII, 6), ‘The Gdyatrt metre thou art,—the Trish¢ubh metre thou art,— he thus takes them with both the GéAyatrt and the Trish¢ubh metres ;—‘ with heaven and earth I encompass thee, —for the two lifting-sticks are indeed these two, heaven and earth: and _ the
’ Or, one of the teats (stanam); according to Mahfdhara, the part is used for the whole; and the K4sva recension indeed reads ‘stanfn ’ (the teats); cf. Katy. XXVI, 5, 7, comm.
* The author apparently derives ‘sasaya’ (? perennial, inexhaustible) from ‘sf,’ to lie, sleep, as does Mahfdhara.
* Viz. as at I, 1, 2, 4.— According to Katy. XXVI, 5, 10 9eq, the Hotr# says, ‘ Arise, Brahmanaspati!’ whereupon the Adhvaryu rises ; and the Hotr? again calling, ‘ Hasten up with the milk!’ he steps up to the Garhapatya.
§ See p. 458, note 1.
p. 477
Pravargya is the sun: he thus encompasses yonder sun within these two, heaven and earth. Thereupon (having lifted up the pot) he sweeps it clean with a branch of reed grass: the mystic import of this is the same as before.
17. He then puts it on the ‘supporting’ tray? with, ‘By the air I support thee,—for the ‘supporting’ tray is the air, since everything here is supported by the air; and the ‘supporting’ tray also is the belly, for all food and drink here is supported (held) by the belly: therefore he says, ‘By the air I support thee.’
18. He then pours in the goat's milk?; for that (Mahavira pot) when heated, becomes glowing: he thus soothes it, and when soothed he pours the cow’s milk into it—
He then pours in the goat's milk?; for that (Mahavira pot) when heated, becomes glowing: he thus soothes it, and when soothed he pours the cow’s milk into it—
19. With, ‘O Indra and ye Asvins!’—for Indra is the deity of the sacrifice, and he thus pleases him who is the deity of the sacrifice; and ‘Ye Asvins’ he says, because the Asvins at that time restored the head of the sacrifice, and it is them he thus pleases: therefore he says, ‘O Indra and ye Asvins!’
20. ‘Of bees’ honey ’—this is indeed honey ;— ‘drink ye the Gharma (hot draught),—that is to say, ‘drink ye the liquor;’—‘ ye true ones, — those (deities) are indeed true (vasu), for it is
1 The ‘upayamant’ is apparently a kind of bowl, or hollow tray. of hard (udumbara) wood, somewhat larger than the (bowls of the) spoons or ladles used on this occasion, and, indeed, also itself used as such.
? Whilst the Adhvaryu was milking the cow into the earthen bowl (pinvana), his assistant, the Pratiprasthatr:, silently milked a goat tied to the peg.
p. 478
they that maintain (vd4saya) all this (universe) ;— ‘worship ye, v4¢!’ thus this comes to be for him as if it were offered with the Vasha¢-call.
21. ‘Hail to Sfrya’s ray, the rain-winner'!’ —for one of the sun’s rays is called ‘ rain-winner, whereby he supports all these creatures: it is that one he thus pleases, and therefore he says, ‘ Hail to Sadrya’s ray, the rain-winner!’ The call of hail he places first, and the deity last: the significance of this is the same as before *.
22. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance thereof is the same as at the creation *.
Seconp BRAHMANA.
1. And when the Hotz? recites this (verse), ‘Let Brahmazaspati go forward, let the goddess Sdnrvzt4 go forward,—the Adhvaryu, stepping forward, makes offering (by muttering) the windnames. For at this time the gods were afraid lest the Rakshas, the fiends, might injure that (Pravargya) of theirs in the middle (of the sacrifice): they offered it with the Svah4-call before (its being taken to) the Ahavantya, being thus offered they offered it (again) in the fire; and in like manner does this one now offer it with the Svah4-call before
1? According to Taitt. Ar. IV, 8, 4; Apast. XV, ro, 2, this formuk is addressed to the steam rising from the Mah4vira pot—it being accordingly modified to ‘I offer thee to Sfrya’s ray, the rain winner,’
p. 26
® See p. 458, note 1.
p. 479
(its being taken to) the Ahavantya, and being thus offered he offers it (again) in the fire.
2. (Vag. S. XX XVIII, 7,] ‘To the wind Ocean (I offer) thee, hail!’—the (aerial) ocean (samudra) indeed is he who blows here, for from out of that ocean all the gods and all the beings issue forth (samud-dru): it is to him (Vayu, the wind) he thus offers it, and therefore he says, ‘To the wind Ocean (I consecrate) thee, hail!’
3. ‘To the wind Flood—thee, hail!’—the flood (sarira) indeed is he who blows here, for from out of that flood all the gods and all the creatures come forth together (saha trate): it is to him he thus offers it, and therefore he says, ‘To the wind Flood—thee, hail!’
4. ‘To the wind Unassailable—thee, hail! To the wind Irresistible—thee, hail!’—unassailable and irresistible indeed is he who blows here: it is to him he thus offers it, and therefore he says, ‘To the wind Unassailable—thee, hail! To the wind Irresistible—thee, hail!’
5. ‘To the wind Favourable—thee, hail! To the wind Ogress-ridder—thee, hail!’— favourable and an ogress-ridder indeed is he who blows here: it is to him he thus offers it, and therefore he says, ‘To the wind Favourable—thee, hail ! To the wind Ogress-ridder—thee, hail!’
6. (Vag. S. XX XVIII, 8,] ‘To Indra, accompanied by the Vasus and Rudras, (I offer) thee, hail!’—Indra indeed is he who blows here: it is to him he thus offers it, and therefore he says, ‘To Indra—thee ;’ and when he says, ‘ accompanied by the Vasus and Rudras,’ thereby he allows a share © to the Vasus and Rudras along with Indra; and,p. 480 moreover, it is thereby made to be like the morning Soma-pressing, and the midday-pressing '.
7. ‘To Indra, accompanied by the Adityas, —thee, hail !’—Indra indeed is he who blows here: it is to him he thus offers it, and therefore he says, ‘To Indra—thee ;’ and when he says, ‘ accompanied by the Adityas,’ thereby he allows a share to the Adityas along with Indra; and, moreover, it is made like the evening-pressing '.
8.‘To Indra, the slayer of the evil-minded, —thee, hail!’—-Indra indeed is he who blows here: it is to him he thus offers it, and therefore he says, ‘To Indra—thee;’ and as to his saying, ‘to the slayer of the evil-minded,’ the evil-minded one being an enemy, he thereby means to say, ‘To Indra, the slayer of enemies,—thee!’ This is his (Indra’s) special share: even as there is a share for a chief, so is this his (share) apart from the (other) gods.
g. ‘To Savitrz, accompanied by the Azbhus, the Vibhus (lords), and the Vagas (powers),— thee, hail!’—Savitvz (the sun) indeed is he who blows here: it is to him he thus offers it, and therefore he says, ‘To Savityz, accompanied by the Azbhus, the Vibhus, and the Vagas,—thee!’ He thus allows a share therein to all the gods along (with Savitrz).
10. ‘To Brzhaspati, accompanied by the All-gods,—thee, hail!’—Byrshaspati indeed is he who blows here: it is to him he thus offers
1 See III, 4, 5, 1, where it is stated that the morning-pressing belongs to the Vasus, the midday-pressing to the Rudras, and the third pressing to the Adityas.
* Or, for the best (or eldest brother). Cf. IIT, 9, 4, 9.
p. 481
it, and therefore he says, ‘To Bvzhaspati—thee ;’ and when he says, ‘accompanied by the All-gods,’ he thereby allows a share therein to all the gods along (with Brzhaspati).
hail, possessed of Indra!’ Thrice he says it, for threefold is the sacrifice. The call of ‘hail!’ he places first, and the deity last: the significance of this is the same as before.
' Whilst the calf is sucking, he secures the cow by tying together her hind legs.
p. 476
15. He then touches her udder!, with (Vay. S. XXXVIII, 5; Aeg-v. I, 164, 49), ‘This everflowing, grateful udder of your,—that is to say, ‘This udder of your placed in secret*?;’— ‘treasure-giving, wealth-granting, bountiful, —that is to say, ‘which is a giver of treasures, a granter of wealth, and precious ;’—' whereby you furtherest all desirable things,—that is to say, ‘whereby you supportest all the gods and all creatures;'—‘O Sarasvatt, move that hither for us to suck,’—Sarasvatt, doubtless, is Speech, and so is this (cow) which yields the Gharma milk; and Speech is worship: thus he means to say, ‘Grant us worship whereby we may please the gods.’ He then steps up to the site of the Garhapatya with, ‘I pass along the wide aerial realm,—the mystic impoft of this is the same as before °,
16. He then takes the two lifting-sticks‘*, with (Vag. S. XXXVIII, 6), ‘The Gdyatrt metre you are,—the Trish¢ubh metre you are,— he thus takes them with both the GéAyatrt and the Trish¢ubh metres ;—‘ with heaven and earth I encompass you, —for the two lifting-sticks are indeed these two, heaven and earth: and _ the
’ Or, one of the teats (stanam); according to Mahfdhara, the part is used for the whole; and the K4sva recension indeed reads ‘stanfn ’ (the teats); cf. Katy. XXVI, 5, 7, comm.
* The author apparently derives ‘sasaya’ (? perennial, inexhaustible) from ‘sf,’ to lie, sleep, as does Mahfdhara.
* Viz. as at I, 1, 2, 4.— According to Katy. XXVI, 5, 10 9eq, the Hotr# says, ‘ Arise, Brahmanaspati!’ whereupon the Adhvaryu rises ; and the Hotr? again calling, ‘ Hasten up with the milk!’ he steps up to the Garhapatya.
§ See p. 458, note 1.
p. 477
Pravargya is the sun: he thus encompasses yonder sun within these two, heaven and earth. Thereupon (having lifted up the pot) he sweeps it clean with a branch of reed grass: the mystic import of this is the same as before.
17. He then puts it on the ‘supporting’ tray? with, ‘By the air I support you,—for the ‘supporting’ tray is the air, since everything here is supported by the air; and the ‘supporting’ tray also is the belly, for all food and drink here is supported (held) by the belly: therefore he says, ‘By the air I support you.’
18. He then pours in the goat's milk?; for that (Mahavira pot) when heated, becomes glowing: he thus soothes it, and when soothed he pours the cow’s milk into it—
He then pours in the goat's milk?; for that (Mahavira pot) when heated, becomes glowing: he thus soothes it, and when soothed he pours the cow’s milk into it—
19. With, ‘O Indra and you Asvins!’—for Indra is the deity of the sacrifice, and he thus pleases him who is the deity of the sacrifice; and ‘You Asvins’ he says, because the Asvins at that time restored the head of the sacrifice, and it is them he thus pleases: therefore he says, ‘O Indra and you Asvins!’
20. ‘Of bees’ honey ’—this is indeed honey ;— ‘drink you the Gharma (hot draught),—that is to say, ‘drink you the liquor;’—‘ you true ones, — those (deities) are indeed true (vasu), for it is
1 The ‘upayamant’ is apparently a kind of bowl, or hollow tray. of hard (udumbara) wood, somewhat larger than the (bowls of the) spoons or ladles used on this occasion, and, indeed, also itself used as such.
? Whilst the Adhvaryu was milking the cow into the earthen bowl (pinvana), his assistant, the Pratiprasthatr:, silently milked a goat tied to the peg.
p. 478
they that maintain (vd4saya) all this (universe) ;— ‘worship you, v4¢!’ thus this comes to be for him as if it were offered with the Vasha¢-call.
21. ‘Hail to Sfrya’s ray, the rain-winner'!’ —for one of the sun’s rays is called ‘ rain-winner, whereby he supports all these creatures: it is that one he thus pleases, and therefore he says, ‘ Hail to Sadrya’s ray, the rain-winner!’ The call of hail he places first, and the deity last: the significance of this is the same as before *.
22. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance thereof is the same as at the creation *.
Seconp BRAHMANA.
1. And when the Hotz? recites this (verse), ‘Let Brahmazaspati go forward, let the goddess Sdnrvzt4 go forward,—the Adhvaryu, stepping forward, makes offering (by muttering) the windnames. For at this time the gods were afraid lest the Rakshas, the fiends, might injure that (Pravargya) of theirs in the middle (of the sacrifice): they offered it with the Svah4-call before (its being taken to) the Ahavantya, being thus offered they offered it (again) in the fire; and in like manner does this one now offer it with the Svah4-call before
1? According to Taitt. Ar. IV, 8, 4; Apast. XV, ro, 2, this formuk is addressed to the steam rising from the Mah4vira pot—it being accordingly modified to ‘I offer you to Sfrya’s ray, the rain winner,’
p. 26
® See p. 458, note 1.
p. 479
(its being taken to) the Ahavantya, and being thus offered he offers it (again) in the fire.
2. (Vag. S. XX XVIII, 7,] ‘To the wind Ocean (I offer) you, hail!’—the (aerial) ocean (samudra) indeed is he who blows here, for from out of that ocean all the gods and all the beings issue forth (samud-dru): it is to him (Vayu, the wind) he thus offers it, and therefore he says, ‘To the wind Ocean (I consecrate) you, hail!’
3. ‘To the wind Flood—you, hail!’—the flood (sarira) indeed is he who blows here, for from out of that flood all the gods and all the creatures come forth together (saha trate): it is to him he thus offers it, and therefore he says, ‘To the wind Flood—you, hail!’
4. ‘To the wind Unassailable—you, hail! To the wind Irresistible—you, hail!’—unassailable and irresistible indeed is he who blows here: it is to him he thus offers it, and therefore he says, ‘To the wind Unassailable—you, hail! To the wind Irresistible—you, hail!’
5. ‘To the wind Favourable—you, hail! To the wind Ogress-ridder—you, hail!’— favourable and an ogress-ridder indeed is he who blows here: it is to him he thus offers it, and therefore he says, ‘To the wind Favourable—you, hail ! To the wind Ogress-ridder—you, hail!’
6. (Vag. S. XX XVIII, 8,] ‘To Indra, accompanied by the Vasus and Rudras, (I offer) you, hail!’—Indra indeed is he who blows here: it is to him he thus offers it, and therefore he says, ‘To Indra—you ;’ and when he says, ‘ accompanied by the Vasus and Rudras,’ thereby he allows a share © to the Vasus and Rudras along with Indra; and,p. 480 moreover, it is thereby made to be like the morning Soma-pressing, and the midday-pressing '.
7. ‘To Indra, accompanied by the Adityas, —you, hail !’—Indra indeed is he who blows here: it is to him he thus offers it, and therefore he says, ‘To Indra—you ;’ and when he says, ‘ accompanied by the Adityas,’ thereby he allows a share to the Adityas along with Indra; and, moreover, it is made like the evening-pressing '.
8.‘To Indra, the slayer of the evil-minded, —you, hail!’—-Indra indeed is he who blows here: it is to him he thus offers it, and therefore he says, ‘To Indra—you;’ and as to his saying, ‘to the slayer of the evil-minded,’ the evil-minded one being an enemy, he thereby means to say, ‘To Indra, the slayer of enemies,—you!’ This is his (Indra’s) special share: even as there is a share for a chief, so is this his (share) apart from the (other) gods.
g. ‘To Savitrz, accompanied by the Azbhus, the Vibhus (lords), and the Vagas (powers),— you, hail!’—Savitvz (the sun) indeed is he who blows here: it is to him he thus offers it, and therefore he says, ‘To Savityz, accompanied by the Azbhus, the Vibhus, and the Vagas,—you!’ He thus allows a share therein to all the gods along (with Savitrz).
10. ‘To Brzhaspati, accompanied by the All-gods,—you, hail!’—Byrshaspati indeed is he who blows here: it is to him he thus offers
1 See III, 4, 5, 1, where it is stated that the morning-pressing belongs to the Vasus, the midday-pressing to the Rudras, and the third pressing to the Adityas.
* Or, for the best (or eldest brother). Cf. IIT, 9, 4, 9.
p. 481
it, and therefore he says, ‘To Bvzhaspati—you ;’ and when he says, ‘accompanied by the All-gods,’ he thereby allows a share therein to all the gods along (with Brzhaspati).
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