2 The Abhishe^aniya (or Abhisheka, literally cthe sprink- ling '), the Consecration ceremony (corresponding to the Anoint- ment of modern times), requires for its performance five days, viz. one diksha (initiation ceremony), three upasads, and one sutya or Soma-day, the particular form of Soma-sacrifice being the Ukthya (part ii, p. 325, note 2). The Diksha is performed immediately after the expiration of the dark fortnight following the full-moon of Phalguni, that is to say, on the first day of ^"aitra (about the middle of March). — According to Katy. XV, 3, 47 both the Abhishe^aniya and Da^apeya require special offering- places, the latter being north of the former. Cf. note on V, 4, 5, 13. — As regards
V KANDA, 3 ADHYAYA, 3 BRAHMAiVA, 3. 69
and Soma. Having performed the offering of the
omentum thereof, he prepares a cake on eleven
potsherds for Agni and Soma1. Thereupon the
offerings of the Divine Quickeners (Devasu) are
prepared.
2. For Savitrz Satyaprasava (of true impulse)
he prepares a cake from fast-grown (pllmka) rice2,
on either twelve, or eight, potsherds ; for Savitrz is
the impeller (prasavitrz) of the gods : ' May I be
quickened 3, impelled by Savitrz ! ' thus (he thinks).
And as to (its being) of fast-grown rice : ' May they
quickly impel me ! ' he thinks.
3. For Agni Grzhapati (the house-lord) he then
prepares a cake on eight potsherds from quick-grown
(am) rice 4 ; for the house-lord's position means pros-
perity : as much as he (the king) rules over, over
the chants (stotra) of the Consecration ceremony, the Pavamana- stotras are chanted in the thirty-twofold, the Agya-stotras in the fifteenfold, the Pr/sh/^a-stotras in the seventeenfold, and the Agnish- /oma-saman and Uktha-stotras in the twenty-onefold mode of chanting (stoma). Pa#£. Br. 18, 10, 9. The Bahishpavamana is specially constructed so as to consist of the following parts, — Sama-veda II, 978-80; further six so-called sambharya verses; further II, 125-27; II, 4-6; II, 431-3; n> 128-30; II, 555~59 ; II, 7-9; II, 981-83; see Pa^. Br. 18, 8, 7 seq.— The Taittiriya ritual (Taitt. Br. I, 8, 7 seq.), on the other hand, prescribes for the Pavamana-stotras, the thirty-four-versed stoma, commencing the Bahishpavamana by II, 920; II, 431, &c.
1 This is the ordinary Pa^u-puroda^a, or cake of animal (offer- ing). See part ii, p. 199, note 2 (where read Agni and Soma, instead of Indra and Agni).
2 That is, according to Saya/za, rice which has sprung up again and ripens very rapidly. Taitt. S. I, 8, 10 has 'aiii' instead, for which see next paragraph.
3 Or, consecrated (su).
4 That is, according to Sayawa, rice ripening in sixty days. The Taitt. S. prescribes a cake of black rice for Agni.
70 SATAPATHA-BRAHMAiVA.
that Agni, the house-lord, leads him to hold the
position of a master of the house. And as to its
being of quick-grown rice : ' May they quickly lead
me ! ' so he thinks.
4. For Soma Van aspati (the wood-lord or tree)
he then prepares a pap of syamaka millet : thereby
Soma, the wood-lord, quickens him for the plants.
And as to its being prepared of iyamaka, — they, the
^yamakas among plants doubtless are most mani-
festly Soma's own : therefore it is prepared of
jryarrdka grain.
5. For Brzhaspati Va^1 (speech) he then pre-
pares a pap of wild rice : thereby Brzhaspati
quickens him for speech. And as to its being pre-
pared of wild rice, — Brzhaspati is the Brahman, and
they, the wild rice-plants, are ripened by the Brah-
man 2 : hence it is prepared of wild rice.
6. For Indra GyeshtAa (the most excellent) he
then prepares a pap of red rice-grains (hayana) 3 :
thereby Indra, the most excellent, leads him to ex-
cellence (or, lordship). And as to its being pre-
pared of red rice : outstanding doubtless are those
plants, the red rice, and outstanding is Indra : there-
fore it is prepared of red rice.
7. For Rudra Pasupati (lord of beasts) he then
prepares a Raudra pap of gavedhuka seeds (coix
barbata) : thereby Rudra, the lord of beasts, quickens
1 Brz'haspati Vakpati (lord of speech), according to the Black Ya^us, where the order of the * Divine Quickeners' is moreover somewhat different.
2 ? Or cooked by the Brahman, that is by Brahmans, when living the life of hermits or ascetics.
3 The Taitt. S. prescribes a cake prepared of large rice (maha- vrihi).
V KAiVDA, 3 ADHYAYA, 3 BRAHMAiVA, 12. 7 1
him for cattle. And as to its being prepared of
gavedhuka seed ; — that God is (the recipient of) re-
fuse (remains of offering), and gavedhuka seeds are
refuse : therefore it is (prepared) of gavedhuka seed.
8. For Mitra Satya (the True) he then prepares
a pap of N&mba1 seed : thereby Mitra the True
quickens him for the Brahman. And as to its being
prepared of N&mba seed, — to Varu#a, no doubt,
belong those plants which grow in ploughed ground ;
but those, the Namba plants, belong to Mitra :
therefore it is (prepared) of Namba seed.
9. For Varu^a Dharmapati (the lord of the law)
he then prepares a Varu/za pap of barley : thereby
Varu/za, the lord of the law, makes him lord of the
law ; and that truly is the supreme state, when one is
lord of the law; for whosoever attains to the supreme
state, to him they come in (matters of) law: there-
fore to Varu/za Dharmapati.
10. He then proceeds with the cake for Agni-
Soma. The Svish/akrzt of that (oblation) remains
yet unofifered, when he proceeds with those (other)
oblations.
1 1. Thereupon, taking hold of him (the Sacrificer)
by the right arm, he mutters (Va^. S. IX, 39, 40),
'May Savitrz quicken thee for (powers of)
quickening (ruling)2, Agni for householders,
Soma for trees, Brzhaspati for speech, Indra
for lordship, Rudra for cattle, Mitra for truth,
Varu;za for the lord of the law/
12. ' Quicken him, O gods, to be unrivalled!'
1 The Taitt. S. and Br. read ' amba' instead, ' a kind of grain/ according to Sayazza.
2 Or, perhaps, ' on the part of the quickeners (rulers, savanam).'
7 2 DATAPATH A-BRAHMAiVA.
— he thereby says, ' Quicken him, O gods, so as to
be without an enemy;' — 'for great chiefdom, for
great lordship!' in this there is nothing obscure ; —
' for man-rule ! ' 'for the ruling of men/ he thereby
says; — 'for Indra's energy!' 'for vigour ' he means
to say when he says, 'for Indra's energy;' — 'him,
the son of such and such (a man), the son of
such and such (a woman),' — whatever be his
parentage, with reference to that he says this ; — ' of
such and such a people,' that is to say, of the
people whose king he is; — 'this man, O ye
(people)1, is your king, Soma is the king of us
Brahmans!' He thereby causes everything here
to be food for him (the king) ; the Brahman alone
he excepts : therefore the Brahman is not to be fed
upon, for he has Soma for his king.
13. Now those gods have the power of quicken-
ing, whence their name 'devasu' (Divine Quickeners).
It is those gods who now quicken him thus, and
quickened (consecrated) by them he will be con-
secrated on the morrow.
14. They are double-named, for a coupling means
strength : ' May the strong quicken (him),' thus he
thinks, and therefore they are double-named.
15. He now says, ' Pronounce the invitatory prayer
to Agni Svish/akrz't.' And as to why that ceremony
is performed here between two offerings 2, — verily
Pra^apati is that sacrifice which is here performed,
and from which all these creatures were produced, —
1 Here the name of the people, e. g. ' O ye Kurus, O ye Pa/z- Mlas !' is inserted. The Taitt. S. reads, ' O ye Bharata^.'
2 That is to say, the oblations to the ' Divine Quickeners/ which were inserted between the chief oblation of the (Agnishomlya) pampuroda^a and the Svish/akr/t of it; see above, parag. 10.
V Kanda, 3 Adhyaya, 4 Brahma2va, 3. 73
and so they are even now produced after this one.
Thus he places him (the Sacrificer) in the very
middle of that Pra^apati, and quickens him in the
middle : this is why that ceremony is performed be-
tween two offerings. Having called for the 6rausha^,
he says, ' Urge for Agni Svish/akrzt ! 9 and offers as
the Vasha/ is pronounced.
Fourth Brahma^a.
1. He collects (various kinds of) water. The
reason why he collects water, is that — water being
vigour — he thereby collects vigour, the essence of
the waters.
2. In a vessel of udumbara wood, — the udumbara
(ficus glomerata) being sustenance, (that is) food —
for the obtainment of sustenance, food : hence in an
udumbara vessel (he mixes the different liquids).
3. He first takes (water)1 from the (river) Saras-
vati, with (Va^. S. X, i), ' The gods took honey-
sweet water,' — whereby he says, 'the gods took
water full of essence;' — 'sapful, deemed king-
quickening/ — by ' sapful ' he means to say, ' full of
essence;' and by ' deemed king-quickening' he
means to say, ' (water) which is recognised as king-
quickening ;' — 'wherewith they anointed Mitra
and Varuwa/ for therewith they did anoint (sprin-
kle) Mitra and Vanma ; — 'wherewith they guided
1 This water gathered from an adjacent river and pond, with some admixture of genuine water from the sacred river Sarasvati — whence the whole water is also called ' sarasvatya apa^ ' — is to be used partly in the place of the ordinary Vasativari water, and partly for the consecration or anointment (sprinkling) of the king. The different kinds of water or liquids are first taken in separate vessels of pala^a (butea frondosa) wood, and then poured together into the udumbara vessel.
74 SATAPATHA-BRAHMAiVA.
Indra past his enemies/ for therewith they indeed
guided Indra past the fiends, the Rakshas. There-
with he sprinkles him, — Sarasvati being (the goddess
of) Speech : it is with speech he thereby sprinkles
him. This is one kind of water ; it is that he now
brings.
4. Thereupon the Adhvaryu, having taken ghee in
four ladlings, steps down into the water, and takes
the two waves which flow away (in different direc-
tions) after an animal or a man has stept{or plunged)
into it.
5. The one which rises in front of him he catches
up with (Va£\ S. X, 2), * Thou art the male's wave,
a bestower of kingship : bestow kingship on
me, hail! — Thou art the male's wave, a be-
stower of kingship : bestow kingship on
N. N.P
6. He then catches up that (wave) which rises up
behind him with, 'Thou art the lord of a host of
males, a bestower of kingship: bestow king-
ship on me, hail ! — Thou art the lord of a host
of males, a bestower of kingship : bestow king-
ship on N.N. !' With that (water) he sprinkles;
for indeed that is the vigour of the water which
rises when either beast or man plunges into it : it
is with vigour he thus sprinkles him. This is one
kind of water : it is that he now brings.
7. He then takes flowing (water) with (Va£\ S. X,
3), 'Task- plying ye are, bestowers of kingship:
bestow ye kingship on me, hail! — Task-plying
ye are, bestowers of kingship: bestow ye
kingship on N. N. ! ' With that (water) he
sprinkles ; for with vigour these (waters) flow,
whence nothing stops them flowing along : it is
V KANDAy 3 ADHYAYA, 4 BRAHMA2VA, IO. 75
with vigour he thus sprinkles him. This is one kind of water : it is that he now brings.
8. He then takes such (water) as flows against
the stream of the flowing water with, * Powerful
ye are, bestowers of kingship : bestow ye
kingship on me, hail! — Powerful ye are, be-
stowers of kingship: bestow ye kingship on
N. N. !' With that (water) he sprinkles, for with
vigour indeed those (waters) flow against the
stream of the flowing ones : it is with vigour he
thus sprinkles him. This is one kind of water : it
is that he now brings.
9. He then takes (water) that flows off (the main
current) with, ' Overflowing waters ye are,
bestowers of kingship: bestow ye kingship
on me, hail ! — Overflowing waters ye are,
bestowers of kingship : bestow ye kingship
on N. N. !' With that (water) he sprinkles. Now
that (flow of water), after separating itself from that
(main current), comes to be that again l ; and so there
is in his kingdom even one belonging to some other
kingdom, and even that man from another kingdom
he absorbs : thus he (the Adhvaryu) bestows
abundance upon him (the king), and it is with
abundance that he thus consecrates him. This is
one kind of water : it is that he now brings.
10. He then takes the lord of rivers (sea-water)
with, ' Thou art the lord of waters, a bestower
of kingship : bestow thou kingship on me,
hail! — Thou art the lord of waters, a bestower
of kingship: bestow thou kingship on N. N. !'