being substituted for them. There seems also some difference of opinion as to the exact time when the other preliminary ceremonies — the procession and entrance of king Soma, the guest-meal, &c. — are to take place, see paragraph 15. — According to Katy. XV, 8,14, these ceremonies are to take place on the seventh day (which the commentator, however, takes to mean the seventh day of the light fortnight of Xaitra; the first seven Sazrcsr/p-oblations being, according to him, performed on the day before). The Karcvas, however, per- form these offerings on separate days. — The Taittiriya authorities seem also to be at variance with each other as to the exact relation of the Upasads and the last three Sa/rcsr/p-oblations, the deities of the two being, according to their scheme, only partly identical. According, to Apastamba (and Taitt. Br.) the first seven Sazrcsr/ps are performed on so many days and, moreover, one Diksha on the seventh day. Then on the last three days the Sawsnps and Upa- sads are combined in this way, that the eighth day's Sawsr/p is performed previous to, the ninth between, the tenth after the two daily Upasad-performances. — Each of the ten oblations also requires a special set of fires for its performance, the first being laid down immediately north of the one used for the Abhishe&miya ceremony, the second immediately north of the first, &c; the last Sa^sr/p- oblation being performed in the fire-shed (jala) of the Daxapeya proper. Katy. XV, 8, 2-3; cf. Taitt. S., vol. ii, p. 176.
1 Namely, at the beginning of the Abhishe^aniya, or Consecra- tion-ceremony when Soma-plants are purchased sufficient to last
1 1 8 SATAPATHA-BRAHMA^A.
tied him up in two parts, they drive him around.
Having then placed one-half on the throne-seat, he
proceeds therewith. Having then placed on the
throne-seat that portion which was deposited in the
Brahman's house, he proceeds with the guest-meal.
Whilst he is proceeding with the guest-meal, he
performs the Upasads. Whilst he is performing
the Upasads, —
1 6. He prepares those (three) oblations, — a cake
on eight potsherds for Agni ; a pap for Soma ; and
a cake on three potsherds, or a pap, for Vish/zu.
Thus he performs the sacrifice in this way, if it
pleases him.
1 7. But let him not do it in this way ; for he who
departs from the path of the sacrifice stumbles, and
he who departs from the path of the Upasads cer-
tainly departs from the path of the sacrifice : let him
therefore not depart from the path of the Upasads.
18. Now when he offers to Agni, he steals along
with Agni, with fiery spirit ; and when he offers to
Soma, he steals along with Soma, the King; and
when he offers to Vish/m, — Vishmi being the sacri-
fice,— he visibly obtains the sacrifice, and having
visibly obtained it, he makes it his own (or, takes
it in).
19. This same (Dasapeya) is an Agnishfoma sacri-
fice (performed) with the seventeenfold (stoma) x ;
for Pra^apati is seventeenfold, and Pra^apati is the
for both that ceremony and the succeeding Da^apeya ; the portion destined for the latter ceremony being meanwhile deposited in the Brahman's house.
1 All the chants (stotra) of the Da^apeya are to be executed in the seventeenfold mode of chanting, or Saptada^a-stoma ; for an example of which see part ii, p. 315, note 1.
sacrifice 1 : thus he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own.
20. Twelve heifers with first calf are the sacrificial
fee for this (sacrifice) ; for twelve months there are
in the year, and the year is Pra^apati, and Pra^apati
is the sacrifice : thus he visibly obtains the sacrifice,
and having visibly obtained it, he makes it his own.
21. These (heifers) have twelve embryo calves, —
that makes twenty-four ; for twenty-four half-moons
there are in the year, and the year is Pra^apati, and
Pra^&pati is the sacrifice : thus he visibly obtains
the sacrifice, and having visibly obtained it, he makes
it his own.
22. He gives them to the Brahman, for the Brah-
man guards the sacrifice from the south : therefore
he gives them to the Brahman. To the Udgatrz
(chanter) he gives the gold wreath, to the Hotrz the
gold plate, to the two Adhvaryus two golden mirrors,
to the Prastotrz (precentor) a horse, to the Maitra-
varu/za a sterile cow, to the Brahma^a^awsin a
bull, to the Nesh/rz and Potrz two garments, to the
A^Mvaka (a cart) laden with barley, and yoked
(with an ox) on one side, to the Agntdh an ox 2.
23. Now there are here either twelve or thirteen 3
presents, — for either twelve or thirteen are there
months in the year, and the year is Pra^fipati, and
Pra^apati is the sacrifice : thus he visibly obtains
the sacrifice, and having visibly obtained it he makes
it his own.
1 See p. 8, note.
2 The text has ' gam agnidhe/ i. e. either ' a bull/ or ' a cow/ So also Katy. XV. 8, 27. Sayawa, however, refers to another authority, — ana<^vaham agnidha iti sutritam, . . . vahnir va ana^van iti hi taittiriyakam.
3 That is, according to Sayawa, counting the unborn calves.
1 20 satapatha-brahmaiva.
Fifth Adhyaya. First Brahma;va.
i. There is a cake on eight potsherds for Agni :
this he places on the eastern part (of the Vedi).
There is either a cake on eleven potsherds for
Indra, or a rice-pap for Soma: this he places on
the southern part. There is a pap for the Visve
Deva^ (All-gods): this he places on the western
part. There is a dish of curds for Mitra-Varu^a :
this he places on the north part. There is a pap
for Brzhaspati : this he places in the middle. This
is the five-holed pap 1 ; — what five sacrificial dishes
(havis) there are, for them there are five holes :
hence the name * five-holed pap/
2. And as to why the performer of the Ra£*asuya
should perform this offering: because he (the priest)
makes him ascend the regions, the seasons, the
hymns and metres, he now redeems him therefrom
by this (offering). But were the performer of the
Ra^astiya not to perform this offering, then verily
he would become intoxicated (with pride)2 and would
fall down headlong : that is why the performer of
the Ra^asuya performs this offering.
3. And why he proceeds with the cake on eight
1 According to Sayawa (MS. I. O. 657) the term 'Pa#i£abila' is derived from the circumstance that the vessel (patri) on which the live sacrificial dishes are placed when taken about to be ' de- posited ' on the vedi, contains five holes or openings for the dishes to be taken out. The PaMabila oblations are to be performed during the light fortnight succeeding the performance of the Daxa- peya, — that is to say, during the fortnight commencing with the new moon of Vauakha, or in the latter part of April. The Tait- tiriya ceremonial calls these oblations the ' DLram avesh/aya^/ i. e. 4 Sacrifices performed for the appeasement of the regions/
2 Or, would become giddy (in flying through space), cf. Tailt. Br. I, 8, 3) 1.
V KAiVDA, 5 ADHYAYA, I BRAHMAiVA, 8. 121
potsherds for Agni, — because he makes him ascend
the eastern region, the seasons, the hymns and
metres, he now redeems him therefrom by this
(oblation). The remains of it he pours on the
BrzTiaspati pap.
4. And why he proceeds with the cake on eleven
potsherds for Indra, or with the pap for Soma, —
because he makes him ascend the southern region,
the seasons, the hymns and metres, he now redeems
him therefrom by this (oblation). The remains he
pours on the Brz'haspati pap.
5. And why he proceeds with the pap to the All-
gods, — because he makes him ascend the eastern
region, the seasons, the hymns and metres, he now
redeems him therefrom by this (oblation). The
remains he pours on the Brzhaspati pap.
6. And why he proceeds with the dish of curds
for Mitra-Varu/za, — because he makes him ascend
the northern region, the seasons, the hymns and
metres, he now redeems him therefrom by this
(oblation). The remains he pours on the Brzhaspati
pap. And in that he pours those remains on the
Brzhaspati pap, he thereby bestows food upon him *
(the Sacrificer) ; and hence food is brought to the
king from every quarter.
7. And why he proceeds with the Brzhaspati pap,
— because he makes him ascend the upper region,
the seasons, the hymns and metres, he now redeems
him therefrom by this (oblation).
8. And what cake on eight potsherds there is for
Agni, the priest's fee for that is gold ; for that
offering is for Agni, and gold is Agni's seed : there-
1 Or, puts food into him.
122 SATAPATHA-BRAHMAiVA.
fore the fee is gold. He gives it to the Agnidh ;
for he, the Agnidhra, is really the same as Agni :
therefore he gives it to the Agnidh.
9. And what cake on eleven potsherds there is
for Indra, the fee for that is a bull, for the bull is
Indra. And if there be a pap for Soma, then the
fee for that is a brown ox, for the brown one is
sacred to Soma. He gives it to the Brahman, for
the Brahman guards the sacrifice from the south ;
therefore he gives it to the Brahman.
10. And what pap there is for the All-gods, the
fee for that is a piebald bullock ; for abundance of
forms (marks) there is in such a piebald bullock, and
the Visve Deva^ are the clans, and the clans mean
abundance : therefore a piebald bullock is the fee.
He gives it to the Hotrz, for the Hotri means abun-
dance : therefore he gives it to the Hotrz.
1 1 . And what dish of curds there is for Mitra-
Varima, the fee for that is a sterile cow, for that
one is sacred to Mitra-Vanma. If he cannot
procure a sterile cow, any unimpregnated one will
do ; for every sterile cow is indeed unimpregnated.
He gives it to the two Adhvaryus; for the Adhvaryus
are the out-breathing and the in-breathing, and the
out-breathing and in-breathing are Mitra-Vanma :
therefore he gives it to the two Adhvaryus.
12. And what pap there is for Brzhaspati, the
fee for that is a white-backed bullock ; for to Brt-
haspati belongs that upper region \ and above that
there is that path of Aryaman 2 : therefore a white-
backed (bullock) is the fee for the Brzhaspati (pap).
He gives it to the Brahman, for Brzhaspati is the
1 Or rather, that upward direction.
2 That is, the region of light, of the sun. See V, 3, 1, 2 with note.
V KAiVDA, 5 ADHYAYA, 2 BRAHMAiVA, 2. 123
Brahman of the gods, and this one is his (the
Sacrifice!*' s) Brahman : therefore he gives it to the
Brahman. Even a vish/Mvra^in * who is desirous
of food may perform this offering : he (the priest)
thereby bestows food upon him from all quarters,
and verily he becomes an eater of food.
Second Brahma^a.
i . He performs the oblations of teams (pray wg&rn
havi^shi). The reason why he performs the obla-
tions of teams, is that the anointed thereby yokes
the seasons, and thus yoked those seasons draw
him along, and he follows the seasons thus yoked :
therefore he performs the oblations of teams.
2. There are twelve of these (oblations), for there
are twelve months in the year: that is why there
are twelve. - Let him make offering month by
month/ they say. Who knows about (the life of)
man 2 ? Let him therefore not make offering month
by month. Moving eastward he offers six of them
each at the distance of the yoke-pins throw from
the other 3 ; and then turning backward he offers
six, each at a yoke-pins throw from the other.
1 The meaning of this compound is unknown. Saya^a explains it as meaning ' one who does not move from one spot, one who always remains in one and the same place.' Hence the St. Peters- burg dictionary conjectures : 'One whose herd (or cattle-pen, vra^a, vrag-a) is stationary.' Similarly, Prof. Weber, in Bohtlingk's Dic- tionary. See, however, the Ka/zva reading above, p. 50, note 1, according to which the word would seem to mean one afflicted with a certain malady (? cholera or dysentery). The ' Pa/z/fcabhV offering may be performed as a special ish/i, independently of the Ra^-asuya.
2 ' But who (knows if he) will live a year?' Taitt. Br. I, 8, 4, 3.
8 In that case, he could offer them as distinct ish/is, each with its special barhis, and moving eastwards from the Ahavaniya fire.
1 24 SATAPATHA-BRAHMAiVA.
3. But let him not do it thus. He prepares those
first six so as to have a common barhis \ after the
manner of those deities (of the first six oblations) ;
even as in early spring they 2 would yoke their team
and go onward until the rainy season, so does he
now yoke the six seasons, and thus yoked the six
seasons draw him forward and he follows the six
seasons thus yoked until the rainy season. Two of
the (oxen) drawing the original (hall-door) fire are
the sacrificial fee.
4. He prepares the last six oblations so as to
have a common barhis, after the manner of those (six)
deities. Even as they would return again towards
the rainy season, so does he yoke the six seasons,
and thus yoked the six seasons draw him towards
the rainy season, and he follows the six seasons
thus yoked, in the rainy season. Two of the (oxen)
drawing the original fire are the sacrificial fee. And
as to why the (oxen) drawing the original fire are
the sacrificial fee, — the consecrated (king) now yokes
the seasons, and it being oxen that (actually) draw
(and thus represent the seasons), therefore the (oxen)
drawing the original fire are the sacrificial fee.
5. Now as to this the Kurupa^alas used formerly
to say, ' It is the seasons that, being yoked, draw us,
and we follow the seasons thus yoked/ It was
because their kings were performers of the Ra^asuya
that they spake thus.