1 The Sacrificer is supposed to have done so by the symbolical act of raising his head above the sacrificial post; see paragraph 14 above.
2 See IV, 5, 5, 6 ; part ii, p. 407, note 3.
36 DATAPATH A-BRAHMAiVA.
25. He spreads it, with, 'This is thy kingship1!'
whereby he endows him with royal power. He then
makes him sit down, with, 'Thou art the ruler,
the ruling lord!' whereby he makes him the ruler,
ruling over those subjects of his ; — ' Thou art firm,
and stedfast!' whereby he makes him firm and
stedfast in this world; — 'Thee for the tilling! —
Thee for peaceful dwelling! — Thee for wealth !
— Thee for thrift!' whereby he means to say,
' (here I seat) thee for the welfare (of the people)/
Second Brahmajva.
1. He now proceeds with the Barhaspatya pap.
Its svish/akrzt remains yet unofifered, when he (the
Adhvaryu) brings 2 him (the Sacrificer) some food ;
for he who offers the Va^apeya wins food, va^a-
peya being the same as anna-peya : thus whatever
food he (the Sacrificer) has thereby gained, that
he (the Adhvaryu) now brings to him.
2. In a vessel of udumbara wood — the Udumbara
tree being sustenance, (that is) food — for the obtain-
ment of sustenance, food : therefore it is in a vessel
of udumbara wood. He first brings water, then milk,
then (other) kinds of food, as they occur to him.
3. Now some bring seventeen kinds of food,
1 Thus the formula 'iyam te ra/' is interpreted by Mahidhara (who, however, takes it to be addressed to the throne-seat, and not, as would seem preferable, to the king), and apparently also by our author. The word c rag- ' would indeed seem to mean here some- thing like the energy (jakti), or the symbol, of the king. The St. Petersburg dictionary, however, takes it here as the name of a female deity.
2 He collects (sambharati), or provides food for him ; this cere- mony corresponding to that of equipping or provisioning the sacred fire with the so-called sambharas, at the Agny-adhana; see II, 1, 1, 1 seq. ; part i, p. 276, note 1.
V KAiVDA, 2 ADHYAYA, 2 BRAHMAiVA, 4. 37
saying, ' Seventeenfold is Pra^apati.' But let him
not do so : surely all the food is not appropriated to
Prag'apati *, and, compared to him, what is man that
he should appropriate to himself all food ? Hence,
while bringing every kind of food that occurs to him,
let him not bring of some one (particular) kind of
food.
4. And whatever food he does not bring to him,
let him (the Sacrificer) forswear 2 that, and not eat of
it as long as he lives : thus he does not go to the
end, thus he lives long. Of all that food brought
together he offers the (seven) Va^a-prasavanlya3
oblations, cutting out (pieces) with the dipping-spoon.
Thus to whatever deities he is now offering, they
give an impulse to him, and impelled by them he
1 Or ' from Prag-apati ; ' or perhaps, ' surely not all Pra^apati's food is appropriated/ The Ka/zva recension reads thus, VI, 2, 3, 3. He first brings water, then milk, then, as they occur to him (other) kinds of food. ' Let him bring those seventeen kinds of food/ they say, ' for Pra^apati is seventeenfold/ Nevertheless (tadu) let him bring whatever kinds of food he can either think of or obtain. 4. Of this his food that has been brought together, let him set aside (ud- dharet) one (particular kind of) food : let him forswear that (tad udbruvita), and not eat of it as long as he lives (yava^- ^ivet). By that much also (or, even so long, tavad api vai prag-apate^ sarvam annam anavaruddham) all the food of Pra^apati is not appropriated ; and who is man (compared) to him, that he should appropriate to himself all food ? Thus he does not go to the end, thus he lives long : that (food) is here left over for his offspring (or people).
2 Sayawa explains ' tasya udbruvita ' by, — one ought to proclaim it, saying aloud ' such and such food has not been brought ; ' — na sambhr/tam ity u^ais tannama bruyat.
3 That is, oblations calculated to promote or quicken (pra-su) the strength (food, — v&ga) by their prayers, the first three of which begin with 'vag-asya . . . prasava^/ See p. 2, note 1. In the Black Vagus ritual these oblations are called 'Annahoma^' or 'food- oblations/ Taitt. Br. I, 3, 8, 1. The Sutras seem, however, like- wise to use the term ' Vag-aprasavaniya ' (or Va^aprasaviya).
38 DATAPATH A-BRAHMA2VA.
wins : therefore he offers the Va£*aprasavaniya oblations.
5. He offers with (Va£*. S. IX, 23-29), 'The im-
pulse of strength impelled of old that king
Soma in the plants, in the waters: may they be
rich in honey for us ! may we be wakeful in the
kingdom, placed in the front, hail ! '
6. * The impulse of strength spread over this
sky, and over all these worlds, as the all-ruler;
knowing he causeth him to give gifts who
wisheth not to give: may he bestow upon us
wealth with the full muster of heroes, hail ! '
7. 'Yea, the impulse of strength prevailed
over all these worlds, on every side; from days
of yore the king goeth about knowing, increas-
ing the people, and the well-being amongst us,
hail!'
8. 'To king Soma, to Agni we cling1 for
help, to the Adityas, to Vishnu, to Stirya, to the
Brahman Brzhaspati, hail!'
9. ' Urge thou Aryaman, Brzhaspati, Indra to
the giving of gifts, Va^2, Vishnu, Sarasvati, and
the vigorous Savitrz, hail!'
10. ' O Agni, speak to us here, be thou gracious
unto us ! bestow blessings upon us, O winner of
thousands, for thou art the giver of wealth, hail ! '
11. 'May Aryaman bestow blessings upon
us, and PCishan, and Brzhaspati ! may the divine
Va/£ give us gifts, hail ! '
12. With the remaining (offering material) he sprinkles him (the Sacrificer) ; he thereby sprinkles
1 Rig-veda X, 141, 3 reads, — King Soma, Agni we invoke with our voices, the Adityas, &c.
2 Rig-veda X, 141, 5 has Vata (Wind) instead of Va£ (Speech).
V KANDA, 2 ADHYAYA, 2 BRAHMAtfA, 1 5. 39
him with food, bestows food upon him : for this
reason he sprinkles him with the remaining
(material) \
13. He sprinkles with (Va£\ S. IX, 30), 'At the
impulse of the divine Savitrz, (I sprinkle) thee,
by the arms of the A^vins, by the hands of
PushanP he thus sprinkles (consecrates) him by
the hands of gods ; — ' I place thee in the leading
of Sarasvati Va>£, the leader;' for Sarasvati is
Va^ (speech) : he thus places him in the leading of
Va/£, the leader.
14. Here now some say, ' I place thee in the
leading of the leader of all the gods ; ' for all the
gods are the All : he thus places him in the leading
of the leader of the All. But let him not say so ;
let him rather say, ' I place thee in the leading of
Sarasvati Va/£ ; ' for Sarasvati is V&k : he thus places
him in the leading of V&k. — 'I consecrate thee,
N. N., with the supreme rulership of Brz'has-
pati !' therewith he mentions the (Sacrificer's) name :
he thus makes him attain to the fellowship of Brt-
haspati, and to co-existence in his world.
15. He then says/ All-ruler is he, N.N. ! All-
ruler is he, N.N. ! ' Him, thus indicated, he thereby
indicates to the gods : i Of mighty power is he who
has been consecrated ; he has become one of yours ;
protect him ! ' thus he thereby says. Thrice he says
it, for threefold is the sacrifice.
1 According to the Taittiriyas (Taitt. S., vol. i, p. 1049), the Sacri- ficer is made to sit on the black antelope skin, with his face to the east, with a small gold and silver plate placed on either side of him; and he is then sprinkled in front, on the head, so that the liquid runs down to his mouth, thus symbolizing the entering of food and strength into him.
40 SATAPATHA-BRAHMAiVA.
1 6. He then either offers, or makes him pronounce
(the formulas of) the U^iti oblations1. Whether
he offers or makes him pronounce (the formulas), the
significance is the same.
17. He makes him say (Vaf. S. IX, 31-34), 'With the (word of) one syllable Agni won the
breath: may I win that! 2 With the (metre
of) seventeen syllables Pra^apati won the
seventeenfold stoma: may I win that!' whatever
those deities won by means of those (formulas), that
he now wins by them. There are seventeen (for-
mulas), for Pra^&pati is seventeenfold : he thus wins
Pra^&pati.
18. Thereupon he says, 'Recite (the invitatory
formula) to Agni Svish/'akrzt !' Now, as to why
this rite is performed between two oblations. Pra^a-
pati, truly, is that sacrifice which is here performed,
and from which these creatures have been produced,
— and, indeed, they are even now produced after this
one : he thus wins Pra^apati in the very middle :
therefore that rite is performed between two obla-
tions. Having made (the Agnidhra) utter the
1 That is, oblations of ' victory/ with the formulas used there- with, containing each two forms of the verb ud-gi, 'to conquer/
2 The intervening formulas here understood, and given in the Va^. Sa/fthita, are to the effect that the A^vins, by two syllables, gained the two-footed men ; Vishmi, by three, the three worlds ; Soma, by four, the four-footed cattle; Pushan, by five, the five regions (the four quarters and the upper region) ; Savitnf, by six, the six seasons ; the Maruts, by seven, the seven kinds of domestic animals ; Brzliaspati, by eight, the Gayatrf metre ; Mitra, by nine, the Trivrz't stoma (hymn-tune) ; Varuwa, by ten, the Vira^- metre ; Indra, by eleven, the Trish/ubh metre ; the All-gods, by twelve, the Gagatr metre; the Vasus, by thirteen, the thirteenfold stoma; the Rudras, by fourteen, the fourteenfold stoma ; the Adityas, by fifteen, the fifieenfold stoma ; Aditi, by sixteen, the sixteenfold stoma.
V Kanda, 2 Adhyaya, 2 Brahma2va, 21. 4 1
.SYausha/, he says, ' Pronounce the offering-
prayer to Agni Svish/akrzt ! ' and offers as the
Vasha/ is uttered.
20. Here now some, having performed that, per-
form that3 ; but let him not do it thus ; for the Stotra
is his (the Sacrificer's) own self, and the 6astra is his
people (or offering) : thereby then he ruins the Sacri-
ficer ; he goes astray, he stumbles ; — hence having
performed that, let him perform that : —
21. He puts the Ida, on (the dish). The Ida
having been invoked, he, having touched water, draws
the Mahendra cup. Having drawn the Mahendra
cup, he sets the (PrishtAa-) Stotra agoing. He urges
him (the Sacrificer) forward to the chant : he gets
down (from the throne-seat) ; he is in attendance at
the chant (stotra), in attendance at the recitation
(sastra).
1 See I, 8, 1, 18 seq.
2 That is, the (first or Hotrz"s) Prz'sh/^a-stotra, for which see above, p. 15, note 1; part ii, p. 339, note 2. Its chanting is followed by the Nishkevalya-^astra, recited by the Holri.
3 That is to say, according to Saya^a,— they make the Svish/a- kr/'t, and the rising of the Sacrificer from the throne-seat, take place after the pronunciation of the 'uggiti' formulas, the drawing of the Mahendra cup, and the performance of the Stotra and Sastra.
42 SATAPATHA-BRAHMANA.
B. THE RAGAStJYA, OR INAUGURATION OF A KING.
Second Adhyaya. Third Brahmaaa.
i. He offers a full-offering x ; for the full means the
All : ' May I be consecrated after encompassing the
All ! ' thus he thinks. At this (offering) he bestows
a boon ; for a boon means all : ' Having encompassed
the All (the universe), may I be consecrated ! ' thus
he thinks. He may perform this offering, if he
chooses ; or, if he chooses, he may disregard it.
2. And on the following day he prepares a cake
on eight potsherds, as sacrificial food for Anumati 2.
And whatever portion of (the grains) being ground,
— either flour or rice-grains, — falls down behind the
pin, that he throws together into the dipping-spoon