'The Nidhanas, i. e. finales, are for the nine Pavamana-stotra verses the following ones: sat, sam, suva/z, ida., vak, and a (for the four last verses).' See also Burnell, Arsheyabr. p. xlv seq.
^ La/y. I, 12; II, I ; Tandy^ Br. VI, 7 seq. give the following details : The Prastotr/ takes the prastara (bunch of grass, repre- senting the Sacrificer) from the Adhvaryu and says, ' Brahman, we will chant, O Praj'astar!' The Brahman and Maitravaru7/a having given their assent (Ajv. V, 2, 12-14), the Prastotr?' hands the pra- stara to the Vdgatri. The latter touches his right thigh with it (or bends his right knee thereon) and 'harnesses' (introduces) the chant by the formula, ' With Agni's fire, with Indra's might, with Surya's brilliance, may Br/haspati harness thee,' &c. (Ta?;^ya Br. I> 3. 5); whereupon he mutters, 'I will make food,' &c. (ib. 6); and after looking towards the pit and a vessel of water and the sun, he commences the chant. The three chanters are seated west of the Adhvaryu and Pratiprasthatr/ (who look towards them), viz. the Udgatr/ facing the north, the Prastotrz" the west, and the Prati- hartr/ the south (or south-east). To the west of them are seated three, four, or six subordinate singers, or choristers (upagatr/), who accompany the chanting in a deep voice with the sound ' Ho.' When the chant is completed, the Udgatr/ says, ' I have made food,' and makes the sacrificer mutter the formula, 'Thou art a falcon,' &c. (Paw/e. Br. I, 3, 8); whereupon he takes a stalk of grass from the prastara, cuts off the top and bottom, so as to make it of the length of four thumbs' breadths, and throws it into the pit with, 'If it has been chanted,' &c. (ib. II, i, 8). They then pour out the vessel of water into the pit, with, ' I send you to the sea,' &c., and make 3, 5, 7 or 9 steps northwards outside the altar.
312 S-ATAPATHA-BRAHMAiVA.
Utters this speech, — * Agnidh, spread the fires ! strew
the barhis ! Prepare the cakes ! go on with the
victim !' The Agnidh spreads the fires, that is to
say, kindles them^ ; he strews that barhis ^ thinking,
' When the barhis is strewn, I will offer to the gods
on the kindled (fire).' — ' Prepare the cakes,' he says,
because he is about to proceed with the cakes ; and,
* Go on with the victim,' because he is about to get
ready the victim ^.
12. Having again entered (the cart-shed) he draws
A a
the Aj-vina graha^ Having drawn the A^-vina graha
he goes out and girds the sacrificial stake^; and having
girt the stake he gets ready the victim : he thereby
puts flavour (juice) into him (Soma — the sacrificer).
13. Having been slain at the morning feast, it
continues being cooked till the evening feast ;
whereby he puts flavour (juice) into the whole
sacrifice, imbues it with flavour.
14. Let him therefore, at the Agnish/oma, slay a
(victim) sacred to Agni, for there is harmony when,
at the Agnish/oma, he slays a (victim) for Agni. If
whereupon they betake themselves to the Agnidhiiya. During the chanting, the Unnetrz' pours the Soma-juice from the Adhavaniya trough through the strainer into the Putabhr/t.
^ The Agnidh takes burning coals from the Agnidhriya fire, and puts them on the dhishwya hearths, in the order in which they were raised. See p. 148, note 4.
^ He spreads a layer of (ulapa) grass along the ' spine ' (the line from the middle of the back to the middle of the front side) of the altar.
^ Fzswfi hy alipsyamano (!) bhavati. Ka«va MS.
* Having taken this cup of Soma or libation (with the formula, Va^. S. VII, 11) from the Dronz-kalasa, or the Putabhn't, he makes the sacrificer eye the several cups and Soma vessels, as set forth IV, 5 , 6, 1 seq.; the Ajvina being looked at sixth in order (or fourth of the grahas), not tenth (as was its order of drawing). See IV, i, 5, 16.
® See III, 7, I, 19 seq.
IV KAiVDA, 2 ADHYAYA, 5 BRAHMAA'A, 1 4. 313
it be an Ukthya sacrifice, let "him slay one to Indra and
Agni in the second place, for songs of praise (uktha) ^
refer to Indra and Agni. If it be a Sho^^a^in sacri-
fice, let him slay one to Indra in the third place, for
the sixteenfold chant (short'a^in)^ means Indra. If it
be an Atiratra, let him slay one to Sarasvatt in the
fourth place, for Sarasvati is speech, and speech (va/',
fem.) is female, as the night (ratri, fem.) is female:
he thus duly distinguishes the forms of sacrifice ^
^ Or, the (three) Uktha-stotras (Samav. II, 55-62) and jastras, the characteristic feature of the Ukthya sacrifice. Cf. p. 325, note 2 ; and IV, 6, 3, 3.
'^ The Sho</aji-stotra (Samav. II, 302-304) chanted in the ekaviwj-a stoma is the characteristic stotra of the Sho^a^in sacrifice. The term meaning ' having a sixteenth ' (viz. stotra), it evidently refers originally to the sacrifice, and has then also been applied to the stotra and jastra. See also Haug, Ait. Br. Transl. p. 255, note 2.
^ On this occasion the same rites are performed as at the sacri- fice of the Agnishomiya buck (III, 6, 4, i seq.), viz. from the girding of the stake (III, 7, i, 19) to the election of the Hotr/(III, 7, 4, 9). Then the other priests are elected, viz. Adhvaryu (and Pratipra- sthatn), the Pra^astr/ (Maitravaru??a), the BrahmaHa/^//a7?2sin, the Potr/, the Nesh/r/, the Agnidhra, and finally the sacrificer himself; after which each of them makes two election-oblations (pravnta- homa) of ghee, the first with, ' May I be well-pleasing to Speech, well-pleasing to the Lord of speech : O divine Speech, what sweetest, most pleasing speech is thine, therewith endow me ! Hail to Sarasvati ! ' the second with, ' IMay the holy Sarasvati, of abundant powers, rich in devotion, accept favourably our sacri- fice!' Thereupon they proceed with the animal off"ering up to the offering of the omentum (vapa) and cleansing (III, 8, 2, 30) ; after which all the eighteen priests and the sacrificer perform the Sar- pa«a (see p. 299, note 2), that is, they step up to the eight dhish«ya hearths (with formulas V%. S. V, 31 ^a-d ; 32 a-d respectively), the Adhvaryu then pointing out the Ahavaniya, the Bahishpava- mana place, the ^atvala, &c. (with Va^. S. V, 32 e seq.) ; and touching the Sadas and its door-posts, and addressing Surya (the sun), the RiWig?, (officiating priests) and dhishwya hearths (with V, 33-34). Katy. IX, 8, 8-25. For the duties of the Udgalr/s, see La/y. Sr. II, 2, 10 seq.
314 5ATAPATHA-BRAHMAiVA.
15. Thereupon he proceeds with (the offering of)
the cakes of the Soma feast. Now Soma is a god,
for Soma was in the heaven 1-7-' Soma, forsooth, was
Vmra ; the mountains and stones are his body :
thereon grows that plant called U^ana,' said ^'veta-
ketu Auddalaki; 'that they bring hither and
press.'
16. Now when he slays the victim, he thereby
puts flavour into it ; and when he proceeds with (the
offering of) the Soma feast cakes, he puts sap into
it : thus it becomes Soma for him.
I 7. They all belong to Indra ; for Indra is the deity of the sacrifice : that is why they all belong to Indra.
18. And as to why there are a cake, parched
barley-grain, a porridge, sour curds, and clotted
curds, — it is that those who are the deities of the
sacrifice shall be well-pleased.
19. For, when one has eaten cake here, he wishes,
* I should like to take parched grains, I should like
to eat porridge, I should like to eat sour curds,
I should like to eat clotted curds ! ' All these (are
objects of one's) wishes : it is in order that those who
are the deities of the sacrifice shall be well-pleased.
Now as to why that offering of clotted curds (payasya)
is prepared only at the morning libation, and not at
the two other libations (Soma feasts).
20. The Gayatri, forsooth, bears the morning
libation (to the gods), the Trish/ubh the midday
libation, and the Gagati the evening libation, — but,
then, the Trish/ubh bears the midday libation, not
alone, (but) with both the Gayatri and the B/Vhati ' ;
and the 6^agati (bears) the evening libation, not alone,
^ For the metres of which the Madhyandina-pavamana stotra is composed, see p. 333, note i.
IV KAA^DA, 2 ADHYAYA, 5 BRAHMAiVA, 2 2. 315
(but) with the Gayatri, the Kakubh, and Ush/^ih, and the Anush/ubh \
21. The Gayatri alone bears singly the morning
libation, — with those two sets of five (pahkti) ^ the
set of five chants, and the set of five oblations :
there are four Ac'ya (chants) ^ and the Bahishpava-
mana is the fifth, — the Pankti metre is five-footed —
with that pankti of chants, not alone, the Gayatri
bears the morning libation.
22. To Indra belongs the cake, to the two bay
steeds the parched grains (dhana/^) ^ to Pushan the
porridge (karambha), to Sarasvati the sour curds
(dadhi), and to Mitra and Varu;^a the clotted curds
(payasya)^ — the Pankti is five-footed — with that
pahkti of oblations, not alone, the Gayatri bears the
^ The Arbhava or Tr/tiya-pavamana stotra, Samav. II, 39-52 (see note on IV, 3, 5, 24), is made up of five parts, com- posed chiefly in the Gayatri, Kakubh, Ush7/ih, AnushAibh, and Gagati metres respectively. It is chanted in the Saptadaja-stoma, the seventeen verses being obtained in the following way. The Gayatri triplet (II, 39-41) is chanted twice, in the Gayatra and Sa/;^hita tunes, making six verses. Then verses 42 and 44 once each, in the Sapha and Paushkala tunes respectively. Then the triplet II, 47-49 twice, in the 6'yava.rva and Andhigava tunes (six verses). And finally the triplet II, 50-52 once, in the Kava tune (three verses). This makes together seventeen verses. Verses 43, 45, and 46 of the Sawhita are omitted in the chanting.
^ Pankti means both ' a set of five,' and the pahkti metre, con- sisting of five octosyllabic feet.
^ See p. 325, note 2.
* Taitt. Br. I, 5, 1 1 assigns them to the Ajvins, for the reason that they performed cures therewith.
^ These five sacrificial dishes, called savaniya/z (or aindra//) puToda.sa./i, are placed together in one vessel (patri) — the puro- (/aja proper, or rice-cake to Irfdra, being placed in the centre — and oblations are made from them to the respective deities at one and the same time, two pieces being cut from each dish into the ^uhii for the chief offering, and one piece from each into the upabhr/'t
^l6 5'ATAPATHA-BRAriMAiVA.
morning libation (to the gods) : for the sake of com-
pleting that pankti, that oblation of clotted curds to
Mitra and Varu;^a is prepared only at the morning
libation, and not at the two other libations.
Third Adhyaya. First BRAHMAiVA.
I. Having drunk (Soma) ^ and said, 'We are
spoon, for the svish/akWt. While cutting the portion he calls on the Maitravaruwa to ' Recite (the invitatory prayer) of the cakes of the morning feast for Indra!' The anuvakya (Rig-veda III, 52, i) having been recited by the Maitravaruwa, the Adhvaryu steps to the fire, calls on the Agnidhra for the -Srausha/ formula (see I, 5, 2, 16, with note), and thereupon on the Maitravaru«a to ' Urge the cakes of the morning feast brought forward for Indra ! ' That priest then urges, 'Let the Hotn' pronounce the offering prayer to Indra ! May Indra with his bays eat the grain 1 [O Hotar, pro- nounce the offering prayer!]' Whereupon the Hotn' recites, 'We who worship (part i, p. 142, note), — May Indra with his bays eat the grains, with Pushan the porridge; with Sarasvati, with Bha- rati, the sour curds, with Mitra and Varuwa the clotted curds ! [cf. Ait. Br. II, 24 ; Taitt. Br. I, 5, 11 ; Asv. V, 4, 3] Vaushat !' when the Adhvaryu pours the oblation into the fire. For the oblation to Agni Svish/akr/t the invitatory prayer is Rig-veda III, 28, i, and the offering formula ' Havir ague vihi,' ' graciously accept the offering, O Agni!' The offerings completed, the dishes of sacrificial food are placed on the Hotr/'s hearth.
