| Philosophy and Religion / Satapatha Brahmana |
The Satapatha Brahmana: Fourth Kânda, Fifth Adhyâya
First Brâhmana
1. He proceeds with the rice-pap to Aditi, as the concluding oblation. The reason why there is a rice-pap for Aditi is this. Because, on that former occasion1, the gods said to her, 'Thine forsooth shall be the opening, and thine the concluding oblation,' therefore he prepares that share for her at both ends (of the Soma-sacrifice).
2. And because, on that occasion, he offers when about to go forth (upa-pra-i) to buy the king (Soma), therefore that (opening oblation) is called Prâyanîya. And because he now offers after coming out (ud-â-i) from the expiatory bath, therefore this (concluding oblation) is called Udayanîya2. For this indeed is one and the same oblation: to Aditi belongs the opening, to Aditi the concluding (oblation); for Aditi is this (earth).
3. To Pathyâ Svasti he offers first (at the opening sacrifice): then the gods, through speech, saw their way in what was unknown to them, for by speech the confused becomes known. But now that it is known, he performs in the proper order.
4. To Agni he offers first, then to Soma, then to Savitri, then to Pathyâ Svasti, then to Aditi, Now Pathyâ Svasti (the wishing of a 'happy journey') is speech, and Aditi is this (earth): on her the gods thereby established speech, and thus established thereon speech speaks here.
5. Thereupon he slaughters a barren anûbandhyâ3 cow for Mitra and Varuna. And this indeed is performed as a different sacrifice, and that an animal offering; for the Samishtayagus form the end of the sacrifice.
6. The reason why there is a barren cow for Mitra and Varuna is this. Whatever part of his (sacrifice)4 who has offered is well-offered that part of his Mitra takes, and whatever is ill-offered that Varuna takes.
7. Then they say, 'What has become of the sacrificer?'--whatever well-offered part of his (sacrifice) Mitra here takes, that he now again surrenders to him, being pleased with this (cow); and whatever ill-offered part of his Varuna takes, that indeed he makes well-offered for him, being pleased with this (cow), and surrenders it again to him. This forsooth is his own sacrifice5, his own merit.
8. And again, why there is a barren cow for Mitra and Varuna. Now, when the gods caused the cast seed to spring,--there is that sastra called Âgnimâruta6: in connection therewith it is explained how the gods caused that seed to spring. From it the coals (aṅgâra) sprung, and from the coals the Aṅgiras; and after that the other animals7.
9. Then the dust of the ashes which remained: therefrom the ass was produced,--hence when it is dusty anywhere, people say, 'A very place for asses, forsooth8!' And when no sap whatever remained,--thence was produced that barren cow belonging to Mitra and Varuna; wherefore that (cow) does not bring forth, for from sap seed is produced, and from seed cattle. And because she was produced at the end, therefore she comes after the end of the sacrifice. Hence also a barren cow for Mitra and Varuna is the most proper here: if he cannot obtain a barren cow, it may also be a bullock9.
10. Then the Visve Devâh applied themselves10 a second time: thence the Vaisvadevî (cow) was produced; then the Bârhaspatyâ: that is the end, for Brihaspati is the end.
11. And whosoever gives a thousand or more (cows to the priests), he will slaughter all these;--indeed, everything is obtained, everything conquered by him who gives a thousand or more. Those (three) cows are everything, (when offered) thus in the proper order: first one to Mitra and Varuna, then one to the All-gods, then one to Brihaspati.
12. And those who perform a long sacrificial session, for a year or more, they will slaughter all these11;--indeed everything is obtained, everything conquered by those who perform a long sacrificial session, for a year or more: those (cows) are everything, (when offered) thus in the proper order.
13. Thereupon he performs the Udavasânîyâ ishti (completing oblation). He prepares a cake on five potsherds for Agni. Its invitatory and offering prayers are five-footed paṅktis12. For at this time the sacrifice of him who has sacrificed is, as it were, exhausted in strength: it, as it were, passes away from him. Now all sacrifices are Agni, since all sacrifices are performed in him, the domestic sacrifices as well as others. He thus takes hold again of the sacrifice, and thus that sacrifice of his is not exhausted in strength, and does not pass away from him.
14. The reason why the cake is one on five potsherds, and the invitatory and offering prayers are paṅktis (verses of five feet), is that the sacrifice is fivefold. He thus takes hold again of the sacrifice, and thus that sacrifice of his is not exhausted in strength, and does not pass away from him.
15. The priests’ fee for it is gold; for this is a sacrifice to Agni, and gold is Agni's seed: therefore the priests’ fee is gold. Or an ox, for such a one is of Agni's nature as regards its shoulder, since its shoulder (bearing the yoke) is as if burnt by fire.
16. Or13, he takes ghee in five ladlings, and offers it with the verse to Vishnu (Vâg. S. V, 38), 'Stride thou widely, O Vishnu, make wide room for our abode! drink the ghee, thou born of ghee, and speed the lord of the sacrifice ever onwards, Hail!' For Vishnu is the sacrifice: he thus takes hold again of the sacrifice, and thus his sacrifice is not exhausted in strength, and does not pass away from him. And let him on this occasion give as much as he can afford, for no offering, they say, should be without a Dakshinâ. When this Udavasânîyâ-ishti is completed, he offers the (ordinary) evening (milk) offering14,--but the morning offering at its proper time.
Second Brâhmana
1. They lay hands on the barren cow15, and having laid hands on it, they quiet it. It having been quieted16, he says (to the slaughterer), 'Pull out the omentum!' The omentum having been pulled out17, let him tell (the slaughterer) to search groping for an embryo. If they do not find one, why need they care? and if they find one, atonement is made therefore.
2. For surely it is not right that, thinking it to be one (cow), they should perform, as it were, with that one; or that, thinking them to be two, they should perform, as it were, with two18. Let him bid (the slaughterer) get ready the pot (sthâlî) and the cloth (ushnîsha)19.
3. They then perform with the omentum, just as its mode of performance is20. Having performed with the omentum, both the Adhvaryu and Sacrificer return (to the sacrificial ground). The Adhvaryu says, 'Pull out that embryo!' otherwise he would not pull it out from the womb, since it is only pulled out from the womb of a sick or dead (female); but when the embryo is full grown, then indeed it comes out through birth: let him bid him pull it out even after tearing asunder the thighs.
4. When it is pulled out, he addresses it with (Vâg. S. VIII, 28), 'May the embryo of ten months move together with the caul!'--by saying, 'May it move,' he puts breath into it; and 'of ten months' he says, because when an embryo is full grown, then it is one of ten months: thus, even though it is not ten months old, he makes it one of ten months by means of the Brahman (prayer), the Yagus.
5. 'Together with the caul'--this he says so that, like a ten months’ (calf), it may go out with the caul21,--'As yonder wind moveth, as the ocean moveth;'--thereby he puts breath into it;--'So hath this ten months' (calf) slipped out with the caul;'--this he means to say so that, like a ten months’ calf, it may slip out with the caul.
6. Here now they say, 'What is he to do with that embryo?'--They might cut off a portion from every limb, even as (is done) the portioning of other portions. But let him not do so; for that (embryo) surely has its limbs undeveloped. Having cut it below the neck, they should let that fat juice drip into the pot; for that same juice drips from all its limbs, and thus it is a portion cut out from all its limbs. He then cuts the sacrificial portions of the cow in the same way in which they are (usually) portioned off.
7. They cook them on the cooking-fire of the animal offering: at the same time22 they cook that fat juice. Having wrapped the embryo in the cloth, he lays it down by the side of the cooking-fire. When it (the victim) is cooked, he puts together23 the (flesh) portions and bastes only them, but not that juice. They remove the victim (from the fire); and at the same time they remove that juice.
8. They take it along the back of the pit, between the sacrificial stake and the fire. It having been put down south (of the fire), the Pratiprasthâtri cuts off the sacrificial portions. He then makes an under-layer (of ghee) in both offering-spoons, and addresses (the Hotri) for the recitation to the Manotâ deity on the havis. Thereupon they make cuttings from the portions of the cow, in the same way in which cuttings are made from them24.
9. Now there is an offering-spoon called prakaranî therein the Pratiprasthâtri makes an underlayer of ghee for the fat juice, takes two portions (from the juice), bastes them once (with ghee), and replenishes (the juice whence) both portions (have been taken). He (the Adhvaryu) then addresses (the Hotri) for. the recitation (of the invitatory prayer). Having called for the Sraushat, he says (to the Maitrâvaruna), 'Prompt (the Hotri to recite the offering prayer)!' As the Vashat is uttered, the Adhvaryu offers (the flesh portions). After the Adhvaryu's oblation the Pratiprasthâtri offers (the fat juice)--
10. With (Vâg. S. VIII, 29), 'Thou whose fruit is fit for sacrifice,'--for embryos are unfit for sacrifice: this one he thus makes fit for sacrifice by means of the Brahman, the Yagus;--'thou who hast a golden womb,'--for on that former occasion25, they rend the womb when they tear out (the embryo); and gold means immortal life; he thus makes that womb of her (the cow) immortal;--'Him whose limbs are unbroken, I have brought together with his mother, Hail!' Thus, if it be a male (embryo); but if it be a female one, with, 'Her whose limbs are unbroken, I have brought together with her mother, Hail!' And, if it be an indistinguishable embryo, let him offer in making it male, since embryos (garbha, masc.) are male, 'Him whose limbs are unbroken, I have brought together with his mother, Hail!' For on that former occasion, when they tear out (the embryo) they separate it from its mother: now, having rendered it successful by means of the Brahman, the Yagus, he brings it again together with its mother in the midst of the sacrifice.
11. Thereupon the Adhvaryu makes the oblation to the Lord of the forest26. Having made the oblation to the Lord of the forest, the Adhvaryu, while pouring together the sacrificial portions that are for the upabhrit, says (to the Hotri), 'Recite the invitatory prayer to Agni Svishtakrit!' The Pratiprasthâtri comes and takes all that fat juice, and pours twice (ghee) thereon. Having called for the Sraushat, the Adhvaryu says, 'Prompt!' and offers as the Vashat is uttered. After the Adhvaryu's oblation the Pratiprasthâtri offers,
12. With (Vâg. S. VIII, 30), 'The bountiful multiform juice27,'--by 'bountiful' he means to say (the bestower) 'of numerous gifts;' and 'the multiform' he says, because embryos are, as it were, multiform,--'The strong juice hath invested itself with greatness:'--for it (the embryo) is indeed invested28 in the mother.--'May the worlds spread along her, the one-footed, two-footed, three-footed, four-footed, eight-footed,'--'Hail!' He thereby magnifies her (the cow): far more, forsooth, does he gain by offering an eight-footed one, than by one not eight-footed.
13. Here now they say, 'What is he to do with that embryo29?' They may expose it on a tree; for embryos have the air for their support, and the tree is, as it were, the same as the air: thus he establishes it on its own support. But, say they, if, in that case, any one were to curse him, saying, 'They shall expose him30 dead on a tree,' then verily it would be so.
14. They may throw it into the water, for water is the support of everything here: he thus establishes it in the water. But, say they, if, in that case, any one were to curse him, saying, 'He shall die in water!' then verily it would be so.
15. They may bury it ins a mole-hill; for this (earth) is the support of everything here: he thus establishes it on this same (earth). But, say they, if, in that case, any one were to curse him, saying, 'They shall quickly prepare a burying-place for him, being dead!' then verily it would be so.
16. He may offer it to the Maruts on the cooking-fire of the animal sacrifice; for the Maruts, the clans (common people) of the gods, are not oblation-eaters (ahuta-ad)31, and the uncooked embryo, as it were, is no oblation (ahuta); and the animal cooking-fire is taken from the Âhavanîya: thus indeed it (the embryo) is not excluded from the sacrifice, and yet is not (offered) directly in the Âhavanîya (offering-fire). And the Maruts are of the gods: he thus establishes it with the Maruts32.
17. As soon as he has performed the Samishtayagus offerings, when the coals are only just extinguished, he takes that embryo with the cloth, and standing with his face to the east, he offers it with a verse to the Maruts (Vâg. S. VIII, 31; Rig-veda I. 86, 1),--'Verily, O Maruts, in whosesoever house ye drink, the heroes of the sky, he is the best protected man.' He utters no Svâhâ (hail), for the Maruts, the clans of the gods are no oblation-eaters, and no oblation, as it were, is what is offered without Svâhâ. And the Maruts are of the gods: he thus establishes it with the Maruts.
18. He then covers it over with the coals with (Vâg. S. VIII, 32; Rig-veda I, 22, 13), 'The great Heaven and Earth may mix this our sacrifice, and fill us with nourishments!'
Third Brâhmana
1. The Shodasin33 (graha) forsooth is Indra. Now, at one time the beings surpassed (ati-rik) Indra--the beings being the creatures--they were in a state of equality, as it were, with him.
2. Indra then bethought himself, 'How can I stand forth over everything here, and how may everything here be beneath me?' He saw that graha, and drew it for himself. Then he stood forth over everything here, and everything here was beneath him. And, verily, for whomsoever, knowing this, they draw that cup of Soma, he stands forth over everything here, and everything here is beneath him.
3. Wherefore it has been said by the Rishi (Rig-veda III, 32, 11), 'The sky hath not reached thy greatness, when thou didst rest on the earth with thine other thigh,'--for, verily, yonder sky did not reach up to his other thigh34: so did he stand forth over everything here, and everything here was beneath him. And, verily, for whomsoever, knowing this, they draw that cup of Soma, he stands forth over everything here, and everything here is beneath him.
4. He draws it with a verse to the lord of the bay steeds (Indra Harivant); they (the Udgâtris) chant verses to (Indra) Harivant, and he (the Hotri) afterwards recites verses to (Indra) Harivant. For Indra seized upon the strength, the fury (haras) of his enemies, the Asuras; and in like manner does he (the sacrificer) now seize upon the strength, the fury of his enemies: therefore he draws the graha with a verse to (Indra) Harivant; they chant verses to Harivant, and he (the Hotri) afterwards recites verses to Harivant.
5. He draws it with an Anushtubh verse; for the morning press-feast belongs to the Gâyatrî, the midday feast to the Trishtubh, and the evening feast to the Gagatî. The Anushtubh, then, is over and above35 (ati-rikta), and he thus makes that (Soma of the Shodasin) to remain over: hence he takes it with an Anushtubh.
6. He draws it in a square cup; for there are three worlds: these same worlds he gains by three corners, and by the fourth corner he makes that (Soma) to remain over;--therefore he draws it in a square cup.
7. Let him draw it at the morning pressing, after drawing the Âgrayana. Having been drawn at the morning pressing, it reposes apart from that time: he thus makes it to outlast all (three) pressings.
8. Or he may draw it at the midday pressing, after drawing the Âgrayana,--but this is mere speculation: let him rather draw it at the morning pressing, after drawing the Âgrayana: having been drawn at the morning pressing, it reposes apart from that time.
9. He thus draws it therefrom with (Vâg. S. VIII, 33; Rig-veda I, 84, 3), 'Mount the chariot, O slayer of Vritra, thy bay steeds have been harnessed by prayer! May the stone by its sound draw hitherward thy mind!--Thou art taken with a support: thee to Indra Shodasin (the sixteenfold)!--This is thy womb: thee to Indra Shodasin!'
10. Or with this (verse, Vâg. S. VIII, 34; Rig-veda I, 10, 3), 'Harness thy long-maned, girth-filling bay steeds! Come hither to us, O Indra, drinker of Soma, to hear our songs! Thou art taken with a support: thee to Indra Shodasin!--This is thy womb: thee to Indra Shodasin!'
11. Thereupon he returns (to the sadas) and bespeaks the chant with, 'Soma has been left over: Turn ye back36!' for he indeed causes it to remain over by that (Shodasin graha). He (the Adhvaryu) bespeaks it37 before the setting of the sun; and after sunset he (the Hotri) follows it up by reciting the sastra: thus he thereby joins day and night together,--therefore he bespeaks (the stotra)38 before the setting of the sun, and after sunset he follows it up by reciting the sastra39.
The Dvâdasâha.40
Fourth Brâhmana
1. Now, at first the gods were all alike, all good. Of them, being all alike, all good, three desired, 'May we be superior41!'--Agni, Indra, and Sûrya.
2. They went on praising and toiling. They saw those Atigrâhyas42, and drew (grah) them for themselves over and above (ati): hence the name Atigrâhyas. They became superior, even as they are now superior43 and verily he becomes superior for whomsoever, knowing this, they draw those cups of Soma.
3. And at first there was not in Agni that lustre which is now in him. He desired, 'May that lustre be in me!' He saw this graha, and drew it for himself, and henceforth that lustre was in him.
4. And at first there was not in Indra that power which is now in him. He desired, 'May that power be in me!' He saw this graha and drew it for himself, and henceforth that power was in him.
5. And at first there was not in Sûrya that splendour which is now in him. He desired, 'May that splendour be in me!' He saw this graha and drew it for himself, and henceforth that splendour was in him. And verily for whomsoever, knowing this, they draw those cups of Soma, he takes unto himself those same fires (energies), those same powers.
6. Let him draw them at the morning pressing, after drawing the Âgrayana; for the Âgrayana is the self (body), and many parts of this self are one each (and thus) over and above (the others), such as the lung44 and heart, and others.
7. Or he might draw them from the Pûtabhrit, at the midday pressing, after drawing the Ukthya, or when about to bespeak (the chant), for the Ukthya indeed is the same as that undefined self of his. But this is mere speculation: let him rather draw them at the morning pressing, after drawing the Âgrayana.
8. They are offered after the offering of the Mâhendra graha; for that, the Mâhendra, is Indra's special cup; and so are the (Nishkevalya) stotra and sastra specially his. But the sacrificer is Indra; and for the sacrificer's benefit (these cups) are drawn: therefore they are offered after the offering of the Mâhendra graha.
9. He thus draws them therefrom [the first with Vâg. S. VIII, 38; Rig-veda IX, 66, 21]45, 'O Agni, skilful in works, become thou pure, bestowing upon us lustre and manly vigour, and upon me health and wealth!--Thou art taken with a support: thee to Agni, for lustre!--This is thy womb: thee to Agni, for lustre!'
10. [The second with Vâg. S. VIII, 39; Rig-veda VIII, 76, 10], 'Uprising by thy power didst thou move thy jaws, O Indra, drinking the cup-drawn juice!--Thou art taken with a support: thee to Indra for power!--This is thy womb: thee to Indra for power!'
11. [The third with Vâg. S. VIII, 40; Rig-veda I, 50, 3], 'His beacons have appeared, his beams, wide and far over the people, shining splendidly like fires!--Thou art taken with a support: thee to Sûrya for splendour!--This is thy womb: thee to Sûrya for splendour!'
12. The drinking of these (cups is performed by the sacrificers with the resp. texts), 'O lustrous Agni, lustrous art thou among the gods: may I be lustrous among men!--Most powerful Indra, most powerful art thou among the gods: may I be the most powerful among men!--Most splendid Sûrya, most splendid art thou among the gods: may I be the most splendid among men!' And, verily, these same splendours, these same powers he takes unto himself for whomsoever, knowing this, they draw these cups.
13. Let him draw them on the first three days of the Prishthya shadaha46; namely, the Agni cup on the first day, the Indra cup on the second, the Sûrya cup on the third--thus one day by day.
14. Some47, however, draw them on the last three days; but let him not do so: let him rather draw them on the first three days. But should he intend to draw them on the last three days, let him first draw them on the first three days and let him then draw them on the last three days. In like manner they are drawn (all three) in their proper order, on one and the same day, at the Visvagit48 with all the Prishthas.
Fifth Brâhmana
1. Pragâpati, forsooth, is that sacrifice which is performed here, and from which these creatures have been produced: and in like manner are they produced thereafter even to this day.
2. After the Upâmsu cup goats are produced. Now that (cup) is again employed in the sacrifice: hence creatures are here produced again and again.
3. After the Antâryama cup sheep are produced. Now that (cup) is again employed at the sacrifice: hence creatures are here produced again and again.
4. And because of those two (cups) which are together he offers the Upâmsu first, therefore, of goats and sheep when they are together49, the goats go first, and the sheep behind them.
5. And because, having offered the Upâmsu, he wipes (the vessel) upwards, therefore these goats walk like nimbly50 climbing spokes.
6. And because, having offered the Antaryâma, he wipes (the vessel) downwards, therefore these sheep walk with their heads down, as if digging. Now they, the goats and sheep, are most conspicuously Pragâpati-like: whence, bringing forth thrice in the year, they produce two or three51 (young ones).
7. After52 the Sukra cup men are produced. Now that (cup) is again employed at the sacrifice: hence creatures are here produced again and again. But the Sukra (bright) is the same as he that burns yonder, and he indeed is Indra; and of animals, man is Indra-like53: whence he rules over animals.
8. After the Ritu cup the one-hoofed species is produced. Now that (cup) is again employed in the sacrifice: hence creatures are here produced again and again. And such-like is the Ritu cup54, and suchlike the head of the one-hoofed. The Âgrayana cup, the Ukthya cup, and the Âditya cup,--after them cows are produced. Now, these are again employed in the sacrifice: hence creatures are here produced again and again.
9. And because goats are produced after the fewest cups, therefore, though bringing forth thrice in a year, producing two or three, (they are) very few, for they are produced after the fewest cups.
10. And because cows are produced after the most cups, therefore, though bringing forth once in a year, and producing one each time, (they are) most numerous, for they are produced after the most cups.
11. Then, in the Dronakalasa (trough) he finally draws the Hâriyogana graha. Now, the Dronakalasa is Pragâpati;--he turns unto these creatures, and fosters them, and kisses them55: he fosters them in that he produces them.
12. Now, these same cups after which creatures are produced, are five,--those of the Upâmsu and Antaryâma (counting as) one and the same, the Sukra cup, the Ritu cup, the Âgrayana cup, and the Ukthya cup; for there are five seasons in the year, and Pragâpati is the year, and the sacrifice is Pragâpati. But if there be six seasons in the year, then the Âditya cup is the sixth of them.
13. But indeed there is only that one cup after which creatures are produced here, to wit, the Upâmsu cup; for the Upâmsu is breath, and Pragâpati is breath, and everything here is after Pragâpati.
Sixth Brâhmana
1. Pragâpati, forsooth, is that sacrifice which is here performed, and whence these creatures have been produced, and in like manner are they produced therefrom even to this day. Having drawn the Asvina graha, he makes (the sacrificer) eye (the several cups, while muttering) the Avakâsa formulas56.
2. The Upâmsu cup he eyes first with (Vâg. S. VII, 27), 'For mine out-breathing, (a) giver of lustre57, become thou pure for lustre!' Then the Upâmsusavana stone with, 'For my through-breathing, giver of lustre, become thou pure for lustre!' Then the Antaryâma cup with, 'For mine up-breathing, giver of lustre, become thou pure for lustre!' Then the Aindravâyava with, 'For my voice, giver of lustre, become thou pure for lustre!' Then the Maitrâvaruna with, 'For mine intelligence and will, giver of lustre, become thou pure for lustre!' Then the Asvina with, 'For mine ear, giver of lustre, become thou pure for lustre!' Then the Sukra and Manthin with, 'For mine eyes, givers of lustre, become ye pure for lustre!'
3. Then the Âgrayana with (Vâg. S. VII, 28), 'For my mind, giver of lustre, become thou -pure for lustre!' Then the Ukthya with, 'For my vigour, giver of lustre, become thou pure for lustre!' Then the Dhruva with, 'For my life, giver of lustre, become thou pure for lustre!' Then the two Soma-troughs (Pûtabhrit and Âdhavanîya) with, 'For all mine offspring, givers of lustre, become ye pure for lustre!' Now the two troughs belong to the All-gods, for therefrom they draw (Soma) for the gods, therefrom for men, therefrom for the Fathers: therefore the two Soma-troughs belong to the All-gods.
4. Then the Dronakalasa with (Vâg. S. VII, 29), 'Who (ka) art thou? Which one art thou?'--Ka is Pragâpati;--'Whose (kasya, or Ka's) art thou? who (ka) art thou by name?'--Ka ('who') by name is Pragâpati;--'Thou upon whose name we have thought,' for he indeed thinks upon his name;--'Thou whom we have gladdened with Soma;'--for he indeed gladdens him with Soma. Having drawn the Âsvina cup, he prays for blessing part after part (of the sacrifice) with, 'May I be abundantly supplied with offspring,' thereby he prays for offspring;--'abundantly supplied with men,' thereby he prays for men (heroes);--'abundantly supplied with food!' thereby he prays for prosperity.
5. He must not let every one eye them, but only him who is well known, or one who is his friend, or one who, being learned in sacred lore, may acquire these (texts) through study. Having drawn the Âsvina cup, he (thus) produces the whole sacrifice; and having produced the whole sacrifice, he deposits it in his own self, and makes it his own.
Seventh Brâhmana
1. Now, there are here thirty-four utterances, called expiations58. Pragâpati, forsooth, is that sacrifice which is performed here, and from which these creatures have been produced,--and in like manner are they produced therefrom even to this day.
2. There are eight Vasus, eleven Rudras, twelve Âdityas; and these two, Heaven and Earth, are the (thirty-second and) thirty-third. And there are thirty-three gods, and Pragâpati is the thirty-fourth;--thus he makes him (the sacrificer, or Yagña) to be Pragâpati59: now that60 is, for that is immortal, and what is immortal that is. But what is mortal that also is Pragâpati; for Pragâpati is everything: thus he makes him to be Pragâpati, and hence there are these thirty-four utterances, called expiations.
3. Now some call these (formulas) the 'forms of the sacrifice;' but, indeed, they are rather the joints of the sacrifice: this same sacrifice, in being performed, is continually becoming those deities.
4. Now should the cow, which supplies the gharma61, fail (to give milk), let them go to another; and at the same place where they otherwise make that gharma (milk) flow62, let them place her with her head towards the north, or in front of the hall with her face to the east.
5. And that which is the right one of the two bones with hair-tufts which protrude on both sides of her tail-bone,--thereon he offers those thirty-four oblations of ghee; for as much as are those thirty-four utterances, so much is the sacrifice: thus he lays the whole sacrifice entirely into her; for therefrom she lets the gharma (milk) flow, and this is the atonement therefore.
6. And if any part of the sacrifice were to fail, let him make an oblation with regard thereto on the Âhavanîya during the consecration and the Upasads, and on the Âgnîdhra during the Soma feast--for whatever point of the sacrifice fails, that breaks--and whichever then is the deity in that (special offering), through that one he heals it, through that he puts it together again.
7. And if anything63 be spilt, let him pour water thereon--everything here being pervaded (or obtained) by water--for the obtainment of everything64; with a verse to Vishnu and Varuna,--for whatsoever distress one undergoes here on earth, all that Varuna inflicts65,--(Vâg. S. VIII, 59; Atharva-veda VII, 25, 1), 'They by whose vigour the spheres were propped up, who are in strength the strongest and mightiest; who sway with powers unresisted, to Vishnu and Varuna hath it gone at the morning prayer!' For Vishnu is the sacrifice, and it is that (sacrifice) of his which now undergoes distress; and Varuna is the inflicter: thus by both these deities--that whose (sacrifice) undergoes distress, and that which inflicts it--he heals (the joint of the sacrifice), by both he puts it together.
8. And let him then touch (the spilt material) with (Vâg. S. VIII, 60), 'To the gods, to the sky hath the sacrifice gone: may wealth thence accrue to me! to the men, to the air hath the sacrifice gone: may wealth thence accrue to me! to the Fathers, to the earth hath the sacrifice gone: may wealth thence accrue to me!'--'To whatever world the sacrifice has gone, thence happiness has come to me66!' this is what he thereby means to say.
9. Here now Âruni said, 'Why should he sacrifice who would think himself the worse for a miscarriage of the sacrifice? I, for one, am the better for a miscarriage of the sacrifice67!' This, then, he said with reference to the adoption of those benedictions.
Eighth Brâhmana
1. Now when at that Trirâtra68 sacrifice he gives those thousand (cows), then that one is made the one-thousandth69. On the first day he brings three hundred and thirty-three; and likewise on the second day he brings three hundred and thirty-three; and likewise on the third day he brings three hundred and thirty-three. Then that one-thousandth is left over.
2. She should be three-coloured, they say, for that is the most perfect form for her. But let it be a red one, and spotted, for that indeed is the most perfect form for her.
3. Let it be one that has not been approached (by a bull), for she, the Sâhasrî, is in reality Vâk (speech); but Vâk, forsooth, is of unimpaired vigour, and so is one of unimpaired vigour which has not been approached: therefore it should be one that has not been approached.
4. He may lead her up (to the sacrificial ground) on the first day; for she, the Sâhasrî, is in reality Vâk, and hers, Vâk's, is that thousandfold progeny70. She walks at the head (of the other 333 cows), and behind her follows her progeny. Or he may lead her up on the last day; then her progeny precedes her, and she herself walks behind. This, however, is mere speculation: let him lead her up on the last day,--her progeny precedes her, and she herself walks behind.
5. North of the Havirdhâna shed, and south of the Âgnîdhra fire-house he makes her smell the Dronakalasa; for the Dronakalasa is the sacrifice; thus he makes her see the sacrifice.
6. With (Vâg. S. VIII, 42), 'Smell the trough: may the drops enter thee, O mighty one!' Now he who gives a thousand (cows) becomes, as it were, emptied: him, thus emptied, he thereby replenishes, when he says, 'Smell the trough: may the drops enter thee, O mighty one!'
7. 'Return again with sap!' him who is emptied he thus replenishes when he says, 'Return again with sap!'
8. 'And milk to us a thousandfold!' him who is emptied he thus replenishes with a thousand (forces), when he says, 'And milk to us a thousandfold!'
9. 'Broad-streamed, milk-abounding,--may wealth come back to me!' him who is emptied he thus replenishes when he says, 'May wealth come back to me!'
10. He then mutters in her right ear, 'O Idâ, blithesome, adorable, lovable, bright, shining, Aditi (inviolable), Sarasvatî (sapful), mighty, glorious,--these are thy names, O cow: tell thou the gods of me as a doer of good!'--or, 'speak thou . . .' These indeed are her names with the gods: he thus means to say, 'whatever thy names are with the gods, therewith tell the gods of me as a doer of good.'
11. They release her. If, not urged by any man, she goes eastwards, then let him know that this sacrificer has succeeded, that he has won the happy world. If she goes northwards, let him know that the sacrificer will be more glorious in this world. If she goes westwards, let him know that he will be rich in dependants and crops. If she goes southwards, let him know that the sacrificer will quickly depart from this world. Such are the ways of knowledge.
12. And what three (cows) there are each time over and above the (three hundred and) thirty, thereto they add that one71. Now, when they draw out a Virâg (verse), they pull it asunder, and a Virâg which is pulled asunder is torn in two;--and the Virâg consisting of ten syllables, he thus makes the Virâg complete. Let him give her to the Hotri; for the Hotri is a thousandfold72: therefore let him give her to the Hotri.
13. Or let him appoint two Unnetris, and let him give her to him, of the two, who does not call for the Sraushat; for defective, indeed, is he who, being an officiating priest, does not call for the Sraushat; and defective also is the Virâg which is pulled asunder: thus he puts the defective to the defective.
14. Now they say, one ought not to give anything above a thousand (cows), because by a thousand he obtains all the objects of his desire. But Âsuri said, 'Let him give according to his wish: by a thousand he indeed obtains all his wishes; and anything else (that he gives) is likewise given at his wish73.'
15. And should he intend to give a cart yoked (with a team of oxen), or something else, let him give it either after the offering of the omentum of the barren cow, or at the concluding (udavasânîyâ) offering.
16. In bringing the dakshinâs, let him bring complete decads. If he intends to give one (cow) to any (priest), let him pass over a decad to ten such (priests). If he intends to give two to any one, let him pass over a decad to five such (priests). If he intends to give three to any one, let him pass over a decad to three such74. If he intends to give five to any one, let him pass over a decad to two such. Thus up to a hundred: and thus this perfect Virâg of his becomes a cow of plenty for him in yonder world.
Ninth Brâhmana
1. When he performs a twelve days’ sacrifice with transposed metres (Dvâdasâha vyûdhakhandas), then he (the Adhvaryu) transposes the grahas (cups of Soma); and both the Udgâtri and the Hotri transpose the metres. Now there is first that normal Tryaha (triduum), with settled metres75: there he draws the cup beginning with the Aindravâyava.
2. Then, on the fourth day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Âgrayana,--for that fourth day is Pragâpati's own; and the Âgrayana is the self, and Pragâpati is the self: therefore he draws the cups beginning with the Âgrayana.
3. Having drawn that (Âgrayana) cup, he does not deposit it--the grahas being the vital airs--lest he should disorder the vital airs76; for he would indeed disorder the vital airs, were he to deposit it. They sit near holding that (cup)77; and (the Adhvaryu) draws (the other) cups; and while he draws the cups, then whenever the time of that cup (in the order of performance comes), he utters 'Him' and deposits it. Then follows that normal78 fifth day; on that he draws the cups beginning with the Aindravâyava.
4. Thereupon, on the sixth day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Sukra; for that sixth day is Indra's own, and the Sukra (bright, clear) is he that burns yonder, and he (the sun) indeed is Indra: therefore he draws the cups beginning with the Sukra.
5. Having drawn that (cup), he does not deposit it--the grahas being the vital airs--lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to deposit it. They sit near holding that (cup); and he draws (the other) cups; and while he draws the cups, then whenever the time of that (cup comes), he deposits it.
6. Then, on the seventh day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Sukra cup; for that seventh day belongs to the Brihatî ('great' metre); for the Sukra is he that burns yonder, and he indeed is great: therefore he draws the cups beginning with the Sukra.
7. Having drawn that (cup), he does not deposit it--the grahas being the vital airs--lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to deposit it. They sit near holding that (cup); and he draws the (other) cups; and while he draws the cups, then whenever the time of that (cup comes), he deposits it. Then follows that normal eighth day: there he draws the cups beginning with the Aindravâyava.
8. Then, on the ninth day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Âgrayana; for that ninth day belongs to the Gagatî (metre), and the Âgrayana is the self, and the self (soul) is this whole world (gagat): therefore he draws the cups beginning with the Âgrayana.
9. Having drawn it, he does not deposit it--the grahas being the vital airs--lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to deposit it. They sit near holding that (cup); and he draws the (other) cups; and while he draws the cups, when the time of that (cup comes), he utters 'Him' and deposits it.
10. Now they say, He should not transpose the cups--the cups being the vital airs--lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to transpose them: therefore he should not transpose (the cups).
11. But let him, nevertheless, transpose them; for the cups are the limbs, and in sleeping one likes to turn79 his limbs from one side to the other: therefore let him nevertheless transpose them.
12. Nevertheless, he should not transpose them--the cups being the vital airs--lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to transpose (the cups): therefore let him not transpose them.
13. What, then, is the Adhvaryu to do in that case, when both the Udgâtri and Hotri transpose (change) the metres80? In that, at the morning pressing, he draws first the Aindravâyava cup; and at the midday pressing the Sukra cup; and at the evening pressing the Âgrayana cup,--thereby forsooth the Adhvaryu transposes (the cups).
Tenth Brâhmana81
1. If the Soma is carried off, let him say, 'Run about and seek!' If they find it, why should they care? But if they do not find it, atonement is made therefore.
2. Now there are two kinds of Phâlguna plants, the red-flowering and the brown-flowering. Those Phâlguna plants which have brown flowers one may press; for they, the brown-flowering Phâlgunas, are akin to the Soma-plant: therefore he may press those with brown flowers.
3. If they cannot get brown-flowering (Phâlgunas), he may press the Syenahrita82 plant. For when Gâyatrî flew up for Soma, a sprig of Soma fell from her, as she was bringing him: it became the Syenahrita plant: therefore he may press the Syenahrita plant.
4. If they cannot get the Syenahrita, he may press Âdâra plants. For when the head of the sacrifice was cut off, then Âdâra plants sprung from the sap which spirted from it: therefore he may press Âdâra plants.
5. If they cannot get Âdâras, he may press brown Dûb (dûrvâ) plants, for they, the brown Dûb plants, are akin to the Soma: therefore he may press brown Dûb plants.
6. If they cannot get brown Dûb plants, he may also press any kind of yellow Kusa plants. In that case let him also give one cow; and, when he comes out of the purificatory bath, let him again become consecrated, for the atonement for that (use of plants other than Soma) is a second sacrifice. So much then as to those robbed of their Soma.
7. Now as to those who burst their Soma-trough (kalasa). If the trough bursts, let him say, 'Try to catch it!' If they catch a handful or a goupenful83 (of Soma), let them perform, as far as is in their power84, after pouring (water) to it from other ekadhana pitchers. But if they do not catch any, let them perform, as far as is in their power, after pouring out some of the Âgrayana and pouring (water) thereto from other ekadhana pitchers. And if the trough bursts before the dakshinâ (cows) have been led up, let him then give one cow; and after coming out from the purificatory bath, let him be consecrated again; for the atonement for that (mishap) is a second sacrifice. So much then as to those who burst the trough.
8. Then as to those by whom any Soma is left over. If any (Soma) be left after the Agnishtoma, let him draw the Ukthya cup from the Pûtabhrit. If any be left after the Ukthya, let him undertake the Shodasin. If any be left after the Shodasin, let them undertake a night (performance)85. If any be left after the night (performance), let them undertake a day (performance)86. But nothing, surely, remains after that87.
Footnotes
1. See III, 2, 3, 6.
2. See p. 48, note 1.
3. The meaning of this technical term would seem to be 'to be bound (or immolated) after' the sacrifice.
4. Or, of him, the sacrificer.
5. That is, the sacrifice of his own self.
6. The same passage occurs at I, 7, 4, 4, where I erroneously supplied 'samabhavat.' It is a broken, incoherent construction. The explanation, referred to in these two passages, may be Ait. Br. III, 34, though in that case one might have expected a somewhat closer adherence to the order of production there proposed; see part i, p. 210, note 1. Regarding the Âgnimâruta sastra, see above, p. 369 note .
7. ? Or, the others, the animals (tad any anye pasavah). Cp. the French idiom, 'Les femmes et nous autres hommes.' The Kânva text reads, tad anu pasavah.
8. The Kânva reads, And when they (the coals) became dust of ashes, the ass was produced therefrom: hence they call 'asses’ place' where the dust of the ashes (lies).
9. Kâty. X, 9,15 allows, in lieu of the animal offering, an oblation of clotted curds (payasyâ or âmikshâ). See also II, 4, 2, 1 4.
10. ? They applied their minds, or, they took hold (amarîmrisanta): 'Tad u visve devâ marimrisâm kakrire tato dvitîyâ vaisvadevî samabhavat.' Kânva text. Perhaps the verb has here the same meaning as 'dhû' in the passage of the Ait. Br. referred to, tad (reto) maruto ’dhunvan.
11. The immolation of the three anubandhyâ cows is prescribed at the end of the Gavâmayana (see note on IV, 5, 4, 14), and at other Sattras (sacrificial session) lasting at least a year, and endowed with fees of at least a thousand cows, except the Sârasvata Sattra. Kâty. XIII, 4, 4, 5.
12. The Udavasânîyâ ishti is performed, with certain modifications, on the model of the Paunarâdheyikî ishti, or offering for the re-establishment of the sacred fire; for which see II, 2, 3, 4 seq., and especially the notes on part i, p. 317 seq. It is to be performed somewhere north of the sacrificial ground on a fire produced by the churning of the aranis or (pairs of) churning-sticks, with which the priests have previously 'lifted' their several fires. See p. 90, notes 4 and 5; and part i, p. 396, note 1.
13. According to Kâty. X, 9, 20 (as interpreted by the commentator) this (Vaishnavî) âhuti may optionally take the place of the Udavasânîyâ ishti. 'Atho' has evidently the force of 'or' here, as in IV, 6, 4, 5. The Kânva text has atho apy âhutim eva guhuyât; with the same meaning, cf. I, 1, 3, 3; also 'uto,' note to IV, 5, 2, 13.
14. For the Agnihotra, or morning and evening libation of milk, see II, 2, 4; 3, 4. The performance being completed, the temporary erections, as the Sadas, cart-shed, Âgnîdhra fire-house, &c., are set on fire, and the sacrificer and priests go home.
15. The order of this and the succeeding Brâhmanas differs considerably in the two recensions. In the Kânva recension the present Brâhmana (the text of which also differs very much) is preceded by three others (V, 6, 1-3), corresponding to M. IV, 5, 3; IV, 5, 4 and IV, 5, 6, respectively.
16. The text has simply, he (viz. the Samitri or butcher) having quieted it, he (the Adhvaryu) says, (S.) having pulled it out, let him (A.) bid. . . .
17. The text has simply, he (viz. the Samitri or butcher) having quieted it, he (the Adhvaryu) says, (S.) having pulled it out, let him (A.) bid. . . .
18. The meaning of this would seem to be, that they should not content themselves with the supposition of its being a barren cow, but that they should ascertain whether she is not--as the term is--'ashtâpadî,' or eight-footed, i.e. a cow with calf (cf. par. 12), and should in that case make atonement. The Kânva text reads, Now when they thus proceed with that (animal offering), they, thinking it to be one (cow) only, pronounce the âprî verses (âprînanti). They turn out to be two (te dve bhavatah); and surely it is not right that one should cast away that on which the âprî verses have been pronounced. Now that juice has flowed together from all the limbs: thus offering is also made with those sacrificial portions of that (embryo). And the sacrifice is as much as the havis and Svishtakrit: he thus connects that whole (embryo) with that sacrifice, and thus that which is superfluous (atirikta) becomes not superfluous.
19. The comm. on Kâty. XXV, 10, 7, describes the ushnîsha, used on this occasion, as a small cloth, or kerchief.
20. See III, 8, 2, 16 seq.
21. Or, even as a ten months’ calf moves with the caul, so he means to say (that) this (should take place).
22. Or, in the same place. The Kânva text reads, Having cut off the head, and let the juice (rasa) flow out, he cooks it by the side of (prativesam) the (flesh) portions. And when they proceed with the havis, then having made an underlayer of ghee, and, taking twice from that juice, having basted (the portions therewith), he replenishes the (places of the) two portions.
23. ? Read 'samuhya' for 'samudya.' See III, 8, 3, 5 seq.
24. See III, 8, 3, 15 seq.
25. See par. 3.
26. See III, 8, 3, 33.
27. Indu, lit. 'droop,' a term usually applied to the draughts of Soma, a connection with which doubtless is here intended.
28. A different simile is implied in the original 'antar mahimânam ânañga.'
29. The Kânva text is much briefer here: He then ties up the head (sirah pratinahya, ? with the body) either with a cloth (ushnîsha), or with bast (vakala), and having pushed asunder the cooking-fire of the animal offering, he lays it above them, with 'Verily, O Maruts . . .,' for the common people are eaters of raw flesh, and the Maruts are the people: he thus establishes it with the Maruts. Or (uto) with a verse to Heaven and Earth, 'The great Heaven and Earth . . .,' for additional superfluous (atirikta) is that (garbha), beyond these two, heaven and earth, nothing whatever remains (or, nothing surpasses them, atirikyata): thus he establishes it within those two, heaven and earth; and while being superfluous, it comes to be no longer superfluous (or redundant).
30. 'Enam' apparently refers both to the sacrificer and to the embryo (garbha, masc.).
31. For the common people are eaters of raw flesh (âmâd), and the Maruts are the people. Kânva text. Neither a Kshatriya nor a Vaisya can eat remains of offerings, but only a Brâhman is hutâd, Ait. Br. VII, 19.
32. One might expect 'deveshu:' thus he establishes it with the gods; unless it is intended as the final decision: 'hence he consigns it to the Maruts.' The wording is, however, the same as in the preceding paragraphs.
33. The author has now completed his exposition of the simplest form of Soma-sacrifice, viz. the Agnishtoma, the libations of which are accompanied by twelve chants (stotra) and as many recitations (sastra), and which (on the press-day) requires one victim to Agni (see IV, 2, 5, 14). He has also incidentally (IV, 4, 2, 18) touched upon the characteristic features of the Ukthya sacrifice, viz. its second victim, a he-goat to Indra-Agni, and three additional Uktha stotras and sastras (p. 370 note 1). He now proceeds to consider another libation which, with its accompanying stotra and sastra, forms the distinctive feature of the Shodasin sacrifice, i.e. the one having sixteen or a sixteenth (hymn). This sacrifice also requires a third victim on the press-day, viz. a ram to Indra. By the addition, on the other hand, of the Shodasin graha, with its chant and recitation, to an ordinary Agnishtoma, another form of one day's (ekâha) Soma-sacrifice is obtained, viz. the Atyagnishtoma, or redundant Agnishtoma, with thirteen stotras and sastras. This form of sacrifice is, however, comparatively rarely used, and was probably devised on mere theoretic grounds, to complete the sacrificial system. A somewhat more common form is the Atirâtra, lit. 'that which has a night over and above,' differing as it does from the Shodasin in that--besides a fourth victim (a he-goat to Sarasvatî)--it has in addition a night performance of libations, with three rounds (paryâyas) of four stotras and sastras each (one for the Hotri and for each of his three assistants), and concluding at daybreak with one more stotra, the sandhi (twilight) stotra, and the Asvina sastra and offering. These are the forms of Soma-sacrifice referred to in the present book, as required for the performance of sacrificial sessions (twelve days and more) of which its concluding portion treats. With another form, the Vâgapeya sacrifice, the author deals in the next Kânda. These--with the Aptoryâma, which to the Atirâtra adds another course of four Atirikta, or superadded stotras--constitute in the later official classification the seven fundamental forms (samsthâ) of Soma-sacrifice. This term, meaning properly 'termination, consummation,' probably applied originally to the concluding rites of the Soma-sacrifice proper, as the distinctive features of the several forms of sacrifice, but by a natural transition, became the generic terms for the complete forms of sacrifice. See Professor Weber's somewhat different explanation, Ind. Stud. IX, 229.
34. ? Or either of his thighs. The situation depicted in this verse would seem that of the warrior Indra lying or kneeling on Vritra, whom he has thrown on the ground.
35. Or, additional, in excess; see IV, 4, 3, 4.
36. See IV, 2, 5, 8. The verb, here and elsewhere translated by 'to bespeak,' is upâ-kri, the proper meaning of which would seem 'to be to prepare, to introduce, to bring up' the chant. As the same verb is, however, also used for the 'driving up, or bringing up' of cattle (to the stable), it may perhaps have a similar meaning in connection with the stotra; the metres of the chant (which are often called the cattle of the gods) being, as it were, 'led up' (or put to') by the Adhvaryu, to be 'harnessed' or 'yoked' (yug) by the Udgâtri; see p. 311, note 1. Instead of the Prastara, handed to the Udgâtri on the occasion of the Pavamânas, two stalks of sacrificial grass are generally used with other chants; but certain stotras and sâmans require to be 'introduced' by special objects, such as a fan, or the two churning sticks (for producing fire), or water mixed with avakâ plants, or an arrow.
37. ? Read 'tad' for 'tam;' or 'he calls upon him (the Udgâtri).'
38. The Shodasi-stotra usually consists of the Gaurivita Sâman (S. V. II, 302-4); but the Nânada Sâman (ib. II, 790-3) may be used instead. It is performed in the ekavimsa stoma, i.e. the three verses are chanted in three turns, so as, by repetitions, to produce twenty-one verses; the usual form being a a a-b b b-c; a-b b b-c c c; a a a-b-c c c. For some modifications in the present case, see Haug, Transl. Ait. Br. p. 258 note. The first turn is to be performed in a low voice, while the sun is going down; the second in a middle voice, when the sun has disappeared, but not entirely the daylight; and the third turn in a loud voice, when darkness is closing in. If, for some reason or other, the stotra is entirely performed after sunset, it is chanted with a loud voice throughout. During the chanting a horse (black, if possible), or a bullock, or he-goat is to stand at the front (or back) gate of the sadas, facing the latter. Besides, a piece of gold is to circulate among the chanters, each of them holding it, while his turn of chanting lasts, and the Udgâtri (or all three) doing so during the nidhana or finale.
39. The Shodasi-sastra is minutely described in the Ait. Br. IV, 3 seq. The opening verses are in the Anushtubh metre (of sixteen syllables), but otherwise also the Hotri has by means of pauses and insertions of formulas (nivid) to bring out its 'sixteenfold' character so as to accord with its designation.
40. The Dvâdasâha, or twelve days’ performance, forms the connecting link between the so-called Ahîna sacrifices (consisting of between two and twelve press-days) and the sattras, or sacrificial sessions (of twelve press-days and upwards); since it can be performed as one or the other. As a sattra (which seems to be its usual character) it consists of the Dasarâtra, or ten nights’ (or days’) period, preceded and followed by an Atirâtra, as the prâyanîya (opening) and udayanîya (concluding) days. The Dasarâtra, on its part, consists of three tryahas (or tridua), viz. a Prishthya shadaha (see note 4), and three Ukthya days, the so-called Khandomas (on which see Haug, Ait. Br. Transl. p. 347). These are followed by an Atyagnishtoma day, called Avivâkya (i.e. on which there should be 'no dispute, or quarrel').
41. Ati-tishthâvânah, lit. 'standing forth over (all others,' see IV, 5, 3, 2). In this, as in the preceding Brâhmana, the prefix ati has to do service repeatedly for etymological and symbolical purposes.
42. I.e. cups of Soma 'to be drawn over and above' (Weber, Ind. Stud. IX, 235; for a different explanation see Haug, Ait. Br. Transl. p. 490). These three grahas are required at the Prishthya shadaha, which forms part of the Dvâdasâha (see note 2), and of sacrificial sessions generally. The shadaha, or period of six Soma days, which (though itself consisting of two tryaha, or tridua) may be considered as forming a kind of unit in sattras, or sacrificial sessions, is of two kinds, viz. the Abhiplava shadaha and the Prishthya shadaha. Both require (for the Hotri's prishtha-stotra at the midday pressing) the use of the Rathantara-sâman on uneven, and that of the Brihat-sâman on even days. The chief difference between them is that while the prishtha-stotras of the Abhiplava are performed in the ordinary (Agnishtoma) way, the Prishthya shadaha requires their performance in the proper prishtha form, see p. 339, note 2. Besides, while the Abhiplava shadaha consists of four Ukthya days, preceded and followed by one Agnishtoma day; the first day of the Prishthya shadaha is an Agnishtoma, the fourth a Shodasin, the remaining four days being Ukthyas. There is also a difference between the two in regard to the stomas, or forms of chanting, used; for while the Prishthya requires successively one of the six principal stomas (from the Trivrit up to the Trayastrimsa, as given p. 308, note 2) for each day, the Abhiplava requires the first four stomas (Trivrit to Ekavimsa) for each day, though in a different order. In this respect, three groups or forms are assumed for the performance of the stotras at the Agnishtoma and Ukthya, viz. the Gyotishtoma [a. Bahishpavavamâna in the Trivrit; b. Âgyastotras and c. Mâdhyandina-pavamâna in the Pañkadasa; d. the Prishtha-stotras and e. Ârbhava-pavavamâna in the Saptadasa; and f. the Agnishtoma sâman in the Ekavimsa stoma]; the Goshtoma [a. Pañkadasa; b. Trivrit; c. Saptadasa; e. f. (and g. Ukthastotras) Ekavimsa]; and Âyushtoma [a. Trivrit; b. Pañkadasa; c. d. Saptadasa; e. f. g. Ekavimsa]. These forms are distributed over the two tridua of the Abhiplava in the order: Gyotishtoma, Goshtoma, Âyushtoma; Goshtoma, Âyushtoma, Gyotishtoma.
43. Lit. even as they are now the superiority, i.e. a superior power.
44. That is, the right lung (kloman), the left lung being called by a different name. See St. Petersb. Dict. s. v.
45. The Kânvas use a different formula, viz. Rig-veda IX, 66, 19. See Vâg. S. ed. Weber, p. 254 (XII).
46. See page 402, note 4. In conjunction with the Rathantara (Sâma-veda II, 30-31) and Brihat (II, 159-60) sâmans, the other four principal prishtha sâmans--viz. the Vairûpa (II, 212-13), Vairâga (II, 277-9), Sâkvara (II, 1151-3; or Mahânâmnî, 1-3), and Raivata (II, 434-6)--are used respectively by the Hotri on the last four days of the shadaha. As regards the Hotri's assistants, while the Maitrâvaruna always uses the same sâman, as at the Agnishtoma, viz. the Vâmadevya (II, 32-34), the sâmans used by the other Hotrakas are given in the Sâma-veda immediately after the respective sâman of the Hotri, mentioned above.
47. The Kânva text ascribes this practice to the Karakas.
48. Regarding the sacrificial session, called Gavâm ayana, of which the Visvagit forms part, see p. 426, note 3.
49. That is, in mixed flocks. In the compound 'agâvika' (Kânv. agâvayah, αἶγες καὶ ὄϊες) also the goats come first.
50. Perhaps 'ara' has to be taken in the sense of 'quick, nimble,' instead of 'spokes,' and 'dîtara' might mean 'flying up,' 'popping up their heads,' as opposed to 'avâkînasîrshan.'
51. ? Or, three (times) two, 'dvau trîn iti;' the Kânva text reads (of goats alone) 'trîms trîn.'
52. Or, along with, correspondingly with, anu.
53. Or, connected with Indra, Indra's own (aindra).
54. The two Ritupâtras are shaped like spoon-bowls, with spouts on both sides.
55. Or, smells, sniffs at them (as a cow does the calf).
56. For the proper place of this ceremony in the actual performance of the Agnishtoma, see p. 312, note 4.
57. Either, thou who bestowest lustre on my out-breathing . . ., or, Thou who art a bestower of lustre, become thou pure for lustre to my out-breathing.
58. Viz. the formulas, Vâg. S. VIII, 54-58, employed for making good any mishaps during the Soma-sacrifice. Cf. Sat. Br. XII, 6, 1, 1 seq. In the Kânva recension, V, 7, 4, kandikâs 5-10 correspond to the present Brâhmana, while kandikâs 1-4 contain the account of the Mahâvratîya graha corresponding to M. IV, 6, 4.
59. ? Or, this then he makes Pragâpati to be; but see IV, 6, 1, 5.
60. ? I.e. that divine race or element. The Kânva text reads, etâvad vâ idam asty, etad dhy amritam, yad dhy amritam tad asti.
61. See p. 104, note 3.
62. That is, when they milk the cow with the Mantras 'Flow thou for the Asvins!' &c., see IV, 2, 1, 11 seq. Perhaps yasyâm velâyâm has to be taken in the sense of 'at the same time at which they make it flow,' as is done in the St. Petersb. Dict. Compare, however, the Kânva reading, tad yâm upasamkrâmeyus tâm agrena vâ dîkshitasâlâm yatra vainam etat pinvayanti tad enâm prâkîm vodîkîm vâ sthâpayitavai brûyât.
63. Viz. any Soma, according to Kâty. XXV, 2, 9; or any clotted ghee (prishadâgya), according to the Kânva text.
64. For this construction, see p. 15, note 3.
65. Or, whatsoever undergoes (suffering) here on earth, all that Varuna causes to undergo it.
66. This last sentence ('To whatever world . . .') is treated as if it belonged to the sacrificial formula, to which it is attached in the Samhitâ. The mistake (which doubtless there is) probably arose from the omission of the 'iti' in the Brâhmana. In the Kânva text of the Brâhmana, the analogous sentence appears clearly as belonging to the exposition, and not to the Samhitâ.
67. Kim sa yagñena yageteti yo yagñah syât tena vyriddhena sreyo nâbhigakhed iti. Kânva text.
68. The Sahasradakshina Trirâtra, or sacrifice of three (pressing) days, with a thousand cows as the priests’ fee, is mentioned Kâty. XIII, 4, 35 seq. as, apparently, an independent Ahîna sacrifice. I do not, however, know whether it might not be added on to some other sacrificial performance, as, for instance, to the Prishthya shadaha, thus forming together with this the Navarâtra (or first nine days of the Dasarâtra, see p. 402, note 2). Kâty. gives no indication as to the particular forms of Soma-sacrifice required for the several days; but, guided no doubt by the Brâhmana, he confines his remarks to the manner of distribution of the dakshinâs.
69. Sâhasrî, lit. 'she who makes the dakshinâ to consist of one thousand.'
70. Or,--and from her, Vâk, those thousand (cows) were produced; or,--and from her (the thousandth cow) that thousandfold progeny of Vâk was produced; see IV, 6, 7, 3, where the thousandfold progeny of Vâk is identified with the Vedic texts generally.
71. I am not certain whether I understand this passage rightly. According to paragraph 16, and Kâty. XIII, 4, 23, he is to give away the cows by tens. This would leave three each day, or nine on the three days. To them he is to add the Sâhasrî, and give the ten cows to the Hotri.--A common Virâg verse consists of three times ten syllables; but there are also such as consist of three times eleven syllables. These latter the sacrificer is thus represented (by withholding three cows out of thirty-three) to make into a proper Virâg.
72. That is, according to the St. Petersb. Dict., he possesses a thousand verses;--if it does not rather refer to the extent of the Rig-veda, consisting of rather more than a thousand (1028) hymns. Cp. also 'the thousandfold progeny of Vâk,' p. 414, note 3.
73. The Kânva text has much the same reasoning, but does not ascribe it to any one.
74. In this and all other cases the text has 'to those three (ten &c.).' It is not clear in what manner he is to divide the ten cows between the three priests, unless indeed he is to repeat the same process three times, giving the odd cow each time to another priest. The Kânva text only mentions two of the cases here given, viz. that if he intends to give one cow to each (ekaikâm), he is to give ten to ten such; and if he intends to give two to each, he is to give ten to five such. Professor Weber, Ind. Stud. X, 52, remarks that this paragraph is not clear to him, and suggests that it may be interpolated. It does not appear, what the exact proportion of the thousand cows is for each of the sixteen priests; but we may assume that it did not differ much from that given at the Agnishtoma (see p. 345, note 1), and that this result was brought about by repeated distributions among varied groupings of the priests.
75. That is, three days, on which the order of the Agnishtoma is observed. Hence, having drawn the Upâmsu and Antaryâma cups (IV, 1, 1 and 2), which must always be drawn first, he draws the Aindravâyava cup (IV, 1, 3) and so on. The same order is preserved on the fifth, eighth, and last three days. On the fourth and ninth days, on the other hand, he follows up the Upâmsu and Antaryâma by the grahas of the third pressing, beginning with the Âgrayana (IV, 3, 5, 21 seq.); these being then succeeded by those of the morning and midday pressings; and on the sixth and seventh days the Upâmsu and Antaryâma cups are succeeded by the grahas of the midday pressing, beginning with the Sukra cup (IV, 3, 3, 2). This change of the proper order of performance, of course, involves a different arrangement of the stotras and sastras (or 'the metres,' as they are called in the texts). This dislocation of the three pressings is afterwards to be rectified by the various cups being 'deposited' on the khara in their normal order. In the last two paragraphs of the present Brâhmana the author, however, discountenances this practice of changing the natural order of drawing the cups.
76. For this construction see p. 15, note 3.
77. 'Having given it to some one else (to hold), he draws the other cups.' Kânva text.
78. Or, that 'known' fifth day, i.e. performed in the manner known, or explained before (viz. at the Agnishtoma).
79. In the text our subordinate clause is, as usual, the principal clause: 'one sleeps in turning his limbs from one side to the other.'
80. The chanters and the Hotri in any case use different metres, as the principal ones, at different pressings.
81. In the Kânva text I have met with nothing corresponding to this Brâhmana.
82. That is, the plant 'carried away by the falcon (or eagle).'
83. Scotch for the measure of both hands placed side by side; Ags. geap, Low Germ. göpse.
84. Yathâprabhâvam: Kâty. XXV, 12, 24 seems to take it in the sense of 'abundantly,' as he circumscribes it by 'prabhâvayantah' (which the commentator explains by 'distributing over the several vessels').
85. That is, he is to perform an Atirâtra, see p. 397, note 2.
86. Kâty. XXV, 13, 52-14, in that emergency, prescribes either the Brihat-sâman (by which a seventeenth stotra is obtained at the Vâgapeya sacrifice, for which see more in Kânda V), or the Mahâvrata (see IV, 6, 4, 1, with note 2), or the Aptoryâma (see p. 398, note 2).
87. The meaning of this seems to be, that after the Aptoryâma, no other sacrifice remains at which he could dispose of any Soma that might be left (and hence one must finish it at that sacrifice). According to Kâty. ib. 15, he is to repeat the Aptoryâma, if any Soma remains after the first performance.
YOU MAY ALSO LIKE
