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The Satapatha Brahmana: Eleventh Kânda, Fifth Adhyâya
First Brâhmana
1. The nymph Urvasî loved Purûravas1, the son of Idâ. When she wedded him, she said, 'Thrice a day shalt thou embrace2 me; but do not lie with me against my will3, and let me not see thee naked, for such is the way to behave to us women.'
2. She then dwelt with him a long time, and was even with child of him, so long did she dwell with him. Then the Gandharvas4 said to one another, 'For a long time, indeed, has this Urvasî dwelt among men: devise ye some means how she may come back to us.' Now, a ewe with two lambs was tied to her couch: the Gandharvas then carried off one of the lambs.
3. 'Alas,' she cried, 'they are taking away my darling5, as if I were where there is no hero and no man!' They carried off the second, and she spake in the selfsame manner.
4. He then thought within himself, 'How can that be (a place) without a hero and without a man where I am?' And naked, as he was, he sprang up after them: too long he deemed it that he should put on his garment. Then the Gandharvas produced a flash of lightning, and she beheld him naked even as by daylight. Then, indeed, she vanished: 'Here I am back,' he said, and lo! she had vanished6. Wailing with sorrow he wandered all over Kurukshetra. Now there is a lotus-lake there, called Anyatahplakshâ: He walked along its bank; and there nymphs were swimming about in the shape of swans7.
5. And she (Urvasî), recognising him, said, 'This is the man with whom I have dwelt.' They then said, 'Let us appear to him!'--'So be it!' she replied; and they appeared to him8.
6. He then recognised her and implored her (Rig-veda X, 95, I), 'Oh, my wife, stay thou, cruel in mind9: let us now exchange words! Untold, these secrets of ours will not bring us joy in days to come;'--'Stop, pray, let us speak together!' this is what he meant to say to her.
7. She replied (X, 95, 2), 'What concern have I with speaking to thee? I have passed away like the first of the dawns. Purûravas, go home again: I am like the wind, difficult to catch;'--'Thou didst not do what I had told thee; hard to catch I am for thee, go to thy home again!' this is what she meant to say.
8. He then said sorrowing (X, 95, 14), 'Then will thy friend10 rush away11 this day never to come back, to go to the farthest distance: then will he lie in Nirriti's12 lap, or the fierce wolves will devour him; Thy friend will either hang himself, or start forth; or the wolves, or dogs, will devour him!' this is what he meant to say.
9. She replied (X, 95, 15), 'Purûravas, do not die! do not rush away! let not the cruel wolves devour thee! Truly, there is no friendship with women, and theirs are the hearts of hyenas13;'-- 'Do not take this to heart! there is no friendship with women: return home!' this is what she meant to say.
10. (Rig-veda X, 95, 16), 'When changed in form, I walked among mortals, and passed the nights there during four autumns14 ate a little ghee, once a day, and even now I feel satisfied therewith15.'--This discourse in fifteen verses has been handed down by the Bahvrikas16. Then her heart took pity on him17.
11. She said, 'Come here the last night of the year from now18: then shalt thou lie with me for one night, and then this son of thine will have been born.' He came there on the last night of the year, and lo, there stood a golden palace19! They then said to him only this (word)20, 'Enter!' and then they bade her go to him.
12. She then said, 'To-morrow morning the Gandharvas will grant thee a boon, and thou must make thy choice.' He said, 'Choose thou for me!'--She replied, 'Say, Let me be one of yourselves!' In the morning the Gandharvas granted him a boon; and he said, 'Let me be one of yourselves!'
13. They said, 'Surely, there is not among men that holy form of fire by sacrificing wherewith one would become one of ourselves.' They put fire into a pan, and gave it to him saying, 'By sacrificing therewith thou shalt become one of ourselves.' He took it (the fire) and his boy, and went on his way home. He then deposited the fire in the forest, and went to the village with the boy alone. [He came back and thought] 'Here I am back;' and lo! it had disappeared21: what had been the fire was an Asvattha tree (ficus religiosa), and what had been the pan was a Samî tree (mimosa suma). He then returned to the Gandharvas.
14. They said, 'Cook for a whole year a mess of rice sufficient for four persons; and taking each time three logs from this Asvattha tree, anoint them with ghee, and put them on the fire with verses containing the words "log" and "ghee": the fire which shall result therefrom will be that very fire (which is required).'
15. They said, 'But that is recondite (esoteric), as it were. Make thyself rather an upper arani22 of Asvattha wood, and a lower arani of Sami wood: the fire which shall result therefrom will be that very fire.'
16. They said, 'But that also is, as it were, recondite. Make thyself rather an upper arani of Asvattha wood, and a lower arani of Asvattha wood: the fire which shall result therefrom will be that very fire.'
17. He then made himself an upper arani of Asvattha wood, and a lower arani of Asvattha wood; and the fire which resulted therefrom was that very fire: by offering therewith he became one of the Gandharvas. Let him therefore make himself an upper and a lower arani of Asvattha wood, and the fire which results therefrom will be that very fire: by offering therewith he becomes one of the Gandharvas.
Second Brâhmana
The Seasonal sacrifices (Kâturmâsya).
1. By means of the Seasonal sacrifices, Pragâpati fashioned for himself a body. The sacrificial food for the Vaisvadeva23 sacrifice he made to be this right arm of his; the oblation to Agni thereof this thumb; that to Soma this (fore-finger); and that to Savitri this (middle finger).
2. That cake (to Savitri), doubtless, is the largest, and hence this (middle finger) is the largest of these (fingers). That (oblation) to Sarasvatî is this (third) finger; and that to Pûshan this (little finger). And that (oblation) to the Maruts is this joint above the hand (the wrist); and that to the Visve Devâh is this (elbow24); and that to Heaven and Earth is this arm: this (oblation) is indistinct25, whence that limb also is indistinct26.
3. The Varunapraghâsa27 offerings are this right leg,--the five oblations which this has in common (with the other Seasonal offerings) are these five toes; and the oblation to Indra and Agni is the knuckles: this (oblation) belongs to two deities whence there are these two knuckles. That (oblation) to Varuna is this (shank); that to the Maruts this (thigh); and that (cake) to Ka is this back-bone: this (oblation) is indistinct, whence that (back-bone) is indistinct.
4. The offering to (Agni) Anîkavat (of the Sâkamedhâh28), doubtless, is his (Pragâpati's) mouth, for the mouth is the extreme end (anîka) of the vital airs; the Sâmtapanîyâ (pap) is the chest, for by the chest one is, as it were, confined29 (sam-tap); the Grihamedhîyâ (pap) is the belly--to serve as a foundation, for the belly is a foundation; the Kraidina oblation is the male organ, for it is therewith that (man) sports (krîd), as it were; and the offering to Aditi30 is this downward breathing.
5. The Great Oblation, indeed, is this left leg,--the five oblations which it has in common (with the other Seasonal offerings) are these five toes; and the oblation to Indra and Agni is the knuckles: this (oblation) belongs to two deities whence there are these two knuckles. The (oblation) to Mahendra is this (shank); that to Visvakarman this (thigh): this (oblation) is indistinct, whence this (thigh) also is indistinct.
6. The Sunâsîrîya31, doubtless, is this left arm,--the five oblations which it has in common (with the other Seasonal offerings) are these five fingers; the Sunâsîrîya is that joint of his above the hand; that (oblation) to Vâyu is this (elbow); that to Sûrya this arm: this (oblation) is indistinct, whence this (limb) also is indistinct.
7. Now these Seasonal offerings are tripartite and furnished with two joints32, whence these limbs of man are tripartite and furnished with two joints. Two of these four (sacrifices) have each three indistinct (low-voiced) oblations; and two of them have two each33.
8. At all four of them they churn out the fire, whence (the draught animal) pulls with all four limbs. At two of them they lead (the fire) forward34, whence it (the animal) walks on two (feet at a time)35. Thus, then, Pragâpati fashioned for himself a body by means of the Seasonal sacrifices; and in like manner does the Sacrificer who knows this fashion for himself a (divine) body by means of the Seasonal sacrifices.
9. As to this they say, 'The Vaisvadeva oblation (should have) all (its formulas) in the Gâyatrî, the Varunapraghâsâh all in the Trishtubh, the Great Oblation all in the Gagatî, and the Sunâsîrîya all in the Anushtubh metre, so as to yield a Katushtoma36.' But let him not do this, for inasmuch as (his formulas) amount to these (metres) even thereby that wish is obtained.
10. Now, indeed, (the formulas of) these Seasonal offerings. amount to three hundred and sixty-two Brihatî verses37: he thereby obtains both the year38 and the Mahâvrata39; and thus, indeed, this Sacrificer also has a twofold40 foundation, and he thus makes the Sacrificer reach the heavenly world, and establishes him therein.
Third Brâhmana
1. Saukeya Prâkînayogya came to Uddâlaka Âruni for a disputation on spiritual matters41, thinking, 'I desire to know the Agnihotra.'
2. He said, 'Gautama, what like is thy Agnihotra cow? what like the calf? what like the cow joined by the calf? what like their meeting? what like (the milk) when being milked? what like when it has been milked? what like when brought (from the stable)? what like when put on the fire? what like when the light is thrown on it42; what like when water is poured thereto? what like when being taken off (the fire)? what like when taken off? what like when being ladled out43? what like when ladled out? what like when lifted up (to be taken to the Âhavanîya)? what like when being taken there? what like when held down44?
3. 'What like is the log thou puttest on? what like the first libation? why didst thou put it down (on the Vedi45)? why didst thou look away (towards the Gârhapatya46)? what like is the second libation?
4. 'Why, having offered, dost thou shake it (the spoon)? why, having cleansed the spoon all round (the spout), didst thou wipe it on the grass-bunch? why, having cleansed it a second time all over, didst thou place thy hand on the south (part of the Vedi)? why didst thou eat (of the milk) the first time, and why the second time? why, on creeping away (from the Vedi), didst thou drink (water)? why, having poured water into the spoon, didst thou sprinkle therewith? why didst thou sprinkle it away a second time, and why a third time in that (northerly) direction? why didst thou pour down water behind the Âhavanîya? why didst thou bring (the offering) to a close? If thou hast offered the Agnihotra knowing this, then it has indeed been offered by thee; but if (thou hast offered it) not knowing this, then it has not been offered by thee.'
5. He (Uddâlaka) said, 'My Agnihotra cow is Idâ, Manu's daughter47; my calf is of Vâyu's nature; the (cow) joined by the calf is in conjunction therewith48; their meeting is the Virâg; (the milk) when being milked belongs to the Asvins, and when it has been milked, to the Visve Devâh; when brought (from the stable) it belongs to Vâyu; when put on (the fire), to Agni; when the light is thrown on it, it belongs to Indra and Agni; when water is poured thereto it belongs to Varuna; when being taken off (the fire), to Vâyu; when it has been taken off, to Heaven and Earth; when being ladled out, to the Asvins; when it has been ladled out, to the Visve Devâh; when lifted up, to Mahâdeva; when being taken (to the Âhavanîya), to Vâyu; when held down, to Vishnu.
6. 'And the log I put on (the fire) is the resting-place of the libations; and as to the first libation, I therewith gratified the gods; and when I laid down (the spoon with the milk), that belongs to Brihaspati; and when I looked away, then I joined together this and yonder world; and as to the second libation, I thereby settled myself in the heavenly world.
7. 'And when, having offered, I shake (the spoon), that belongs to Vâyu; and when, having cleansed the spoon all round (the spout), I wiped it on the grass-bunch, then I gratified the herbs and trees; and when, having cleansed it a second time all over, I placed my hand on the south (part of the altar-ground), then I gratified the Fathers49; and when I ate (of the milk) the first time, then I gratified myself; and when (I ate) a second time, then I gratified my offspring; and when, having crept away (from the altar-ground), I drank (water), then I gratified the cattle; and when, having poured water into the spoon, I sprinkled therewith, then I gratified the snake-deities; and when (I sprinkled) a second time, then (I gratified) the Gandharvas and Apsaras; and when, a third time, I sprinkled it away in that (northerly) direction, then I opened the gate of heaven; and when I poured down water behind the altar, then I bestowed rain on this world; and when I brought (the sacrifice) to a close, then I filled up whatever there is deficient in the earth.'--'This much, then, reverend sir, we two (know) in common50,' said (Saukeya).
8. Saukeya, thus instructed, said, 'I would yet ask thee a question, reverend sir.'--'Ask then, Prâkînayogya!' he replied. He (Saukeya) said, 'If, at the time when thy fires are taken out, and the sacrificial vessels brought down, thou wert going to offer, and the offering-fire were then to go out, dost thou know what danger there is in that case for him who offers?' 'I know,' he replied; 'before long the eldest son would die in the case of him who would not know this; but by dint of knowledge I myself have prevailed.'--'What is that knowledge, and what the atonement?' he asked.--'The breath of the mouth has entered the upward breathing--such (is the knowledge); and I should make the offering in the Gârhapatya fire--that would be the atonement, and I should not be committing that sin.'--'This much, then, reverend sir, we two (know) in common,' said (Saukeya).
9. Saukeya, thus instructed, said, 'I would yet ask thee a question, reverend sir.'--'Ask then, Prâkînayogya!' he replied. He said, 'If, at that very time, the Gârhapatya fire were to go out, dost thou know what danger there is in that case for him who offers? I know it,' he replied; 'before long the master of the house51 would die in the case of him who would not know this; but by dint of knowledge I myself have prevailed.'--'What is that knowledge, and what the atonement?' he asked.--'The upward breathing has entered the breath of the mouth--this (is the knowledge); and I would make the offering on the Âhavanîya--this would be the atonement, and I should not be committing that sin.'--'This much, then, reverend sir, we two (know) in common,' said (Saukeya).
10. Saukeya, thus instructed, said, 'I would yet ask thee a question, reverend sir.'--'Ask then, Prâkînayogya!' he replied. He said, 'If, at that very time, the Anvâhâryapakana fire were to go out, dost thou know what danger there is in that case for him who offers?'--'I know it,' he replied; 'before long all the cattle would die in the case of him who would not know this; but by dint of knowledge I myself have prevailed.'--'What is that knowledge, and what the atonement?' he asked.---'The through-breathing has entered the upward breathing--this (is the knowledge); and I would make the offering on the Gârhapatya fire--this is the atonement; and I should not be committing that sin.'--'This much, then, reverend sir, we two (know) in common,' said (Saukeya).
11. Saukeya, thus instructed, said, 'I would yet ask thee a question, reverend sir.'--'Ask, then, Prâkînayogya!' he replied. He said, 'If, at that very time, all the fires were to go out, dost thou know what danger there is in that case for him who offers?'--'I know it,' he replied; 'before long the family would be without heirs in the case of him who would not know this; but by dint of knowledge I myself have prevailed.'--'What is that knowledge, and what the atonement?' he asked.--'Having, without delay, churned out fire, and taken out an offering-fire in whatever direction the wind might be blowing, I would perform an offering to Vâyu (the wind): I would then know that my Agnihotra would be successful, belonging as it would to all deities; for all beings, indeed, pass over into the wind, and from out of the wind they are again produced52. This would be the atonement, and I should not be committing that sin.'--'This much, then, reverend sir, we two (know) in common,' said (Saukeya).
12. Saukeya, thus instructed, said, 'I would yet ask thee a question, reverend sir.'--'Ask then, Prâkînayogya!' he replied. He said, 'If at that very time all the fires were to go out, when there should be no wind blowing, dost thou know what danger there would be for him who offers?'--'I know it,' he replied; 'unpleasant things, indeed, he would see in this world, and unpleasant things in yonder world, were he not to know this; but by dint of knowledge I myself have prevailed.'--'What is that knowledge, and what the atonement?' he asked.--'Having, without delay, churned out fire, and taken out an offering-fire towards the east, and sat down behind it, I myself would drink (the Agnihotra milk): I should then know that my Agnihotra would be successful, belonging as it would to all deities, for all beings, indeed, pass into the Brâhmana53, and from the Brâhmana they are again produced. That would be the atonement; and I should not be committing that sin.'--'And, verily, I did not know this,' said (Saukeya).
13. Saukeya, thus instructed, said, 'Here are logs for fuel: I will become thy pupil, reverend sir.' He replied, 'If thou hadst not spoken thus, thy head would have flown off54: come, enter as my pupil!'--'So be it,' he said. He then initiated him, and taught him that pain-conquering utterance, Truth: therefore let man speak naught but truth55.
Fourth Brâhmana
The Upanayana, or initiation of the Brâhmanical student.56
1. He says, 'I have come for Brahmakarya57:' he thereby reports himself to the Brahman. He says, 'Let me be a Brahmakârin (student):' he thereby makes himself over to the Brahman. He (the teacher) then says, 'What (ka) is thy name?'--now Ka is Pragâpati: he thus initiates him after making him one belonging to Pragâpati.
2. He then takes his (right) hand with, 'Indra's disciple thou art; Agni is thy teacher, I am thy teacher, O N.N.!'--now these are two most high and most powerful deities: it is to these two most high and most powerful deities he commits him; and thus his disciple suffers no harm of any kind, nor does he who knows this58.
3. He then commits him to the beings:--'To Pragâpati I commit thee, to the god Savitri I commit thee;'--now these are two most high and most important deities: it is to these two most high and most important deities he commits him; and thus his disciple suffers no harm of any kind, nor does he who knows this.
4. 'To the waters, to the plants I commit thee,'--he thus commits him to the waters and plants.--'To Heaven and Earth I commit thee,'--he thus commits him to these two, heaven and earth, within which all this universe is contained.--'To all beings I commit thee for security from injury,'--he thus commits him to all beings for security from injury; and thus his disciple suffers no harm of any kind, nor does he who knows this.
5. 'Thou art a Brahmakârin,' he says, and thus commits him to the Brahman;--'sip water!'--water, doubtless, means ambrosia: 'sip ambrosia' is thus what he tells him;--'do thy work!'--work, doubtless, means vigour: 'exert vigour' is thus what he tells him;--'put on fuel!'--'enkindle thy mind with fire, with holy lustre!' is what he thereby tells him;--'do not sleep59!'--'do not die' is what he thereby says to him;--'sip water!'--water means ambrosia: 'sip ambrosia' is what he thus tells him. He thus encloses him on both sides with ambrosia (the drink of immortality), and thus the Brahmakârin suffers no harm of any kind, nor does he who knows this.
6. He then recites to him (teaches him) the Sâvitrî60;--formerly, indeed, they taught this (verse) at the end of a year61, thinking, 'Children, indeed, are born after being fashioned for a year62: thus we lay speech (voice) into this one as soon as he has been born.'
7. Or after six months, thinking, 'There are six seasons in the year, and children are born after being fashioned for a year: we thus lay speech into this one as soon as he has been born.'
8. Or after twenty-four days, thinking, 'There are twenty-four half-months in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.'
9. Or after twelve days, thinking, 'There are twelve months in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.'
10. Or after six days, thinking, 'There are six seasons in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.'
11. Or after three days, thinking, 'There are three seasons in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.'
12. Concerning this they also sing the verse,--'By laying his right hand on (the pupil), the teacher becomes pregnant (with him): in the third (night) he is born as a Brâhmana with the Sâvitrî63.' Let him, however, teach a Brâhmana (the Sâvitrî) at once, for the Brâhmana belongs to Agni, and Agni is born at once64: therefore, he should teach the Brâhmana at once.
13. Now some teach an Anushtubh Sâvitrî, saying, 'The Anushtubh is speech: we thus lay speech into him.' But let him not do so; for if, in that case, any one were to say of him, 'Surely, this (student) has taken away his (the teacher's) speech: he will become dumb;' then that would indeed be likely to come to pass: let him therefore teach him that Gâyatrî Sâvitrî.
14. And some recite it to him while he (the student) is standing or sitting on (the teacher's) right side; but let him not do this; for if, in that case, any one were to say of him, 'Surely, this (teacher) has born this (student) sideways, he will become averse to him;' then that would indeed be likely to come to pass: let him therefore recite it in a forward (easterly) direction to (the student) looking at him towards the west.
15. He (first) recites it by pâdas65: there being three breathings, the out-breathing, the up-breathing and the through-breathing; it is these he thus lays into him;--then by half-verses: there being these two (principal) breathings, the out-breathing and the up-breathing66, it is the out-breathing and the up-breathing he thus lays into him;--then the whole (verse): there being this one vital air (in man), he thus lays the whole vital air into the whole of him.
16. As to this they say, 'When one has admitted a Brâhmana to a term of studentship, he should not carry on sexual intercourse, lest he should generate this Brâhmana from shed seed; for, indeed, he who enters on a term of studentship becomes an embryo.'
17. And concerning this they also say, 'He may nevertheless do so, if he chooses; for these creatures are of two kinds, divine and human,--these human creatures are born from the womb, and the divine creatures, being the metres (verses of scripture), are born from the month: it is therefrom he (the teacher) produces him, and therefore he may do so (have intercourse) if he chooses.'
18. And they also say, 'He who is a Brahmakârin should not eat honey, lest he should reach the end of food, for honey, doubtless, is the utmost (supreme) essence of plants.' But Svetaketu Âruneya, when eating honey, whilst he was a student, said, 'This honey, in truth, is the remainder (essential part) of the triple science (the Vedas), and he, indeed, who has such a remainder, is an essence.' And, indeed, if a Brahmakârin, knowing this, eats honey, it is just as if he were to utter either a Rik-verse, or Yagus-formula, or a Sâman-tune: let him therefore eat freely of it.
Fifth Brâhmana
The Satâtirâtram, or sacrificial session of a hundred Atirâtra-sacrifices.
1. Now, when the gods were passing upwards to the world of heaven, the Asuras enveloped them in darkness. They spake, 'Verily, by nothing else save a sacrificial session is there any way of dispelling this (darkness): well, then, let us perform a sacrificial session!'
2. They entered upon a sacrificial session of a hundred Agnishtoma (days), and dispelled the darkness as far as one may see whilst sitting; and in like manner did they, by (a session of) a hundred Ukthya (days), dispel the darkness as far as one may see whilst standing.
3. They spake, 'We do indeed dispel the darkness, but not the whole of it: come, let us resort to Father Pragâpati.' Having come to Father Pragâpati, they spake, 'Reverend sir, when we were passing upwards to the world of heaven the Asuras enveloped us in darkness.'
4. 'We entered upon a sacrificial session of a hundred Agnishtomas, and dispelled the darkness as far as one may see whilst sitting; and in like manner did we dispel the darkness as far as one may see whilst standing: do thou teach us, reverend sir, how, by dispelling the Asuras and darkness, and all evil, we shall find (the way to) the world of heaven!'
5. He spake, 'Surely, ye proceeded by means of two sacrifices, the Agnishtoma and Ukthya, which do not contain all Soma-rites67;--enter ye upon a sacrificial session of a hundred Atirâtras: when ye have thereby repelled the Asuras and darkness, and all evil, ye shall find the world of heaven.'
6. They entered upon a sacrificial session of a hundred Atirâtras; and, having thereby repelled the Asuras and darkness, and all evil, they found (the way to) the world of heaven. In their first fifty days68 the night-hymns reached into the day, and the day-hymns into the night.
7. They spake, 'Verily, we have got into confusion and know not what to do: come, let us resort to Father Pragâpati!' Having come to Father Pragâpati, they spake (the verses), 'Our night-hymns are (chanted) in daytime, and those of the day at night: O sage, being learned and wise, teach thou us who are ignorant (how to perform) the sacrifices!'
8. He then recited to them as follows, 'A stronger, pursuing, has, as it were, driven a great snake from its own place, the lake: therefore the sacrificial session is not carried through.'
9. 'For your Âsvina (sastra), being recited, has indeed driven the morning-litany from its place69.'-- 'What ye, being wise, have unwise-like driven from its place, take ye up that gently through the Prasâstri, reciting so as not to disturb70 (the Hotri).'
10. They spake, 'How, then, reverend sir, is (the Âsvina-sastra properly) recited and how is the recitation not disturbed?' He spake, 'When the Hotri, in reciting the Âsvina-sastra, reaches the end of the Gâyatra metre of the Âgneya-kratu71, the Pratiprasthâtri72 should carry round the Vasatîvarî water73, and bespeak the Prâtar-anuvâka for the Maitrâvaruna (seated) between the two Havirdhâna (carts containing the offering-material). The Hotri recites (the Âsvina-sastra) in a loud voice, and the other (the Maitrâvaruna) repeats (the morning-litany) in a low voice, only just muttering it: in this way he does not run counter to (the Hotri's) speech by (his own) speech, nor metre by metre.
11. 'When the Prâtar-anuvâka has been completed, he (the Pratiprasthâtri), having offered, at their proper time74, the Upâmsu and Antaryâma cups75, presses out the straining-cloth and puts it in the Dronakalasa76. And when ye have performed the (offering of the cups of) fermented Soma77, and returned (to the Sadas), ye should drink the fermented Soma (remaining in those cups). Having then, in the proper form, completed the "tail of the sacrifice," and taken up the cups of Soma (drawn) subsequent to the Antaryâma78, and offered the oblation of drops79, as well as the Santani-oblation80, ye should perform the Bahishpavamâna chant, and enter upon the day (-performance).'
12. Concerning this there are these verses:--With four harnessed Saindhava (steeds) the sages left behind them the gloom--the wise gods who spun out the session of a hundred sacrifices.'
13. In this (sacrificial session) there are, indeed, four harnessed (steeds),--to wit, two Hotris and two Adhvaryus.--'Like unto the artificer contriving spikes to the spear, the sages coupled the ends of two days: now the Dânavas, we know81, will not disorder the sacrificial thread of them stretched out by us.--They leave undone the work of the previous day, and carry it through on the following day,--difficult to be understood. is the wisdom of the deities: streams of Soma flow, interlinked with streams of Soma!--Even as they constantly sprinkle the equal prize-winning82 steeds, so (they pour out) the cups full of fiery liquor in the palace of Ganamegaya.' Then the Asura-Rakshas went away.
Sixth Brâhmana
The study of the Veda.
1. There are five great sacrifices, and they, indeed, are great sacrificial sessions,--to wit, the sacrifice to beings, the sacrifice to men, the sacrifice to the Fathers, the sacrifice to the gods, and the sacrifice to the Brahman.
2. Day by day one should offer an oblation to beings: thus he performs that sacrifice to beings. Day by day one should offer (presents to guests) up to the cupful of water83: thus he performs that sacrifice to men. Day by day one should offer with Svadhâ up to the cupful of water84: thus he performs that sacrifice to the Fathers. Day by day one should perform with Svâhâ up to the log of firewood85: thus he performs that sacrifice to the gods.
3. Then as to the sacrifice to the Brahman. The sacrifice to the Brahman is one's own (daily) study (of the Veda). The guhû-spoon of this same sacrifice to the Brahman is speech, its upabhrit the mind, its dhruvâ the eye, its sruva mental power, its purificatory bath truth, its conclusion heaven. And, verily, however great the world he gains by giving away (to the priests) this earth replete with wealth, thrice that and more--an imperishable world does he gain, whosoever, knowing this, studies day by day his lesson (of the Veda): therefore let him study his daily lesson.
4. Verily, the Rik-texts are milk-offerings to the gods; and whosoever, knowing this, studies day by day the Rik-texts for his lesson, thereby satisfies the gods with milk-offerings; and, being satisfied, they satisfy him by (granting him) security of possession86, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his (departed) Fathers, as their accustomed draughts.
5. And, verily, the Yagus-texts are ghee-offerings to the gods; and whosoever, knowing this, studies day by day the Yagus-texts for his lesson thereby satisfies the gods with ghee-offerings; and, being satisfied, they satisfy him by security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts.
6. And, verily, the Sâman-texts are Soma-offerings to the gods; and whosoever, knowing this, studies day by day the Sâman-texts for his lesson thereby satisfies the gods with Soma-offerings; and, being satisfied, they satisfy him by security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts.
7. And, verily, the (texts of the) Atharvâṅgiras are fat-offerings to the gods; and whosoever, knowing this, studies day by day the (texts of the) Atharvâṅgiras for his lesson, satisfies the gods with fat-offerings; and, being satisfied, they satisfy him by security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts.
8. And, verily, the precepts87, the sciences88, the dialogue89, the traditional myths and legends90, and the Nârâsamsî Gâthâs91 are honey-offerings to the gods; and whosoever, knowing this, studies day by day the precepts, the sciences, the dialogue, the traditional myths and legends, and the Nârâsamsî Gâthâs, for his lesson, satisfies the gods with honey-offerings; and, being satisfied, they satisfy him by (granting him) security of possession, by life-breath, by seed, by his whole self, and by all auspicious blessings; and rivers of ghee and rivers of honey flow for his Fathers, as their accustomed draughts.
9. Now, for this, sacrifice to the Brahman there are four Vashat-calls92,--to wit, when the wind blows, when it lightens, when it thunders, and when it rumbles93 whence he who knows this should certainly study94 when the wind is blowing, and when it lightens, or thunders, or rumbles, so as not to lose his Vashat-calls; and verily he is freed from recurring death, and attains to community of nature (or, being) with the Brahman. And should he be altogether unable (to study), let him at least read a single divine word; and thus he is not shut out from beings95.
Seventh Brâhmana
1. Now, then, the praise of the study (of the scriptures). The study and teaching (of the Veda) are a source of pleasure to him, he becomes ready-minded96, and independent of others, and day by day he acquires wealth. He sleeps peacefully; he is the best physician for himself; and (peculiar) to him are restraint of the senses, delight in the one thing97, growth of intelligence, fame, and the (task of) perfecting the people98. The growing intelligence gives rise to four duties attaching to the Brâhmana--Brâhmanical descent, a befitting deportment, fame, and the perfecting of the people; and the people that are being perfected guard the Brâhmana by four duties--by (showing him) respect, and liberality, (and by granting him) security against oppression, and security against capital punishment.
2. And, truly, whatever may be the toils here between heaven and earth, the study (of the scriptures) is their last stage, their goal (limit) for him who, knowing this, studies his lesson: therefore one's (daily) lesson should be studied.
3. And, verily, whatever portion of the sacred poetry (khandas) he studies for his lesson with that sacrificial rite99, offering is made by him who, knowing this, studies his lesson: therefore one's (daily) lesson should be studied.
4. And, verily, if he studies his lesson, even though lying on a soft couch, anointed, adorned and completely satisfied, he is burned (with holy fire100) up to the tips of his nails, whosoever, knowing this, studies his lesson: therefore one's (daily) lesson should be studied.
5. The Rik-texts, truly, are honey, the Sâman-texts ghee, and the Yagus-texts ambrosia; and, indeed, when he studies the dialogue that (speech and reply) is a mess of milk and a mess of meat.
6. And, indeed, he who, knowing this, studies day by day the Rik-texts for his lesson, satisfies the gods with honey, and, thus satisfied, they satisfy him by every object of desire, by every kind of enjoyment.
7. And he who, knowing this, studies day by day the Sâman-texts for his lesson, satisfies the gods with ghee; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment.
8. And he who, knowing this, studies day by day the Yagus-texts for his lesson, satisfies the gods with ambrosia; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment.
9. And he who, knowing this, studies day by day the dialogue, the traditional myths and legends, for his lesson, satisfies the gods by messes of milk and meat; and, being satisfied, they satisfy him by every object of desire, by every kind of enjoyment.
10. Moving, indeed, are the waters, moving is the sun, moving the moon, and moving the stars; and, verily, as if these deities did not move and act, even so will the Brâhmana be on that day on which he does not study his lesson: therefore one's (daily) lesson should be studied. And hence let him at least pronounce either a Rik-verse or a Yagus-formula, or a Sâman-verse, or a Gâthâ, or a Kumbyâ101, to ensure continuity of the Vrata102.
Eighth Brâhmana
1. Verily, in the beginning, Pragâpati alone was here. He desired, 'May I exist, may I be generated.' He wearied himself and performed fervid devotions: from him, thus wearied and heated, the three worlds were created--the earth, the air, and the sky.
2. He heated these three worlds, and from them, thus heated, three lights (gyotis) were produced--Agni (the fire), he who blows here (Vâyu), and Sûrya (the sun).
3. He heated these three lights, and from them, thus heated, the three Vedas were produced--the Rig-veda from Agni, the Yagur-veda from Vâyu, and the Sâma-veda from Sûrya.
4. He heated these three Vedas, and from them, thus heated, three luminous essences103 were produced-- 'bhûh' from the Rig-veda, 'bhuvah' from the Yagur-veda, and 'svar' from the Sâma-veda. And with the Rig-veda they then performed the work of the Hotri priest, with the Yagur-veda the work of the Adhvaryu, and with the Sâma-veda the work of the Udgâtri; and what luminous essence104 there was in the threefold science, therewith the work of the Brahman priest then proceeded.
5. The gods spake unto Pragâpati, 'If our sacrifice were to fail in respect of either the Rik, or the Yagus, or the Sâman, whereby should we heal it?'
6. He spake, ‘If (it were to fail) in respect of the Rik, ye should take ghee by four ladlings and offer it in the Gârhapatya fire with 'Bhûh!' and if in respect of the Yagus, ye should take ghee by four ladlings and offer it in the Âgnîdhrîya--or in the Anvâhâryapakana105 in the case of a Haviryagña--with 'Bhuvah!' and if in respect of the Sâman, ye should take ghee by four ladlings and offer it in the Âhavanîya with 'Svar!' But if it should not be known (where the mistake has occurred), ye should make offering in the Âhavanîya after uttering rapidly all (the three sacred words106): thus one heals the Rig-veda by the Rig-veda107, the Yagur-veda by the Yagur-veda, and the Sâma-veda by the Sâma-veda;--even as one would put together joint with joint108, so does he put together (the broken part of the sacrifice) whoever heals it by means of these (three sacred words). But if he heals it in any other way than this, it would be just as if one tried to put together something that is broken with something else that is broken, or as if one were to apply some poison as lotion to a broken part109. Let him therefore appoint only one who knows this (to officiate as) his Brahman, and not one who does not know this.
7. As to this they say, 'Seeing that the work of the Hotri is performed with the Rig-veda, that of the Adhvaryu with the Yagur-veda, and that of the Udgâtri with the Sâma-veda, wherewith then is the work of the Brahman (performed)?' Let him reply, 'With that threefold science.'
Ninth Brâhmana
The Adâbhya-graha.
1. Now, the Amsu (cup of Soma)110, indeed, is no other than Pragâpati; and it is the body of this (sacrifice), for Pragâpati, indeed, is the body. And the Adâbhya111 (cup of Soma) is no other than speech. When he draws the Amsu-cup, and then the Adâbhya-cup, he thereby constructs the body of this (sacrifice) and then establishes that speech therein.
2. And, indeed, the Amsu is also the mind, and the Adâbhya speech; and the Amsu is the out-breathing, and the Adâbhya the up-breathing; and the Amsu is the eye, and the Adâbhya the ear: these two cups they draw for the sake of wholeness and completeness.
3. Now, the gods and the Asuras, both of them sprung from Pragâpati, were contending,--it was for this very sacrifice, for Pragâpati, that they were contending, saying, 'Ours he shall be! ours he shall be!'
4. The gods then went on singing praises, and toiling. They saw this cup of Soma, this Adâbhya, and drew it: they seized upon the (three) Soma-services, and possessed themselves of the whole sacrifice, and excluded the Asuras from the sacrifice.
5. They spake, 'Surely, we have destroyed (adabhâma) them;' whence (the cup is called) Adâbhya;--'they have not destroyed (dabh) us;' whence also (it is called) Adâbhya. And the Adâbhya being speech, this speech is indestructible, whence also it is (called) Adâbhya; and, verily, in like manner does he who knows this possess himself of the whole sacrifice of his spiteful enemy, and exclude and shut out his spiteful enemy from all participation in the sacrifice.
6. Into the same vessel with which he draws the Amsu112 he pours water from the Nigrâbhyâh113, and therein puts those Soma-plants114 with (Vâg. S. VIII, 47),--
7. 'Thou art taken with a support115: for Agni I take thee, possessed of the Gâyatrî metre!'--the morning-service is of Gâyatrî nature: he thus possesses himself of the morning-service;--'For Indra I take thee, possessed of the Trishtubh metre!'--the midday-service is of Trishtubh nature: he thus possesses himself of the midday-service;--'For the Visve Devâh I take thee, possessed of the Gagatî metre!'--the evening-service is of Gagatî nature: he thus possesses himself of the evening-service;--'The Anushtubh is thy song of praise;'--whatever is subsequent to the (three) services116, that is of Anushtubh nature: it is thereof he thus possesses himself. He does not press this (batch of Soma-plants) lest he should injure speech (or, the voice of the sacrifice), for the press-stone is a thunderbolt, and the Adâbhya is speech.
8. He merely shakes the (cup with the) plants with (Vâg. S. VIII, 48), 'In the flow of the streaming (waters) I waft thee! in the flow of the gurgling I waft thee! in the flow of the jubilant I waft thee! in the flow of the most delightsome I waft thee! in the flow of the most sweet I waft thee!' These doubtless are the divine waters: he thus bestows sap on him (Pragâpati, the sacrifice) by means of both the divine and the human waters which there are.
9. 'Thee, the bright, I waft in the bright,'--for he indeed wafts the bright one in the bright;--'in the form of the day, in the rays of the sun;'--he thus wafts it both in the form of the day and in the rays of the sun.
10. [Vâg. S. VIII, 41], 'Mightily shineth the towering form of the ball,'--for mightily indeed shines that towering form of the ball, to wit, yonder burning (sun);--'the bright one, the leader of the bright one, Soma, the leader of Soma,'--he thereby makes that bright (sun) the leader of the bright (Soma), and Soma the leader of the Soma;--'what indestructible, watchful name there is of thine, for that do I take thee;'--for this, to wit, speech, is indeed his (Soma's) indestructible (adâbhya), watchful name: it is thus speech he thereby takes for speech.
11. Then, stepping out (from the Havirdhâna shed117) to (the Âhavanîya), he offers with, 'O Soma, to this thy Soma, hail!'--he thus offers Soma to Soma, and so does not throw speech into the fire118. He breathes over gold119: the meaning of this is the same as there (on the occasion of the Amsu). He gives as many presents (to the priests) as for the Amsu-graha.
12. He then puts the Soma-plants back (on the heap of plants in the Havirdhâna) with (Vâg. S. VIII, 50), 'Enter thou gladly Agni's dear seat, O divine Soma!--Enter thou willingly Indra's dear seat, O divine Soma!--As our friend enter thou, O divine Soma, the dear seat of the Visve Devâh!' On that former occasion he possessed himself of the (three) Soma services; he now restores them again, and causes them to be no longer used up; and with them thus restored they perform the sacrifice.
Footnotes
1. King Purûravas, of the lunar race of kings, is considered the son of Budha (the planet Mercury, and son of Soma). On this myth (based on the hymn Rig-veda S. X, 95) see Prof. Max Müller, Oxford Essays (1856), p. 61 seqq.; (reprinted in Chips from a German Workshop, II, p. 102 seqq.); A. Kuhn, Herabkunft des Feuers and des Göttertranks, p. 81 seqq. (2nd ed. p. 73 seqq.); Weber, Ind. Streifen I, p. 16 seqq.; K. F. Geldner, in Pischel and Geldner's Vedische Studien I, p. 244 seqq.; cf. H. Oldenberg, Religion des Veda, p. 213.
2. Vaitasena dandena hatâd,--vaitaso dandah pumvyañganasya nâma; uktam hi Yâskena, sepo vaitasa iti pumspragananasyeti (Nir. III, 22), Sây.
3. Akâmâm kâmarahitâm suratâbhilâsharahitâm ka mâm mâ sma nipadyâsai nigrihya mâm prâpnuyâh, Sây.
4. The Gandharvas are the natural companions and mates of the Apsaras, or nymphs.
5. Literally, 'my son,'--madîyam putratvena svîkritam uranadvayam, Sây.
6. Cf. C. Gaedicke, Der Accusativ im Veda (1880), p. 211. Previous translators had assigned the words 'punar emi' (I come back) to Urvasî; and in view of the corresponding passage in paragraph 13, the new interpretation is just a little doubtful.
7. The text has 'âti,' some kind of water-bird--galakarapakshiviseshah, Sây.--(probably Gr. νῆσσα; Lat. anas, anat-is; Anglo-S. æned, Germ. Ente).
8. That is, they became visible, or rather recognisable to him by showing themselves in their real forms,--pakshirûpam vihâya svakîyena rûpena prâdur babhûvuh, Sây.--In Kâlidâsa's plays, both Urvasî and Sakuntalâ become invisible by means of a magic veil (tiraskarinî, 'making invisible') with which has been compared the magic veil by which the swan-maidens change their form. A. Weber, Ind. Stud. I, p. 197; A. Kuhn, Herabkunft, p. 91.
9. Manasâ tishtha ghore,--possibly it may mean, 'O cruel one, be thou constant in (thy) mind;' or, as Kuhn takes it, 'pay attention, O cruel one.' Sâyana, however, takes it as above.
10. This is a doubtful rendering (Max Müller; Gespiele, A. Weber) of 'sudeva,'--Göttergenoss (the companion of the gods), Kuhn; 'dem die Götter einst hold waren' (he who was formerly favoured by the gods), Grassmann; Sudeva, Ludwig.
11. Or, will fall down (Max Müller, Weber); sich in’s Verderben stürzen (will rush to his destruction), Kuhn;--forteilen (hasten away), Grassmann; verloren gehen (get lost), Ludwig; sich in den Abgrund stürzen, Geldner;--'mahâprasthânam kuryât' (he will set out on the great journey, i.e. die), Sâyana. The Brâhmana seems to propose two different renderings,--to throw oneself down (hang oneself), or, to start forth.
12. Nirriti is the goddess of decay or death.
13. The meaning of 'sâlâvrika,' also spelled 'sâlâvrika' (? house-wolves), is doubtful; cf. H. Zimmer, Altindisches Leben, p. 8. Prof. Weber, Ind. Stud. I, p. 413, makes the suggestion that 'wehrwolves' may be intended.
14. The words 'râtrîh saradas katasrah' may also be taken in the sense of 'four nights of the autumn' (Max Müller, A. Kuhn). It needs hardly to be remarked that 'nights' means days and nights, and 'autumns' years.--Sâyana takes the passage in the sense of 'four delightful (râtrîh ramayitrîh) autumns or years.'
15. Literally, I walk (or go on, keep) being satisfied therewith. Prof. Geldner, however, takes it in an ironical sense, 'das Bischen liegt mir jetzt noch schwer im Magen' ('even now I have quite enough of that little').
16. That is, the theologians of the Rig-veda. As Prof. Weber points out, the hymn referred to, in the received version, consists not of fifteen but of eighteen verses, three of which would therefore seem to be of later origin (though they might, of course, belong to a different recension from that referred to by the Brâhmana).
17. Or, according to Prof. Geldner, 'Then he touched her heart (excited her pity).'
18. Literally, the yearliest night, i.e. the 360th night, the last night of a year from now, or, this night next year: it is the night that completes the year, just as 'the fifth' completes the number 'five;'--samvatsaratamîm samvatsarapûranîm antimâm râtrim, Sây. Cf. Delbrück, Altind. Syntax, p. 195.
19. Hiranyavimitâni hiranyanirmitâni saudhâni, Sây.
20. Thus also A. Kuhn, and Sâyana, tato hainam ekam ûkur etat, prapadyasveti,--enam Purûravasam tatratyâ ganâ idam ekam ûkuh, Sây.--The word 'ekam' might also be taken along with 'enam' (Max Müller, Weber, Geldner),--'they said this to him alone' (? they bade him enter alone without his attendants).
21. See above, paragraph 4 and note on p. 70. According to the other interpretation we should have to translate:--He then deposited the fire in the forest, and went to the village with the boy alone, thinking, 'I (shall) come back.' [He came back] and lo! it had disappeared.
22. That is, a churning-stick used for producing fire; see part i, p. 275; p. 294, note 3.
23. The Vaisvadeva, or first of the four seasonal sacrifices, requires the following oblations:--1. a cake on eight potsherds to Agni; 2. a pap to Soma; 3. a cake on twelve or eight potsherds to Savitri; 4. a pap to Sarasvatî; 5. a pap to Pûshan--these first five oblations recur at all seasonal offerings;--6. a cake on seven potsherds to the Maruts; 7. a dish of clotted curds to the Visve Devâh; 8. a cake on one potsherd to Heaven and Earth.
24. It would rather seem that what is intended here by 'samdhi' is not the joints themselves, but the limbs (in the anatomical sense) between the articulations. Similarly in 'trishandhi' in parag. 7.
25. That is to say, it is a low-voiced offering, the two formulas, with the exception of the final Om and Vaushat, being pronounced in a low voice. All cakes on one potsherd are (except those to Varuna) of this description; Kâty. Sr. IV, 5, 3; Âsv. Sr. II, 15, 5; cf. Sat. Br. II, 4, 3, 8.
26. That is, not clearly defined; the word 'dos,' which is more usually restricted to the fore-arm, being also used for the whole arm, and even the upper arm.
27. The Varunapraghâsâh, or second seasonal sacrifice, has the following oblations:--1-5. the common oblations; 6. a cake on twelve potsherds to Indra and Agni; 7. 8. two dishes of clotted curds for Varuna and the Maruts respectively; 9. a cake on one potsherd for Ka (Pragâpati).
28. The Sâkamedhâh, or third seasonal sacrifice, consists of the following oblations:--1. a cake on eight potsherds to Agni Anîkavat; 2. 3. paps to the Marutah Sâmtapanâh and Marutah Grihamedhinah; 4. a cake on seven potsherds to the Marutah Krîdinah; 5. a pap to Aditi. Then follows the Great Oblation consisting of 6-10, the five common oblations; 11. a cake on twelve potsherds to Indra and Agni; 12. a pap to Mahendra; and 13. a cake on one potsherd to Visvakarman. Then follows the Pitriyagña.
29. Or, according to Sâyana, one gets oppressed or heated on account of the close proximity of the heart and the digestive fire,--urasâ hridaya-sambandhâg gatharasannivesâk ka samtâpana-vishayatvam.
30. This offering of a cake to Aditi, mentioned in Kâty. Sr. V, 7, 2, is not referred to in the Brâhmana's account of the Sâkamedhâh, see II, 5, 3, 20.
31. The Sunâsîrîya, or last Seasonal offering, consists of--1-5. the common oblations; 6. the Sunâsîrîya cake on twelve potsherds; 7. a milk oblation to Vâyu; 8. a cake on one potsherd to Sûrya.
32. The Seasonal offerings are performed so as to leave an interval of four months between them; the fourth falling exactly a year after the first; hence the whole performance consists, as it were, of three periods of four months each, with two joints between them;--corresponding to the formation of the arms and legs.
33. Of the five oblations common to the four sacrifices, one--viz. the cake to Savitri--is a low-voiced offering (Kâty. Sr. IV, 5, 5; Âsv. Sr. II, 15, 7), as are also the one-kapâla cakes of which there is one in each sacrifice. According to Sâyana the first and last Seasonal sacrifices have only these two Upâmsuyâgas, whilst the second and third have each one additional low-voiced oblation, but he does not specify them. This is, however, a mistake, as Kâtyâyana, Sr. IV, 5, 6. 7, states distinctly, that the two additional low-voiced oblations are the Vaisvadevî payasyâ in the first, and the oblation to Vâyu in the last, Kâturmâsya.
34. According to Sâyana this refers to the first and last Seasonal sacrifices, inasmuch as there is no uttaravedi required for these, and hence only the simple leading forward of the fire to the Âhavanîya hearth; whilst the commentary on Katy. V, 4, 6, on the contrary, refers it just to the other two, because a double leading forth takes place there.
35. Or, as Sâyana takes it, man walks on two feet.
36. The Katushtoma, properly speaking, is the technical term for such an arrangement of the Stotras of a Soma-sacrifice by which they are chanted on stomas, or hymn-forms, increasing successively by four verses. Two such arrangements (of four and six different stomas respectively) are mentioned, one for an Agnishtoma sacrifice, and the other for a Shodasin. See note on XIII, 3, 1, 4.
37. These 362 Brihatî verses (of 36 syllables each) would amount to 13,032 syllables; and, verses of the four metres referred to amounting together to 148 syllables, this amount is contained in the former 88 times, leaving only eight over; so slight a discrepancy being considered of no account in such calculations.
38. That is, a year of 360 days; and if, as is done by Sâyana (in accordance with the calculations in Book X), the year is identified with the fire-altar, a mahâvedi containing 360 Yagushmatî bricks.
39. Sâyana reminds us that the Mahâvrata-sâman consists of five parts in five different stomas (Trivrit, &c., see part iv, p. 282, note 4), the verses of which, added up (9, 15, 17, 25, 21), make 87, which amount is apparently, in a rough way, to be taken as identical with that of 88 obtained in note 4 of last page.
40. Viz. inasmuch as the total amount of Brihatîs (362) exceeds by two the number of days in the year.
41. Sâyana takes 'brahmodyam agnihotram' together, in the sense 'the sacred truth' regarding (or, in the form of) the Agnihotra,--agnihotravishayam brahmodyam brahmatattvasya rûpam pratipâdyate yena tad vividishâmi tadvishayam vedanekkhâm karishyâmîtyâdinâbhiprâyenâgatah. Unless 'brahmodyam' could be taken as an adjective, I do not see how it is possible to adopt Sâyana's interpretation.
42. For letting the light of a burning straw fall on the milk to see whether it is done, see II, 3, 1, 16.
43. Viz. by the dipping-spoon (sruva) into the ladle (agnihotrahavanî), see II, 3, 1, 17.
44. Whilst taking the oblation to the Âhavanîya, he holds the spoon level with his mouth, except when he is in a line between the two fires, when for a moment he lowers the spoon so as to be level with his navel.
45. This refers to the putting down of the spoon containing the milk on the grass-bunch prior to the second libation; cf. II, 3, 1, 17. One might also translate, 'what is that (or does it mean) that thou didst put it down?'
46. Thus Sâyana,--apaikshishthâh gârhapatasyaikshanam kritavân asi.
47. See the legend, I, 8, 1, 1 seqq.
48. That is, according to Sâyana, 'the sky allied with Vâyu, the wind,'--vâyunâ samsrishtâ dyauh.
49. The departed ancestors are supposed to reside in the southern region.
50. He bhagavann Uddâlaka bhavatoktam etat sava (? saha) nâv âvayoh saha sahitam samânam ekarûpam iti Saukeyo ha bhuktavân (? hy uktavân) anyaprasnam darsayitam prastauti, Saukeyo gñapta iti, Sây.
51. That is, the Sacrificer himself.
52. At the time of dissolution (layakâle) they pass into the wind; and at the time of creation (srishtikâle) they are again created, Sây.
53. Viz. as the representative of the Brahman, or world-spirit.
54. Yadaivam nâvakshyah yadaivam agñânam nâvishkaroshi to mûrdhâ vyapatishyat, mûrdhâ(va)patanam svagñânaprakatanenâtrabhavatah parihritam iti, Sây.--Prof. Delbrück, Altind. Syntax, p. 366, takes 'vi-pat' in the sense of--(thy head would have) flown asunder, or burst; which is indeed possible; cf. XI, 4, I, 9.
55. Cf. F. Max Müller, 'India, what can it teach us?' p. 65 seqq.
56. With this chapter compare Pâraskara Grihyasûtra II, 2, 17 seqq.; Âsvalâyana Grihyasûtra I, 20 seqq.; Sâṅkhâyana Grihyasûtra II, 1 seqq.
57. That is, for religious (theological) studentship: 'I have come to be a student.'--Sâyana takes the aorist 'âgâm' in an optative sense 'may I enter (or obtain),'--brahmakârino bhâvo brahmakaryam tad âgâm prâpnuyâm.
58. Vidushoऽpy etat phalam âha, na sa iti, evam uktârtham yo veda gânâti soऽpy ârtim na prâpnotîty arthah, Sây.
59. 'Do not sleep in the daytime!' Pâr., Âsv.
60. For this verse, also called the Gâyatrî (Rig-veda S. III, 62, 10), see II, 3, 4, 39.
61. Sâyana takes this in the sense of 'some only teach this (formula) a year after (or, after the first year),'--purâ pûrvasminn upanayanâd ûrdhvabhâvini samvatsarakâleऽtîte sati tam etâm gâyatrim anvâhuh, kekid âkâryâ upadisanti.
62. Literally, made equal, or corresponding, to a year,--Samvatsarâtmanâ kâlena samyakparikkhinnâh khalu garbhâ vyaktâvayavâh santah pragâyante utpadyante; ata upanayanânantaram âkâryasamîpe garbhavad avakkhinnas taduktaniyamanât samvatsarakâla eva punar gâyate, Sây.
63. Âkâryo mânavakam upanîya samîpavartinâ tena garbhî bhavati garbhavân bhavati, kim kritvâ, âtmîyam dakshinam hastam sishyamastaka âdhâya nikshipya; sa garbharûpo mânavakas tritîyasyâm râtrau vyatîtâyâm gâyate âkâryâd utpadyate, gâtas ka âkâryenopadishtayâ sâvitryâ sahita san brâhmano bhavati sâvitrîrûpam ka brahmâdhîta iti brâhmana iti vyutpattih, brâhmanagâtitvam asya sampannam ity arthah, Sây.
64. Viz. immediately on the 'churning-sticks' being set in motion.
65. The Gâyatrî (Sâvitrî) consists of three octosyllabic pâdas, forming two half-verses of two and one pâda respectively; whilst an Anushtubh (Sâvitrî) would consist of four octosyllabic pâdas, two of which make a half-verse.
66. That is, the breath of the mouth, and that of the nostrils.
67. Viz. neither the Shodasin which, to (the twelve stotras, and sastras of the Agnishtoma, and) the fifteen chants, of the Ukthya, adds a sixteenth; and the Atirâtra which has thirteen additional chants (and recitations), viz. three nocturnal rounds of four chants each, and one twilight-chant, followed by the Âsvina-sastra, recited by the Hotri. No account is here taken of either the Atyagnishtoma of thirteen chants, or the Aptoryâma, which, to those of the Atirâtra, adds four more chants. Cf. part ii, p. 397, note 2.
68. Or, perhaps, rather, in their days prior to the fiftieth (arvâkpâñkâseshv ahahsu), St. Petersb. Dict.
69. The Âsvina-sastra, with the recitation of which, by the Hotri, the Atirâtra concludes, takes the place, and is, indeed, merely a modification, of the Prâtar-anuvâka, or morning-litany (see part ii, p. 229, note 2), by which an ordinary Soma-sacrifice is ushered in. Like it, its chief portion consists of three sections, termed kratu, of hymns and detached verses addressed to the 'early-coming' deities, Agni, Ushas and the two Asvins. The whole is to consist of not less than a thousand Brihatîs, that is to say, the whole matter is to amount to at least 36,000 syllables. For a full account of this Sastra, see Haug's Transl. of Ait. Br., p. 268.
70. Whilst the Hotri is reciting the Âsvina-sastra, his first assistant, the Prasâstri (or, as he is more commonly called, the Maitrâvaruna), is to repeat the Prâtar-anuvâka in a low voice.
71. The hymns and detached verses of each of the three sections--the Âgneya-, Ushasya- and Âsvina-kratu--of the Âsvina-sastra (as of the Prâtar-anuvâka) are arranged according to the seven principal metres--gâyatrî, anushtubh, trishtubh, brihatî, ushnih, gagatî, and paṅkti--forming as many subdivisions of the three sections.
72. That is, the first assistant of the Adhvaryu priest; the latter having to respond (pratigara) to the Hotri's calls (see part ii, p. 326, note 1) at the beginning and end of the Sastra, and to sit through the recitations (III, 9, 3, 11).
73. See III, 9, 2, 13 seqq.
74. Yathâyatanam eva prakritau yasmin kâle hûyeta tathaiva hutvâ, Sây.
75. See IV, 1, 1, 22 seqq.; 1, 2, 21 seqq.
76. See II, 1, 2, 3, with note thereon.
77. That is, having, after the completion of the Âsvina-sastra, offered to the Asvins some of the Soma that has been standing 'over the previous day.'
78. Viz. the Aindravâyava, Maitrâvaruna, &c., see IV, I, 3, 1 seqq.
79. See IV, 2, 5, 1 seqq.
80. Called 'savanasantani' (? i.e. continuity of pressing) by Kâty., XXIV, 4, 1.
81. Sâyana construes,--we know the extended sacrificial thread of these (days); and the Dânavas (Asuras) do not henceforth confound us. In that case the order of words would be extremely irregular.
82. Kâshthabhritah, âgyantâ (!) kâshthâni tâni bihhratîti kâshthabhritah svâdasam (? khândasam) pûrvapadasya hrasvatvam, âgidhâvanam kritavato hayân asvân, Sây. According to this authority the general meaning of the verse is that even as the (king's) horses, when they have performed their task, have sweet drinks poured out on (? to) them, and thus obtain their hearts’ desire, so the gods, by performing a sacrificial session of a hundred Atirâtras, in accordance with Pragâpati's directions, dispel the darkness and gain the world of heaven.
83. Or perhaps, from a cupful of water onwards,--aharahar dadyâd iti manushyân uddisya odapâtrât udakapûritam pâtram udapâtram udakapâtrâvadhi yad odanâdikam dadyât sa manushyayagña ity arthah, Sây.--Cf. J. Muir, Orig. Sanskrit Texts, vol. iii, p. 18 seqq.
84. In making offering to the (three immediately preceding) departed ancestors, water is poured our for them (to wash themselves with) both at the beginning and at the end of the ceremony; see II, 4, 2, 16; 23; II, 6, 1, 34; 41, where each time it is said that this is done 'even as one would pour out water for (a guest) who is to take (or has taken) food with him;'--pitrîn uddisya pratyaham svadhâkârena annâdikam udapâtraparyantam dadyât, Sây.
85. Apparently the log of wood placed on the Gârhapatya after the completion of the offering.
86. Aprâptasya phalasya prâptir yogah tasya paripâlanam kshemah, Sây.
87. The Anusâsanâni, according to Sâyana, are the six Vedâṅgas, or rules of grammar, etymology, &c.
88. By vidyâh, according to Sâyana, the philosophical systems, Nyâya, Mîmâmsa, &c., are to be understood. More likely, however, such special sciences as the 'sarpavidyâ' (science of snakes) are referred to; cf. XIII, 4, 3, 9 seqq.
89. Vâkovâkyam, apparently some special theological discourse, or discourses, similar to (if not identical with) the numerous Brahmodya, or disputations on spiritual matters. As an example of such a dialogue, Sâyana refers to the dialogue between Uddâlaka Âruni and Svaidâyana Gautama, XI, 4, 1, 4 seqq.
90. Itihâsa-purâna: the Itihâsa, according to Sâyana, are cosmological myths or accounts, such as 'In the beginning this universe was nothing but water,' &c.; whilst as an instance of the Purâna (stories of olden times, purâtanapurushavrittânta) he refers to the story of Purûravas and Urvasî. Cf. Max Müller, History of Ancient Sanskrit Literature, p. 40.
91. Or, the Gâthâs and Nârâsamsîs. Sâyana, in the first place, takes the two as one, meaning 'stanzas (or verses) telling about men;' but he then refers to the interpretation by others, according to which the Gâthâs are such verses as that about 'the great snake driven from the lake' (XI, 5, 5, 8); whilst the Nârâsamsîs would be (verses 'telling about men') such as that regarding Ganamegaya and his horses (XI, 5, 5, 12). On Aitareyâr. II, 3, 6, 8, Sâyana quotes 'prâtah prâtar anritam to vadanti' as an instance of a Gâthâ.
92. That is, the call 'Vaushat!' with which, at the end of the offering-formula, the oblation is poured into the fire.
93. That is, when the rumbling of distant thunder is heard; or, perhaps, when there is a rattling sound, as from hail-stones.
94. Hardly, should only study,--adhîyîtaiva.
95. Or, from (the world of) spirits (?).
96. Or, as Sâyana takes it to mean, of intent, undistracted mind,--yuktam avikshiptam ekâgram mano yasya sa yuktamanâh.
97. Sâyana seems to take 'ekârâmatâ' in the sense of 'remaining always the same,'--eka eva sann â samantâd bhavatîty ekârâmas tasya bhâvah.
98. Or, perfecting the world,--tadyukto yo lokas tasya paktih paripâko bhavati, Sây.
99. The study of the Veda being 'the sacrifice of the Brahman,' the reading of a portion is, as it were, a special rite, or form of offering, belonging to that sacrifice. Sâyana, on the other hand, takes it to mean that the student performs, as it were, the particular rite, or offering, to which the portion he reads may refer. It may, indeed, be implied, though it certainly is not expressed in the text.
100. Thus A. Weber, Ind. Stud. X, p. 122;--sarîrapîdanena tapastapto bhavati, Sây.
101. A 'Kumbyâ,' according to Sâyana, is a Brâhmana-passage explanatory of some sacrificial precept or rite (vidhyarthavâdâtmakam brâhmana-vâkyam); whilst, on Aitareyâr. II, 3, 6, 8, the same commentator explains it as a verse (rig-visesha) conveying some precept of conduct (âkârasikshârûpa), such as 'brahmakâryasyâposânam karma kuru, divâ mâ svâpsîh,' &c. Cf. Prof. F. Max Müller's transl., Upanishads I, p. 230, note 2.
102. This is in keeping with the mystic representation of this and the preceding chapters which represent the daily study of the scriptural lesson as a sacrifice continued day by day. The student, as the sacrificer, has accordingly, during the sacrifice (that is, during the period of his study of the Vedas, or for life), as it were, to limit his daily food to the drinking of the Vrata-milk, which rule he obeys symbolically by reciting such a verse or formula.
103. ? Sâyana takes 'sukra' here in the sense of 'flame, light' (vyâhritirûpâni tegâmsi); whilst the St. Petersb. Dict. assigns to it the meaning of 'sap, juice' (Saft, Seim, cf. next note). Ait. Br. V, 32, contains a very similar passage in which the same process of evolution is set forth:--Pragâpati first creates the three worlds, earth, air, and heaven. From them, being heated by him, three lights (gyotis) are produced--Agni from the earth, Vâyu from the air, and Âditya from the sky (or heaven). From them, being heated, the three Vedas are produced--the Rig-veda from Agni, the Yagur-veda from Vâyu, and the Sâma-veda from Âditya. From the Vedas, being heated, three flames (sukra, luminaries, Haug) are produced--Bhûh from the Rig-veda, Bhuvah from the Yagur-veda, and Svar from the Sâma-veda. From these in the same way are produced three sounds (or letters, varna), â, u and m, which being combined yield the syllable 'Om.' Cp. J. Muir, Original Sanskrit Texts, vol. iii, p. 4.
104. Here Sâyana also seems to take 'sukra' in the sense of 'pure, essential part'--nirmalam rûpam sâratvatâmsah (!).
105. That is, the Dakshinâgni. At the Haviryagña (of which class of sacrifices, performed in the Prâkînavamsa hall, the full and new moon serves as model) there is no Âgnîdhrîya, which is, however, required for the Soma-sacrifice. See the plan in part ii, p. 475.
106. According to Sâyana, offering would be used with the formula 'Bhûr bhuvah svah, svâhâ!'
107. Viz. by the word 'bhûh,' representing that Veda.
108. Yathâ khalu loke bhagnam hastapâdâdiparva tatsannihitenânyena parvanâ purushâya samdadhyât samsleshayet, evam evânena vyâhritigñânena tat tad avedoktam prabhrishtam aṅgam punah sahitam bhavati, Sây.
109. ? Or, as if one were to put some fluid into some broken (vessel; or, on some broken part),--yathâ sîrnena bhagnena anyak khîrnam bhagnam vastu samdhitset samdhâtum ikkhet; yathâ vâ sîrne garam bhaktâvayave garam abhinidadhyât prahdattipeta (? prakshipet), Sây.
110. See IV, 1, 1, 2; 6, 1, 1.
111. See part ii, p. 424, note 1.
112. See IV, 6, 1, 3 seq.
113. That is, the water originally taken from the Pranîtâ water, and poured into the (square) Hotri's cup (made of Udumbara wood), to be used for moistening the Soma-plants.
114. For the Adâbhya he puts three Soma-plants into the Hotri's cup.
115. According to Kâty. XII, 6, 15, this portion of the formula--the 'upayâma,' or support--is repeated before the formulas of each of the three plants, hence also before 'For Indra . . .,' and 'For the Visve Devâh . . .'
116. Viz. the Ukthyas, Shodasin, &c., in forms of Soma-sacrifice other than the Agnishtoma.
117. It is there that the Soma-plants are kept.
118. Though the Adâbhya-graha, that is, the water in which the three Soma-plants are contained, and which alone is offered, has been identified with speech, the wording of the formula is such as to protect (the faculty of) speech from being burned in the fire.
119. Just as, after the offering of the Amsu-graha, he smelled at (or breathed over) a piece of gold fastened to (? or contained in) the spoon, see IV, 6, 1, 6 seqq.
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