Philosophy and Religion / Satapatha Brahmana

The Satapatha Brahmana: Eleventh Kânda, First Adhyâya

The full and new-moon Sacrifice.

First Brâhmana

1. Verily, Pragâpati, the Sacrifice, is the Year: the night of new moon is its gate, and the moon itself is the bolt of the gate.

2. And when one lays down the two fires at new moon¹,--even as one would enter a stronghold by the gate, when the gate is open, and would thence reach the world of heaven, so it is when one lays down the fires at new moon.

3. And if one lays down the fires under a (special) asterism²,--just as if one tried to enter a stronghold, when the gate is closed, in some other way than through the gate, and failed to get inside the stronghold, so it is when one lays down the fires under an asterism: let him therefore not lay down the fires under an asterism.

4. On the same day on which that one (the moon) should not be seen either in the east or in the west, let him fast, for it is then that he (the moon) comes to this world³, and on that (day) he abides here (on the sacrificial ground).

5. And all the gods abide (here), all the spirits, all the deities, all the seasons, all the Stomas (hymn-forms), all the Prishthas⁴, and all the metres.

6. And, verily, it is for all the gods, for all spirits, for all deities, for all seasons, for all Stomas, for all Prishthas, and for all metres that the fires of him are laid down who lays them down at new moon: he should therefore lay them down at new moon.

7. He may lay down the fires on the new moon which falls in the (month) Vaisâkha, for that coincides with the Rohinî (asterism); for the Rohinî means the self, offspring and cattle⁵: he thus becomes established in a self, in offspring and cattle. But, indeed, the new moon is the form of the Agnyâdheya: let him therefore lay down the fires at new moon;--let him perform the preliminary ceremony⁶ at full moon, and the initiation ceremony at new moon.

Second Brâhmana

1. Now when they spread (and perform) the sacrifice, they kill it; and when they press out king Soma, they kill him; and when they 'quiet' and cut up the victim, they kill it,--it is by means of the mortar and pestle, and by the two mill-stones that they kill the Haviryagña (grain-offering).

2. And having killed the sacrifice, he pours it, as seed, into the fire as its womb, for, indeed, the fire is the womb of the sacrifice, from out of it it is produced: let him therefore perform those ten oblations⁷ for which the Vashat is uttered.

3. And, indeed, this sacrifice is the blowing (wind): he blows here, as it were, as a single one, but when he has entered into man, he is divided into ten parts;--with the vital airs thus distributed, it (the sacrifice) is born from out of its womb, the fire: this is that Virâg of ten syllables, this is that perfection, the sacrifice.

4. There may, however, be nine (oblations)⁸;--he thus forms a defective (lesser, lower) Virâg with a view to production; for from the lesser⁹, indeed, creatures are produced here: this is that perfection, the sacrifice.

5. But there may be one additional (oblation)¹⁰, that one remains over for Pragâpati: this is that perfection, the sacrifice.

6. And there may be two additional (oblations)¹¹, --a productive pair consists of two: thus a productive pair is produced; this is that perfection, the sacrifice.

7. And there may be three additional ones¹²,--a productive pair consists of two, and that which is produced is the third: this is that perfection, the sacrifice.

8. And there may be four additional ones¹³,--as the one so the four. There are these three worlds; these worlds he thus gains by three (oblations); and Pragâpati, indeed, is the fourth beyond these worlds: by the fourth (oblation) he thus gains Pragâpati,--this is that perfection, the sacrifice.

9. That (sacrifice) which is defective in two (oblations)¹⁴ is indeed defective, it is not a sacrifice; and that which is excessive in respect of five (oblations) is indeed excessive, it is not a sacrifice: this is that perfection as regards the ten, the twenty, thus up to a thousand¹⁵.

10. Verily, they who perform the Full and New-moon sacrifice, run a race¹⁶. One ought to perform it during fifteen years;--in these fifteen years there are three hundred and sixty full moons and new moons; and there are in a year three hundred and sixty nights: it is the nights he thus gains.

11. He should then offer for another fifteen years; in these fifteen years there are three hundred and sixty full moons and new moons; and there are in a year three hundred and sixty days it is the days he thus gains, and the year itself he thus gains.

12. Now, indeed, the gods were at first mortal; and only when they had gained the year they were immortal; for the year is everything, and the imperishable means everything: thereby then accrues to him imperishable merit, the imperishable world.

13. He who, knowing this, offers (the Full and New-moon sacrifice) for thirty years, becomes one of the race-runners, whence one ought to offer sacrifice for not less than thirty years. But if he be a performer of the Dâkshâyana sacrifice¹⁷, he need only offer for fifteen years, for therein that perfection is brought about, since he performs (every month) two Full-moon and two New-moon offerings, and thus that perfection is indeed brought about therein.

Third Brâhmana

1. When he has performed the Full-moon sacrifice, he prepares an additional (cake) for Indra Vimridh (the repeller of scorners), and offers it in accordance with the procedure of an ishti¹⁸; and when he has performed the New-moon sacrifice, he prepares an additional rice-pap for Aditi¹⁹, and offers it in accordance with the procedure of an ishti.

2. And as to why, after performing the Full-moon sacrifice, he prepares (a cake) for Indra Vimridh, it is because Indra is the deity of the sacrifice; but the chief oblation of the Full-moon sacrifice belongs to Agni and Soma, and nothing is offered there with the formula 'To Indra (I offer) thee!' Hereby then that oblation comes to be shared by Indra, and so does the sacrifice come to be shared by Indra. And as to why (he offers) with 'To (Indra) Vimridh!' it is that by the Full-moon sacrifice he slays all scorners (mridh), all evil spirits.

3. And as to why, after performing the New-moon sacrifice, he prepares a pap for Aditi,--that moon doubtless is the same as King Soma, the food of the gods: when on that night he is not seen either in the east or in the west, the oblation becomes, as it were, uncertain and unfirm. Now Aditi is this earth, and she, indeed, is certain and firmly established: thereby, then, that oblation of his becomes certain and firmly established. Such, then, is the reason why he prepares additional oblations; now as to why he should not prepare them.

4. When, after performing the Full-moon sacrifice, he prepares an additional (cake) for Indra Vimridh, he does so in order that his sacrifice should become shared in by Indra, for every sacrifice belongs to Indra. But inasmuch as every sacrifice belongs to Indra, thereby that oblation of his, and that sacrifice, is already shared in by Indra.

5. And when, after performing the New-moon sacrifice, he prepares an additional pap for Aditi,--surely the New-moon sacrifice is itself an additional one; for by the Full-moon sacrifice Indra slew Vritra, and for him who had slain Vritra, the gods then prepared that additional oblation, the New-moon sacrifice: why, then, should he prepare an oblation to be added to an additional offering? Let him, therefore, not prepare the additional oblations.

6. When, after performing the Full-moon sacrifice, he afterwards prepares another oblation; and when, after performing the New-moon sacrifice, he afterwards prepares another oblation, he rises and defies his malicious enemy; and, indeed, unassailed and undisturbed is the prosperity of him who at full moon performs the Full-moon sacrifice, and at new moon the New-moon sacrifice²⁰.

7. For by performing the Full-moon sacrifice at full moon, and the New-moon sacrifice at new moon, the gods forthwith dispelled evil, and were forthwith reproduced; and, verily, he who, knowing this, performs the Full-moon sacrifice at full moon, and the New-moon sacrifice at new moon, forthwith dispels evil, and is forthwith reproduced. If he offer an additional oblation, let him give a sacrificial fee (to the priests); for no oblation, they say, should be without a dakshinâ; and for the Full and New-moon sacrifices there is that dakshinâ, to wit, the Anvâhârya (mess of rice²¹). Thus much as to the additional oblations; now as to (the sun) rising over him.

Fourth Brâhmana

1. Now, some people enter upon the fast²² when they (still) see (the moon, on the fourteenth day of the half-month), thinking, 'To-morrow he will not rise,'--either on account of clouds or not having ascertained properly, they enter upon the fast, and (in the morning) he rises over him. Now if he (the moon) should rise on (the material for) the oblation being not yet taken out, then that approved (procedure is followed) and the same fasting-observance. The sour curds from last night's milking they use for coagulating the sacrificial food²³; they let the calves join (their mothers), and drive them away again²⁴.

2. In the afternoon he drives them away with the parna-branch; and as there that approved oblation of the New-moon offering (is prepared) so here. But if he should not care to undergo (again) the fasting-observance, or if (the moon) were to rise over (the material for) the oblation already taken out, then let him do otherwise: having properly cleansed the rice-grains of the husks, he cooks the smaller ones as a cake on eight potsherds for Agni Dâtri (the Giver).

3. And the sour curds (from the milk) milked on the day before (he prepares) for Indra Pradâtri (the Bestower); and those (larger) rice-grains²⁵ he cooks in boiled fresh milk as a pap for Vishnu Sipivishta (the Bald); for a pap it is whenever rice-grains are thrown (into milk or sour curds).

4. And as to this being so, it is because that moon is no other than King Soma, the food of the gods;--he (the Sacrificer) at that time sought to secure him²⁶, and missed him: Agni, the Giver, gives that (moon) to him, and Indra, the Bestower, bestows that one upon him; Indra and Agni give that (moon, Soma) as a sacrifice to him, and that sacrifice given by Indra and Agni he offers. And as to why (he offers) to Vishnu, the Bald, it is because Vishnu is the sacrifice; and as to why to the Bald²⁷ (sipivishta),--it is that his missing him whom he sought to secure is the bald part (? sipita) of the sacrifice, hence to the Bald one. And on this occasion he should give (to the priests) as much as he is able to give, for no oblation, they say, should be without a dakshinâ. And let him observe the fast just (on the day) when he (the moon) does not rise.

Fifth Brâhmana

1. He observes the fast thinking, 'To-day is the day of new moon²⁸;' and then that (moon) is seen in the west. But, indeed, he (the moon) is that heavenly dog: he watches the Sacrificer's cattle (to seize them), and that would not be good for cattle if amends were not made to them²⁹; and through fear of that 'down-coming moon³⁰,' as they think him to be,--

2. They steal away into the shade. And therefore, indeed, people call that burning pain 'svalukita' (dog's clutch);--and therefore they also call that one--

3. 'The hare in the moon³¹.' Soma, the food of the gods, indeed, is the moon: at full moon they press him; and in the subsequent half of the month he enters the waters and plants; and, the cattle feeding on the water and the plants, he then during that night (of new moon) collects him from the cattle.

4. He keeps the fast thinking, 'To-day is the day of new moon;' and then that (moon) is seen in the west, and the Sacrificer departs from the path of sacrifice. As to this they say, 'What should one do when he has departed from the path of the sacrifice? Should he sacrifice, or should he not sacrifice?' He should certainly sacrifice, for there is no other way out of it: day after day that (moon) rises larger. Having performed offering after the manner of the New-moon sacrifice, he takes out material for an additional offering either on the same, or on the following day.

5. There are three chief oblations for this (offering),--(he prepares) a cake on eight potsherds for Agni Pathikrit (the path-maker), one on eleven potsherds for Indra Vritrahan (the slayer of Vritra), and a cake on twelve potsherds for Agni Vaisvânara.

6. Now as to why he prepares (an oblation) for Agni Pathikrit,--it is that Agni, being the maker of the path, leads the Sacrificer (back) to the path of sacrifice, from which he now departs.

7. And as to why to Indra Vritrahan,--Vritra is sin: with the help of Indra, the slayer of Vritra, he thus slays sin, Vritra, which ever keeps him from well-being, from virtue, and from the good work: this is why he (offers) to Indra Vritrahan.

8. And as to why he prepares a cake on twelve potsherds for Agni Vaisvânara,--when Indra had slain Vritra, he burnt him completely by means of Agni Vaisvânara, and thereby burnt all his (Vritra's) sin; and in like manner does that (Sacrificer) now, after slaying sin, Vritra, with the help of Indra Vritrahan, burn him, and all that sin of his, by means of Agni Vaisvânara; and, verily, not the slightest sin remains in him who, knowing this, performs this offering.

9. For this (offering) there are seventeen kindling-verses. He offers to the deities in a low voice, and makes any (verses) he pleases his invitatory and offering-formulas. In like manner (those of) the two butter-portions and the two formulas of the Svishtakrit.

10. A bow with three arrows he gives as dakshinâ; for with the bow a dog is driven away: he thus drives away that (dog, the moon) when he gives a bow with three arrows as dakshinâ.

11. A staff he gives as dakshinâ; for with a staff a dog is driven away: he thus drives away that (dog) when he gives a staff as dakshinâ. This, indeed, is the prescribed dakshinâ; but he may give anything else besides, of such other (objects meet for) dakshinâs as may be at his disposal. This, doubtless, is an offering relating to cattle: he may perform it even though (the moon) was not seen (at his New-moon sacrifice).

Sixth Brâhmana

1. Verily, in the beginning this (universe) was water, nothing but a sea of water. The waters desired, 'How can we be reproduced?' They toiled and performed fervid devotions³², when they were becoming heated, a golden egg was produced. The year, indeed, was not then in existence: this golden egg floated about for as long as the space of a year.

2. In a year's time a man, this Pragâpati, was produced therefrom; and hence a woman, a cow, or a mare brings forth within the space of a year; for Pragâpati was born in a year. He broke open this golden egg. There was then, indeed, no resting-place: only this golden egg, bearing him, floated about for as long as the space of a year.

3. At the end of a year he tried to speak. He said 'bhûh': this (word) became this earth;--'bhuvah': this became this air;--'svah': this became yonder sky. Therefore a child tries to speak at the end of a year, for at the end of a year Pragâpati tried to speak.

4. When he was first speaking Pragâpati spoke (words) of one syllable and of two syllables; whence a child, when first speaking, speaks (words) of one syllable and of two syllables.

5. These (three words consist of), five syllables: he made them to be the five seasons, and thus there are these five seasons. At the end of the (first) year, Pragâpati rose to stand on these worlds thus produced; whence a child tries to stand up at the end of a year, for at the end of a year Pragâpati stood up.

6. He was born with a life of a thousand years: even as one might see in the distance the opposite shore, so did he behold the opposite shore (the end) of his own life.

7. Desirous of offspring, he went on singing praises and toiling. He laid the power of reproduction into his own self. By (the breath of) his mouth he created the gods: the gods were created on entering the sky; and this is the godhead of the gods (deva) that they were created on entering the sky (div). Having created them, there was, as it were, daylight for him; and this also is the godhead of the gods that, after creating them, there was, as it were, daylight (diva) for him.

8. And by the downward breathing he created the Asuras: they were created on entering this earth. Having created them there was, as it were, darkness for him.

9. He knew, 'Verily, I have created evil for myself since, after creating, there has come to be, as it were, darkness for me.' Even then he smote them with evil, and owing to this it was that they were overcome; whence people say, 'Not true is that regarding (the fight between) the gods and Asuras which is related partly in the tale and partly in the legend; for it was even then that Pragâpati smote them with evil, and it was owing to this that they were overcome.'

10. Therefore it is with reference to this that the Rishi has said, 'Not for a single day hast thou fought, nor hast thou any enemy, O Maghavan illusion is what they say concerning thy battles; no foe hast thou fought either to-day or aforetime.'

11. Now what daylight, as it were, there was for him, on creating the gods, of that he made the day; and what darkness, as it were, there was for him, on creating the Asuras, of that he made the night: they are these two, day and night.

12. Pragâpati bethought himself, 'Everything (sarva), indeed, I have obtained by stealth (tsar) who have created these deities:' this became the 'sarvatsara,' for 'sarvatsara,' doubtless, is the same as 'samvatsara (year).' And, verily, whosoever thus knows 'samvatsara' to be the same as 'sarvatsara³³,' is not overcome by any evil which, by magic art, steals upon him (tsar); and whosoever thus knows 'samvatsara' to be the same as 'sarvatsara,' overcomes against whomsoever he practises magic art.

13. Pragâpati bethought himself, 'Verily, I have created here a counterpart of myself, to wit, the year;' whence they say, 'Pragâpati is the year;' for he created it to be a counterpart of himself: inasmuch as 'samvatsara (year),' as well as 'Pragâpati,' consists of four syllables, thereby it (the year) is a counterpart of him.

14. Now, these are the deities who were created out of Pragâpati,--Agni, Indra, Soma, and Parameshthin Prâgâpatya.

15. They were born with a life of a thousand years: even as one would see in the distance the opposite shore, so did they behold the opposite shore of their own life.

16. They went on singing praises and toiling. Then Parameshthin, son of Pragâpati, saw that sacrifice, the New and Full-moon offerings, and performed these offerings. Having performed them, he desired, 'Would I were everything here!' He became the waters, for the waters are everything here, inasmuch as they abide in the furthest place; for he who digs here on earth finds indeed water; and, in truth, it is from that furthest place, to wit, from yonder sky that he³⁴ rains, whence the name Parameshthin (abiding in the furthest, highest place).

17. Parameshthin spake unto his father Pragâpati, 'I have discovered a sacrifice which fulfils wishes: let me perform this for thee!'--'So be it!' he said. He accordingly performed it³⁵ for him. Having sacrificed, he (Pragâpati) desired, 'Would I were everything here!' He became the breath (vital air), for breath is everything here: Pragâpati is that breath which blows here (the wind); and whatsoever knows that it is thus he blows is his (Pragâpati's) eyesight; and whatsoever is endowed with breath is Pragâpati. And, verily, whosoever thus knows that eyesight of Pragâpati becomes, as it were, manifest,

18. Pragâpati spake unto his son Indra, 'Let me perform for thee this wish-fulfilling sacrifice which Parameshthin has just performed for me.'--'So be it!' he said. He accordingly performed it for him. Having sacrificed, he (Indra) desired, 'Would that I were everything here!' He became speech (vâk), for speech is everything here; whence they say, 'Indra is Vâk.'

19. Indra spake unto his brothers Agni and Soma, 'Let me perform for you this wish-fulfilling sacrifice which our father Pragâpati has just performed for me.'--'So be it!' they said. He accordingly performed it for them. Having sacrificed, those two desired, 'Would that we were everything here!' One of them became the eater of food, and the other became food: Agni became the eater of food, and Soma food; and the eater of food, and food, indeed, are everything here.

20. These five deities, then, performed that wish-fulfilling sacrifice; and for whatever wish they sacrificed, that wish of theirs was fulfilled; and, verily, for whatever wish one performs that sacrifice, that wish of his is fulfilled.

21. When they had sacrificed they beheld (discovered) the eastern quarter, and made it the eastern (front) quarter; as it now is that eastern (front) quarter: therefore creatures here move in a forward direction, for they (the gods) made that the front quarter. 'Let us improve it³⁶ from here!' they said, and made it to be strength, 'May we see³⁷ this strength!' they said; and it became yonder sky³⁸.

22. They then beheld the southern quarter, and made it the southern quarter; and it now is that southern (right, dakshinâ) quarter: whence the dakshinâ (cows) stand to the south (of the altar)³⁹, and are driven up from the south, for they made that the southern one (dakshinâ). 'Let us improve it from here!' they said, and made it to be space. 'May we see this space!' they said; and it became this air, for that (air) is space; for even as the resting-place here in this world is clearly the earth, so the resting-place there in yonder world is clearly this air; and because, whilst being here on earth, one does not see that space, therefore people say, 'That space (or, yonder world) is invisible.'

23. They then beheld the western quarter, and made it (to represent) hope,--wherefore it is only when⁴⁰, after going forwards (to the east), one obtains (his object) that he goes (back) to that (western) quarter; for they (the gods) made that (quarter to represent) hope. 'Let us improve it from here!' they said, and made it to be prosperity (or distinction). 'May we see this prosperity!' they said; and it became this earth, for this (earth) is indeed (the source of) prosperity; whence he who obtains most therefrom becomes the most prosperous.

24. They then beheld the northern quarter, and made it the waters. 'Let us improve it from here!' they said, and made it (to represent) the law, for the waters are the law: hence whenever the waters come (down) to this (terrestrial) world everything here comes to be in accordance with the law; but whenever there is drought, then the stronger seizes upon the weaker, for the waters are the law.

25. These then are eleven deities⁴¹,--there are five fore-offerings, two butter-portions, the Svishtakrit, and three after-offerings:--

26. These are eleven offerings,--it was, indeed, by these offerings that the gods gained these worlds, and these quarters; and in like manner does this (Sacrificer), by these offerings, gain these worlds, and these quarters.

27. And the four Patnîsamyâgas are the four intermediate quarters; and, indeed, it was by the four Patnîsamyâgas that the gods gained the intermediate quarters; and by means of them this (Sacrificer) now gains the intermediate quarters.

28. And as to the Idâ,--thereby the gods gained food; and in like manner does this (Sacrificer) thereby gain food. This, then, is the completeness of the New and Full-moon sacrifices as regards the gods.

29. Now as to the body:--there are in man these five breathings, not including the eyes; they are the five fore-offerings, and the two butter-portions are the eyes.

30. The Svishtakrit is the same as this downward breathing; and because he offers that (oblation), as it were, apart from the other oblations⁴², therefore all the breathings recoil from that breathing; and because for the Svishtakrit he cuts portions from all the sacrificial dishes, therefore everything that enters these (channels of the other) breathings meets in (the channel of) that breathing.

31. The three after-offerings are the three male organs⁴³; and that which is the chief after-offering is, as it were, the chief organ. 'He should offer it without drawing breath⁴⁴,' they say, 'for thus it becomes unfailing for him.'

32. He may, however, draw breath once, for that (organ) has one joint; but if it were jointless, it either would only stand erect, or it would hang down; whilst now it both becomes erect and hangs down: he may therefore draw breath once.

33. The four Patnîsamyâgas are the two arms (or front legs) and the two thighs--the support, in fact⁴⁵; and the Idâ is this vital air (in the centre); and inasmuch as that (Idâ) is not offered in the fire, but remains as unburnt, therefore this (central) vital air is undivided.

34. The invitatory and offering-formulas are the bone, and the offering-material is the flesh. The invitatory and offering-formulas are (in) measured metre, whence the bones of a fat and a lean person are alike: but inasmuch as he takes now more, now less, offering-material, therefore the flesh of a fat person is fat, and the flesh of a lean person is lean. This sacrifice he performs to any deity he pleases and for whom there is a sacrificial dish.

35. Now, these are offerings from which nothing must be omitted; but were one to omit anything of them, it would be as if he were to break off some limb, or knock out some (channel of the) vital air. Other oblations, indeed, are either added to or omitted.

36. These, then, are sixteen offerings, for man consists of sixteen parts, and the sacrifice is the Man (Purusha): hence there are sixteen offerings.

Seventh Brâhmana

1. Now there, on the occasion of the entering on the fast, it is said⁴⁶, 'If he does not eat, he becomes consecrated to the Fathers⁴⁷; and if he does eat he eats whilst passing over the gods;' and, in this respect, they lay down the rule, 'Let him therefore eat what grows in the forest.'

2. If he eats cultivated plants he eats the sacrificial essence of the offering-cake; and if he eats forest plants he eats the essence of the barhis⁴⁸; and if he eats aught of trees he eats the essence of the fuel (for the sacrificial fire); and if he drinks milk he consumes the essence of the Sânnâyya⁴⁹; and if he drinks water he consumes the essence of the lustral waters⁵⁰; and if he eats nothing he becomes consecrated to the Fathers.

3. As to this they say, 'What course of procedure is there?' Well, let him, on those two nights (of full and new moon), himself offer the Agnihotra: inasmuch as, after offering, he takes food he does not become consecrated to the Fathers, for that (libation) is an offering; and inasmuch as he performs that offering in his own self he does not eat of those sacrificial essences.

4. Now all the nights concentrate themselves in these two nights: all the nights of the waxing moon concentrate in the night of full moon, and all the nights of the waning moon concentrate in the night of new moon; and, verily, for him who, knowing this, offers (the Agnihotra) himself on the day of the entrance on the fast, offering is always made by himself⁵¹.

Eighth Brâhmana

1. Now, the gods and the Asuras, both of them sprung from Pragâpati, once strove together. Then the Asuras, even through arrogance, thinking, 'Unto whom, forsooth, should we make offering?' went on offering into their own mouths. They came to naught, even through arrogance: wherefore let no one be arrogant, for verily arrogance is the cause of ruin⁵².

2. But the gods went on offering unto one another. Pragâpati gave himself up to them, and the sacrifice became theirs; for, indeed, the sacrifice is the food of the gods.

3. Having given himself up to the gods, he created that counterpart of himself, to wit, the sacrifice: whence people say, 'The sacrifice is Pragâpati;' for he created it as a counterpart of himself.

4. By this (Full and New-moon) sacrifice he redeemed himself from the gods. Now when he (the Sacrificer) enters on the fast, he thereby gives himself up to the gods, even as Pragâpati thereby gave himself up to the gods. Let him therefore endeavour to pass that night (with his mind) completely restrained⁵³, in the same way as he would proceed with (material for) an oblation, for he becomes an oblation to the gods.

5. And when (on the following day) he performs the sacrifice, then he redeems himself by sacrifice from the gods, even as Pragâpati thereby redeemed himself: when he takes out the material for (the chief) sacrificial dish, he redeems the sacrifice by the material for the sacrificial dish; the sacrificial dish (he redeems) by the invitatory formula, the invitatory formula by the portion cut (from the sacrificial dish), the portion by the offering-formula, the offering--formula by the Vashat-call, and the Vashat-call by the oblation. His oblation itself is still unredeemed,--

6. And that sacrifice of his is like a tree with its top broken off. He redeems the oblation by the Anvâhârya (mess of rice)⁵⁴; and because he thereby supplies (anv-â-harati) what is wanting in the sacrifice, therefore it is called Anvâhârya. Thus, then, that entire sacrifice of his comes to be redeemed; and that sacrifice becomes the Sacrificer's self in yonder world. And, verily, the Sacrificer who, knowing this, performs that (offering of) redemption comes into existence in yonder world with a complete body.

Footnotes

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