| Philosophy and Religion / Satapatha Brahmana |
The Satapatha Brahmana: Eleventh Kânda, Second Adhyâya
First Brâhmana
1. Verily, man is born thrice, namely in this way:--first he is born from his mother and father; and when he to whom the sacrifice inclines performs offering he is born a second time; and when he dies, and they place him on the fire, and when he thereupon comes into existence again, he is born a third time;--wherefore they say, 'Man is born thrice.'
2. He (the Hotri) recites those eleven kindling-verses1,--there are these ten vital airs in man, and the body in which these vital airs are established is the eleventh,--so great, indeed, is man: he thus causes him to be born complete. And what comes after the kindling-verses that is the foundation: thus, having caused him to be born, he establishes him.
3. There are nine utterances of impulsion (or quickening)2,--there are these nine vital airs in man: he thereby causes him to be born a second time; and the (Adhvaryu's) call and (the Âgnîdhra's) response3 are the foundation. And when there, on the occasion of the throwing4 (of the grass-bunch into the fire), birth is spoken of, he thereby causes him to be born a third time: on this occasion the Patnîsamyâgas5 are the foundation.
4. For thrice, indeed, man is born, and it is just in this way that he causes him to be born thrice from the sacrifice. Of those eleven (kindling-verses) he recites thrice the first and last:--
5. This makes fifteen kindling-verses,--there are two libations of ghee (âghâra6), five fore-offerings, the Idâ, three after-offerings, the Sûktavâka, and Samyorvâka7--that makes thirteen oblations. And when there, at the Patnîsamyâgas, he takes up at the same time (the two spoons); and the Samishtayagus8:--
6. That makes fifteen oblations:--for these fifteen oblations those fifteen kindling-verses (serve, as it were, as) invitatory formulas; and for these invitatory formulas these (serve as) offering-formulas--whatever formula (is used) there (at those oblations) and what Nigada (is used at the invocation of the Idâ9) that is of the form of offering-formulas. Thereby, then, those oblations of his come to be supplied with invitatory formulas through those kindling-verses; and through those oblations those invitatory formulas come to be supplied with both offering-formulas and oblations.
Second Brâhmana
1. He recites a gâyatrî invitatory formula10: the gâyatrî consisting of three feet, these worlds being three in number11, it is these worlds the gods thereby established.
2. He offers with a trishtubh (verse): the trishtubh consisting of four feet, and cattle being four-footed, it is cattle the gods thereby established in these established worlds.
3. The Vashat-call consists of two syllables (vaushat): man being two-footed; it is two-footed man they thereby established among the established cattle.
4. Two-footed man, then, is established here among cattle. In like manner this (Sacrificer) establishes thereby the worlds; and in the established worlds he establishes cattle, and among the established cattle he establishes himself: thus, indeed, is that man established among cattle, who, knowing this, offers sacrifice.
5. And when he offers, after the Vashat has been uttered,--that Vashat-call being yonder shining (sun), and he being the same as Death12--he thereby consecrates him (the Sacrificer) after death, and causes him to be born from out of it, and he is delivered from that death. And the sacrifice, indeed, becomes his body: thus, having become the sacrifice, he is delivered from that death, and all his chief offerings are thereby delivered from that death13.
6. And, verily, whatever offering he there performs, that offering becomes his body in yonder world; and when he who knows this departs this world then that offering, being behind him, calls out to him, 'Come hither, here I am, thy body;' and inasmuch as it calls out (invokes, âhvayati), it is called 'âhuti' (offering or invocation).
Third Brâhmana
1. Verily, in the beginning, this (universe) was the Brahman (neut.)14. It created the gods; and, having created the gods, it made them ascend these worlds: Agni this (terrestrial) world, Vâyu the air, and Sûrya the sky.
2. And the deities who are above these he made ascend the worlds which are above these; and, indeed, just as these (three) worlds and these (three) deities are manifest, so are those (higher) worlds and those (higher) deities manifest--(the worlds) which he made those deities ascend.
3. Then the Brahman itself went up to the sphere beyond. Having gone up to the sphere beyond, it considered, 'How can I descend again into these worlds?' It then descended again by means of these two--Form and Name. Whatever has a name, that is name; and that again which has no name, and which one knows by its form, 'This is (of a certain) form,' that is form: as far as there are Form and Name so far, indeed, extends this (universe).
4. These, indeed, are the two great forces of the Brahman; and, verily, he who knows these two great forces of the Brahman becomes himself a great force.
5. These, indeed, are the two great manifestations15 of the Brahman; and, verily, he who knows these two great manifestations of the Brahman becomes himself a great manifestation. One of these two is the greater, namely Form; for whatever is Name, is indeed Form; and, verily, he who knows the greater of these two, becomes greater than he whom he wishes to surpass in greatness.
6. In the beginning, indeed, the gods were mortal, and only when they had become possessed16 of the Brahman they were immortal. Now, when he makes the libation to Mind17--form being mind, inasmuch as it is by mind that one knows, 'This is form'--he thereby obtains Form; and when he makes the libation to Speech--name being speech, inasmuch as it is by speech that he seizes (mentions) the name--he thereby obtains Name;--as far as there are Form and Name, so far, indeed, extends this whole (universe): all this he obtains; and--the all being the imperishable--imperishable merit and the imperishable world thus accrue to him.
7. There, on the occasion of the offering to Agni18, it has been told how the sacrifice then pleased the Rishis, and how they performed it. Now, when the Rishis were performing the sacrifice, the Gandharvas came nigh to them. They looked on, thinking, 'Here, surely, they have done too much,--here they have done too little.' And when their sacrifice was completed, they pointed it out to them, saying, 'Here, surely, ye have done too much,--here ye have done too little.'
8. Now, wherever they had done too much it was like a hill; and wherever they had done too little it was like a pit.
9. Now, when he pronounces the Samyos (all-hail and blessing), he touches (the earth19) with (Vâg. S. II, 19), 'O Sacrifice, homage be unto thee: mayest thou complete thy course up to the success of the sacrifice and up to mine own right offering!' Wherever (in the course of the sacrifice) he has committed any excess, he makes amends for it by doing homage; and wherever he has left anything defective, it ceases to be defective by his saying, 'up to.' In saying, 'Mayest thou complete thy course up to the success of the sacrifice,'--success being whatever in the sacrifice is neither defective nor excessive--he thereby makes amends for both of these (mistakes); and in saying, 'Mayest thou complete thy course up to mine own right offering,'--right offering being whatever in the sacrifice is neither defective nor excessive--he thereby also makes amends for both of these (mistakes); and thus that sacrifice of his comes to be performed as one that is neither defective nor excessive by whosoever, knowing this, thus touches (the earth): let him therefore touch it just in this way. But, indeed, those Gandharvas were Yavamân (rich in barley), the winnowing-basket; Uddâlavân (rich in paspalum frumentaceum), husbandry; and Antarvân (the pregnant), grain20.
Fourth Brâhmana
1. The full moon, doubtless, is the same as that burning (sun), for he, indeed, is full day by day; and the new moon (darsa) is the same as the moon, for he appears (dars), as it were.
2. But they also say inversely, 'The full moon is the same as the moon, for after the filling up of the latter there is the night of full moon;' and the new moon (darsa) is the same as that burning (sun), for the latter appears, as it were.
3. The full moon, indeed, is this (earth), for she is, as it were, full; and the new moon is yonder sky, for yonder sky appears (or, is seen), as it were.
4. The full moon, indeed, is the night, for this night is, as it were, full; and the new moon is the day, for this day appears, as it were. This, then, is the theory regarding the full and new moon in respect of the gods.
5. Then as to the body. The full moon is the up-breathing, for it is by the up-breathing21 that this man is, as it were, filled; and the new moon is the out (and in)-breathing22, for this out-breathing appears, as it were: thus, the full and new moon are these two, the eater and the giver of food.
6. The out (and in)-breathing (the mouth) is the eater of food, for by means of the out (and in)-breathing this food is eaten; and the up-breathing is the giver of food, for by the up-breathing23 this food is given to him.
7. The full moon is the mind, for full, as it were, is this mind; and the new moon is speech, for this speech appears, as it were. Thus these two are clearly the full and new moon, as regards the body; and inasmuch as on the day of fasting he eats the (food) suitable for eating on the vow, he thereby clearly gratifies these two in regard to the body; and on the morrow (he gratifies them) as gods by sacrifice.
8. As to this they say,--'Seeing that no offering-material is taken out "for the full moon," nor any offering-material "for the new moon," and seeing that he does not say, "Recite the invitatory formula for the full moon," nor "Recite the invitatory formula for the new moon;" nor "Recite the offering-formula for the full moon," nor "Recite the offering-formula for the new moon," how, then, is offering made to this full and new moon?' Well, when he makes a libation of ghee to the Mind--the full moon being the Mind--he thereby makes offering to the full moon; and when he makes a libation of ghee to Speech--the new moon being Speech--he thereby makes offering to the new moon: and thus offering is made by him to the full and new moon.
9. Now, some prepare two messes of rice, one for Sarasvat on the full moon, and one for Sarasvatî on the new moon, saying, 'We thus clearly make offering to the full and new moon.' But let him not do this; for Sarasvat is the Mind, and Sarasvatî is Speech; and thus, in making libations of ghee to these two, offering is made by him to the full and new moon: let him therefore not prepare these two messes of rice.
10. As to this they say, 'Surely, he who performs the Full and New-moon offerings becomes a (mere) utterer of the Âgur24; for, when he has performed the Full-moon offering, he knows that he will perform the New-moon offering; and when he has performed the New-moon offering, he knows that he will again perform the Full-moon offering; thus when he goes to the other world he goes thither as an utterer of the Âgur: how, then, does he become one who has not (merely) uttered the Âgur?' Well, when, on both occasions, he makes those two libations of ghee (to Mind and Speech), then his Full and New-moon offerings become complete; and he goes to the other world after his Full and New-moon offerings are completed, and thus becomes one who has not (merely) uttered the Âgur.
Fifth Brâhmana
1. And, verily, even on this occasion25, they slaughter the sacrificial horse (Asvamedha) as a sacrifice to the gods: of this (New and Full-moon sacrifice) they say, 'It is the original (normal) Asvamedha;' and that (real Asvamedha), indeed, is just the other (modified one); for, indeed, the Asvamedha is the same as the moon.
2. As to this, they say, 'For each foot of the sacrificial horse they offer an oblation;'--when he performs the Agnihotra in the evening and morning, he offers two oblations in the evening, and two in the morning--that makes four oblations: thus--the horse being four-footed--an oblation is offered for each of its feet.
3. As to this, they say, 'On the starting off of the horse he performs an offering26; for the moon, doubtless, is the same as King Soma, the food of the gods: when, during that night (of new moon), he does not appear either in the east or in the west, then he comes to this world, and starts for this world27.'
4. Now, when he performs the New-moon sacrifice, he thereby performs the (same) offering (as) on the starting of that (horse), and when he performs the Full-moon sacrifice he slaughters the sacrificial horse itself, and, having slaughtered it, he presents it to the gods. The other (real) horse-sacrifice they indeed perform (only) a year after (the starting offering), but this month (of the Full and New-moon sacrifice), revolving, makes up a year28: thus the sacrificial horse comes to be slaughtered for him year after year.
5. Verily, then, for him who, knowing this, offers both the Agnihotra and the Full and New-moon sacrifices, they slaughter the sacrificial horse month by month; and month by month the Asvamedha is offered for him, and his Agnihotra and Full and New-moon sacrifices come to pass into the Asvamedha.
Sixth Brâhmana
1. The Pranîtâ water, doubtless, is the head of the sacrifice29; and when he leads forward the Pranîtâ water, it is the head of the sacrifice he thereby forms, and he should know that it is that head of his own that is then being formed.
2. The fuel, indeed, is its breath (of the mouth), for it is by the breath that everything here is kindled (animated) that has breath and moves twinkling with its eyelids: let him know that it is he himself that is that fuel.
3. The kindling-verses, indeed, are its spine: let him therefore say (to the Hotri.) regarding them, 'Recite for me, making them, as it were, continuous30;' for continuous, as it were, is this spinal column. And the two libations of ghee are its mind and speech, Sarasvat and Sarasvatî31: let him know that the two libations of ghee are his mind and speech, Sarasvat and Sarasvatî.
4. The five fore-offerings are these its five (outlets of the) vital airs in the head;--the first fore-offering is its mouth, the second the right nostril, the third the left nostril, the fourth the right ear, and the fifth the left ear. And inasmuch as at the fourth fore-offering he pours together (the ghee32), therefore this ear is, on the inner side, connected by a channel (with the other). The two butter-portions are the eyes: let him know that these are his own eyes.
5. And that cake which is offered to Agni is its right flank; and the low-voiced offering is its heart; and inasmuch as they perform this in a low voice, this heart is, as it were, in secret.
6. And that cake which is offered to Agni and Soma (at full moon), or Indra's Sânnâyya (at new moon), is its left flank; the Svishtakrit is that part between its shoulders; and the (Brahman's) fore-portion33 is the poison34.
7. And when he cuts off the fore-portion,---even as there they cut out what was injured35 in Pragâpati, so do they now thereby cut out what in this (body) is clogged and hardened, and affected by Varuna let him know that, as there they cut out what was injured in Pragâpati, so they now cut out what in him is clogged and hardened and affected by Varuna.
8. The Idâ, indeed, is the belly: even as there, at (the invocation of) the Idâ36 they cut off portions (and put them) together, so now food, of all kinds is put together in the belly.
9. The three after-offerings are these its three downward breathings; and the Sûktavâka and Samyorvâka its arms (or fore-feet); the four Patnîsamyâgas the four supports--the two thighs and the two knee-bones; and the Samishtayagus is the two (hind) feet.
10. These are twenty-one offerings;--two libations of ghee, five fore-offerings, two butter-portions, and Agni's cake: this makes ten; Agni and Soma's low-voiced offering, Agni and Soma's cake, the Agni Svishtakrit, the Idâ, three after-offerings, the Sûktavâka, the Samyorvâka, further his seizing (the two spoons) at the same time there at the Patnîsamyâgas37 and (last) the Samishtayagus.
11. These are twenty-one offerings,--there are twelve months and five seasons in a year; and three worlds--that makes twenty; and yonder burning (sun) is the twenty-first--that is the goal38, that the resting-place: he thus reaches that goal, that resting-place.
12. Now, as to this Âruni said, 'Every half-month, indeed, I become a sharer of the same world with yonder sun: that is the perfection of the Full and New-moon sacrifices which I know.'
13. As to this they ask, 'Who is the better one, the self-offerer, or the god-offerer?' Let him say, 'The self-offerer;' for a self-offerer, doubtless, is he who knows, 'This my (new) body is formed by that (body of Yagña, the sacrifice), this my (new) body is procured39 thereby.' And even as a snake frees itself from its skin, so does he free himself from his mortal body, from sin; and made up of the Rik, the Yagus, the Sâman, and of offerings, does he pass on to the heavenly world.
14. And a god-offerer, doubtless, is he who knows, 'I am now offering sacrifice to the gods, I am serving the gods,'--such a one is like an inferior who brings tribute to his superior, or like a man of the people who brings tribute to the king: verily, he does not win such a place (in heaven) as the other.
Seventh Brâhmana
1. The Sacrifice is the Year; and, verily, sacrifice is offered at the end of the year of him whoso knows that the sacrifice is the year; and all that is done in the year comes to be gained, secured, and won for him.
2. The officiating priests are the seasons; and, verily, sacrifice is offered at the end of the seasons of him whoso knows that the officiating priests are the seasons; and all that is done in the seasons comes to be gained, secured, and won for him.
3. The oblations are the months; and, verily, sacrifice is offered at the end of the months of him whoso knows that the oblations are the months; and all that is done in the months comes to be gained, secured, and won for him.
4. The oblation-vessels are the half-months; and, verily, sacrifice is offered at the end of the half-months of him whoso knows that the oblation-vessels are the half-months; and all that is done in the half-months comes to be gained, secured, and won for him.
5. The two attendants40 are the day and night; and, verily, sacrifice is offered at the end of the day and night of him whoso knows that the two attendants are the day and night; and all that is done in the day and night comes to be gained, secured, and won for him.
6. The first kindling-verse is this (earth), the second the fire, the third the wind, the fourth the air, the fifth the sky, the sixth the sun, the seventh the moon, the eighth the mind, the ninth speech, the tenth fervid devotion, and the eleventh the Brahman; for it is these that kindle all this (universe), and by them all this (universe) is kindled, whence they are called kindling-verses.
7. Thrice he recites the first (kindling-verse): by reciting it the first time he gains the eastern region, by the second time he gains the southern region, and by the third time he gains the upper region.
8. And thrice he recites the last (verse): by reciting it the first time he gains the western region, by the second time he gains the northern region, by the third time he gains this same (earth as a) resting-place; and by those (kindling-verses) he thus gains these worlds, and these regions.
9. The first libation of ghee is the sacred law, and the second the truth; and, verily, he secures for himself law and truth, and whatsoever is to be gained by law and truth all that he now gains.
10. The first fore-offering is brilliance, the second honour, the third fame, the fourth holy lustre, the fifth food (prosperity).
11. After the first fore-offering let him utter (the anumantrana41), 'May I become brilliant;' after the second, 'May I become honoured; after the third, 'May I become glorious;' after the fourth, 'May I become endowed with holy lustre;' after the fifth, 'May I become prosperous;'--and, verily, whosoever knows this becomes brilliant, and honoured, and glorious, and endowed with holy lustre, and prosperous.
12. Now, Svetaketu Âruneya42, who knew this, said once, 'To him who will thus know that glory of the fore-offerings, people will in days to come be flocking from all sides as if wishing to see some great serpent.'
13. The first butter-portion, doubtless, is the past, and the second the future: verily, he secures for himself both the past and the future; and whatever is to be gained by the past and the future, all that he now gains.
14. The cake offered to Agni is the Brahman (priesthood); and, verily, whosoever knows Agni's cake to be the priesthood secures for himself the priesthood; and whatever is to be gained by the priesthood all that he now gains.
15. The low-voiced offering is the Kshatra (nobility); and, verily, whosoever knows the low-voiced offering to be the nobility secures for himself the nobility; and whatever is to be gained by the nobility all that he now gains. And inasmuch as some perform the low-voiced offering, and others do not. therefore people speak (give information) to the noble both in a loud voice and in a low voice.
16. The second cake is the Vis (people); and, verily, whosoever knows the second cake to be the people secures for himself the people; and whatever is to be gained by the people all that he gains. And inasmuch as Agni's cake and the low-voiced offering come first therefore the priesthood and nobility are established upon the people.
17. The Sânnâyya43 is royal dignity; and, verily, whosoever knows the Sânnâyya to be royal dignity secures for himself royal dignity; and whatever is to be gained by royal dignity all that he gains. And inasmuch as some pour (sweet and sour milk) together44, and others do not, therefore the royal dignity both (combines) together and (keeps) asunder45.
18. The Svishtakrit is fervid devotion; and, verily, whosoever knows the Svishtakrit to be fervid devotion secures for himself fervid devotion; and whatever is to be gained by fervid devotion all that he now gains.
19. The fore-portion is the place (in heaven); and, verily, whosoever knows the fore-portion to be the place (in heaven) secures for himself the place (in heaven); and whatever is to be gained by the place (in heaven) all that he now gains; and, indeed, he does not by ever so little fall from his place, for it is by ever so little that in yonder world men fall from their place; and whosoever knows this does not fall from his place however much evil he may have done.
20. The Idâ is faith; and, verily, whosoever knows the Idâ to be faith secures for himself faith, and whatever is to be gained by faith all that he now gains.
21. The first after-offering is the thunderbolt, the second the hail-stone, the third the (heavenly) firebrand (meteor).
22. After the first after-offering let him utter (the anumantrana), 'O thunderbolt, smite N.N.!' (naming) him whom he hates; after the second, O hail-stone, smite N.N.!' after the third, 'O firebrand, smite N.N.!'
23. And if such a one dies suddenly, then, indeed, it is that after-offering, the thunderbolt, that smites him; and if he is, as it were, covered with out-flowing (blood), then it is that after-offering, the hail-stone, that smites him; and if he is, as it were, covered with scorching, then it is that after-offering, the (heavenly) firebrand, that smites him.
24. Such is the bolt of the sacrifice: it was by that bolt, indeed, that the gods overcame the Asuras; and in like manner does the Sacrificer who knows this overcome his wicked, spiteful enemy.
25. And if the sacrifice were to end with after-offerings, then it would end with the thunderbolt, the hail-stone, and the (heavenly) firebrand: therefore the sacrifice of the gods ends either with the Idâ or with the Samyos.
26. By the fore-offerings, indeed, the gods reached the world of heaven. The Asuras tried to get thither after them; and by the after-offerings they (the gods) drove them back: thus, when the after-offerings are performed, the Sacrificer drives back his wicked, spiteful enemy.
27. The fore-offerings, indeed, are the out-breathings46, and the after-offerings the off-breathings wherefore the fore-offerings are poured out in a forward direction47, for that is the form of the out-breathing; and the after-offerings (are poured out) in a backward direction48, for that is the form of the off-breathing. The after-offerings, indeed, are the Upasads49 of the Full and New-moon sacrifices, whence they are performed in a backward direction after the manner of the Upasads.
28. The Sûktavâka is the completion; and, verily, whosoever knows the Sûktavâka to be the completion secures for himself the completion; and whatever is to be gained by the completion all that he now gains: he obtains the completion of his (full) lifetime.
29. The Samyorvâka is the resting-place; and, verily, whosoever knows the Samyuvâka to be the resting-place secures for himself a resting-place; and whatever is to be gained by a resting-place all that he now gains: he reaches a resting-place.
30. The gods fortified the Patnîsamyâgas by a mound from behind50, and placed a couple thereon for the sake of procreation: thus when the Patnîsamyâgas are performed, he places a couple thereon for the sake of procreation; for, indeed, after the procreation of the gods offspring is produced, and offspring is produced by pair after pair (of men and beasts) for him who knows this.
31. The Samishtayagus is food; and, verily, whosoever knows the Samishtayagus to be food secures for himself food; and whatever is to be gained by food all that he now gains.
32. The Sacrificer is the Year; and the Seasons officiate for him. The Âgnîdhra is the Spring, whence forest-fires take place in spring, for that is a form of Agni. The Adhvaryu is the Summer, for summer is, as it were, scorched; and the Adhvaryu comes forth (from the sacrificial ground) like something scorched51. The Udgâtri is the Rainy season; whence, when it rains hard, a sound as that of a chant is produced. 'The Brahman is the Autumn; whence, when the corn ripens, they say, 'The creatures are rich in growth (brahmanvat).' The Hotri is the Winter, whence in winter cattle waste away, having the Vashat uttered over them. These, then, are the divinities that officiate for him; and even if Aishâvîrâh52 were to officiate for him, let him think in his mind of those divinities, and those deities, indeed, officiate for him.
33. Now, as to that balance, the right (south) edge of the Vedi53. Whatever good deed man does that is inside the Vedi; and whatever evil deed he does that is outside the Vedi. Let him therefore sit down, touching the right edge of the Vedi; for, indeed, they place him on the balance in yonder world; and whichever of the two will rise54 that he will follow, whether it be the good or the evil. And, verily, whosoever knows this, mounts the balance even in this world, and escapes being placed on the balance in yonder world; for his good deed rises, and not his evil deed.
Footnotes
1. See part i, p. 95 seqq.
2. According to Sâyana, this refers either to the formula by which the Adhvaryu calls on the Hotri to recite the kindling-verses, and which, he says, consists of nine syllables (samidhyamânâyânubrûhi); or to nine preliminary formulas (forming a nigada) pronounced by the Hotri before the performance of the fore-offerings, see I, 5, 2, 1 seqq. These latter formulas are probably those intended by the author; the former formula being the less likely to be referred to, as, in its above form of nine syllables, it is indeed allowed to be used optionally by the Âpastambasûtra, but not by the authorities of the white Yagus, who use the formula '(Hotar) Agnaye samidhyamânâyânubrûhi;' see Sat. Br. I, 3, 5, 2. 3.
3. According to Sâyana, this refers either to the formula by which the Adhvaryu calls on the Hotri to recite the kindling-verses, and which, he says, consists of nine syllables (samidhyamânâyânubrûhi); or to nine preliminary formulas (forming a nigada) pronounced by the Hotri before the performance of the fore-offerings, see I, 5, 2, 1 seqq. These latter formulas are probably those intended by the author; the former formula being the less likely to be referred to, as, in its above form of nine syllables, it is indeed allowed to be used optionally by the Âpastambasûtra, but not by the authorities of the white Yagus, who use the formula '(Hotar) Agnaye samidhyamânâyânubrûhi;' see Sat. Br. I, 3, 5, 2. 3.
4. The word 'srishti' usually means 'creation,' but in accordance with the primary meaning of the verb 'srig,' it apparently refers here (as Sâyana seems to think) to the throwing of the anointed Prastara, as the representative of the Sacrificer, into the Âhavanîya fire, thus insuring for the Sacrificer his despatch to, and renewed life in, the heavenly world. With reference to this throwing of the grass-bunch into the fire (I, 8, 3, 11 seq.; 9, 2, 19) some of the Sûtras use, indeed, the verb 'srig,' cf. Hillebrand, Das Altindische Neu- and Vollmondsopfer, p.146.
5. See part i, p. 256 seqq.
6. See part i, p. 124 seqq.
7. Part i, p. 236 seqq.
8. See I, 9, 2, 19; 25 seqq.
9. See part i, p. 222 seqq.
10. The anuvâkyâs recited prior to the principal oblations (pradhâna-havis) are in the gâyatrî metre; whilst the yâgyâs (referred to in the next paragraph), at the end of which the Vaushat! is uttered and the oblation poured into the fire, consist of trishtubh verses; cf. 1, 7, 2, 15.
11. These inserted clauses with 'vai' supply the reason for what follows, not for what precedes, them.
12. See X, 5, 1, 4.
13. Viz. inasmuch as the oblation is made with the Vashat.
14. On this speculative myth, see John Muir, Orig. S. Texts, vol. v, pp. 387-89.
15. Or, phantasmagories, illusive representations.
16. The use of 'âp' with the instrumental (brahmanâ âpuh) is peculiar,--brahmanâ vyâptâh, Sây.
17. The two libations (âghâra) of ghee, forming the first oblations of an ishti, made on the newly kindled fire, are offered to Mind and Speech respectively; cf. part i, p. 224 seqq.
18. Sâyana explains this by 'âdhânakarane'; but the passage referred to occurs I, 6, 2, 3. 4, in connection with the first butter-portion (âgyabhâga), that of Agni.
19. Or, perhaps, the altar; see I, 9, 1, 29.
20. On these names, Sâyana merely remarks,--te gandharvâh sûrpâdibhâvam âpannâ babhûvuh, yavamân ityâdyâs teshâm samgñâh.--Mahîdhara, on the other hand, on Vâg. S. II, 19, makes them to be five names, Yavamat, Sûrpa (n.), Uddâlavat, Krishi (f.), and Dhânântarvat. This is very improbable; the last name, especially, being accented on the first syllable, showing it to be two words.
21. The udâna is explained by Sâyana as the breath passing (up into the head, and) through the nose.
22. The prâna is the breath of the mouth.
23. That is, by (the vital air of) the head (hence of the eyes, ears, &c.).
24. Or, one who has only had the Âgur-formulas uttered for him (by the priests). Âgur is the technical term of two formulas, viz. of the formula '(Agnim) yaga' (recite the offering-formula to Agni, or to whatever deity offering is made), by which the Adhvaryu calls on the Hotri to recite; and of the formula 'Ye yagâmahe (Agnim),' by which the Hotri introduces the yâgyâ, or offering-verse. At the Soma-sacrifice the former formula is modified to 'Hotâ yakshat,' uttered by the Maitrâvaruna priest. See Haug, Transl. of Ait. Br., p. 133, note.--In comparing these Âgur-formulas with the performances of the Full and New-moon offerings, the author thus seems to imply that, just as the utterance of these formulas is merely the preliminary to the oblation itself, so each fortnightly performance is only the preliminary to the next performance; but that the Sacrificer never actually completes the sacrifice. Sâyana, on the other hand, takes 'âgûrtin' to mean 'one who has formed a resolution (âgûrta, âguranam = samkalpa);' and native dictionaries, indeed, give 'âgur' as a synonym of 'pratigñâ' (promise, agreement; Zuruf, Zusage). But, even if this were the right meaning of the word, the general drift of the passage would remain the same, viz. that such a sacrificer would ultimately die as one who had merely promised or intended to offer sacrifice, without his having actually performed it, or brought it to a proper conclusion, and thus without reaping the ultimate benefit from it, viz. citizenship in the heavenly abodes.
25. Viz. in performing the Full and New-moon sacrifice, for which all the benefits accruing from the Asvamedha are here claimed.
26. According to Âsv. X, 6, 2 seqq., having chosen the horse to be sacrificed, he performs two ishtis, to Agni Mûrdhanvat and Pûshan; whereupon he sets free the horse, and for a year performs three ishtis daily at the three pressings, viz. to Savitri Satyaprasava, Prasavitri, and Âsavitri.
27. Or, he disappears in this world; the same verb (vi-vrit) being used for the disappearance as for the starting off of the horse when set free.
28. The syntactic construction of the last two sentences is that frequently alluded to before, viz. that of parenthetic causal clauses.
29. Yagña, the sacrifice, is here, as so often, to be understood as the abstract representation of the victim (here the horse), as well as of the Purusha,--i.e. Pragâpati, and the Sacrificer.
30. The kindling-verses, being in the Gâyatrî metre, consist of three octosyllabic pâdas each. Whilst after each verse a kindling-stick (samidh) is thrown into the fire by the Adhvaryu, the Hotri does not make any pause in his recitation at this point, but he does so after the second pâda of each verse, thus connecting the last pâda with the first two pâdas of the next verse.
31. See XI, 2, 5, 9 (There doesn't appear to be such a paragraph--JBH).
32. See I, 5, 3, 16.
33. See I, 7, 4, 10 seqq.
34. Instead of 'visham,' the MS. of Sâyana's commentary reads 'dvishan' (hater, enemy), which is explained as meaning 'satrubuddhi'; the cutting out' of the fore-portion being compared with the annihilation of enemies (satrunirasanârtham),--all this is, however, manifestly fanciful. What is intended would seem to be the poison (real or figurative) caused by the enemies’ (or Rudra's, or Varuna's) shafts, in accordance with the myth regarding Pragâpati and his daughter, I, 7, 4, 1 seqq.
35. Literally, what was pierced (by an arrow), cf. I, 7, 4, 3. 9.
36. See I, 8, 1, 12 seqq.
37. See I, 9, 2, 19.
38. Saishâ sûryarûpaiva gatih gantavyabhûmih; eshaiva pratishthâ kritsnaphalasyâsrayah, Sây.
39. Upadhîyate upasthâpyate, Sây.
40. Sâyana seems to take the two attendants (pariveshtrî, preparers or servers-up of food) to mean the pair of fire-tongs (dhrishtî):--ye pariveshana-sâdhane dhrishtî tayor ahorâtrabuddhim vidhatte.
41. Each of the offering-formulas of the Prayâgas has after it the anumantrana 'might is speech, might is energy, in me the in-breathing and off-breathing;' which, according to our paragraph (and Kâty. III, 3, 5), is to be supplemented by these special prayers.
42. See X, 3, 4, 1, with note.
43. For this sacrificial dish of the New-moor sacrifice, prepared from fresh milk and sour curds, see part i, p. 178, note 4.
44. That is, they prepare the Sânnâyya.
45. That is to say, different kings either combine or keep separate from each other.
46. That is, the breath (out and in-breathing) of the mouth (prâna), in comparing which with the fore-offerings (prayâga) the stress is laid on the preposition 'pra.'
47. According to Kâty. III, 2, 18 seqq., the five prayâga libations are to be made either on the part of the fire burning the brightest, or so that each subsequent libation is poured further east of the preceding one.
48. According to Kâty. III, 5, 10, the three anuyâga libations are to be made on the forepart, the middle, and the back (western) part of a burning log respectively.
49. For the three days’ libations, called Upasadah (homages or sieges), at the Soma-sacrifice, see part ii, p. 104 seqq. I do not quite understand the reference to the 'backward direction' (pratyagapavargatvam vopasad-dharmah, Sây.) of the Upasads, unless it be that the libations are offered to Agni, Soma and Vishnu, who are compared with the point, barb and socket (?) of an arrow respectively (III, 4, 4, 14), or that in filling the spoons with ghee, the procedure is the reverse of that usually followed (III, 4, 4, 7. 8).
50. The Patnîsamyâgas (by which offering is made to Soma, Tvashtri, and Agni, along with the wives of the gods) are performed on the Gârhapatya fire, and hence at the back (western) part of the sacrificial ground where the Sacrificer's wife is seated. For the symbolical import of the rite see I, 9, 2, 5.
51. Viz. from his constant attendance on the sacrificial fires.
52. According to Sâyana, Eshavîra is the name of a Brâhmanical family held in general contempt. See Weber, Ind. Stud. I, p. 228.
53. That is, the altar-ground covered with sacrificial grass, serving as a seat for the gods.
54. Literally, will force down (the other). On this ordeal see E. Schlagintweit, Die Gottesurtheile der Indier, Nachträge; A. Weber, Ind. Streifen I, p. 21; II, p. 363.
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