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The Satapatha Brahmana: Fifth Kânda, Fifth Adhyâya
First Brâhmana
1. There is a cake on eight potsherds for Agni: this he places on the eastern part (of the Vedi). There is either a cake on eleven potsherds for Indra, or a rice-pap for Soma: this he places on the southern part. There is a pap for the Visve Devâh (All-gods): this he places on the western part. There is a dish of curds for Mitra-Varuna: this he places on the north part. There is a pap for Brihaspati: this he places in the middle. This is the five-holed pap1;--what five sacrificial dishes (havis) there are, for them there are five holes: hence the name 'five-holed pap.'
2. And as to why the performer of the Râgasûya should perform this offering: because he (the priest) makes him ascend the regions, the seasons, the hymns and metres, he now redeems him therefrom by this (offering). But were the performer of the Râgasûya not to perform this offering, then verily he would become intoxicated (with pride)2 and would fall down headlong: that is why the performer of the Râgasûya performs this offering.
3. And why he proceeds with the cake on eight potsherds for Agni,--because he makes him ascend the eastern region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). The remains of it he pours on the Brihaspati pap.
4. And why he proceeds with the cake on eleven potsherds for Indra, or with the pap for Soma,--because he makes him ascend the southern region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). The remains he pours on the Brihaspati pap.
5. And why he proceeds with the pap to the All-gods,--because he makes him ascend the eastern region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). The remains he pours on the Brihaspati pap.
6. And why he proceeds with the dish of curds for Mitra-Varuna,--because he makes him ascend the northern region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). The remains he pours on the Brihaspati pap. And in that he pours those remains on the Brihaspati pap, he thereby bestows food upon him3 (the Sacrificer); and hence food is brought to the king from every quarter.
7. And why he proceeds with the Brihaspati pap,--because he makes him ascend the upper region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation).
8. And what cake on eight potsherds there is for Agni, the priest's fee for that is gold; for that offering is for Agni, and gold is Agni's seed: therefore the fee is gold. He gives it to the Agnîdh; for he, the Âgnîdhra, is really the same as Agni: therefore he gives it to the Agnîdh.
9. And what cake on eleven potsherds there is for Indra, the fee for that is a bull, for the bull is Indra. And if there be a pap for Soma, then the fee for that is a brown ox, for the brown one is sacred to Soma. He gives it to the Brahman, for the Brahman guards the sacrifice from the south: therefore he gives it to the Brahman.
10. And what pap there is for the All-gods, the fee for that is a piebald bullock; for abundance of forms (marks) there is in such a piebald bullock, and the Visve Devâh are the clans, and the clans mean abundance: therefore a piebald bullock is the fee. He gives it to the Hotri, for the Hotri means abundance: therefore he gives it to the Hotri.
11. And what dish of curds there is for Mitra-Varuna, the fee for that is a sterile cow, for that one is sacred to Mitra-Varuna. If he cannot procure a sterile cow, any unimpregnated one will do; for every sterile cow is indeed unimpregnated. He gives it to the two Adhvaryus; for the Adhvaryus are the out-breathing and the in-breathing, and the out-breathing and in-breathing are Mitra-Varuna: therefore he gives it to the two Adhvaryus.
12. And what pap there is for Brihaspati, the fee for that is a white-backed bullock; for to Brihaspati belongs that upper region4, and above that there is that path of Aryaman5: therefore a white-backed (bullock) is the fee for the Brihaspati (pap). He gives it to the Brahman, for Brihaspati is the Brahman of the gods, and this one is his (the Sacrificer's) Brahman: therefore he gives it to the Brahman. Even a vishthâvrâgin6 who is desirous of food may perform this offering: he (the priest) thereby bestows food upon him from all quarters, and verily he becomes an eater of food.
Second Brâhmana
1. He performs the oblations of teams (prayugâm havîmshi). The reason why he performs the oblations of teams, is that the anointed thereby yokes the seasons, and thus yoked those seasons draw him along, and he follows the seasons thus yoked: therefore he performs the oblations of teams.
2. There are twelve of these (oblations), for there are twelve months in the year: that is why there are twelve. 'Let him make offering month by month,' they say. Who knows about (the life of) man7? Let him therefore not make offering month by month. Moving eastward he offers six of them each at the distance of the yoke-pin's throw from the other8; and then turning backward he offers six, each at a yoke-pin's throw from the other.
3. But let him not do it thus. He prepares those first six so as to have a common barhis9, after the manner of those deities (of the first six oblations); even as in early spring they10 would yoke their team and go onward until the rainy season, so does he now yoke the six seasons, and thus yoked the six seasons draw him forward and he follows the six seasons thus yoked until the rainy season. Two of the (oxen) drawing the original (hall-door) fire are the sacrificial fee.
4. He prepares the last six oblations so as to have a common barhis, after the manner of those (six) deities. Even as they would return again towards the rainy season, so does he yoke the six seasons, and thus yoked the six seasons draw him towards the rainy season, and he follows the six seasons thus yoked, in the rainy season. Two of the (oxen) drawing the original fire are the sacrificial fee. And as to why the (oxen) drawing the original fire are the sacrificial fee,--the consecrated (king) now yokes the seasons, and it being oxen that (actually) draw (and thus represent the seasons), therefore the (oxen) drawing the original fire are the sacrificial fee.
5. Now as to this the Kurupañkâlas used formerly to say, 'It is the seasons that, being yoked, draw us, and we follow the seasons thus yoked.' It was because their kings were performers of the Râgasûya that they spake thus.
6. There is a cake on eight potsherds for Agni, a pap for Soma, a cake on twelve or eight potsherds for Savitri, a pap for Brihaspati, a cake on ten potsherds for Tvashtri, and one on twelve potsherds for (Agni) Vaisvânara--these are the first six oblations.
7. The six last are paps,--a pap for Sarasvatî, a pap for Pûshan, a pap for Mitra, a pap for Kshetrapati (the Landlord or Lord of the manor), a pap for Varuna, and a pap for Aditi,--these are the last six paps.
8. Thereupon they seize11 a reddish-white (cow) which is clearly with calf, (as a victim) for Aditi. The mode of procedure regarding her is the same as that of the eight-footed barren cow12. Now, Aditi being this earth, it is her embryo (child) he thereby causes him (the king) to be. The sacrificial fee for this (cow-offering) is just such a reddish-white cow that is clearly with calf.
9. They then seize a dappled one, which is clearly with calf, (as a victim) for the Maruts. The mode of procedure regarding this one is the same. The Maruts being the clans, he thereby makes him the embryo13 of the clans. The sacrificial fee for this (cow-offering) is just such a dappled (cow) that is clearly with calf.
10. These two animal victims, whilst being such, are seized (by some) in a different way. The one that is seized for Aditi, (some) seize for the Âdityas,--the Âdityas being the All, he (the priest) thereby makes him the embryo of the All (universe). And the one that is seized for the Maruts, (some) seize for the All-gods,--the All-gods being the All, he thereby makes him the embryo of the All.
The Kesavapanîya.
Third Brâhmana
1. When he has performed the Consecration-ceremony (Abhishekanîya), he does not shave his hair. The reason why he does not shave his hair (is this):--that collected essence of the waters wherewith he is then sprinkled (anointed) is vigour, and it is the hair (of his head) that it reaches first when he is sprinkled; hence were he to shave his hair, he would cause that glory to fall off from him, and would sweep it away: therefore he does not shave his hair.
2. He does not shave his hair for a year14,--religious observance is of equal measure with the year, hence he does not shave for a year: the Kesavapanîya15, namely, is a (day of) praise-singing (stoma) with the view of the termination of the religious performance.
3. Twenty-onefold is (each stotra of) its Morning-service, seventeenfold (of) the Midday-service, fifteen-fold (of) the Evening-service, together with the Uktha (stotras), the Shodasin, and (the twelve stotras of) the Night-service.
4. The Twilight (hymn)16 is (performed in the) Trivrit (stoma), and with the Rathantara (tune). For the twenty-onefold (stoma) is he that burns yonder (the sun); from that twenty-onefold one he (the Sacrificer) parts, and descends again to the seventeenfold one; from the seventeenfold one to the fifteenfold one; and from the fifteenfold one he plants his foot on this firm footing, the Trivrit (stoma).
5. The Rathantara is the Prishtha (stotra)17 of this (sacrifice); for the Rathantara is this (earth): it is on her, as on a firm footing, he thereby plants his feet. It is an Atirâtra (sacrifice),--the Atirâtra is a firm footing: therefore it is an Atirâtra.
6. He only cuts down his hair, but does not shave it; for that collected essence of the waters with which he is sprinkled is vigour, and it is the hair that it reaches first when he is sprinkled. Thus were he to shave off his hair he would cause that glory to fall off from him, and would sweep it away. But when he cuts it down, he attaches that glory to his own self: therefore he only cuts down his hair, but does not shave it. This is for him a religious observance: as long as he lives he does not stand on this (earth with bare feet18).
7. From the throne-seat he slips into the shoes; and on shoes (he stands), whatever his vehicle may be, whether a chariot or anything else. For verily he who performs the Râgasûya is high above everything here, and everything here is beneath him;--therefore this is for him a religious observance: as long as he lives he does not stand on the earth (with bare feet).
The Sautrâmanî.
Fourth Brâhmana
1. There is a reddish-white (he-goat as the victim) for the Asvins19, for the Asvins are reddish-white. There is an ewe with teats in the dewlap20 for Sarasvatî; and a bull he seizes for Indra Sutrâman (the good protector)21. Difficult to obtain are beasts with such perfections; if he cannot obtain any with such perfections, they may slaughter only goats, for they are easier to cook. And if they seize only goats, that for the Asvins is a red one. Then as to why he performs this sacrifice.
2. Now Tvashtri had a three-headed, six-eyed son22. He had three mouths; and because he was thus shapen, he was called Visvarûpa ('All-shape').
3. One of his mouths was Soma-drinking, one spirit-drinking, and one for other food. Indra hated him, and cut off those heads of his.
4. And from the one which was Soma-drinking, a hazel-cock sprang forth; whence the latter is of brownish colour, for king Soma is brown.
5. And from the one which was spirit-drinking, a sparrow sprang; whence the latter talks like one who is joyful, for when one has drunk spirits, one talks as one who enjoys himself.
6. And from the one which was for other (kinds of) food, a partridge sprang; whence the latter is exceedingly variegated: ghee drops indeed have, as it were, dropped on his wings in one place, and honey-drops, as it were, in another; for suchlike was the-food he consumed with that (mouth).
7. Tvashtri was furious: 'Has he really slain my son?' He brought Soma juice withheld from Indra23; and as that Soma-juice was, when produced, even so it remained withheld from Indra.
8. Indra thought within himself: 'There now, they are excluding me from Soma!' and even uninvited he consumed what pure (Soma) there was in the tub, as the stronger (would consume the food) of the weaker. But it hurt him: it flowed in all directions from (the openings of) his vital airs; only from his mouth it did not flow. Hence there was an atonement; but had it flown also from his mouth, then indeed there would have been no atonement.
9. For there are four castes, the Brâhmana, the Râganya, the Vaisya, and the Sûdra; but there is not one of them that vomits Soma; but were there any one of them, then indeed there would be atonement.
10. From what flowed from the nose a lion sprang; and from what flowed from the ears a wolf sprang; and from what flowed from the lower opening wild beasts sprang, with the tiger as their foremost; and what flowed from the upper opening that was the foaming spirit (parisrut). And thrice he spit out: thence were produced the (fruits called) 'kuvala, karkandhu, or badara24.' He (Indra) became emptied out of everything, for Soma is everything.
11. Being thus purged by Soma, he walked about as one tottering. The Asvins cured him by this (offering), and caused him to be supplied with everything, for Soma is everything. By offering he indeed became better.
12. The gods spake, 'Aha! these two have saved him25, the well-saved (sutrâta):' hence the name Sautrâmanî.
13. Let him also cure by this (ceremony) one purged by Soma;--he whom Soma purges is indeed emptied out of everything, for Soma is everything. He now causes him to be supplied with everything, for Soma is everything; and by offering he indeed becomes better: let him therefore cure thereby also one purged by Soma.
14. And as to why the performer of the Râgasûya performs this offering. He who performs the Râgasûya assuredly gains for himself all sacrificial rites, all offerings, even the spoonful-oblations; and instituted by the gods indeed is this offering, the Sautrâmanî: 'May offering be made by me with this one also! may I be consecrated by this one also!' thus (he thinks, and) therefore the performer of the Râgasûya performs this offering.
15. And as to why there is (a victim) for the Asvins,--it was the Asvins who cured him; and in like manner does he (the priest) now cure him through those same Asvins: that is why there is (a victim) for the Asvins.
16. And why there is one for Sarasvatî,--Sarasvatî assuredly is speech, and it was by speech that the Asvins cured him; and in like manner does he now cure him by speech: that is why there is one for Sarasvatî.
17. And why there is one for Indra,--Indra assuredly is the deity of the sacrifice, and it is by this (offering) that he now heals him: this is why there is one for Indra.
18. On (the meat-portions of) those victims he throws hairs of a lion, hairs of a wolf, and hairs of a tiger, for that was what sprang therefrom, when Soma flowed right through him. He now supplies him therewith, and makes him whole: therefore he throws those (hairs) thereon.
19. But let him not do it so; for he who throws them on the (portions of) the victims, urges the animals on from behind with a clawed (prickly) fire-brand. Let him therefore rather throw them into the fermented liquor (parisrut26),--thus he does not urge on the animals from behind with a clawed fire-brand; and thus alone he supplies him therewith, and makes him whole: let him therefore throw it rather into the spirituous liquor.
20. Now on the day before, he mixes the spirituous liquor (while muttering, Vâg. S. X, 30, 'Get done for the Asvins! get done for Sarasvatî! get done for Indra, the good protector!' When that liquor is (done) he proceeds with that (offering).
21. They take up two fires; on the northern altar27 (they lay down) the northern (fire), and on a raised (mound) the southern one, thinking, 'Lest we should offer together the Soma-libations, and the Surâ (liquor) -libations:' therefore they take up two fires, and on the northern altar (they lay down) the northern (fire), and on a raised (mound) the southern one. And when he proceeds with the omenta, then he proceeds with that spirituous liquor.
22. He purifies it with stalks of Darbha-grass, thinking, 'Let it be pure,'--with (Vâg. S. X, 31), 'The inviting28 Soma, purified by the purifying (strainer), has overflown backwards, Indra's mated friend.' He then pours in flour of 'kuvala, karkandhu, and badara' berries, for when he (Indra) spit out thrice, that was what was produced therefrom: therewith he now supplies him and makes him whole,--therefore he pours in that (flour).
23. He then draws either one or three cups29,--but only one should be drawn, for there is one puroruk-formula, one invitatory prayer, and one offering prayer; therefore only one (cup) should be drawn.
24. He draws it with (Vâg. S. X, 32), 'Yea, even as the owners of barley cut their barley, spreading it asunder in due order, so hither, hither, bring thou the nourishments of them that offer up the devotional invocation of the Barhis30!--Thou art taken with a support--thee for the Asvins, thee for Sarasvatî, thee for Indra, the good protector!' And if he draw three (cups), let him draw them with that same (verse); but let him in that case draw them with separate 'supports31.' He then says, 'Recite the invitatory prayer to the Asvins, to Sarasvatî, and to Indra Sutrâman!'
25. He recites (Vâg. S. X, 33; Rik S. X, 131, 4), 'Ye, O Asvins, lords of splendour, having quaffed the cheering (Soma) together with Namuki, the Âsura, helped Indra in his deeds!' Having called for the Sraushat, he says, 'Pronounce the offering prayer to the Asvins, to Sarasvatî, and to Indra Sutrâman!'
26. He prays (Vâg. S. X, 34; Rik S. X, 131, 5), 'As the parents (stand by) their son, so the two Asvins have stood by thee, O Indra, with wise plans and wonderful deeds; when thou quaffedst the cheering (Soma), Sarasvatî cured thee, O Lord, by her services.' Twice the Hotri utters the Vashat, twice the Adhvaryu offers and fetches drink. And if he draw three (cups of liquor), then after the offering of that one the other two are offered.
27. Now there is a pitcher perforated either with a hundred, or with nine, holes. If it is one with a hundred holes,--man lives up to a hundred (years), and has a hundred energies, and a hundred powers: therefore it is perforated with a hundred holes. And if with nine holes,--there are in man those nine vital airs: therefore it is perforated with nine holes.
28. This (pitcher), hung up by a sling, they hold just over the Âhavanîya32. He pours into it what spirituous liquor has been left over, and whilst it is trickling through, he stands by worshipping with the three verses33 of the Pitarah Somavantah (the Fathers accompanied by Soma), with three verses of the Pitaro Barishadah (the Fathers seated on the barhis), and with three verses of the Pitaro Agnishvâttâh (the Fathers consumed by the fire). And as to why he thus stands by worshipping,--when Soma flowed through Indra, what part of it then went to the Fathers--there being three kinds of Fathers--therewith he now supplies him and makes him whole: therefore he thus stands by worshipping.
29. He then prepares those oblations34,--a cake on twelve or eight potsherds for Savitri, a barley pap for Varuna, and a cake on eleven potsherds for Indra.
30. And why there is one for Savitri,--Savitri is the impeller of the gods, and impelled by Savitri he now heals35: therefore there is one for Savitri.
31. And why there is one for Varuna,--Varuna is the injurer, and he thus heals him even by him who is the injurer: therefore there is one for Varuna.
32. And why there is one for Indra,--Indra is the deity of the sacrifice, and he thus heals him by him who is the deity of the sacrifice: therefore there is one for Indra.
33. And if by that (Sautrâmanî-offering) he would heal one purged by Soma36, then--(after) the after-offering (of the animal sacrifice) has been performed, and the two spoons separated--he proceeds with those (three) oblations37. For it is towards the back part that Soma flows through, and at the back part (of the sacrifice) he thus closes him up by that sacrificial essence. Let him in that case prepare a cake on two potsherds for the Asvins; and when he proceeds with the offering of the omenta, then he also proceeds with that two-kapâla cake for the Asvins.
34. Let him, however, not do it in this way; for verily whosoever departs from the path of the sacrifice stumbles, and he who does this indeed departs from the path of the sacrifice. Hence at the very time when they proceed with the omenta of those victims, let them then proceed also with those (three) oblations, and let him not then prepare a two-kapâla cake for the Asvins.
35. A castrated bull is the sacrificial fee for this (sacrifice);--the castrated bull is neither female nor male; for being a male it is not a female, and being a female (unmanned) it is not a male: therefore a castrated bull is the fee. Or a draught-mare;--the draught-mare is neither male nor female; for in that it pulls the cart it is not a female; and being a female, it is not a male: therefore a draught-mare (may be) the fee.
Fifth Brâhmana
1. He prepares a cake on twelve potsherds for Indra and Vishnu. Now as to why he makes this offering. Of old, everything here was within Vritra, to wit, the Rik, the Yagus, and the Sâman. Indra wished to hurl the thunderbolt at him.
2. He said to Vishnu, 'I will hurl the thunderbolt at Vritra, stand thou by me!'--'So be it!' said Vishnu, 'I will stand by thee: hurl it!' Indra aimed the thunderbolt at him. Vritra was afraid of the raised thunderbolt.
3. He said, 'There is here a (source of) strength: I will give that up to thee; but do not smite me!' and gave up to him the Yagus-formulas. He (Indra) aimed at him a second time.
4. He said, 'There is here a (source of) strength: I will give that up to thee; but do not smite me!' and gave up to him the Rik-verses. He aimed at him a third time.
5. 'There is here a (source of) strength: I will give that up to thee; but do not smite me!' and gave up to him the Sâman-hymns (or tunes). Therefore they spread the sacrifice even to this day in the same way with those (three) Vedas, first with the Yagus-formulas, then with the Rik-verses, and then with the Sâman-hymns; for thus he (Vritra) at that time gave them up to him.
6. And that which had been his (Vritra's) seat, his retreat, that he shattered, grasping it and tearing it out38: it became this offering. And because the science (the Veda) that lay in that retreat was, as it were, a threefold (tridhâtu) one, therefore this is called the Traidhâtavî (ishti).
7. And as to why the oblation is one for Indra and Vishnu, it is because Indra raised the thunderbolt, and Vishnu stood by him.
8. And why it is (a cake) on twelve potsherds,--there are twelve months in the year, and the offering is of equal measure with the year: therefore it is one of twelve potsherds.
9. He prepares it of both rice and barley. He first puts on (the fire) a ball of rice, that being a form (symbol) of the Yagus-formulas; then one of barley, that being a form of the Rik-verses; then one of rice, that being a form of the Sâman-hymns. Thus this is made to be a form of the triple science: and this same (offering) becomes the Udavasânîyâ-ishti (completing oblation) for the performer of the Râgasûya.
10. For, verily, he who performs the Râgasûya gains for himself (the benefit of) all sacrificial rites, all offerings, even the spoonful-oblations; for him the sacrifice becomes as it were exhausted, and he, as it were, turns away from it. Now the whole sacrifice is just as great as that triple Veda; and this (offering) now is made a form of that (Veda, or sacrifice); this is its womb, its seat: thus he commences once more the sacrifice by means of that triple Veda; and thus his sacrifice is not exhausted, and he does not turn away from it.
11. And, verily, he who performs the Râgasûya gains for himself all sacrificial rites, all offerings, even the spoonful-oblations; and this offering, the Traidhâtavî (ishti), is instituted by the gods: 'May this offering also be performed by me, may I be consecrated by this one also!' thus he thinks, and therefore this is the completing offering for him who performs the Râgasûya.
12. And also for him who would give (to the priests) a thousand (cows) or more39, let this be the completing offering. For he who gives a thousand or more becomes as it were emptied out; and that triple Veda is the thousandfold progeny of Vâk (speech): him who was emptied out he thus fills up again with a thousand; and therefore let it be for him also the completing offering.
13. And also for those who would sit through (perform) a long sacrificial session40, for a year or more, let this be the completing offering. For by those who sit through a long sacrificial session, for a year or more, everything is obtained, everything conquered; but this (offering) is everything: let it therefore be for them also the completing offering.
14. And indeed one may also practise magic by this (offering); for it was thereby that Ârani bewitched Bhadrasena Âgâtasatrava41: 'Quick, then, spread (the barhis)!' thus Yâgñavalkya used to say. And by this (offering) indeed Indra also shattered Vritra's retreat; and, verily, he who therewith practises magic shatters thereby the retreat (of his enemy): therefore one may also practise magic with this (offering).
15. And, indeed, one may also heal thereby; for, verily, whomsoever one would heal by a single rik, by a single yagus, by a single sâman, him he would indeed render free from disease; how much more so by the triple Veda! Therefore one may also heal by this (offering).
16. Three gold pieces of a hundred mânas42 each are the sacrificial fee for this (offering). He presents them to the Brahman; for the Brahman neither performs (like the Adhvaryu), nor chants (like the Udgâtri), nor recites (like the Hotri), and yet he is an object of respect. And with gold they do nothing43, and yet it is an object of respect: therefore he presents to the Brahman three gold pieces of a hundred mânas each.
17. Three milch cows (he gives) to the Hotri;--for three milch cows mean abundance, and the Hotri means abundance: therefore (he gives) three milch cows to the Hotri.
18. Three garments (he gives) to the Adhvaryu;--for the Adhvaryu 'spreads' the sacrifice, and the garments spread themselves (over the body)44: therefore (he gives) three garments to the Adhvaryu. A bullock (he gives) to the Agnîdh45.
19. Now there are here either twelve, or thirteen gifts46, and there are either twelve or thirteen months in the year;--the offering thus is of equal measure with the year: that is why there are either twelve or thirteen sacrificial gifts.
Footnotes
1. According to Sâyana (MS. I. O. 657) the term 'Pañkabila' is derived from the circumstance that the vessel (pâtrî) on which the five sacrificial dishes are placed when taken about to be 'deposited' on the vedi, contains five holes or openings for the dishes to be taken out. The Pañkabila oblations are to be performed during the light fortnight succeeding the performance of the Dasapeya,--that is to say, during the fortnight commencing with the new moon of Vaisâkha, or in the latter part of April. The Taittirîya ceremonial calls these oblations the 'Disâm aveshtayah,' i.e. 'Sacrifices performed for the appeasement of the regions.'
2. Or, would become giddy (in flying through space), cf. Taitt. Br. I, 8, 3, 1.
3. Or, puts food into him.
4. Or rather, that upward direction.
5. That is, the region of light, of the sun. See V, 3, 1, 2 with note.
6. The meaning of this compound is unknown. Sâyana explains it as meaning 'one who does not move from one spot, one who always remains in one and the same place.' Hence the St. Petersburg dictionary conjectures: 'One whose herd (or cattle-pen, vraga, vrâga) is stationary.' Similarly, Prof. Weber, in Böhtlingk's Dictionary. See, however, the Kânva reading above, p. 50, note 1, according to which the word would seem to mean one afflicted with a certain malady (? cholera or dysentery). The 'Pañkabila' offering may be performed as a special ishti, independently of the Râgasûya.
7. 'But who (knows if he) will live a year?' Taitt. Br. I, 8, 4. 3.
8. In that case, he could offer them as distinct ishtis, each with its special barhis, and moving eastwards from the Âhavanîya fire.
9. That is to say, the first six oblations are to be combined and performed together as a single offering, without changing the covering of sacrificial grass on the altar.
10. Sâyana supplies 'kings,' and refers to Taitt. Br. I, 8, 4, 1, where the Kurupañkâla (kings) are said to issue forth in the dewy season (on a raid over the eastern country), and to return with their booty at the end of the hot season. See paragraph 5.
11. In the Taittirîya ceremonial this animal sacrifice precedes the 'prayugâm havîmshi;' being itself succeeded in the first place by the 'sâtyadûtânâm havîmshi.'
12. On the course of procedure regarding the 'ashtâpadî,' or (supposed) barren cow, found ultimately to be impregnated, see part ii, p. 391 seq.
13. That is, he causes him to spring forth from the midst of the people, and be protected by them on all sides.
14. He is, however, allowed to shave his heard. According to Lâty. Sr. IX, 2, 20 seq., he is to pass his nights during the year in the fire-house on a tiger's skin; he is never to enter the village, and is constantly to keep up the fire. Nor is any one in his kingdom, except a Brâhman, to get his hair cut, and even the horses are to remain unclipped.
15. The Kesavapanîya, or 'hair-cutting' (sacrifice), the fourth of the seven Soma-sacrifices enjoined for the inauguration of a king, is to be performed on the full-moon of Gyeshtha (about May 1), a twelvemonth after the Abhishekanîya, and is to take the form of the Atirâtra-Gyotishtoma. As usual, the author only alludes to any special peculiarities from the ordinary performance. The ordinary ascending scale of stomas--viz. the Trivrit-stoma for the Bahishpavamâna-stotra, the Pañkadasa for the Âgya-stotras and the Mâdhyandina-pavamâna; the Saptadasa for the Prishtha-stotras, and the Tritîya-pavamâna; and the Ekavimsa-stoma for the Agnishtoma-sâman--prescribed for the twelve stotras of the Agnishtoma (part i, p. 310 seq.), is to be reversed on the present occasion, and the scale of stomas is to be a descending one. The succeeding stotras--viz. (13-15) the three Uktha-stotras; (16) the Shodasin; and (17-28) the three rounds of the night service requiring four stotras each--are likewise to be performed in the Pañkadasa (or fifteen-versed) stoma, employed for the hymns of the evening pressing.
16. The Sandhi-stotra, or Twilight hymn, Sâma-veda II, 99-104, is the final stotra of the Atirâtra (part ii, p. 398). Each of the three couplets is, as usual, sung as a triplet, the three thus producing the nine verses of the Trivrit-stoma. The Rathantara tune, to which the couplets are to be sung, is given in the Uhyagâna (Sâma-veda, vol. v, p. 381), but with different verses, viz. Sâma-veda I, 30, 31 (abhi tvâ sûra nonumo), the verses most commonly sung to that famous tune. The chanters' manuals of the Atirâtra (e. g. Ind. Off. MS. 1748) accordingly adapt the tune to the verses here required (enâ vo agnim namaso).
17. The first (or Hotri's) Prishtha-stotra at the midday-service is either the Rathantara, Sâma-veda II, 30, 31 (as for instance at the Agnishtoma), or Brihat-sâman II, 159-160 (as at the Ukthya sacrifice). The Brihat is also ordinarily chanted at the Atirâtra, but on the present occasion the Rathantara is to be substituted for it.
18. Sâyana interprets this passage so as to imply two separate injunctions:--'For as long as he lives this (cutting down of his hair) is a religious observance for him; and he does not stand on the ground (without shoes).' The repetition in the next paragraph, however, renders this interpretation very improbable.
19. The last three Soma-sacrifices of the Inauguration-ceremony are not even alluded to by the author, their performance involving no features different from those of the normal Soma-sacrifice. The Vyushti-dvirâtra, or 'two nights’ ceremony of the dawn,' consists of an Agnishtoma and an Atirâtra Soma-sacrifice, to be performed a month after the Kesavapanîya (or, according to Taitt. Br. I, 8, 10, a fortnight after, viz. on the new-moon, and the first day of the light fortnight respectively). Finally, the Kshatra-dhriti, or 'wielding of the ruling-power,' an Agnishtoma, is performed a month later, or on the full-moon of Srâvana (about 1 August). Some authorities, however, allow the Soma-sacrifices of the Inauguration-ceremony to conclude with the Kesavapanîya Atirâtra (Kâty. Sr. XV, 9, 26), perhaps for the very reason that no mention is made in the Brâhmana of the remaining three Soma-days. The final Soma-sacrifice is followed, in the succeeding fortnight of the waxing moon, by the performance of the Sautrâmanî, some peculiar features of which the author now proceeds to consider. This ceremony (one of the objects of which is the expiation of any excess committed in the consumption of Soma-juice) is considered in the sacrificial system as the last of the seven forms of Haviryagña; being a combination of the ishti with the animal sacrifice. As this ceremony is also performed after the Agnikayana, or construction of the fire-altar, it is more fully dealt with by the author later on (Kânda XII, 7 seq.).
20. Prof. R. Wallace's 'India in 1887' (plate 39) contains a photographic representation of an Indian goat with pendicles like teats.
21. In the case of the 'somâtipavita,' not the 'somavâmin,' the Taittirîyas slaughter a fourth victim to Brihaspati.
22. This portion of the legend is but a repetition from I, 6, 3, 1 seq. A few alterations are, however, made here in the translation.
23. Or, 'Soma from which Indra was excluded' (apendra), as formerly translated; a closer rendering of the succeeding clause making this change desirable;--even as Indra was excluded from the Soma-juice when produced, so he remained excluded from it (when it was offered up).
24. The berries of three different species of the Zizyphus jujuba, or jujube-tree.
25. The MS. of Sâyana's commentary reads 'atrâsâtâm.'
26. On the preparation of the parisrut or surâ, see XII, 7; Weber, Ind. Studien, X, p 349.
27. The two new fireplaces, to the east of the Âhavanîya, are to be constructed on the model of those of the Varunapraghâsâh, see part i, p. 392.
28. This doubtful interpretation of 'vâyu' is adopted from the St. Petersburg dictionary, where, however, it is only applied to two passages of the Rig-veda. Sâyana here explains it by 'pâtrâni gakkhan vâyuvak khîgragâmî vâ bhûtvâ pratyaṅ adhovartî pâtrâbhimukhah san.' In the Taitt. S. this verse is. preceded by another (Rik S. IX, 1, 6), 'May Sûrya's daughter purify thy foaming (parisrut) Soma with the never-failing horse-tail (strainer).'
29. According to the ritual of the Taittirîyas, three cups of Surâ are drawn.
30. Rik S. X, 131, 2, and Taitt. S. I, 8, 21 read--'hither, hither bring the nourishments of them that have not gone to the devotional up-pulling (cutting) of the barhis-grass' (but differently Sâyana,--'that have not gone to the neglect of the devotion of the barhis').
31. That is to say, he is to repeat the formula, 'Thou art taken with a support,' each time followed by a special dedication, 'thee for the Asvins!' &c.
32. That is, over the southern one of the two new fires, the one laid down on a raised mound.
33. These triplets to the Fathers are given Vâg. S. XIX, 49-51; 55-57; 58-60.--The Taitt. ritual here has a curious variation. After the remainder of the (pure) liquor has been offered to the Fathers, a Brâhman is to be bought over to drink the dregs; and if such an one cannot be found (willing to do it), they are to be poured away on an ant-hill. This is to be done for the sake of atonement.
34. That is, according to Kâtyâyana (XV, 10, 19) and Sâyana, the pasu-purodâsa, or cakes of the animal offering. The performance of these is irregular, inasmuch as their deities are not the same as those of the animal sacrifice (the Asvins, Sarasvatî, and Indra Sutrâman). Taitt. Br. I, 8, 6, 1, however, explains that in this case the animal sacrifices are without 'animal cakes,' the libations of liquor, which indeed are offered to the same deities, being in lieu of them.
35. The object of the Sautrâmanî offering is to heal or 'make whole' the Sacrificer.
36. That is to say, if it is performed, independently of the Râgasûya, as a special offering with a view to expiating any excess committed at a Soma-sacrifice.
37. A glance at the list of contents prefixed to part ii will show how this shifting of the Pasu-purodâsa would alter the regular order of procedure.
38. Cf. III, 2, 1, 28.
39. For a (three days’) Soma-sacrifice with a sacrificial fee of a thousand cows, the Trirâtra Sahasradakshina, see part ii, p. 424.
40. See part ii, pp. 426, 440 seq.
41. Apparently the son of Agâtasatru, king of Kâsî, who is mentioned as having been very proficient in speculative theology, and jealous, in this respect, of king Ganaka of Videha.
42. According to Sâyana, these 'satamânas' are similar to the round plate worn by the king during the Consecration-ceremony; see p. 104, note 2. These plates (as the 'rukmas' generally, VI, 7, 1, 2 seq.) were apparently used for ornament only, not as coins.
43. Sâyana explains this to mean that gold is not used for actual consumption, but only indirectly, as for vessels on which food is served, or in traffic, as a medium of barter;--the gold thus never losing its appearance, its 'glory.' See II, 2, 1, 5, 'Hence also one does not cleanse oneself with it (?), nor does one do anything else with it.'
44. Or, people spread the clothes (either in weaving them, or in putting them on). 'To spread the sacrifice' is the regular term for the ceremonial practice of spreading the sacrificial fire from the Gârhapatya (or household fire) over the other two hearths, and thus for the performance of the sacrifice generally.
45. See p. 119, note 2.
46. That is, taking the calves of the three milch cows into account: and optionally counting the gift to the Âgnîdhra.
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