| Philosophy and Religion / Satapatha Brahmana |
The Satapatha Brahmana: Fifth Kânda, First Adhyâya
A. The Vâgapeya.
First Brâhmana
1. Once upon a time the gods and the Asuras, both of them sprung from Pragâpati, strove together. And 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 cause1 of ruin.
2. But the gods went on making offerings unto one another. Pragâpati gave himself up to them: thus the sacrifice2 became theirs; and indeed the sacrifice is the food of the gods3.
3. They then spake, 'To which of us shall this4 belong?' They did not agree together, saying, 'To me! to me!' Not being agreed, they said, 'Let us run a race for it: whichever of us shall win, to him it shall belong!'--'So be it!' so they ran a race for it.
4. Then Brihaspati hasted up to Savitri for his impulsion5,--Savitri being the impeller (prasavitri) among the gods--saying, 'Impel this for me, (so that) impelled by thee, I may win this!' Then Savitri, as the impeller, impelled it for him, and impelled by Savitri, he won: he became everything here, he won everything here; for he won Pragâpati, and Pragâpati (the lord of creatures and procreation) indeed is everything here. By offering therewith he (Brihaspati) ascended to that upper region. Therefore who so knoweth, and who so knoweth not,--they say, 'That upper region belongeth to Brihaspati.'
5. Thus they who of old used to offer the Vâgapeya, ascended to that upper region. From there Aupâvi Gânasruteya descended again: thenceforward (all men) descend again.
6. Indra offered that (Vâgapeya),--he became everything here, he won everything here; for he won Pragâpati, and Pragâpati is everything here: by offering therewith he ascended to that upper region.
7. Thus they who of old used to offer the Vâgapeya, ascended to that upper region. From there Aupâvi Gânasruteya descended' again: thenceforward (all men) descend again.
8. And whosoever offers the Vâgapeya, he becomes everything here, he wins everything here; for he wins Pragâpati, and Pragâpati indeed is everything here.
9. Here now they say, 'One must not offer the Vâgapeya; for he who offers the Vâgapeya wins everything here,--for he wins Pragâpati, and Pragâpati is everything here,--he leaves nothing remaining here: his people (or offspring) is like to become worse (off).'
10. Let him none the less sacrifice: whatever (priests) thus know that sacrifice properly, in respect of the Rik, the Yagus, and the Sâman, and such as are proficient, let them assist him in offering it; for verily this is the perfection of that sacrifice, when wise (priests) assist him in offering it: let him therefore sacrifice by all means.
11. Now truly this (the Vâgapeya) is the Brâhmana's own sacrifice, inasmuch as Brihaspati (the lord of prayer and devotion) performed it; for Brihaspati is the Brahman (priesthood, or priestly dignity), and the Brâhmana is the Brahman. And it is also that of the Râganya, inasmuch as Indri performed it; for Indra is the Kshatra (nobility, or ruling power), and the Râganya is the Kshatra.
12. To the king (râgan) doubtless belongs the Râgasûya; for by offering the Râgasûya he becomes king; and unsuited for kingship is the Brâhmana. And, moreover, the Râgasûya is the lower, and the Vâgapeya the higher (sacrifice).
13. For by offering the Râgasûya6 he becomes king, and by the Vâgapeya (he becomes) emperor (samrâg); and the office of king is the lower, and that of emperor the higher: a king might indeed wish to become emperor, for the office of king is the lower, and that of emperor the higher; but the emperor would not wish to become king, for the office of king is the lower, and that of emperor the higher.
14. Thus that (king) who, by performing the Vâgapeya, becomes emperor, possesses himself of everything here. Previously to each performance (of an ishti7) he offers that oblation to Savitri (the sun), with the text, 'O divine Savitri, impel (prosper) the sacrifice, impel Pragâpati for his portion!'
15. And even as then Brihaspati hasted up to Savitri for his impulsion Savitri being the impeller among the gods--saying, 'Impel this for me, (so that) impelled by thee I may win it!' and Savitri, as the impeller, impelled it for him; and impelled by Savitri he won it; even so does this (sacrificing king) now haste up to Savitri for his impulsion--Savitri being the impeller among the gods--saying, 'Impel this for me: may I win it, impelled by thee!' and Savitri, as the impeller, impels it for him, and he wins it impelled by Savitri.
16. Wherefore he says (Vâg. S. IX, 1), 'God Savitri, speed the sacrifice, speed the lord of sacrifice unto his portion! May the heavenly. thought-cleansing Gandharva cleanse our thought! May the Lord of Speech render our meat palatable, hail!' For the Lord of Speech is Pragâpati, and meat means food: 'May Pragâpati this day make palatable this our food!' thus he thereby says. This same oblation he offers till the day before the Soma-feast, for thus that performance of his has been commenced; and he (Savitri, the Sun) becomes serene during that sacrifice.
Second Brâhmana
1. He draws the Amsu8 (graha), just for completeness’ sake, for it is therefor that he draws the Amsu. After that he draws those recognised Agnishtoma cups9 up to the Âgrayana.
2, He then draws the Prishthyas10: and whatever the gods (Agni, Indra, and Sûrya) won by them, even that he wins by them.
3. He then draws the Shodasin: and whatever Indra won thereby, even that he (the sacrificer) wins thereby.
4. He then draws those five Vâgapeya cups (for Indra; the first) with the text (V. S. IX, 2), 'Thee, the firm-seated, the man-seated, the mind-seated! Thou art taken with a support11: I take thee, agreeable to Indra! This is thy womb' (i.e. thy home): thee, most agreeable to Indra!' therewith he deposits it; for of these worlds this one, to wit the earth, is the firm one: this same world he thereby wins.
5. [The second with,] 'Thee, the water-seated, the ghee-seated, the ether-seated! Thou art taken with a support: I take thee, agreeable to Indra! This is thy womb: thee most agreeable to Indra!' therewith he deposits it; for among these worlds that ether (mentioned in the formula) is this air: he thereby wins this air-world.
6. [The third with,] 'Thee, the earth-seated, the air-seated, the sky-seated, the god-seated, the heaven-seated! Thou art taken with a support: I take thee, agreeable to Indra! This is thy womb: thee, most agreeable to Indra!' therewith he deposits it; for god-seated, heaven-seated indeed is yonder world of the gods: the world of the gods he thereby wins.
7. [The fourth with V. S. IX, 3,] 'The waters’ invigorating essence, being contained in the sun,--that which is the essence of the waters’ essence, that, the most excellent, I take for you! Thou art taken with a support: I take thee, agreeable to Indra! This is thy womb: thee, most agreeable to Indra!' therewith he deposits it; for the waters’ essence is he that blows (or purifies) yonder (the wind), and he is contained in the sun, he blows from the sun: that same essence he thereby wins.
8. [The fifth with IX, 4,] 'Ye cups, of strengthening libations, inspiring the sage with thought,--I have gathered together the pith and sap of you, the handleless! Thou art taken with a support: thee, agreeable to Indra! This is thy womb: thee, most agreeable to Indra!' therewith he deposits it;--pith means essence: it is the essence he thereby wins.
9. These, then, are five Vâgapeya cups he draws; for he who offers the Vâgapeya wins Pragâpati; and Pragâpati is the year, and there are five seasons in the year,--he thus wins Pragâpati: therefore he draws five Vâgapeya cups.
10. He (the Adhvaryu) then draws seventeen (other) cups of Soma, and (the Neshtri) seventeen cups of Surâ (spirituous liquor), for to Pragâpati belong these two (saps of) plants, to wit the Soma and the Surâ;--and of these two the Soma is truth, prosperity, light; and the Surâ untruth, misery, darkness: both these (saps of) plants he thereby wins; for he who offers the Vâgapeya wins everything here, since he wins Pragâpati, and Pragâpati indeed is everything here.
11. Now as to why he draws seventeen cups of Soma;--Pragâpati is seventeenfold, Pragâpati is the sacrifice12: as great as the sacrifice is, as great as is its measure, with that much he thus wins its truth, its prosperity, its light.
12. And why he draws seventeen cups of Surâ;--Pragâpati is seventeenfold, Pragâpati is the sacrifice: as great as the sacrifice is, as great as is its measure, with that much he thus wins its untruth, its misery, its darkness.
13. These two amount to thirty-four cups; for there are thirty-three gods, and Pragâpati is the thirty-fourth: he thus wins Pragâpati.
14. Now when he buys the king (Soma), he at the same time buys for a piece of lead the Parisrut (immature spirituous liquor) from a long-haired man near by towards the south. For a long-haired man is neither man nor woman; for, being a male, he is not a woman; and being long-haired (a eunuch), he is not a man. And that lead is neither iron nor gold; and the Parisrut-liquor is neither Soma nor Surâ13: this is why he buys the Parisrut for a piece of lead from a long-haired man.
15. And on the preceding day they prepare two earth-mounds14, the one in front of the axle, and the other behind the axle: 'Lest we should deposit together the cups of Soma, and the cups of Surâ,'--this is why, on the preceding day, they prepare two mounds, one in front, and the other behind the axle.
16. Now, when they take the Vasatîvarî water15 (into the havirdhâna shed) by the front door, the Neshtri takes in the Parisrut-liquor by the back door. From the south they bring in the drinking vessels. The Adhvaryu, seated in front of the axle, with his face towards the west, draws the cups of Soma; and the Neshtri, seated behind the axle, with his face towards the east, draws the cups of Surâ. The Adhvaryu draws a cup of Soma, the Neshtri a cup of Surâ; the Adhvaryu draws a cup of Soma, the Neshtri a cup of Surâ: in this way they draw them alternately.
17. Neither does the Adhvaryu hold the Soma-cup beyond the axle towards the back, nor the Neshtri the Surâ-cup beyond the axle towards the front, thinking, 'Lest we should confound light and darkness!'
18. The Adhvaryu holds the Soma-cup just over the axle, and the Neshtri the Surâ-cup just below the axle, with (V. S. IX, 4), 'United ye are: unite me with happiness!' Thinking, 'Lest we should say "evil",' they withdraw them again, with, 'Disunited ye are: disunite me from evil!' Even as one might tear a single reed from a clump of reed-grass, so do they thereby tear him from out of all evil: there is not in him so much sin as the point of a grass-blade. They deposit the two (cups each time on the mounds).
19. Thereupon the Adhvaryu draws the Madhu-graha (honey-cup) in a golden vessel, and deposits it in the middle of the Soma-grahas. He then draws the Ukthya, then the Dhruva. And when, at the last chant (of the evening press feast16), he has poured those Soma-grahas one by one into the cups of the officiating priests, they make offering and drink them. At the midday-pressing it is told regarding the honey-cup, and the cups of Surâ: thereof then17.
Third Brâhmana
1. At the Agnishtoma (Sâman18) he seizes a (victim) for Agni, for the Agnishtoma (i.e. 'Agni's praise19) is Agni: he thereby wins Agni. For the Ukthas20 he seizes one for Indra and Agni; for the hymns (uktha) relate to Indra and Agni21: the hymns he thereby wins. For the Shodasi n he seizes one for Indra; for the Shodasin is Indra: the Shodasin (Indra) he thereby wins.
2. For the seventeenth (or seventeenfold) stotra22 he seizes one for Sarasvatî: thereby, while there is no over-night performance23, it is yet made like the night (performance); for he who offers the Vâgapeya wins Pragâpati, and Pragâpati is the year: by that (victim) for Sarasvatî he now wins the night: hence, while there is no night performance, it is made like the night.
3. Thereupon he seizes a spotted sterile cow for the Victorious Maruts; for the spotted sterile cow is this (earth): whatever food, rooted and rootless, is here established on her, thereby she is a spotted cow. Now, he who offers the Vâgapeya wins food, for vâga-peya24 doubtless means the same as anna-peya (food and drink); and the Maruts are the peasants, and the peasants are food (for the noble). 'To the Victorious (Maruts)!' he says, even for the sake of victory. It is difficult to obtain an invitatory and offering prayer containing the word 'victorious:' if he should be unable to obtain such as contain the word 'victorious,' any other two verses to the Maruts will do. Difficult to obtain also is a spotted sterile cow: if he cannot obtain a spotted sterile cow, any other sterile cow will do.
4. The course of procedure thereof (is as follows). When the Hotri recites after the Mâhendra libation, then let them proceed with (the offering of) her omentum, for that, the Mâhendra25, is Indra's special (nishkevalya) libation; and his also are the Nishkevalya-stotra and Nishkevalya-sastra. Now the sacrificer is Indra: thus he thereby puts strength into the sacrificer in the very middle (of the sacrifice): that is why they should proceed with her omentum at that particular time.
5. They cook the portions26 in two lots. Of the one lot thereof, after making an 'under-layer' of ghee (clarified butter) in the guhû spoon, he makes two cuttings from each (portion), bastes them once, and replenishes with ghee (the empty places of) the cuttings. Thereupon he makes one cutting from each into the upabhrit spoon, bastes them twice, but does not replenish (the places of) the cuttings. Now, when of the one lot (of portions) he makes two cuttings from each, thereby that (sterile cow) becomes whole; and when he proceeds with those (portions), thereby he wins the divine race. He then presents the (other) half to the human kind: and thereby he wins the human kind (people, vis).
6. But let him not do it in this wise; for verily he who departs from the path of the sacrifice, stumbles; and he who does it in this wise certainly departs from the path of the sacrifice. Hence when they proceed with the omenta of the other victims, only then let them proceed with the omentum of that (cow). They cook the portions in one lot, and do not present any to the human kind.
7. He then seizes seventeen victims for Pragâpati. They are all hornless, all dark-grey27, all (uncastrated) males; for he who offers the Vâgapeya, wins Pragâpati; but Pragâpati is food, and the victim (cattle) is food: he thus wins Pragâpati. And Pragâpati is Soma, and the victim is the visible Soma: he thus wins the visible Pragâpati. There are seventeen (victims), because Pragâpati is seventeenfold: he thus wins Pragâpati.
8. Now, they are all hornless;--for man is nearest to Pragâpati, and he is hornless, unhorned; and Pragâpati also is hornless, unhorned; and these (victims) belong to Pragâpati: therefore they are all hornless.
9. They are all dark-grey. Now, the dark-grey has two forms, the light hair and the black; and a couple means a productive pair, and Pragâpati (the lord of generation) represents productiveness, and those (victims) belong to Pragâpati: therefore they are all dark-grey.
10. They are all males;--for the male means productiveness, and Pragâpati represents productiveness: hence they are all males. Difficult to obtain are victims with these perfections: if he cannot obtain them (all) with these perfections, even some with these perfections will do; for verily Pragâpati is everything here.
11. Now, some seize the last (victim) for Vâk (Speech), thinking, 'If there be anything beyond Pragâpati, that is Speech: we thus win Speech.' But let him not do it in this wise; for Pragâpati is everything here,--these worlds and everything there is;--whatever speech speaks in these worlds, that speech he wins: therefore he need not heed this.
12. The course of procedure regarding these (victims is as follows). When the Maitrâvaruna recites after the Vâmadevya28, let them then proceed with their omenta; for the Vâmadevya means productiveness, and Pragâpati means productiveness, and these (victims) belong to Pragâpati: therefore let them proceed with their omenta at that time.
13. And (when) the after-offerings have been performed, and the spoons have not yet been shifted (separated)29, then they proceed with the (chief) oblations of those (victims). That (point in the performance) is the end, and Pragâpati is the end: thus he wins Pragâpati at the very end. But were he to proceed therewith sooner, it would be just as if a man had already gone the way he still intends to go,--and where would he be after that30?--therefore they proceed with their (chief) oblations at that time.
14. But let him not do it in this wise for he who departs from the path of the sacrifice stumbles; and he who does it in this wise certainly departs from the path of the sacrifice. Hence whenever they proceed with the omenta of the other victims, let them at the same time proceed with the omenta of these; and whenever they proceed with the (chief) oblations of the other victims, let them at the same time proceed with the oblations of these. There is but one invitatory prayer, and one offering prayer; for (these offerings) belong to one deity. He says (to the Maitrâvaruna), 'To Pragâpati'--saying this (name) in a low voice--'recite the invitatory prayer for the offering of the bucks!'--'To Pragâpati' saying this in a low voice--'urge the ready-standing offering of the bucks!' and as the Vashat is uttered, he makes the offering.
Fourth Brâhmana
1. At the midday Soma-feast he consecrates (the Sacrificer) by sprinkling; and at the midday Soma-feast they run a race; for, verily, Pragâpati is that sacrifice31 which is here performed, and from which these creatures have been produced,--and indeed, they are even now produced after this one: thus he thereby wins Pragâpati in the very centre (of the sacrifice).
2. The Mâhendra cup being not yet drawn,--for that, the Mâhendra, is Indra's special (nishkevalya) cup, and so also are his that Nishkevalya-stotra and Nishkevalya-sastra; and the Sacrificer is Indra: thus he consecrates him at his own dwelling-place. Hence, the Mâhendra cup being not yet drawn,--
3. He takes down the chariot32, with (Vâg. S. IX, 5), 'Thou art Indra's thunderbolt;' for the chariot is indeed a thunderbolt, and the sacrificer is Indra: therefore he says, 'Thou art Indra's thunderbolt;'--'a winner of wealth,' for the chariot is indeed a winner of wealth;--'May this one win wealth by thee!'--wealth means food: 'may this one gain food by thee,' is what he thereby says.
4. That chariot, seized by the pole, he turns (from left to right) so as to make it stand inside the vedi33, with, 'In the winning of wealth, the great Mother'--wealth means food: 'in the winning of food, the great Mother'--is what he thereby says;--'Aditi by name, we praise with speech;' now Aditi is this earth: therefore he says, 'Aditi by name, we praise with speech,'--'whereon all this being hath settled;' for indeed thereon all being here is settled;--'thereon may the divine Savitri prosper our stay!' whereby he means to say, 'thereon may the divine Savitri prosper our Sacrificer!'
5. He then sprinkles the horses with water, either when being led down to be watered, or when brought up after being watered. Now in the beginning the horse was produced from the water; while being produced from the water, it was produced incomplete, for it was indeed produced incomplete: hence it does not stand on all its feet, but it stands lifting one foot on each side. Thus what then was left behind of it in the water, therewith he now completes it, and makes it whole: therefore he sprinkles the horses with water, either when being led down to be watered, or when brought up after being watered.
6. He sprinkles them, with (Vâg. S. .IX, 6), 'Within the waters is ambrosia, in the waters is medicine: at the praises of the waters may ye wax strong, ye horses!' And with this also, 'O divine waters, what rushing, high-peaked, wealth-winning wave ye have, therewith may this one win wealth!' wealth is food: he thus says, 'May he thereby gain food!'
7. He then yokes (the team of) the chariot. The right horse he yokes (puts to) first; for in human (practice) they indeed put to the left horse first, but with the gods in this way.
8. He yokes it, with (Vâg. S. IX, 7), Either the wind, or thought--'for there is nothing swifter than the wind, and nothing swifter than thought:' therefore he says, 'Either the wind, or thought;--'(or) the seven and twenty Gandharvas34, they yoked the horse at first;' for the Gandharvas indeed yoked the horse at first: 'May they who yoked the horse at first yoke thee!' this he thereby says they;--'laid speed into him,'--he thereby says, 'May they who laid speed into it, lay speed into thee!'
9. He then yokes the left horse, with (Vâg. S. IX, 8), 'Become thou swift as the wind, O courser, being yoked!'--thereby he says, 'Become quick as the wind, O courser, being yoked;'--'be thou as Indra's right (steed) in beauty!'--he thereby says, 'Even as Indra's right (steed) for beauty, so be thou that of the sacrificer for beauty!'--'May the all-knowing Maruts yoke thee!' he thereby says, 'may gods yoke thee!'--'May Tvashtri lay speed into thy feet!' in this there is nothing obscure. He then yokes the right side-horse; for in human (practice) they indeed yoke the left side-horse first, but with the gods in this way.
10. He yokes it, with (Vâg. S. IX, 9), 'What speed hath been secretly laid into thee, O courser, and what (speed), bestowed on the eagle, went along in the wind;'--he thereby says, 'what speed of thine, O courser, is hidden away even elsewhere, therewith win this our sacrifice, Pragâpati!'--'with that strength be thou strong and wealth-winning for us, O courser, and victorious at the gathering!'--wealth means food: he thus means to say, 'And be thou a food-winner for us at this our sacrifice, at the gathering of the gods win thou this sacrifice, Pragâpati!'
11. Now only those three (horses) are yoked, for what is threefold belongs to the gods, and this (sacrifice is) with the gods. Alongside the yoke (laid) on the side-horse35 goes a fourth (horse), for that one is human. When he is about to give that (chariot to the Adhvaryu), he gives it after yoking the fourth (horse) thereto. Hence also at any other sacrifice only those three (horses) are yoked; for what is threefold belongs to the gods, and this (sacrifice is) with the gods. Alongside the yoke of the side-horse goes a fourth (horse), for that one is human. When he is about to give that (chariot) away, he gives it after yoking the fourth (horse) thereto.
12. He now takes out material for a wild-rice pap of seventeen plates for Brihaspati; for he who offers the Vâgapeya wins food,--vâga-peya being doubtless the same as anna-peya (food and drink): thus whatever food he has thereby won, that he now prepares for him.
13. And as to why it belongs to Brihaspati:--Brihaspati won it in the beginning, therefore it belongs to Brihaspati.
14. And why it is prepared of wild rice:--Brihaspati is the Brahman (priesthood), and those wild-rice grains are cooked with the Brahman (prayer),--therefore it is of wild rice. It is one of seventeen plates, because Pragâpati is seventeenfold: he thus wins Pragâpati.
15. He makes the horses smell it, with 'Ye coursers--;' for horses are coursers (vâgin): therefore he says, 'Ye coursers,'--'wealth-winners,'--wealth is food: 'food-winners' he thereby says;--'starting upon the course;' for they are about to run a race;--'smell ye Brihaspati's portion!' for this indeed is Brihaspati's portion: therefore he says, 'smell ye Brihaspati's portion!' And why he makes the horses smell it: he thinks, 'may I win Him36!' therefore he makes the horses smell it.
Fifth Brâhmana
1. Now when they run a race, he thereby wins this same (terrestrial) world. And when the Brahman sings a Sâman on the cart-wheel set up on (a post) reaching to his navel, he thereby wins the air-world. And when he erects the sacrificial post, he thereby wins the world of the gods. Hence that threefold performance.
2. The Brahman mounts a cart-wheel, set up on (a post) as high as his navel37, with (Vâg. S. IX, 10), 'At the impulse (sava) of the god Savitri, of true impulsion, may I ascend unto the highest heaven of Brihaspati!' thus, if a Brâhmana sacrifices; for Brihaspati is the Brahman (priesthood, or sanctity), and the Brâhmana is the Brahman.
3. And if a Râganya sacrifices, (he does so) with, 'At the impulse of the divine Savitri, of true impulsion, may I ascend unto the highest heaven of Indra!' for Indra is the Kshatra (nobility, or power), and the Râganya is the Kshatra.
4. Thrice he sings the Sâman38. Having thrice sung it, he descends with, 'At the impulse of the divine Savitri, of true impulsion, I have ascended unto the highest heaven of Brihaspati!'--thus, if a Brâhmana sacrifices, for Brihaspati is the Brahman, and the Brâhmana is the Brahman.
5. And if a Râganya sacrifices,--with, 'At the impulse of the divine Savitri, of true impulsion, I have ascended unto the highest heaven of Indra!' for Indra is the Kshatra, and the Râganya is the Kshatra.
6. They put up seventeen drums along the edge of the altar, from the Âgnîdhra backwards (towards the west); for he who offers the Vâgapeya wins Pragâpati; but Pragâpati is speech, and that doubtless is the supreme speech which is (the outcome) of seventeen drums: he thus wins the supreme speech, the supreme Pragâpati. Seventeen there are, because Pragâpati is seventeenfold: he thus wins Pragâpati.
7. One of these drums he (the Brahman) beats (while praying) with a sacrificial formula: thereby all of them become beaten with a sacrificial formula.
8. He beats it with (Vâg. S. IX, 11), 'O Brihaspati, win the race! lift ye up your voice unto Brihaspati: make ye Brihaspati win the race!' thus, if a Brâhmana sacrifices; for Brihaspati is the Brahman, and the Brâhmana is the Brahman.
9. And if a Râganya sacrifices, (he does so) with, 'O Indra, win the race! lift ye up your voice unto Indra: make ye Indra win the race!' for Indra is the Kshatra, and the Râganya is the Kshatra.
10. And when those race-running chariots39 have come up again, he takes down one of those drums with a sacrificial formula; whereby they all become taken down with a formula.
11. He takes it down, with (Vâg. S. I X, 12), 'This hath been your true concord whereby ye (drums) have caused Brihaspati to win the race;--Brihaspati ye have caused to win the race: be released, ye wood-lords!' thus, if a Brâhmana sacrifices; for Brihaspati is the Brahman, and the Brâhmana is the Brahman.
12. And if a Râganya sacrifices, with, 'This hath been your true concord whereby ye have caused Indra to twin the race;--Indra ye have caused to win the race: be released, ye wood-lords!' for Indra is the Kshatra, and the Râganya is the Kshatra.
13. A Râganya then40 shoots seventeen arrow's ranges northwards from the edge of the altar; for as much as is one arrow's range, so much is Pragâpati crosswise; and as much as are seventeen arrow's ranges, so much is Pragâpati lengthwise.
14. And as to why a Râganya shoots,--he, the Râganya is most manifestly of Pragâpati (the lord of creatures): hence, while being one, he rules over many; and because 'pragâpati' has four syllables, and 'râganya41' also has four syllables, therefore a Râganya shoots. He shoots seventeen arrow's ranges, because Pragâpati is seventeenfold: he thereby wins Pragâpati.
15. And whichever (horse) he yokes with a formula, up to that the Sacrificer now steps42, with (Vâg. S. IX, 13), 'At the impulse of the divine Savitri, of true impulsion, may I win the race of the race-winning Brihaspati!'
16. And even as then Brihaspati hasted up to Savitri for his impulsion,--Savitri being the impeller among the gods--saying, 'Impel this for me: impelled by thee, may I win this!' and Savitri, as the impeller, impelled it for him, and impelled by Savitri, he won; in like manner does he thereby haste up to Savitri for his impulsion,--Savitri being the impeller among the gods,--saying, 'Impel this for me: impelled by thee, may I win!' and Savitri, as the impeller, impels it for him, and impelled by Savitri he wins.
17. And if a pupil of the Adhvaryu's or some (other) theological student were to know that prayer, stepping up he makes (the Sacrificer) say, 'O coursers!'--for horses are indeed coursers: therefore he says, 'O coursers'--'wealth-winners!' for wealth is food: 'food-winners' he thereby says;--'keeping the roads,' for they indeed run keeping (within) the roads;--'measuring the stages;' for measuring the stages they run over the course;--'go ye to the winning-post!' In order that the evil-doers, the Rakshas, may not hurt them midways, he thus says this.--They run the race, they beat the drums, and he (the Brahman) sings the Sâman.
18. He (the Adhvaryu) then43 either offers or addresses (the horses) with those two gagatî-verses: whether he offers, or whether he addresses (the horses), the significance (of the performance) is the same.
19. He offers, with (Vâg. S. IX, 14; Rik S. IV, 40, 4), 'That courser speedeth after the whip, fettered at the neck and shoulder and mouth: may Dadhikrâ win according to his power; may he run along the windings of the roads, hail!'
20. [Vâg. S. IX, 15; Rik S. IV, 40, 3], 'And of him, the running, speeding, there fanneth like the wing of the eager bird,--as of the gliding eagle,--about the breast of Dadhikrâvan passing along with might, hail!'
21. He then either offers or addresses (the horses) with the following tristich: this is twofold, because he either offers or addresses. Whether he offers, or addresses (the horses), the significance is the same: he thereby speeds those running horses, imbues them with energy. There are here three earths, namely this one, and two beyond it: these he thereby wins.
22. He addresses (the horses, with Vâg. S. IX, 16; Rik S. VII, 38, 7), 'Auspicious be the coursers unto us at the invocations in the divine service, running their measured course, with beautiful song; swallowing the dragon, the wolf, the evil spirits: may they ever keep away from us affliction!'
23. [Vâg. S. IX, 17; Rik S. X, 64, 6], 'Those racers, wont to hear the calls, may they all hear our call, the coursers running their measured course: they, the winners of thousands, eager to win at the winning of oblations, who have carried off great gain in the contests.'
24. [Vâg. S. IX, 18; Rik S. VII, 38, 8], 'In every race, help us, ye racers, at the prizes, ye wise, immortal knowers of the divine law: drink of this mead, be gladdened, and satisfied walk ye on the paths trodden by the gods!'
25. He then44 steps over against (the horses) with the Bârhaspatya pap, and touches it; for he who offers the Vâgapeya wins food, since 'vâga-peya' is the same as 'anna-peya:' whatever food he has thus gained that he now, having reached that goal, brings in contact with himself, puts within himself.
26. He touches it, with (Vâg. S. IX, 19), 'May gain of wealth come to me!' wealth means food: he thus says, 'May gain of food come (accrue) to me;'--'May these two, Heaven and Earth, the all-shaped, come to me!' for Pragâpati is Heaven and Earth;--'May father and mother come to me!' for Pragâpati is both father and mother;--'May Soma come to me with immortality!' for Pragâpati is Soma.
27. He makes the horses smell it, with, 'Ye coursers!' for horses are coursers: therefore he says, 'Ye coursers! wealth-winners!' wealth is food: 'food-winners' he thereby says;--'having run the course--' for 'starting (upon the course)' he said before, as then they were indeed starting; but now he says, 'having run,' for they indeed have run (the race): therefore he says, 'having run;'--'smell ye Brihaspati's portion--' for this is Brihaspati's portion: therefore he says, 'Smell ye Brihaspati's portion;'--'taking (it) in!' whereby. he imbues the Sacrificer with energy. And as to why he makes the horses smell,--he made them smell before, thinking, 'May I win this (world);' and now (he does so) thinking, 'I have won this (world) that is why he makes the horses smell.
28. Now on one of those race-running (rival) chariots there has been standing either a Vaisya, or a Râganya; he now sits down on the northern hip of the altar. Thereupon the Adhvaryu and Sacrificer, taking the honey-cup, step out by the front, door (of the cart-shed), and place it in the Vaisya's, or Râganya's, hand. And the Neshtri, taking the cups of Surâ, steps out by the back door. He walks round by the back of the hall, and placing one (of the cups) in the Vaisya's, or Râganya's, hand, he says, 'With this I buy Him of thee!' For the Soma is truth, prosperity, light; and the Surâ is untruth, misery, darkness: he thus imbues the Sacrificer with truth, prosperity, and light; and smites the Vaisya with untruth, misery, and darkness;--whatever benefit (or enjoyment) he desires, he obtains for himself by those (cups of Surâ). But that cup of honey he presents to the Brahman, together with the golden vessel. In presenting it to the Brahman, he imbues himself with immortal life; for gold is immortal life;--and whatsoever benefit he desires that he thereby obtains for himself.
Footnotes
1. Lit. 'the mouth,' i.e. the opening or beginning, of ruin. The St. Petersburg Dict. compares Prov. xvi. 18: 'Pride goeth before destruction, and an haughty spirit before a fall.'
2. Pragâpati (the lord of creatures or generation) is both the sacrifice and the year (time); see III, 2, 2, 4.
3. See II, 4, 2, 1. To them (the gods) he (Pragâpati) said, 'The sacrifice (shall be) your food, immortality your sustenance (ûrg), and the sun your light!'
4. For the neuter idam--hardly here 'this universe,' or 'vâgapeyam,' but rather 'this thing, it'--the Kânva text reads ayam 'he,' i.e. Pragâpati, or the sacrifice (yagña, masc.); cf. note on V, 1, 4, 15.
5. For want of a simpler and more homely set of terms for the derivatives of the verb sû 'to animate' here used, those used in the preceding volumes are here generally adhered to, though, as there, somewhat reluctantly. The simple 'to bless, blessing, &c.' might sometimes fit quite well, though no doubt they imply an idea altogether foreign to the etymological meaning of this verb, and could not possibly be used, as is the case here, of the animating influence of the sun. Sometimes 'to speed' has been chosen, where the etymological connection with Savitri is not insisted upon; while in other passages 'to consecrate, consecration, &c.' might probably come nearer to the meaning of the original. Cp. Delbrück, Altindische Syntax, p. 256.
6. Kâty. Sr. XV, I, 1-2, lays down the rule that the Râgasûya is to be performed by a king who has not yet performed the Vâgapeya. Âsval. Sr. IX, 9, 19, on the other hand, rules: 'After performing it (the Vâgapeya) let a king perform the Râgasûya, a Brâhmana the Brihaspati-sava' (cf. V, 2, 1, 19). See also Kâty. XIV, 1, 2 seq. Cf. Lâty. Sr. VIII, 11, 1 seq.
7. During the bright fortnights (of the waxing moon) preceding and following the Vâgapeya ceremony proper, the sacrificer has to perform a number of so-called pariyagña ('surrounding or enclosing sacrifices') consisting of one-day Soma-sacrifices of different kinds, each of which is preceded by a special dîkshâ, or initiation ceremony (cf. III, 1, 2, 1 seq.; Lâty. Sr. VIII, 11, 2). It is to the ishtis (dîkshanîyeshti, prâyanîyeshti) of these pariyagñas that the above injunction regarding the performance of the Sâvitrî âhuti refers.
8. Regarding this cup, or libation (consisting, it would seem, of imperfectly pressed Soma-plants in water), see part ii, p. 424, note 1. Here, and in the sequel, the author only refers to those points of ceremonial in which the performance differs from that of the ordinary Agnishtoma sacrifice, as described in part ii.
9. Viz. the Upâmsu and Antaryâma; the Aindravâyava, Maitrâvaruna and Âsvina; the Sukra and Manthin; and the Âgrayana. Part ii, pp. 256 seq.
10. That is, the three Atigrâhyas (part ii, p. 402, note 2), required for the Prishtha-stotras at the midday feast, when performed in their proper 'prishtha' form, as they are at the Prishthya shadaha, and at a Visvagit-ekâha with all the Prishthas. See IV, 5, 4, 24. The authorities of the Black Yagus adopt a somewhat different arrangement. The Vâgapeya cups are likewise called by them Atigrâhyas (Taitt. S. I, 7, 22; T. B. I, 3, 9), and these are apparently drawn by them immediately after the second of the ordinary three Atigrâhyas, the one belonging to Indra (T. S. vol. i, p. 996,--but see ib. p. 1955, where it is stated that they are drawn immediately after the Âgrayana,--that is, probably, if the ordinary Atigrâhyas are not required). Then follows (the third ordinary Atigrâhya?), then the Shodasin, and thereupon the seventeen cups for Pragâpati.--Sâyana remarks on our passage,--teshâm (atigrâhyânâm) prakritigatâ tritvasamkhyaiva sâkhântaravat samkhyântarânupadesât. MS. I. O. 657.
11. For an explanation of these notions, see part ii, p. 260, notes 1 and 2.
12. See I, 5, 2, 17, where the principal formulas used in making oblations are computed as consisting together of seventeen syllables. Pañk. Br. 18, 6 insists especially on the symbolic identity of Pragâpati and the Vâgapeya on the double ground that the Vâgapeya consists of seventeen stotras, and has for its characteristic mode of chanting the Saptadasa-stoma, or seventeen-versed hymn. That this is indeed so will appear from a glance at the chief chants. The Bahishpavamâna-stotra, which in the ordinary Agnishtoma is chanted in the trivrit-stoma, consisting of three triplets, or nine verses (see part ii, p. 310), is at the Vâgapeya made to consist of seventeen verses, by the insertion of eight verses (S.V. II, 180-82; 186-90) between the second and third triplets. Again, the Mâdhyandina-pavamâna, ordinarily chanted in fifteen verses (part ii, p. 333), here consists of seventeen, viz. II, 105-7 (sung twice in two tunes = six verses); II, 663 (one verse); II, 663-4 (sung as triplet, in two tunes = six verses); II, 663, in a different tune again (one verse); II, 821-23 p. 9 (three verses)--making together seventeen verses. Similarly, the Ârbhava-pavamâna (chanted at the Agnishtoma also in the Saptadasa-stoma, cf. part ii, p. 315; but here with modifications) consists of II, 165-7 (sung twice in two tunes = six verses); II, 42, 44 (two verses); II, 47-9 (in two tunes = six verses); II, 720-22 (three verses)--making together seventeen verses. For the similarly constructed Vâgapeya hymn see page 11, note 1. See also Lâty. Sr. VIII, 11, 15 seq., where the number of officiating priests, as well as that of the various sacrificial fees, is fixed at seventeen. Similarly, Âsv. Sr. IX, 9, 2-3 says that there are either to be seventeen dikshâs, or the whole ceremony is to be performed in seventeen days.
13. According to Sâyana, the difference between surâ and parisrut would seem to be that the former beverage is prepared from mature shoots (of rice, &c.), and the latter from such as are not quite ripe.
14. The mounds (khara) thrown up in the havirdhâna cart-shed, are used for placing the cups of Soma (and Surâ) after they are drawn, until they are used for the libations. See the plan of the sacrificial ground at the end of part ii; only that on the present occasion there is to be a second mound, for the placing of the Surâ-cups, under or just behind the axle of the southern Soma-cart (in the place where the Nârâsamsa cups to the Fathers were temporarily deposited at the Agnishtoma; see III, 6, 2, 25 with note). On this occasion a small door is also made in the southern wall of the cart-shed, by breaking through the hurdle.
15. Part ii, p. 222 seq.
16. The last chant (at the evening feast) of the Vâgapeya sacrifice is the so-called Vâgapeya-sâman, or Brihat-stotra (Sâmav. II, 975-7), chanted, to the Brihat tune, in the Saptadasa-stoma; the three verses being, by repetitions, raised to the number of seventeen.--'When he has poured . . . they offer it:' this is apparently a case of the absolute construction of the gerund in '-ya,' cf. Delbrück, Altindische Syntax, p. 108.
17. On these cups, or libations, see V, I, 5, 28.
18. Of the seven fundamental forms (samsthâ) of Soma-sacrifice, each higher, or more complex, form is obtained by some additional ceremony, or ceremonies, being added on to one of the simpler forms of sacrifice. In the present paragraph, the author briefly reviews the lower forms of Soma-sacrifice, contained in the Vâgapeya, with the view of enumerating the victims to be slaughtered at its performance; viz. the Agnishtoma with twelve chants and one victim; the Ukthya with fifteen stotras and two victims; and the Shodasin with sixteen chants and three victims. For further particulars, see part ii, p. 397, note 2.
19. The Agnishtoma-sâman, the last (twelfth) and distinctive stotra of the Agnishtoma sacrifice, is in praise of Agni (see part ii, p. 368, note 2). At the Vâgapeya the ordinary (yagñâyagñŷâ) hymn is not chanted, but S.V. II, 973-4, sung to the Vâravantîya tune (Calc. ed., vol. v, p. 144), takes its place. Pañk. Br. 18, 6, 16.
20. The three Uktha stotras (chants) and sastras (recitations) constitute the distinctive element of the Ukthya sacrifice; as the Shodasi-stotra and sastra (part ii, p. 401, note 3; p. 402, note i) constitute that of the Shodasin sacrifice.
21. On the important place assigned to these two deities in the traditional arrangement of the Rigveda-samhitâ, see the introduction to part i, p. xvi.
22. That is the Vâgapeya-sâman, see note 1, p. 11.
23. The author here alludes to another form of Soma-sacrifice, not contained in the Vâgapeya, viz. the Atirâtra, which is obtained by following up the Shodasin (with its sixteen chants) with the so-called râtri-paryâyah, or night-rounds, consisting of three rounds of four chants each, or together twelve chants. These are succeeded, at day-break, by the Sandhi-stotra (or twilight chants), consisting of three chants. Although this night performance does not take place on the present occasion--the Vâgapeya-sâman taking its place--the author claims for this form of sacrifice also the moral benefits which would accrue to the sacrificer from the Atirâtra, for the reason that the same victim (a be-goat for Sarasvatî) is offered on both occasions.
24. In Taitt. Br. I, 3, 2, 3, on the other hand, vâgapeya (which doubtless means 'drink of strength') is explained first by vâgâpya, 'that through which the gods wished to obtain (aipsan) strength (vâgam),' and then by 'drink of strength,' i.e. Soma 'by drinking (pîtvâ) which one becomes strong (vâgin).'
26. For particulars regarding the meat portions, see part ii, p. 204 seq.
27. Or, black and white (sukla-krishna-varna), as 'syâma' is explained by Sâyana.
28. The Vâmadevya-sâman (Sâmav. II, 32-34) is the second Prishtha-stotra, after the chanting of which, at the midday feast, the first assistant of the Hotri, the Maitrâvaruna, has to recite his (the second) Nishkevalya-sastra; see part ii, p. 325, note 2; p. 339, note 2.--As regards the Hotri's Prishtha-stotra, the Rathantara-sâman (S. V. II, 30, 31) is used for it; while the Abhîvarta tune (S. V. ed. Bibl. Ind. III, p. 93) is employed in the chanting of the Brahma-sâman (S. V. II, 35, 36; see part ii, p. 434, note I) instead of the ordinary Naudhasa tune. Pañk. Br. 18, 6, 11-14.
29. On this ceremony with which the concluding rites of the ishti commence, see I, 8, 3, 1 seq.
30. Or possibly, what would then become of him? The author's reasoning seems to be that, if the sacrificer were to offer any of the chief oblations at an earlier point in the performance, he would thereby anticipate the results he wants to obtain from the whole performance,--or, so to speak, he would then already reach the goal for the attainment of which the subsequent oblations are likewise intended. For the same reason the offering of the omentum of the sterile cow, previously to and independently of the omenta of the other victims, was discountenanced in paragraph 6. Our present passage is interpreted rather differently by Professor Delbrück in his Altindische Syntax, p. 550:--Wenn er vorher damit vorginge, so wäre das so, als ob er, nach Betretung des Pfades, den er zu betreten beabsichtigt, wo? ware (d. h. in’s Unglück geriethe): 'Were he to proceed therewith sooner, it would be just as if, after entering on the path he intends to enter upon, he would be where? (i.e. would get into trouble).'
31. In the original, 'pragâpatih' is the predicate, not the subject, of the sentence; but considerations of construction seem to render the change desirable in English.
32. The Adhvaryu takes it down from the vâhana, or car-stand.
33. It is to be placed in the north-eastern part of the vedi, so as to be ready to start on the race northwards along the space between the kâtvâla (or pit) and the utkara (heap of rubbish); the horses thus being close to where the Brahman will have to mount a cartwheel put up on the utkara (V, 1, 5, 2).
34. Professor Weber (in his essay on the Nakshatras, II, 278; Abhandl. of Berlin Academy, 1861) takes this passage (--Taitt. S. 1, 7, 7, 2; Kâthaka 13, 14; Maitr. S. I, 11, 1) to contain the first allusion to the system of Nakshatras, or lunar mansions marking the daily stations occupied by the moon (masc.) during his circuit round the heavens.--In the ritual of the Black Yagus (Taitt. S. 1, 7, 7, 2) this formula runs thus: 'Either Vâyu, or Manu, or the Gandharvas, the twenty-seven, harnessed the horse at first, laid speed into him,'--which Sâyana, however, interprets as meaning, 'Vâyu, and Manu, and the (twenty-five) Gandharvas,--these seven and twenty. &c.'
35. Or, of the leader, as would appear from Sâyana to Taitt. S. I, 7, 8 (p. 1024),--'Between the right-hand and the left-hand horse he allows the shafts to project, and between them he puts the horse called "sapti" (in the text)' No fourth horse is, however, apparently mentioned in the ritual of the Black Yagus.
36. That is, Brihaspati; unless 'lokam' has to be supplied to 'imam' ('this world'), as might appear probable from the next paragraph. See also V. 1, 5, 27-28.
37. According to the Taittirîya ritualists, as quoted by Sâyana (Taitt. S. I, 7, 8), the wheel after being mounted by the Brahman is to be turned round thrice in a sunwise motion;--the (pointed) end of the post being apparently inserted in the navel of the wheel, lying horizontally upon it. The turning wheel is there compared with the Vagra, or disk-shaped thunderbolt. While the wheel is turning round its axle, the Brahman sings the Sâman. Cf. also Lâty. Sr. V, 12, 9 seq., according to which authority, however, the Brahman p. 23 would seem only to put his arms on the wheel, and turn it round, while singing.
38. Viz. the 'vâginâm sâman' (Tândy. Br. 18; 7, 12), Sâmav. I, 435 'àvir maryâ â vâgam vâgino agman,' &c. 'The fiery steeds have gathered fiery mettle, the impulse of the god Savitri; win ye the heaven, O coursers!' Lâty. Sr. V, 12, 14. This singing of the Sâman takes place while the race lasts, the Brahman remaining all the time on the cart-wheel put up on a short post on (or near) the utkara, or heap of rubbish.--The author then anticipates in this and the next two paragraphs what the Brahman is to do when he descends from the wheel after the race is over. The placing of the drums next referred to must also be imagined as taking place whilst the Brahman is mounting the wheel.
39. Besides the Sacrificer's chariot inside the vedi, sixteen others, each drawn by four horses, have been got ready, outside the vedi, for the race to the udumbara branch, as its goal and turning-point. In paragraphs 10-12 the author again anticipates what is to be done with the drums after the race has taken place, just in order to deal with that item of the ceremonial as a whole.
40. That is, after (or at the same time when) the drums are put up. He is to shoot northwards through the space between the utkara and kâtvâla. At the end of the seventeenth arrow's range he plants an udumbara branch in the ground to serve as the goal round which the chariots are to turn sunwise on their way back to the sacrificial ground.
41. Pronounce 'râ-ga-ní-a.'
42. In the Taittirîya ritual (Taitt. S. I, 7, 7, 2; Taitt. Br. I, 3, 5, 4) the Sacrificer steps up to the chariot with the three Vishnu-strides, with appropriate formulas.
43. That is, he does so whilst the cars are running; the offering or prayers being intended to make the Sacrificer's car win the race.
44. That is, after the cars have come back, that of the Sacrificer keeping ahead of the others.
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