| Philosophy and Religion / Satapatha Brahmana |
The Satapatha Brahmana: Fifth Kânda, Second Adhyâya
First Brâhmana
1. Thereupon, taking the clipping-spoon (sruva) and the pot for melting butter, he goes to the Âhavanîya fire. He either offers those twelve âptis1, or makes (the Sacrificer) pronounce (the formulas). Whether he offers, or makes him pronounce (the formulas), the significance is the same.
2. He offers, with (Vâg. S. IX, 20), 'To the ally, hail!--To the good ally, hail!--To the after-born, hail!--To the purpose, hail!--To the Vasu, hail!--To the Lord of day, hail!--To the failing day, hail!--To the failing one, sprung from the evanescent, hail!--To the evanescent one, sprung from the terminal, hail!--To the terminal descendant of being, hail!--To the Lord of being, hail!--To the over-lord, hail!' These twelve âptis (obtainments) he offers, because there are twelve months in the year, and Pragâpati is the year, and the sacrifice is Pragâpati: hence whatever obtainment, whatever accomplishment there is for him2, that he thereby wins, that he makes his own.
3. He then either offers six kliptis3, or makes (the Sacrificer) pronounce them. Whether he offers, or makes him pronounce them, the significance is the same.
4. He makes him pronounce (Vâg. S. IX, 21), 'May the life prosper through sacrifice!--May the breath prosper through sacrifice!--May the eye prosper through sacrifice!--May the ear prosper through sacrifice!--May the back prosper through sacrifice!--May the sacrifice prosper through sacrifice!' These six kliptis he makes him pronounce, because there are six seasons in the year, and Pragâpati is the year, and the sacrifice is Pragâpati: thus whatever success, whatever accomplishment there is for him, that he thereby wins, that he makes his own.
5. The sacrificial post is eight-cornered; for the Gâyatrî metre has eight syllables, and the Gâyatrî is Agni's metre: he thereby wins the world of the gods. The post is either wrapt up, or bound up, in seventeen cloths; for Pragâpati is seventeenfold: he thus wins Pragâpati.
6. There is a wheaten head-piece4 on it; for man is nearest to Pragâpati, and he is skinless5. And among plants wheat comes nearest to man, (for) it has no skin: thus he thereby wins the world of men.
7. The post has a hollow (at the top), and is not pointed at the end; for the hollow is sacred to the Fathers: he thus gains the world of the Fathers. It is seventeen cubits long, for Pragâpati is seventeen-fold: he thus wins Pragâpati.
8. Thereupon the Neshtri, being about to lead up the (Sacrificer's) wife, makes her wrap round herself, over the garment of consecration, a cloth, or skirt, made of Kusa grass6; for she, the wife, is the hind part of the sacrifice7; and he wishes her, thus coming forward, to propitiate the sacrifice. But impure is that part of woman which is below the navel, and pure are the plants of (Kusa) grass: thus having, by means of those plants of (Kusa) grass, made pure whatever part of her is impure, he causes her to propitiate the sacrifice, while coming forward. This is why the Neshtri, being about to lead up the wife, makes her wrap round herself, over the garment of consecration, a cloth, or skirt, made of Kusa grass.
9. He then leans a ladder (against the post). He may ascend either from the south northwards, or from the north southwards; but let him rather ascend from the south northwards (udak), for thus it goes upwards (udak).
10. Being about to ascend, he (the Sacrificer) addresses his wife, 'Come, wife, ascend we the sky!'--'Ascend we!' says the wife. Now as to why he addresses his wife: she, the wife, in sooth is one half of his own self; hence, as long as he does not obtain her, so long he is not regenerated, for so long he is incomplete. But as soon as he obtains her he is regenerated, for then he is complete. 'Complete I want to go to that supreme goal,' thus (he thinks) and therefore he addresses his wife.
11. He ascends, with, 'We have become Pragâpati's children;' for he who offers the Vâgapeya indeed becomes Pragâpati's child:
12. He then touches the wheat (top-piece)8, with, 'We have gone to the light, O ye gods!' for he who offers the Vâgapeya, indeed goes to the light.
13. And as to why he touches the wheat: wheat is food, and he who offers the Vâgapeya, wins food, for vâga-peya is the same as anna-peya (food and drink): thus whatever food he has thereby won, therewith now that he has gone to that supreme goal, he puts himself in contact, and possesses himself of it,--therefore he touches the wheat (top-piece).
14. He then rises by (the measure of) his head over the post, with, 'We have become immortal!' whereby he wins the world of the gods.
15. Thereupon, while looking in the different directions, he mutters (Vâg. S. IX, 22), 'Ours be your power, ours your manhood and intelligence ours be your energies!' For he who offers the Vâgapeya wins everything here, winning as he does Pragâpati, and Pragâpati being everything here;--having appropriated to himself the glory, the power, and the strength of this All, he now lays them within himself, makes them his own: that is why he mutters, while looking in the different directions.
16. They throw up to him bags of salt; for salt means cattle, and cattle is food; and he who offers the Vâgapeya wins food, for vâga-peya is the same as anna-peya: thus whatever food he thereby has gained, therewith now that he has gone to the supreme goal, he puts himself in contact, and makes it his own,--therefore they throw bags of salt up to him.
17. They (the pieces of salt) are done up in asvattha (ficus religiosa) leaves: because Indra on that (former) occasion called upon the Maruts staying on the Asvattha tree9, therefore they are done up in asvattha leaves. Peasants (vis) throw them up to him, for the Maruts are the peasants, and the peasants are food (for the nobleman): hence peasants throw them up. There are seventeen (bags), for Pragâpati is seventeenfold: he thus wins Pragâpati.
18. Thereupon; while looking down upon this (earth), he mutters, Homage be to the mother Earth! homage be to the mother Earth!' For when Brihaspati had been consecrated, the Earth was afraid of him, thinking, 'Something great surely has he become now that he has been consecrated: I fear lest he may rend me asunder10!' And Brihaspati also was afraid of the Earth, thinking, 'I fear lest she may shake me off!' Hence by that (formula) he entered into a friendly relation with her; for a mother does not hurt her son, nor does a son hurt his mother.
19. Now the Brihaspati consecration11 is the same as the Vâgapeya; and the earth in truth is afraid of that (Sacrificer), thinking, 'Something great surely has he become now that he has been consecrated: I fear lest he may rend me asunder!' And he himself is afraid of her, thinking, 'I fear lest she may shake me off!' Hence he thereby enters into a friendly relation with her, for a mother does not hurt her son; neither does a son hurt his mother.
20. He then descends (and treads) upon a piece of gold;--gold is immortal life: he thus takes his stand on life immortal.
21. Now (in the first place) he (the Adhvaryu) spreads out the skin of a he-goat, and lays a (small) gold plate thereon: upon that--or indeed upon this (earth) itself--he (the Sacrificer) steps.
22. They then bring a throne-seat for him; for truly he who gains a seat in the air12, gains a seat above (others): thus these subjects of his sit below him who is seated above,--this is why they bring him a throne-seat.
23. It is made of udumbara wood,--the Udumbara tree being sustenance, (that is) food,--for his obtainment of sustenance, food: therefore it is made of udumbara wood. They set it down in front of the Havirdhâna (cart-shed), behind the Âhavanîya (fire).
24. He then spreads the goat-skin thereon; for truly the he-goat is no other than Pragâpati, for they, the goats, are most clearly of Pragâpati (the lord of generation or creatures);--whence, bringing forth thrice in a year, they produce two or three13: thus he thereby makes him (the Sacrificer) to be Pragâpati himself,--this is why he spreads the goat-skin thereon.
25. He spreads it, with, 'This is thy kingship14!' whereby he endows him with royal power. He then makes him sit down, with, Thou art the ruler, the ruling lord!' whereby he makes him the ruler, ruling over those subjects of his Thou art firm, and stedfast!' whereby he makes him firm and stedfast in this world;--'Thee for the tilling!--Thee for peaceful dwelling!--Thee for wealth!--Thee for thrift!' whereby he means to say, '(here I seat) thee for the welfare (of the people).'
Second Brâhmana
1. He now proceeds with the Bârhaspatya pap. Its svishtakrit remains yet unoffered, when he (the Adhvaryu) brings15 him (the Sacrificer) some food; for he who offers the Vâgapeya wins food, vâgapeya being the same as anna-peya: thus whatever food he (the Sacrificer) has thereby gained, that he (the Adhvaryu) now brings to him.
2. In a vessel of udumbara wood--the Udumbara tree being sustenance, (that is) food--for the obtainment of sustenance, food: therefore it is in a vessel of udumbara wood. He first brings water, then milk, then (other) kinds of food, as they occur to him.
3. Now some bring seventeen kinds of food, saying, 'Seventeenfold is Pragâpati.' But let him not do so: surely all the food is not appropriated to Pragâpati16, and, compared to him, what is man that he should appropriate to himself all food? Hence, while bringing every kind of food that occurs to him, let him not bring of some one (particular) kind of food.
4. And whatever food he does trot bring to him, let him (the Sacrificer) forswear17 that, and not eat of it as long as he lives: thus he does not go to the end, thus he lives long. Of all that food brought together he offers the (seven) Vâga-prasavanîya18 oblations, cutting out (pieces) with the dipping-spoon. Thus to whatever deities he is now offering, they give an impulse to him, and impelled by them he wins: therefore he offers the Vâgaprasavanîya oblations.
5. He offers with (Vâg. S. IX, 23-29), 'The impulse of strength impelled of old that king Soma in the plants, in the waters: may they be rich in honey for us! may we be wakeful in the kingdom, placed in the front, hail!'
6. 'The impulse of strength spread over this sky, and over all these worlds, as the all-ruler; knowing he causeth him to give gifts who wisheth not to give: may he bestow upon us wealth with the full muster of heroes, hail!'
7. 'Yea, the impulse of strength prevailed over all these worlds, on every side; from days of yore the king goeth about knowing, increasing the people, and the well-being amongst us, hail!'
8. 'To king Soma, to Agni we cling19 for help, to the Âdityas, to Vishnu, to Sûrya, to the Brahman Brihaspati, hail!'
9. 'Urge thou Aryaman, Brihaspati, Indra to the giving of gifts, Vâk20, Vishnu, Sarasvatî, and the vigorous Savitri, hail!'
10. 'O Agni, speak to us here, be thou gracious unto us! bestow blessings upon us, O winner of thousands, for thou art the giver of wealth, hail!'
11. 'May Aryaman bestow blessings upon us, and Pûshan, and Brihaspati! may the divine Vâk give us gifts, hail!'
12. With the remaining (offering material) he sprinkles him (the Sacrificer); he thereby sprinkles him with food, bestows food upon him: for this reason he sprinkles him with the remaining (material)21.
13. He sprinkles with (Vâg. S. IX, 30), 'At the impulse of the divine Savitri, (I sprinkle) thee, by the arms of the Asvins, by the hands of Pûshan!' he thus sprinkles (consecrates) him by the hands of gods;--'I place thee in the leading of Sarasvatî Vâk, the leader;' for Sarasvatî is Vâk (speech): he thus places him in the leading of Vâk, the leader.
14. Here now some say, 'I place thee in the leading of the leader of all the gods;' for all the gods are the All: he thus places him in the leading of the leader of the All. But let him not say so; let him rather say, 'I place thee in the leading of Sarasvatî Vâk;' for Sarasvatî is Vâk: he thus places him in the leading of Vâk.--'I consecrate thee, N.N., with the supreme rulership of Brihaspati!' therewith he mentions the (Sacrificer's) name: he thus makes him attain to the fellowship of Brihaspati, and to co-existence in his world.
15. He then says,' All-ruler is he, N.N.! All-ruler is he, N.N.!' Him, thus indicated, he thereby indicates to the gods: 'Of mighty power is he who has been consecrated; he has become one of yours; protect him!' thus he thereby says. Thrice he says it, for threefold is the sacrifice.
16. He then either offers, or makes him pronounce (the formulas of) the Uggiti oblations22. Whether he offers or makes him pronounce (the formulas), the significance is the same.
17. He makes him say (Vâg. S. IX, 31-34), 'With the (word of) one syllable Agni won the breath: may I win that!-- --23 With the (metre of) seventeen syllables Pragâpati won the seventeenfold stoma: may I win that!' whatever those deities won by means of those (formulas), that he now wins by them. There are seventeen (formulas), for Pragâpati is seventeenfold: he thus wins Pragâpati.
18. Thereupon he says, 'Recite (the invitatory formula) to Agni Svishtakrit!' Now, as to why this rite is performed between two oblations. Pragâpati, truly, is that sacrifice which is here performed, and from which these creatures have been produced,--and, indeed, they are even now produced after this one: he thus wins Pragâpati in the very middle: therefore that rite is performed between two oblations. Having made (the Âgnîdhra) utter the Sraushat, he says, 'Pronounce the offering-prayer to Agni Svishtakrit!' and offers as the Vashat is uttered.
19. He then puts the Idâ on (the idâpâtrî). The Idâ having been invoked24, he, having touched water, draws the Mâhendra cup. Having drawn the Mâhendra cup, he sets the chant agoing25. He urges him (the Sacrificer) forward to the chant: he gets down (from the throne-seat); he is in attendance at the Stotra, in attendance at the Sastra.
20. Here now some, having performed that, perform that26; but let him not do it thus; for the Stotra is his (the Sacrificer's) own self, and the Sastra is his people (or offspring): thereby then he ruins the Sacrificer; he goes astray, he stumbles;--hence having performed that, let him perform that:--
21. He puts the Idâ on (the dish). The Idâ having been invoked, he, having touched water, draws the Mâhendra cup. Having drawn the Mâhendra cup, he sets the (Prishtha-) Stotra agoing. He urges him (the Sacrificer) forward to the chant: he gets down (from the throne-seat); he is in attendance at the chant (stotra), in attendance at the recitation (sastra).
B. The Râgasûya, or inauguration of a king.
Third Brâhmana
1. He offers a full-offering27; for the full means the All: 'May I be consecrated after encompassing the All!' thus he thinks. At this (offering) he bestows a boon; for a boon means all: 'Having encompassed the All (the universe), may I be consecrated! thus he thinks. He may perform this offering, if he chooses; or, if he chooses, he may disregard it.
2. And on the following day he prepares a cake on eight potsherds, as sacrificial food for Anumati28. And whatever portion of (the grains) being ground,--either flour or rice-grains,--falls down behind the pin, that he throws together into the dipping-spoon (sruva)29. They take a firebrand from the Anvâhâryapakana (or southern) fire, and therewith go southward. And where he finds a self-produced hollow30 or cleft,--
3. Having there made up a fire, he offers with (Vâg. S. IX, 35), 'This, O Nirriti, is thy portion: accept it graciously, hail!' For Nirriti is this (Earth); whomsoever she seizes upon with evil, him she seizes upon with destruction (nirriti): hence whatever part of this (Earth) is of the Nirriti nature, that he thereby propitiates; and thus Nirriti does not seize upon him, while being consecrated. And the reason why he offers in a self-produced hollow or cleft, is that that much of this (earth) is possessed with Nirriti.
4. They then return (to the sacrificial ground) without looking backward. He now proceeds with the cake on eight potsherds for Anumati. For Anumati is this (Earth); and whosoever knows to do that work which he intends to do, for him indeed she approves (arm-man) thereof: hence it is her he thereby pleases, thinking 'May I be consecrated, approved by that (genius of) approval!'
5. And as to why it is a (cake) on eight potsherds,--the Gâyatrî consists of eight syllables, and this earth is Gâyatrî. And as to why he offers of the same sacrificial food31 both (oblations): thereby, indeed, both of it comes to be this latter one (viz. Anumati, or approval). A garment is the sacrificial fee for this (offering): for even as one clad in a garment does not venture into the forest, but having deposited that garment (somewhere) escapes (robbers), in like manner no assault befalls him while being consecrated.
6. And on the following day he prepares a cake on eleven potsherds for Agni and Vishnu, and offers it in the same way as the (regular) ishti: this indeed is just what that approved initiation-offering to Agni and Vishnu is there32. Now Agni is all the deities, since in Agni one offers to all deities; and Agni forsooth is the lower end, and Vishnu is the upper end: 'May I be consecrated, after thus encompassing all the deities, and after encompassing the whole sacrifice!' thus he thinks, and hence there is a cake on eleven potsherds to Agni and Vishnu. Gold is the sacrificial fee for this (offering); for to Agni belongs this sacrifice, and gold is Agni's seed. As to Vishnu, he is the sacrifice, and Agni forsooth is the sacrifice: nevertheless this is Agni's alone, therefore gold is the fee.
7. And on the following day he prepares a cake on eleven potsherds for Agni and Soma, and offers it in the same way as an (ordinary) ishti, for it was thereby Indra slew Vritra, and thereby he gained that universal conquest which now is his. And in like manner does this (king, the Sacrificer) thereby slay his wicked, hateful enemy, and in like manner does he gain the victory. 'May I be consecrated, when safety and security from evil-doers have been gained!' thus. he thinks: hence there is a cake on eleven potsherds for Agni and Soma. For this (offering) a bull set at liberty is the sacrificial fee; for yonder moon33 they slay while setting him at liberty34: to wit, by the full-moon offering they slay him, and by the new-moon offering they set him at liberty;--therefore a bull set at liberty is the fee.
8. And on the following day he prepares a cake on twelve potsherds for Indra and Agni, and offers it in the same way as an (ordinary) ishti. Now when Indra slew Vritra, that vigour and energy of his went out of him, being frightened: by this offering he again possessed himself of that vigour and energy. And in like manner does this (Sacrificer) by this offering possess himself of vigour and energy; for Agni is fiery spirit, and Indra is vigour and energy: 'May I be consecrated, having embraced both these energies!' thus he thinks: hence there is a cake on twelve potsherds for Indra and Agni. A bull is the fee for this (offering), for by his shoulder he is of Agni's nature35, and by his testicles he is of Indra's nature: therefore a bull is the fee for it.
9. Thereupon he performs the offering of first-fruits36; for verily he who performs the Râgasûya secures for himself (the benefits of) all sacrificial rites, all ishtis, even the spoon-offerings; and instituted by the gods, in truth, is that ishti, the Âgrayaneshti: 'May this also be offered by me! May I be consecrated by this (offering) also!' thus he thinks, and therefore he performs the offering of first-fruits. Moreover, it is for the plants that he who is consecrated, is consecrated; therefore he now makes the plants healthy and faultless, thinking, 'May I be consecrated for (the obtainment of) healthy, faultless plants (crops)!' A cow is the fee for this (offering).
10. Thereupon he performs the Seasonal offerings37; for verily he who performs the Râgasûya secures for himself (the benefits of) all sacrificial rites, all ishtis, even the spoon-offerings; and instituted by the gods, in truth, is that sacrificial rite, the Seasonal offerings: 'May these also be offered by me! May I be consecrated by these (offerings) also!' thus he thinks, and therefore he performs the Seasonal offerings.
Fourth Brâhmana
1. He offers the Vaisvadeva38 (All-gods’ offering); for by means of the Vaisvadeva, Pragâpati created abundance (of food) and creatures, thinking, 'May I be consecrated, after creating abundance and creatures!' And in like manner does this (Sacrificer) now, by the Vaisvadeva, create abundance and creatures, thinking, 'May I be consecrated, after creating abundance and creatures!'
2. He then offers the Varunapraghâsâh39; for by means of the Varunapraghâsâh Pragâpati delivered the creatures from Varuna's noose, and those creatures of his were produced healthy and faultless: 'May I be consecrated for healthy, faultless creatures!' he thought. And in like manner does this (Sacrificer) now, by the Varunapraghâsâh, deliver the creatures from Varuna's noose, and those creatures of his are produced healthy and faultless: 'May I be consecrated for healthy, faultless creatures!' so he thinks.
3. He then performs the Sâkamedhâh40; for by the Sâkamedhâh the gods slew Vritra, and gained that universal conquest which now is theirs. And in, like manner does this (Sacrificer) thereby now slay his wicked, hateful enemy; and in like manner does he gain the victory, thinking, 'May I be consecrated, when safety and security are gained!'
4. He then performs the Sunâsîrya41, thinking, 'May I be consecrated, having encompassed both essences! Thereupon the Pañkavâtîya42 (oblation to the five winds). Having poked the Âhavanîya fire asunder into five parts, he offers, cutting out butter with the dipping-spoon.
5. He offers in the forepart (of the fire), with (Vâg. S. IX, 35), 'To the Agni-eyed gods, the east-seated, hail!' He then offers in the southern part with, 'To the Yama-eyed43 gods, the south-seated, hail!' He then offers in the hind part with, 'To the Visvadeva-eyed gods, the west-seated, hail!' He then offers in the northern part with either, 'To the Mitrâvaruna-eyed gods,--or, To the Marut-eyed gods,--the north-seated, hail!' He then offers in the centre with, 'To the Soma-eyed gods, the above-seated; the venerable, hail!'
6. Having then poked (the fire) together, he offers with (Vâg. S. IX, 36), 'The gods that are Agni-eyed, east-seated, to them hail!--The gods that are Yama-eyed, south-seated, to them hail!--The gods that are Visvadeva-eyed, west-seated, to them hail!--The gods that are Mitrâvaruna-eyed--or, Marut-eyed--north-seated, to them hail!--The gods that are Soma-eyed, above-seated, venerable, to them hail!' Now as to why he thus offers.
7. Now when, by means of the Sâkamedhâh, the gods were gaining that universal conquest, which now is theirs, they said, 'Verily the fiends, the Rakshas, suck out these (creatures) in the (four) quarters: come, let us throw the thunderbolt at them!' Now the ghee is a thunderbolt: with that thunderbolt, the ghee, they smote the fiends, the Rakshas, in the (four) quarters, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) smite the fiends, the Rakshas, in the quarters, by that thunderbolt, the ghee; and thus he gains the victory, thinking, 'May I be consecrated, when safety and security have been gained!'
8. And as to why he offers those five latter oblations. Now when they poke the Âhavanîya asunder into five parts, thereby they wound and tear some of the fire; and hereby now he heals it: therefore he offers those five latter oblations.
9. For this (offering) a carriage and pair, with a side horse, is the priest's fee. Three horses, the warrior, and the charioteer,--these are five breaths, and the breath is the same as the wind: and because that is the fee for this sacrifice, therefore it is called Pañkavâtîya (belonging to the five winds).
10. He may also heal (some disease44) with this (offering): For yonder blower (or purifier, the wind) is this breath; and the breath is the same as the vital energy. Now he (the wind) blows as one only, but on entering into man, he is divided tenfold; and ten are those oblations he offers: thus he (the priest) endows him with the ten vital airs, with the whole, entire vital energy; and were he now even as one whose vital spirit has departed, verily by this (offering) he (the priest) brings him round again.
11. Thereupon the Indraturîya45.--There is a cake on eight potsherds for Agni, a barley pap for Varuna, a pap of gavedhukâ seed (coix barbata) for Rudra; and a mess of sour curds from a yoke-trained cow for Indra: this Indraturîya he offers. Now Indra and Agni on that occasion consulted with each other: 'Verily the fiends, the Rakshas, suck out these (creatures) in the (four) quarters: come, let us throw the thunderbolt at them!'
12. Agni then spake, 'Let there be three shares for me, one for thee!'--'So be it!'--By that offering those two smote the fiends, the Rakshas, in the (four) quarters, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) by that offering smite the fiends, the Rakshas, in the quarters; and gain the victory, thinking, 'May I be consecrated, when safety and security have been gained!'
13. Now what cake on eight potsherds there is for Agni, that is one of Agni's shares; and what barley pap there is for Varuna--Varuna being the same as Agni--that is Agni's second share; and what pap of gavedhukâ seed there is for Rudra--Rudra being the same as Agni--that is Agni's third share. And as to why it is prepared of gavedhukâ seed: that god surely is (the recipient) of refuse (remains of offering)46, and gavedhukâ grass is refuse,--hence it is prepared of gavedhukâ seed. And what mess of sour curds there is from a yoke-trained cow for Indra, that is the fourth share (being that) of Indra--turîya being the same as katurtha (fourth)--hence the name Indraturîya. That same yoke-trained cow is the fee for this (offering); for by her shoulder she is of Agni's nature, since her shoulder is, as it were, fire-burnt; and in that, being a female, she improperly draws (the cart), that is her Varunic nature; and in that she is a cow, she is of Rudra's nature47; and in that Indra's sour curds (come) from her, thereby she is of Indra's nature. Indeed that (cow) commands all that: therefore that same yoke-trained cow is the fee.
14. Thereupon he performs the Apâmârgahoma; for by means of apâmârga plants (achyranthes aspera) the gods wiped away (apa-marg) the fiends, the Rakshas, in the quarters, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) now by means of apâmârga plants wipe away the fiends, the Rakshas, in the quarters; and in like manner does he gain the victory, thinking, 'May I be consecrated, when safety and security have been gained!'
15. He takes apâmârga grains in a dipping-spoon of either palâsa (butea frondosa) or vikaṅkata (flacourtia sapida) wood. They take a firebrand from the Anvâhâryapakana (southern) fire; and proceed therewith eastward or northward; and there having made up a fire he offers.
16. He takes the firebrand with (Vâg. S. IX, 37; Rik S. III, 24, 1), 'Encounter the arrays, Agni!'--arrays means battles: 'encounter the battles!' he thereby says;--'Repel the evil-wisher!'--the evil-wisher is the enemy: 'beat off the enemy!' he thereby says;--'Unconquerable, conquering the evil-doers!'--unconquerable he is indeed, by the Rakshas, the fiends; and conquering the evil-doers, for he conquers every evil: therefore he says, 'conquering the evil-doers;'--'Bestow glory upon the offerer of sacrifice!'--'bestowing blessing on the Sacrificer,' is what he thereby says.
17. Thereupon making up the fire he offers with (Vâg. S. IX, 38), 'At the impulse of the God Savitri I offer with the arms of the Asvins, with the hands of Pûshan, with the strength of the Upâmsu!' for the Upâmsu48 (cup of Soma) is the mouth (or opening) of the sacrifice: thus he slays the fiends, the Rakshas, by the mouth of the sacrifice;--'Slain is the Rakshas, hail!' thus he slays the fiends, the Rakshas.
18. If the dipping-spoon is of palâsa wood,--the palâsa being the Brahman--it is with the Brahman that he slays the fiends, the Rakshas; and if it is of vikaṅkata wood,--the vikaṅkata being the thunderbolt--it is with the thunderbolt that the slays the fiends, the Rakshas: 'For the slaughter of the Rakshas (I take) thee!' therewith he slays the fiends, the Rakshas.
19. If he offers after going eastward, he throws the spoon towards the east; and if he offers after going northward, he throws the spoon towards the north, with, 'We have slain the Rakshas!' thus he slays the fiends, the Rakshas.
20. Thereupon they return (to the sacrificial ground) without looking back. Now by this (ceremony) also he may make for himself a counter-charm49. In whatever direction from there (his evil-wisher) is, looking back thither he offers; for the Apâmârga is of a backward effect: whosoever does anything to him there, him indeed he thereby pitches backward. Let him indicate the name of that one, saying, 'We have slain so and so! So and so is slain!' thus he slays the fiends, the Rakshas.
Fifth Brâhmana
1. He prepares a cake on eleven potsherds for Agni and Vishnu, a pap for Indra and Vishnu, and either a cake on three potsherds, or a pap, for Vishnu. He performs that Trishamyukta50 offering. Therewith the gods came by men, and in like manner does this (king) now thereby come by men.
2. Now as to why there is that cake on eleven potsherds for Agni and Vishnu;--Agni is the giver, and men are Vishnu's: thus Agni, the giver, gives him (the king) men.
3. And as to why there is a pap for Indra and Vishnu;--Indra is the Sacrificer, and men are Vishnu's: thus Agni, the giver, gives him (the Sacrificer) men; he now puts himself in contact with them, makes them his own.
4. And as to why there is either a cake on three potsherds, or a pap, for Vishnu;--whatever men Agni, the giver, gives him, among them he thereby finally establishes him (the king); and whatever work he wishes to do with his men, that he is able to do. Thus he thereby approaches the men, thinking, 'May I be consecrated, and possessed of men!' A dwarfish bull is the sacrificial fee for this (offering), for the dwarf belongs to Vishnu51.
5. He then performs another Trishamyukta offering. He prepares a cake on eleven potsherds for Agni and Pûshan, a pap for Indra and Pûshan, and a pap for Pûshan: this Trishamyukta he offers. Thereby the gods obtained cattle; and in like manner does this (king) thereby obtain cattle.
6. Now as to why there is that cake on eleven potsherds for Agni and Pûshan; Agni is the giver, and the cattle are Pûshan's: thus Agni, the giver, gives him cattle.
7. And as to why there is a pap for Indra and Pûshan;--Indra is the Sacrificer, and the cattle are Pûshan's: whatever cattle Agni, the giver, gives him, therewith he now puts himself in contact, those he makes his own.
8. And why there is a pap for Pûshan;--whatever cattle Agni, the giver, gives him, therewith he thereby finally establishes him, and whatever work he wishes to do with his cattle, that he is able to do: thus he comes by cattle, thinking, 'May I be consecrated, possessed of cattle!' A dark-grey52 bull is the fee for this (offering), for such a dark-grey one is of Pûshan's nature: there are two forms of the dark-grey, the white hair and the black; and 'two and two' means a productive pair, and Pûshan represents productiveness, for Pûshan is cattle, and cattle means productiveness: thus a productive pair is obtained,--hence a dark-grey bull is the sacrificial fee.
9. He then performs another Trishamyukta offering. He prepares a cake on eleven potsherds for Agni and Soma, a pap for Indra and Soma, and a pap for Soma: this Trishamyukta (triply connected) he offers:--Thereby the gods attained glory; and in like manner does this (king) thereby attain glory.
10. Now as to why there is that cake on eleven potsherds for Agni and Soma;--Agni is the giver, and Soma is glory: thus Agni, the giver, gives him glory.
11. And as to why there is a pap for Indra and Soma;--Indra is the Sacrificer, and Soma is glory: whatever glory Agni, the giver, gives him, therewith he now puts himself in contact, that he makes his own.
12. And why there is a pap for Soma;--whatever glory, Agni, the giver, gives him, therein he now finally establishes him; and whatever work he, the glorious, wishes to do, that he is able to do. Thus he thereby attains glory,--thinking, 'May I be consecrated, endowed with glory!' for the inglorious one has no concern with success. A brown bull is the fee for this (offering); for such a brown one is of Soma's nature.
13. And on the following day he prepares a cake-on twelve potsherds for (Agni) Vaisvânara, and a barley pap for Varuna. These two offerings he performs either on days following one another, or so as to use the same barhis53.
14. And as to why there is that (cake) for Vaisvânara;--Vaisvânara ('belonging to all men') truly is the year, and Pragâpati is the year; and Pragâpati indeed thereby created abundance and creatures, thinking, 'May I be consecrated, having created abundance and creatures!' And in like manner does that (king) thereby create abundance and creatures, thinking, 'May I be consecrated, having created abundance and creatures!'
15. And why it is one on twelve potsherds;--twelve months there are in the year, and Vaisvânara is the year: this is why it is one on twelve potsherds.
16. And as to why there is a barley pap for Varuna; he thereby frees the creatures from every snare of Varuna, from all that comes from Varuna54; and those creatures of his are produced sound and faultless: 'May I be consecrated for sound and faultless creatures (or subjects)!' he thinks.
17. A bull is the fee for the Vaisvânara (oblation); for Vaisvânara is the year, and Pragâpati is the year; and the bull is the Pragâpati (lord of creatures or generation) among cows: therefore a bull is the fee for the Vaisvânara. A black cloth for the Vâruna (oblation), for what is black belongs to Varuna. If he cannot obtain a black one, any kind of cloth will do: it is by its knots that the cloth belongs to Vanilla, for the knot is sacred to Varuna.
Footnotes
1. The term âpti, literally 'obtainment, gain,' is technically used for the twelve formulas, given in the next paragraph, as well as for the oblations made therewith. The first of these formulas is 'âpaye svâhâ,' whence the above term is probably derived.
2. Or perhaps, 'there is of (belongs to) that (sacrifice).'
3. This term, literally 'success, accomplishment,' is technically used to denote the succeeding formulas containing the verb 'klip,' to succeed, prosper, as well as the oblations made therewith.
4. For the ordinary mortar-shaped top-piece fixed on the post. see-part ii, p. 168, note 1. On the present occasion it is to be made of wheaten dough.
5. According to a legend given at III, 1, 2, 13 seq., man had originally a (hairy) skin, or hide; but the gods having flayed him, put his skin on the cow.
6. In the ceremonial of the Black Yagus (Taitt. Br. I. 3, 7, 1) the Sacrificer himself has to put on a 'târpya' garment, for which see note on V, 2, 5, 20.
7. Viz. because her ordinary seat is at the back, or west, end of the altar.
8. According to the ritual of the Black Yagus (Sây. on Taitt. S. I, 7, 9, vol. i, p. 1039), the Sacrificer, having ascended, lifts up his arms to heaven, praying, 'We have gone to the light, to the gods, we have become immortal; we have become Pragâpati's children!'
9. See part ii, p. 334, with note 2. On the 'asvattha devasadana' cp. also Ath.-veda V, 4, 3; Rig-veda I, 164, 20-22; A. Kuhn, Herabkunft des Feuers and des Göttertranks, p. 126 seq. (Mythol. Stud. i. p. 112 seq.).
10. Or, 'I hope he will not rend me asunder.' For this construction--exactly corresponding to the German 'dass (or, wenn) er mich nur nicht aufreisst!' (cf. also the colloquial use of the French 'pourvu,'--'pourvu qu’il ne me déchire pas!')--see part ii, p. 31, note 1.
11. The Brihaspatisava is performed by a Brâhmana with a view to obtaining the office of Purohita (royal chaplain, or family priest). For Âsvalâyana's rule, which places it on a level with the Râgasûya sacrifice of a king, see p. 4, note 1.
12. The Sacrificer is supposed to have done so by the, symbolical act of raising his head above the sacrificial post; see paragraph 14 above.
13. See IV, 5, 5, 6; part ii, p. 407, note 3.
14. Thus the formula 'iyam to rât' is interpreted by Mahîdhara (who, however, takes it to be addressed to the throne-seat, and not, as would seem preferable, to the king), and apparently also by our author. The word 'râg' would indeed seem to mean here something like the energy (sakti), or the symbol, of the king. The St. Petersburg dictionary, however, takes it here as the name of a female deity.
15. He collects (sambharati), or provides food for him; this ceremony corresponding to that of equipping or provisioning the sacred fire with the so-called sambharas, at the Agny-âdhâna; see II, 1, 1, 1 seq.; part i, p. 276, note 1.
16. Or 'from Pragâpati;' or perhaps, 'surely not all Pragâpati's food is appropriated.' The Kânva recension reads thus, VI, 2, 3, 3. He first brings water, then milk, then, as they occur to him (other) kinds of food. 'Let him bring those seventeen kinds of food,' they say, for Pragâpati is seventeenfold.' Nevertheless (tadu) let him bring whatever kinds of food he can either think of or obtain. 4. Of this his food that has been brought together, let him set aside (uddharet) one (particular kind of) food: let him forswear that (tad udbruvîta), and not eat of it as long as he lives (yâvag gîvet). By that much also (or, even so long, tâvad api vai prâgapateh sarvam annam anavaruddham) all the food of Pragâpati is not appropriated; and who is man (compared) to him, that he should appropriate to himself all food? Thus he does not go to the end, thus he lives long: that (food) is here left over for his offspring (or people).
17. Sâyana explains 'tasya udbruvîta' by,--one ought to proclaim it, saying aloud 'such and such food has not been brought;'--na sambhritam ity ukkais tannâma brûyât.
18. That is, oblations calculated to promote or quicken (pra-su) the strength (food,--vâga) by their prayers, the first three of which begin with 'vâgasya . . . prasavah.' See p. 2, note 1. In the Black Yagus ritual these oblations are called 'Annahomâh' or food-oblations. Taitt. Br. I, 3, 8, 1. The Sûtras seem, however, likewise to use the term 'Vâgaprasavanîya' (or Vâgaprasavîya).
19. Rig-veda X, 141, 3 reads,--King Soma, Agni we invoke with our voices, the Âdityas, &c.
20. Rig-veda X, 141, 5 has Vâta (Wind) instead of Vâk (Speech).
21. According to the Taittirîyas (Taitt. S., vol. i, p. 1049), the Sacrificer is made to sit on the black antelope skin, with his face to the east, with a small gold and silver plate placed on either side of him; and he is then sprinkled in front, on the head, so that the liquid runs down to his mouth, thus symbolizing the entering of food and strength into him.
22. That is, oblations of 'victory,' with the formulas used therewith, containing each two forms of the verb ud-gi, 'to conquer.'
23. The intervening formulas here understood, and given in the Vâg. Samhitâ, are to the effect that the Asvins, by two syllables, gained the two-footed men; Vishnu, by three, the three worlds; Soma, by four, the four-footed cattle; Pûshan, by five, the five regions (the four quarters and the upper region); Savitri, by six, the six seasons; the Maruts, by seven, the seven kinds of domestic animals; Brihaspati, by eight, the Gâyatrî metre; Mitra, by nine, the Trivrit stoma (hymn-tune); Varuna, by ten, the Virâg metre; Indra, by eleven, the Trishtubh metre; the All-gods, by twelve, the Gagatî metre; the Vasus, by thirteen, the thirteenfold stoma; the Rudras, by fourteen, the fourteenfold stoma; the Âdityas, by fifteen, the fifteenfold stoma; Aditi, by sixteen, the sixteenfold stoma.
24. See I, 8, 1, 18 seq.
25. That is, the (first or Hotri's) Prishtha-stotra, for which see above, p. 15, note 1; part ii, p. 339, note 2. Its chanting is followed by the Nishkevalya-sastra, recited by the Hotri.
26. That is to say, according to Sâyana,--they make the Svishtakrit, and the rising of the Sacrificer from the throne-seat, take place after the pronunciation of the 'uggiti' formulas, the drawing of the Mâhendra cup, and the performance of the Stotra and Sastra.
27. On the pûrnâhuti, or libation of a spoonful of ghee, see part i, p. 302 note. According to Kâty. Sr. XV, 1, 4 seq. Âsv. Sr. IX, 3, 2, and other authorities, this full-offering is preceded by the Pavitra (purificatory ceremony), a Soma-sacrifice with four dikshâs or initiation days (? commencing on the first day of the bright fortnight of Phâlguna), serving as the ordinary opening offering (anvârambhanîyeshti). That it formed part of the ceremonial .at the time of the composition of the Brâhmana there can be little doubt (cf. Pañkav. Br. 18, 8. 1), but as it is an ordinary Agnishtoma, the author had no reason to refer to it.
28. I. e. the approval or favour of the deities, personified,--According to Yâgñika Deva (to Kâty. Sr. XV, 1, 8), the ceremonies now beginning would commence on the 10th day of the bright half of Phalgunî: the fifth day's ceremony from this day, viz. the first of the four seasonal offerings, having to be performed on the Full-moon of that month; see p. 47, note 1.
29. The authorities of the Black Yagus prepare therewith a cake on one kapâla. Taitt. S. I, 8, 1.
30. Sâyana, perhaps rightly, takes 'irina' here (and on Taitt. S. vol. ii, p. 6) in the sense of 'ûshara,' a spot of barren (or saline) soil. Cf. VII, 2; 1, 8: 'In whatever part of this (earth) there is produced (of itself) a cleft, or in whatever part of it plants are not produced, verily that part of it Nirriti seizes upon.'--Kausika-sûtra XIII, 28 (A. Weber, Omina and Portenta, p. 386) recommends the following propitiatory rites in case of a sudden cleft in the ground: 'If in the village, or house, or fire-house, or meeting-place, (the ground) should burst open, four cows are got ready, a white, a black, a red, and a one-coloured one. For twelve days he puts down the butter, milked together from these. In the morning of the twelfth, having made up a fire north of where there was that cleft, having swept and sprinkled it, and strewn sacrificial grass around it; and having mixed (the butter) with ghee from the white (cow), and addressed it (the spot) with the three verses, Ath.-veda XII, x, 19-21 ("Agni is in the earth, in the plants, the waters carry Agni, Agni is in the flints, Agni is within men; in cows, in horses are Agnis," &c.), and touched it, let him then offer. In the same way on the south side; in the same way on the western side. Having concluded on the north side, let him offer with the (formulas addressed) to Vâstoshpati (the tutelary genius of the dwelling). Having poured the refuse in the cleft, and completed the oblations, he sprinkles the cleft with lustral water.'
31. Though he has offered twice (to Nirriti and Anumati), he has only once taken out rice for oblation.
32. Viz. at the ordinary Soma-sacrifice; for the Dîkshanîyeshti, see part ii, p. 22.
33. On the identification of Vritra with the moon (and Soma), see I, 6, 3, 27. On the moon serving as food to the gods, see part ii, Introduction, p. xiii. According to a later conception, one kalâ (or sixteenth part of the moon's disc) was taken off each day during the period of the waning, and again added to it during the period of the waxing moon.
34. Utsargam . . . ghnanti; perhaps the former has to be taken here as infinitive (in order to set him at liberty) rather than as gerund.
35. Cp. I, 1, 2, 9, '(Like) fire, verily, is the yoke of that cart: hence the shoulder of those (oxen) that draw it becomes as if burnt by fire.'
36. For the Âgrayaneshti, see part i, p. 369 seq.
37. For the four Kâturmâsya (enumerated in the next chapter), see part i, p. 383 seq.
38. This, the first of the Seasonal offerings, is to be performed on the full-moon of Phalgunî, the other three then following after intervals of four months each. During these intervals the ordinary Fortnightly sacrifices are to be performed from day to day in this way that either the Full-moon and New-moon sacrifice are performed on alternate days, or the former on each day of the bright fortnights, and the latter on each day of the dark fortnights. Thus, according to Âsv. Sr. IX, 3, 6; while Kâty. XV, 1, 18 allows only the latter mode. The final Seasonal offering, or Sunâsîrya, which ordinarily is performed a twelvemonth after the Vaisvadeva, or on the full-moon of Phâlguna, is on the present occasion to be performed just a year after the opening sacrifice, or Pavitra (p. 42, note 1), i.e. on the first day of the bright fortnight of Phâlguna, being immediately followed by the Pañkavâtîya.
39. See part i, p. 391 seq.
40. See part i, p. 408 seq.
41. See part i, p. 444 seq., where the word is fancifully explained as composed of suna (prosperity) and sîra (= sâra, sap),--the two essences here referred to. Sâyana, following Yâska (and Sat. Br. II, 6, 3, 6-8?), identifies the two component elements with Vâyu, the wind, and Âditya, the sun; see part i, p. 445, note 3.
42. The authorities of the Black Yagus (Taitt. Br. I, 7, 1, 5) call this oblation Pañkâvattîya, i.e. 'consisting of fivefold cut (or ladled)' ghee, which is offered without disturbing the fire. Prior to this oblation, Âpastamba (Taitt. S., vol. ii, p. 93), however, prescribes a so-called Pañkedhmîya, i.e. an oblation 'on five firebrands,' the fire being, as here, poked about so as to form separate heaps in the four quarters and in the centre.
43. Yama is the ruler of the departed ancestors, residing in the southern quarter.
44. Tenâpy etena vishtâvrâge (v. l. vishtâbrâge) bhishagyet. Kânva rec.
45. That is, the ceremony in which the fourth oblation belongs to Indra. While the Mâdhyandinas perform this ceremony on the same day (the pratipad of the bright fortnight of Phalgunî), the Kânvas do so on the following day; the Apâmârgahoma being then likewise shifted on another day.
46. On Rudra's epithet vâstavya, see I, 7, 3, 1, 8.
47. Rudra rules over the beasts (III, 6; 2, 20), whence he is also called the lord of beasts (pasûnâm pati, I, 7, 3, 8; Pasupati V, 3, 3, 7). Pûshan, the genius of thrift and prosperity, is also (like the Greek Pan) regarded as the protector of cattle: see V, 2, 5, 8.
48. See part ii, p. 248.
49. Viz. an amulet consisting of a band running back into itself. The Kânva text has,--Tena hâpy etena vishtâvrâge pratisaram kurvîta.
50. That is, 'the triply connected,' the ceremony being made up of three rounds, each of which consists of three separate oblations,
1. Agnâvaishnava cake, Aindrâvaishnava pap, Vaishnava pap;
2. Agnâpaushna cake, Aindrâpaushna pap, Paushna pap;
3. Agnîshomîya cake, Aindrâsaumya pap, Samnya pap.
In this way one of the three divinities for whom the offering is intended,--viz. Vishnu, Pûshan, and Soma,--is each time connected with the two head-gods, Agni and Indra.--In the Black Yagur-veda, this set of offerings (not, however, called there by this name), is preceded by another ceremony consisting of five oblations to Dhâtri, Anumati, Râkâ, Sinîvâlî, and Kuhû. Taitt. S. I, 8, 8. Cf. Sât. Br. IX, 5, 1, 38.
51. See the legend, I, 2, 3, 1 seq., which represents Vishnu as a dwarf, who obtained from the Asuras as much ground for the gods, as he lay upon.--'Tad dhi pasushu vaishnavam rûpam yad vâmanasya goh.' Kânva rec.
52. See V, 1, 3, 9.
53. That is to say, he is either to perform the Vaisvânara on one, and the Vâruna one on the next--in which case a different barhis, or altar-covering of sacrificial grass, would be needed--or he may perform them both on one and the same day, with the same barhis serving for both.
54. See III, 8; 5, 10 where I translated, 'from all (guilt) against Varuna;' varunya, doubtless, implies both the guilt incurred by the infringement of Varuna's sacred laws, and the punishment inflicted by him. As regards the 'swearing by Varuna (?)' there referred to, see Rik S. X, 97, 16 where the conjurer mutters: 'May they (the plants) free me from the (evil) resulting from the curse and from Varuna;'--muñkantu mâ sapathyâd atho varunyâd uta.
YOU MAY ALSO LIKE
