Philosophy and Religion / Satapatha Brahmana

The Satapatha Brahmana: Fifth Kânda, Third Adhyâya

First Brâhmana

1. Having taken up both (the Gârhapatya and Âhavanîya) fires on the two kindling-sticks¹, he goes to the house of the Commander of the army, and prepares a cake on eight potsherds for Agni Anîkavat; for Agni is the head (anîka) of the gods, and the commander is the head of the army: hence for Agni Anîkavat. And he, the commander, assuredly is one of his (the king's) jewels²: it is for him that he is thereby consecrated (or quickened), and him he makes his own faithful (follower). The sacrificial fee for this (jewel-offering) consists in gold; for Agni's is that sacrifice, and gold is Agni's seed: therefore the sacrificial fee consists in gold.

2. And on the following day, he goes to the house of the Purohita (the king's court chaplain), and prepares a pap for Brihaspati; for Brihaspati is the Purohita of the gods, and that (court chaplain) is the Purohita ('praepositus') of that (king): hence it is for Brihaspati. And he, the Purohita, assuredly is one of his (the king's) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this is a white-backed bullock; for to Brihaspati belongs that upper region, and there above lies that path of Aryaman (the sun)³: therefore the fee for the Bârhaspatya (oblation) is a white-backed (bullock).

3. And on the following day he prepares a cake on eleven potsherds for Indra at the dwelling of him who is being consecrated (the king); for Indra is the Kshatra (ruling power), and he who is consecrated is the Kshatra: hence it is for Indra. The sacrificial fee for this is a bull, for the bull is Indra's own (animal).

4. And on the following day, he goes to the dwelling of the Queen, and prepares a pap for Aditi; for Aditi is this Earth, and she is the wife of the gods; and that (queen) is the wife of that (king): hence it is for Aditi. And she, the Queen, assuredly is one of his (the king's) jewels: it is for her that he is thereby consecrated, and he makes her his own faithful (wife). The sacrificial fee, on her part, is a milch cow; for this (earth) is, as it were, a milch cow: she yields to men all their desires; and the milch cow is a mother, and this (earth) is, as it were, a mother: she bears (or sustains) men. Hence the fee is a milch cow.

5. And on the following day, he goes to the house of the Sûta (court-minstrel and chronicler), and prepares a barley pap for Varuna; for the Sûta is a spiriter (sava), and Varuna is the spiriter of the gods: therefore it is for Varuna. And he, the Sûta, assuredly is one of his (the king's) jewels: it is for him that he is thereby consecrated; and him he makes his own faithful (follower). The sacrificial fee for this one is a horse, for the horse is Varuna's own.

6. And on the following day, he goes to the house of the Headman (Grâmanî⁴), and prepares a cake on seven potsherds for the Maruts; for the Maruts are the peasants, and the headman is a peasant: therefore it is for the Maruts. And he, the headman, assuredly is one of his (the king's) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a spotted bullock, for in such a spotted bullock there is abundance of colours; and the Maruts are the clans (or peasants), and the clan means abundance; therefore the sacrificial fee is a spotted bullock.

7. And on the following day he goes to the house of the Chamberlain (kshattri), and prepares a cake on either twelve, or eight, potsherds for Savitri; for Savitri is the impeller (prasavitri) of the gods, and the chamberlain is an impeller: hence it is for Savitri. And he, the chamberlain, assuredly is one of his (the king's) jewels: it is for him that he thereby is consecrated, and him he makes his own faithful (follower). The sacrificial fee for this (jewel) is a reddish-white draught-bullock; for Savitri is he that burns yonder, and he (the sun) indeed moves along; and the draught-bullock also moves along, when yoked. And as to why it is a reddish-white one;--reddish-white indeed is he (the sun) both in rising and in setting: therefore the sacrificial fee is a reddish-white draught-bullock.

8. And on the following day he goes to the house of the Charioteer (samgrahîtri), and prepares a cake on two potsherds for the Asvins; for the two Asvins are of the same womb; and so are the chariot fighter⁵ and the driver (sârathi) of the same womb (standing-place), since they stand on one and the same chariot: hence it is for the Asvins. And he, the charioteer, assuredly is one of his (the king's) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a pair of twin bullocks, for such twin bullocks are of the same womb. If he cannot obtain twins, two bullocks produced by successive births (of the same cow) may also form the sacrificial fee, for such also are of the same womb.

9. And on the following day he goes to the house of the Carver (bhâgadugha⁶), and prepares a pap for Pûshan, for Pûshan is carver to the gods; and that (officer) is carver to that (king): therefore it is for Pûshan. And he, the carver, assuredly is one of his (the king's) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a dark-grey bullock: the significance of such a one being the same as at the Trishamyukta⁷.

10. And on the following day, having brought together gavedhukâ (seeds) from the houses of the Keeper of the dice (akshâvâpa⁸) and the Huntsman (govikartana⁹), he prepares a gavedhukâ pap for Rudra at the house of him who is consecrated. These two, while being two jewels (of the king), he makes one for the purpose of completeness. And as to why he performs this offering,--Rudra is hankering after that (cow) which is killed here in this hall; now Rudra is Agni (fire), and the gaming-board being fire, and the dice being its coals, it is him (Rudra) he thereby pleases. And verily whosoever, that knows this thus, performs the Râgasûya, in his house that approved (cow) is killed. And he, the keeper of dice, and the huntsman, are (each of them) assuredly one of his (the king's) jewels: it is for these two that he is thereby consecrated, and these two he makes his own faithful followers. The sacrificial fee for this (jewel) is a bicoloured bullock--either one with white fore-feet, or a white-tailed one,--a claw-shaped knife, and a dice-board¹⁰ with a horsehair band¹¹; for that is what belongs to those two¹².

11. And on the following day he goes to the house of the Courier, and having taken ghee in four ladlings, he offers the ghee to the way, with, 'May the way graciously accept of the ghee, hail!' For the courier is to be dispatched, and when dispatched goes on his way: therefore he offers the ghee to the way. And he, the courier, assuredly is one of his (the king's) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) consists in a skin-covered bow, leathern quivers, and a red turban, for that is what belongs to him.

12. These are the eleven jewels (ratna) he completes; for of eleven syllables consists the Trishtubh, and the Trishtubh is vigour: it is for the sake of vigour that he completes the (eleven) jewels. Then as to why he performs the oblations of the Ratnins: it is their king he becomes; it is for them that he thereby is consecrated, and it is them he makes his own faithful followers.

13. And on the following day he goes to the house of a discarded (wife), and prepares a pap for Nirriti;--a discarded wife is one who has no son. He cooks the pap for Nirriti of black rice, after splitting the grains with his nails. He offers it with (Vâg. S. IX, 3), 'This, O Nirriti, is thy share: accept it graciously, hail!' For a wife that is without a son, is possessed with Nirriti (destruction, calamity); and whatever of Nirriti's nature there is in her, that he thereby propitiates, and thus Nirriti does not take possession of him while he is consecrated. The fee for this (oblation) consists of a black, decrepit, diseased cow; for such a one also is possessed with Nirriti. He says to her (the wife), 'Let her not dwell this day in my dominion¹³! thus he removes evil from himself.

Second Brâhmana

1. After the 'jewels' he offers (a pap) to Soma and Rudra. It is cooked in milk from a white (cow) which has a white calf. And as to why, after the 'jewels,' he offers (a pap) to Soma and Rudra.

2. Now, once upon a time, Svarbhânu, the Âsura, struck the sun with darkness, and stricken with darkness he did not shine¹⁴. Soma and Rudra removed that darkness of his; and freed from evil he burns yonder. And in like manner does that (king) thereby enter darkness,--or darkness enters him,--when he puts those unworthy of sacrifice¹⁵ in contact with the sacrifice; and he does indeed now put those unworthy of sacrifice--either Sûdras or whomever else--in contact with the sacrifice. It is Soma and Rudra who remove that darkness of his; and freed from evil he becomes consecrated. And as to why it is cooked in milk from a white (cow) which has a white calf,--darkness is black: that darkness he removes. The sacrificial fee for this (oblation) is a white (cow) which has a white calf.

3. Even he who, while being qualified for fame, is not yet famous, may perform that offering. Now he who is learned (in the Veda), while being qualified for fame, is not famous; and he who is not famous, is covered with darkness: that darkness of his Soma and Rudra thereby remove; and freed from evil he becomes a very light by his prosperity and renown.

4. Thereupon he prepares a pap for Mitra and Brihaspati¹⁶. For verily he who departs from the path of the sacrifice stumbles; and he does indeed depart from the path of the sacrifice, when he puts those unworthy of sacrifice in contact with the sacrifice, and he does indeed now put those unworthy of sacrifice--either Sûdras or whomever else--in contact with the sacrifice. And the path of the sacrifice is Mitra and Brihaspati; for Mitra is the Brahman, and the Brahman is the sacrifice; and Brihaspati is the Brahman, and the Brahman is the sacrifice. Thus he, returns again to the path of the sacrifice; and as soon as he has returned to the path of the sacrifice he is consecrated: therefore he prepares a pap for Mitra and Brihaspati.

5. The course of this (is as follows). Any asvattha branch broken off by itself, either on the eastern or on the northern side (of the tree), from that he makes a vessel (to hold the pap) for Mitra; for that which is hewn by the axe belongs to Varuna; but that which is broken off by itself belongs to Mitra: therefore he makes the vessel for Mitra from a branch broken off by itself.

6. Thereupon having curdled the (milk into) curds, and poured it into a leathern bag; and having put (the horses) to the cart, and fastened (the bag on the cart), he tells it to 'fly away.' This is that (kind of) fresh butter which is self-produced¹⁷; for that which is churned belongs to Varuna, and that which is self-produced belongs to Mitra: therefore it is self-produced butter.

7. They divide the rice-grains into two parts: the smaller and broken ones belong to Brihaspati, and the larger and unbroken ones to Mitra. For Mitra injures no one, nor does any one injure Mitra; neither a kusa stalk nor a thorn pricks him, nor has he any scar; for Mitra is every one's friend (mitram).

8. He then puts the pap for Brihaspati on (the fire), covers it with the vessel for Mitra's (pap), pours the butter (into the latter), and throws in the (larger) rice-grains. It is cooked merely by the hot steam¹⁸; for what is cooked by fire belongs to Varuna, and what is cooked by hot steam belongs to Mitra: therefore it is cooked by hot steam. Making cuttings from both these sacrificial dishes, he says, 'Pronounce the invitatory prayer to Mitra and Brihaspati!' Having called for the Sraushat, he says, 'Pronounce the offering-prayer to Mitra and Brihaspati!' and offers as the Vashat is uttered.

The Abhishekanîya¹⁹, or consecration ceremony.

Third Brâhmana

1. He performs the initiation ceremony. On the day of preparation he seizes the victim for Agni and Soma. Having performed the offering of the omentum thereof; he prepares a cake on eleven potsherds for Agni and Soma²⁰. Thereupon the offerings of the Divine Quickeners (Devasû) are prepared.

2. For Savitri Satyaprasava (of true impulse) he prepares a cake from fast-grown (plâsuka) rice²¹, on either twelve, or eight, potsherds; for Savitri is the impeller (prasavitri) of the gods: 'May I be quickened²², impelled by Savitri!' thus (he thinks). And as to (its being) of fast-grown rice: 'May they quickly impel me!' he thinks.

3. For Agni Grihapati (the house-lord) he then prepares a cake on eight potsherds from quick-grown (âsu) rice²³; for the house-lord's position means prosperity: as much as he (the king) rules over, over that Agni, the house-lord, leads him to hold the position of a master of the house. And as to its being of quick-grown rice: 'May they quickly lead me!' so he thinks.

4. For Soma Vanaspati (the wood-lord or tree) he then prepares a pap of syâmâka millet: thereby Soma, the wood-lord, quickens him for the plants. And as to its being prepared of syâmâka,--they, the syâmâkas among plants doubtless are most manifestly Soma's own: therefore it is prepared of syâmâka grain.

5. For Brihaspati Vâk²⁴ (speech) he then prepares a pap of wild rice: thereby Brihaspati quickens him for speech. And as to its being prepared of wild rice,--Brihaspati is the Brahman, and they, the wild rice-plants, are ripened by the Brahman²⁵: hence it is prepared of wild rice.

6. For Indra Gyeshtha (the most excellent) he then prepares a pap of red rice-grains (hâyana)²⁶: thereby Indra, the most excellent, leads him to excellence (or, lordship). And as to its being prepared of red rice: outstanding doubtless are those plants, the red rice, and outstanding is Indra: therefore it is prepared of red rice.

7. For Rudra Pasupati (lord of beasts) he then prepares a Raudra pap of gavedhukâ seeds (coix barbata): thereby Rudra, the lord of beasts, quickens him for cattle. And as to its being prepared of gavedhukâ seed;--that God is (the recipient of) refuse (remains of offering), and gavedhukâ seeds are refuse: therefore it is (prepared) of gavedhukâ seed.

8. For Mitra Satya (the True) he then prepares a pap of Nâmba²⁷ seed: thereby Mitra the True quickens him for the Brahman. And as to its being prepared of Nâmba seed,--to Varuna, no doubt, belong those plants which grow in ploughed ground; but those, the Nâmba plants, belong to Mitra: therefore it is (prepared) of Nâmba seed.

9. For Varuna Dharmapati (the lord of the law) he then prepares a Varuna pap of barley: thereby Varuna, the lord of the law, makes him lord of the law; and that truly is the supreme state, when one is lord of the law; for whosoever attains to the supreme state, to him they come in (matters of) law: therefore to Varuna Dharmapati.

10. He then proceeds with the cake for Agni-Soma. The Svishtakrit of that (oblation) remains yet unoffered, when he proceeds with those (other) oblations.

11. Thereupon, taking hold of him (the Sacrificer) by the right arm, he mutters (Vâg. S. IX, 39, 40), 'May Savitri quicken thee for (powers of) quickening (ruling)²⁸, Agni for householders, Soma for trees, Brihaspati for speech, Indra for lordship, Rudra for cattle, Mitra for truth, Varuna for the lord of the law.'

12. 'Quicken him, O gods, to be unrivalled!' --he thereby says, 'Quicken him, O gods, so as to be without an enemy; for great chiefdom, for great lordship!' in this there is nothing obscure;--'for man-rule!' 'for the ruling of men,' he thereby says;--'for Indra's energy!' 'for vigour' he means to say when he says, 'for Indra's energy;'--'him, the son of such and such (a man), the son of such and such (a woman),'--whatever be his parentage, with reference to that he says this;--'of such and such a people,' that is to say, of the people whose king he is;--'this man, O ye (people)²⁹, is your king, Soma is the king of us Brahmans!' He thereby causes everything here to be food for him (the king); the Brâhman alone he excepts: therefore the Brâhman is not to be fed upon, for he has Soma for his king.

13. Now those gods have the power of quickening, whence their name 'devasû' (Divine Quickeners). It is those gods who now quicken him thus, and quickened (consecrated) by them he will be consecrated on the morrow.

14. They are double-named, for a coupling means strength: 'May the strong quicken (him),' thus he thinks, and therefore they are double-named.

15. He now says, 'Pronounce the invitatory prayer to Agni Svishtakrit.' And as to why that ceremony is performed here between two offerings³⁰,--verily Pragâpati is that sacrifice which is here performed, and from which all these creatures were produced,-- and so they are even now produced after this one. Thus he places him (the Sacrificer) in the very middle of that Pragâpati, and quickens him in the middle: this is why that ceremony is performed between two offerings. Having called for the Sraushat. he says, 'Urge for Agni Svishtakrit!' and offers as the Vashat is pronounced.

Fourth Brâhmana

1. He collects (various kinds of) water. The reason why he collects water, is that--water being vigour--he thereby collects vigour, the essence of die waters.

2. In a vessel of udumbara wood,--the udumbara (ficus glomerata) being sustenance, (that is) food---for the obtainment of sustenance, food: hence in an udumbara vessel (he mixes the different liquids).

3. He first takes (water)³¹ from the (river) Sarasvatî, with (Vâg. S. X, i), 'The gods took honey-sweet water,'--whereby he says, 'the gods took water full of essence;'--'sapful, deemed king-quickening,'--by 'sapful' he means to say, 'full of essence;' and by 'deemed king-quickening' he means to say, '(water) which is recognised as king-quickening;'--'wherewith they anointed Mitra and Varuna,' for therewith they did anoint (sprinkle) Mitra and Varuna;--'wherewith they guided Indra past his enemies,' for therewith they indeed guided Indra past the fiends, the Rakshas. Therewith he sprinkles him,--Sarasvatî being (the goddess of) Speech: it is with speech he thereby sprinkles him. This is one kind of water: it is that he now brings.

4. Thereupon the Adhvaryu, having taken ghee in four ladlings, steps down into the water, and takes the two waves which flow away (in different directions) after an animal or a man has stept (or plunged) into it.

5. The one which rises in front of him he catches up with (Vâg. S. X, 2), 'Thou art the male's wave, a bestower of kingship: bestow kingship on me, hail!--Thou art the male's wave, a bestower of kingship: bestow kingship on N.N.!'

6. He then catches up that (wave) which rises up behind him with, 'Thou art the lord of a host of males, a bestower of kingship: bestow kingship on me, hail!--Thou art the lord of a host of males, a bestower of kingship: bestow kingship on N.N.!' With that (water) he sprinkles; for indeed that is the vigour of the water which rises when either beast or man plunges into it: it is with vigour he thus sprinkles him. This is one kind of water: it is that he now brings.

7. He then takes flowing (water) with (Vâg. S. X, 3), 'Task-plying ye are, bestowers of kingship: bestow ye kingship on me, hail!--Task-plying ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles; for with vigour these (waters) flow, whence nothing stops them flowing along: it is with vigour he thus sprinkles him. This is one kind of water: it is that he now brings.

8. He then takes such (water) as flows against the stream of the flowing water with, 'Powerful ye are, bestowers of kingship: bestow ye kingship on me, hail!--Powerful ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles, for with vigour indeed those (waters) flow against the stream of the flowing ones: it is with vigour he thus sprinkles him. This is one kind of water: it is that he now brings.

9. He then takes (water) that flows off (the main current) with, 'Overflowing waters ye are, bestowers of kingship: bestow ye kingship on me, hail!--Overflowing waters ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles. Now that (flow of water), after separating itself from that (main current), comes to be that again³²; and so there is in his kingdom even one belonging to some other kingdom, and even that man from another kingdom he absorbs: thus he (the Adhvaryu) bestows abundance upon him (the king), and it is with abundance that he thus consecrates him. This is one kind of water: it is that he now brings.

10. He then takes the lord of rivers (sea-water) with, 'Thou art the lord of waters, a bestower of kingship: bestow thou kingship on me, hail!--Thou art the lord of waters, a bestower of kingship: bestow thou kingship on N.N.!' With that (water) he sprinkles him; and that lord of rivers (the ocean) being the same as the lord of waters, he thereby makes him (the king) the lord of the people. This is one kind of water: it is that he now brings.

11. He then takes (water from) a whirlpool with, 'Thou art the offspring of the waters, a bestower of kingship: bestow thou kingship on me, hail!--Thou art the offspring of the waters, a bestower of kingship: bestow thou kingship on N.N.!' With that (water) he sprinkles. Now the waters enclose the offspring (embryo): he thus makes him the offspring of the people. This is one kind of water: it is that he now brings.

12. Then what standing pool of flowing water there is in a sunny spot, that (water) he takes with (Vâg. S. X, 4), 'Sun-skinned ye are, bestowers of kingship: bestow ye kingship on me, hail!--Sun-skinned ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles: it is with lustre he thereby sprinkles him, and makes him sun-skinned. Now it is to Varuna that those waters belong which, (whilst being part) of flowing water, do not flow: and Varuna's quickening (sava) is that Râgasûya: therefore he sprinkles him therewith. This is one kind of water: it is that he now brings.

13. He then catches such (water) as it rains while the sun shines, with, 'Lustrous as the sun ye are, bestowers of kingship: bestow ye kingship on me, hail!--Lustrous as the sun ye are, bestowers of kingship: bestow ye kingship on N.N.!' With this (water) he sprinkles: it is with lustre he thereby sprinkles him, and lustrous as the sun he thereby makes him. And pure indeed is such water as it rains while the sun shines, for before it has reached this (earth), he catches it: he thus makes him pure thereby. This is one kind of water: it is that he now brings.

14. He then takes (water) from a pond with, 'Pleasing ye are, bestowers of kingship: bestow ye kingship on me!--Pleasing ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles: he thereby makes the people steady and faithful to him. This is one kind of water: it is that he now brings.

15. He then draws (water) from a well with, 'Fold-dwellers ye are, bestowers of kingship: bestow ye kingship on me, hail!--Fold-dwellers ye are, bestowers of kingship: bestow ye kingship on N.N.!' With this (water) he sprinkles. He thereby brings (some of) the water which is beyond this (earth), and also (he does so) for the completeness of the waters, this is why he sprinkles him therewith. This is one kind of water: it is that he now brings.

16. He then takes dew-drops³³ with, 'Devoted³⁴ ye are, bestowers of kingship: bestow ye kingship on me, hail!--Devoted ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles: it is with food he thereby consecrates him, and food he thereby bestows upon him, For even as this fire burns up (the wood) so does that sun yonder, even in rising, burn up the plants, the food. But those waters coming down, quench that (heat), for if those waters were not to come down, there would be no food left remaining here: it is with food he thus sprinkles him. This is one kind of water: it is that he now brings.

17. He then takes honey with, 'Most powerful ye are, bestowers of kingship: bestow ye kingship on me, hail!--Most powerful ye are, bestowers of kingship: bestow ye kingship on N.N.!' With this (water) he sprinkles, and it is by the essence of the waters and plants that he thereby sprinkles him. This is one kind of water: it is that he now brings.

18. He then takes embryonic (waters) of a calving cow with, 'Mighty ye are, bestowers of kingship: bestow ye kingship on me, hail!--Mighty ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles: it is with cattle he thereby consecrates him. This is one kind of water: it is that he now brings.

19. He then takes milk with, 'Man-supporting ye are, bestowers of kingship: bestow ye kingship on me, hail!--Man-supporting ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles: it is with cattle he thereby consecrates him. This is one kind of water: it is that he now brings.

20. He then takes clarified butter with, 'All-supporting ye are, bestowers of kingship: bestow ye kingship on me, hail!--All-supporting ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles: it is with the essence of cattle he thereby consecrates him. This is one kind of water: it is that he now brings.

21. Having then caught up (moist) sun-motes with the hollow of his hands, he mixes them (with the other kinds of water), with, 'Self-ruling waters ye are, bestowers of kingship: bestow ye kingship on N.N.!' For those sun-motes are indeed self-ruling waters, since they are flowing, as it were, and, not yielding to one another's superiority, keep being now higher now lower: he thus thereby bestows self-ruling power upon him. This is one kind of water: it is that he now brings.

22. These then are seventeen (kinds of) water he brings together, for Pragâpati is seventeenfold, and Pragâpati is the sacrifice: that is why he brings together seventeen kinds of water.

23. Now sixteen kinds of water are those he offers upon; and he offers sixteen oblations: that makes thirty-two. On two of them he does not offer, viz. on the water from the Sarasvatî and on the sun-motes: that makes thirty-four. For three and thirty are the gods, and Pragâpati is the thirty-fourth: he thus makes him to be Pragâpati (the lord of creatures).

24. And as to why he takes (water) each time after offering,--the ghee, to be sure, is a thunderbolt: having won them, one by one, by means of that thunderbolt, the ghee, and made them his own, he takes them.

25. And as to why he does not offer on the (water) from the Sarasvatî,--Sarasvatî, to be sure, is (the goddess of) Speech, and the ghee is a thunderbolt: 'Lest I should injure (the goddess of) Speech! thus (he thinks, and) therefore he does not offer on the water from the Sarasvatî.

26. And as to why he does not offer on the sun-motes: 'Lest I should offer that oblation in a doubtful way³⁵!' thus (he thinks, and) therefore he does not offer on the sun-motes.

27. He pours them together into an udumbara vessel with, 'Let the honey-sweet mix with the honey-sweet!'--'Let those full of essence mix with those full of essence!' he thereby says;--'Winning great power (kshatra) for the Kshatriya!' in saying this he prays in a covert way for power to the Sacrificer.

28. He deposits them in front of the Maitrâvaruna's hearth, with, 'Unimpaired rest ye, the strengthful!'--'unimpaired by the Rakshas rest ye!' he thereby says; and by 'strengthful' he means to say 'powerful; 'bestowing great power on the Kshatriya;'--in saying this he prays in an overt way for power to the Sacrificer.

Fifth Brâhmana

1. He consecrates him at the midday Soma-feast. Now Pragâpati is that sacrifice which is here performed, and whence these creatures have been produced,--and so they are even now produced after this one: he thus places him in the very middle of that Pragâpati, and consecrates him in the middle.

2. Before the Mâhendra (cup) has been drawn,--for that Mâhendra cup is Indra's special (nishkevalya) cup, and so is that Nishkevalya Stotra (hymn) and Nishkevalya Sastra (recitation); and the Sacrificer is Indra: he thus consecrates him--in his own resting-place. Hence before the Mâhendra (cup) has been drawn,--

3. He spreads a tiger-skin in front of the Maitrâvaruna's hearth³⁶, with (Vâg. S. X, 5), 'Thou art Soma's beauty.' For because when Soma flowed through Indra he (Indra) thereupon became a tiger, therefore he is Soma's beauty: this is why he says, 'Thou art Soma's splendour;'--'may my beauty become like unto thine!' He thus bestows the tiger's beauty on him: therefore he says, 'May my beauty become like unto thine!'

4. He then offers the Pârtha oblations. Now Prithin Vainya was consecrated first of men. He desired that he might appropriate to himself all food. They offered up for him those (oblations), and he appropriated to himself all the food here on earth. They would even call forest beasts to him, saying, 'Come hither thou (beast) so and so, the king wants to cook thee!' Thus he appropriated all food here on earth; and verily he appropriates to himself all food for whom that knows this those (oblations) are offered.

5. There are twelve of them,--for there are twelve months in the year: therefore there are twelve of them.

6. Six he offers before, and six after, the consecration: he thereby places him in the very middle of that Pragâpati, and consecrates him in the middle.

7. Now of those which he offers before the consecration, Brihaspati is the last (recipient), and of those which he offers after the consecration, Indra is the first;--but Brihaspati is priestly dignity (brahma), and Indra is might, vigour: with these two kinds of vigour he thus encloses him on both sides.

8. Those which he offers before the consecration, he offers (resp.) with, 'To Agni hail!'--Agni is brightness (tegas): with brightness he thus sprinkles (endows) him;--'To Soma hail!'--Soma is princely power (kshatra): with princely power he thus sprinkles him;--'To Savitri hail!'--Savitri is the impeller of the gods: impelled by Savitri he thus consecrates him;--'To Sarasvatî hail!'--Sarasvatî is Speech: he thus sprinkles him with Speech;--'To Pûshan hail!'--Pûshan is cattle: with cattle he thus sprinkles him;--'To Brihaspati hail!'--Brihaspati is priestly dignity: with priestly dignity he thus sprinkles him. These he offers before the consecration: these are called the Agni-named ones.

9. Those which he offers after the consecration, he offers (resp.) with, 'To Indra hail!'--Indra is vigour: with vigour he thus sprinkles him;--'To the roar hail!'--roar means vigour: with vigour he thus sprinkles him;--'To the noise hail! 'noise means vigour: with vigour he thus sprinkles him;--'To Amsa hail!'--Amsa is vigour: with vigour he thus sprinkles him;--'To Bhaga hail!'--Bhaga is vigour: with vigour he thus sprinkles him;--'To Aryaman hail!'--he thus makes him the friend (aryaman) of everything here. These he offers after the consecration: these are called the Âditya-named³⁷ ones.

10. In front of the Maitrâvaruna's hearth are the (four) consecration vessels in which that consecration water is contained³⁸.

11. There is a palâsa (butea frondosa) one: with (the water of) that (vessel) a Brâhman sprinkles;--the Palâsa tree is priestly dignity (brahman): it is with priestly dignity that he sprinkles (endows) him.

12. There is an udumbara (ficus glomerata) one: therewith one of his own (kinsmen, or brothers) sprinkles. The udumbara tree means sustenance, (that is) food, and the 'own' means sustenance, for as far as a man's own goes, so far he does not hunger: thereby his 'own' is sustenance, and therefore one of his own (kinsmen) sprinkles with an udumbara (vessel).

13. There is one made of the foot (stem) of the nyagrodha (ficus indica): therewith a friendly (mitrya) Râganya sprinkles: for by its feet³⁹ the nyagrodha tree is supported, and by the friend (mitra) the Râganya (nobleman or king) is supported: therefore a friendly Râganya sprinkles with (the water of a vessel) made of the foot of a nyagrodha.

14. There is an asvattha (ficus religiosa) one: therewith a Vaisya sprinkles. Because Indra on that (former) occasion called upon the Maruts staying on the Asvattha tree⁴⁰, therefore a Vaisya sprinkles with an asvattha (vessel). These are the consecration vessels.

15. He then prepares two strainers (pavitra), with (Vâg. S. X, 6), 'Purifiers ye are, Vishnu's own;'--the significance is the same (as before⁴¹). He weaves gold (threads) into them. With them he purifies those consecration waters. As to why he weaves gold (threads) in,--gold is immortal life: that immortal life he lays into these (waters), and hence he weaves gold (threads) in.

16. He purifies with, 'By the impulse of Savitri I purify you with a flawless purifier, with the rays of the sun.' The significance is the same (as before⁴²). 'Not downfallen thou art, the friend of Speech, born of heat,'--unimpaired by the Rakshas he means to say when he says, 'not downfallen;'--'the friend of Speech'--as long as there is water in the vital airs, so long (man) speaks with speech: therefore he says, 'the friend of Speech.'

17. 'Born of heat' he says, for from fire springs smoke, from smoke the cloud, from the cloud rain,--it is from fire that these are produced: hence he says, 'born of heat.'

18. 'Soma's portion thou art;' for when they consecrate him with those (waters), then there is an oblation: therefore he says 'Soma's portion thou art;'--'Hail, spiriters of kings!'--it is with 'Hail' that he thus purifies them.

19. He distributes them over those (consecration) vessels, with (Vâg. S. X, 7), 'Playmates are these glorious waters;'--'not overbearing' he means to say, when he says 'playmates;' and by 'these glorious waters' he means to say 'the powerful ones;'--'unimpaired, active, enveloping,' he thereby means to say 'ye are unimpaired by the Rakshas;'--'In the habitations Varuna hath made a home;'--the habitations are the people (clans): 'in the people Varuna has made a support' he thereby says;--'he, the child of the waters, in the best of mothers;'--for he who performs the Râgasûya is indeed the child of the waters: therefore he says, 'the child of the waters, in the best of mothers.'

20. He then makes him (the king) put on garments. There is that one called târpya⁴³; therein are wrought⁴⁴ all forms of sacrifice: that he makes him put on, with (Vâg. S. X, 8), 'Thou art the inner caul of knighthood (kshatra)!' He thus causes him to be born from out of what is the inner caul (amnion) of knighthood.

21. He then makes him put on one of undyed wool, with, 'Thou art the outer caul of knighthood!' He thus causes him to be born from what is the outer caul (chorion) of knighthood.

22. He then throws over the mantle, with, 'Thou art the womb of knighthood!' He thus causes him to be born from what is the womb of knighthood.

23. He then draws the head-band together, and conceals it (tucks it under) in front⁴⁵, with, 'Thou art the navel of knighthood!' He thus places him in what is the navel of knighthood.

24. Now some wind it quite round about (the navel) saying, 'that (band) is his navel, and this navel goes all round.' But let him not do this, but let him merely tuck it under in front, for this navel is in front. And as to why he makes him put on the garments;--he thereby causes him to be born⁴⁶, thinking, 'I will anoint him when born:' that is why he makes him put on the garments.

25. Now some put off those garments⁴⁷, and make him put on again the garment of initiation. But let him not do this; for, the limbs⁴⁸ being his natural vestments, they deprive him of his limbs, of his native bodily form. The garment of initiation belongs to Varuna. Let him put on one of those same garments: he (the priest) thereby causes him to be furnished with his limbs, his native bodily form. The garment of initiation belongs to Varuna: he thus saves him from the Varunic garment of initiation.

26. And when he enters the bath⁴⁹ they throw it into (the water). This is a congruous⁵⁰ performance. After putting on one of those same garments he comes out (of the bath). Let him give away those (garments) either when the omentum of the barren cow has been offered⁵¹, or at the completing oblation⁵².

27. He (the Adhvaryu) then strings the bow, with, 'Thou art Indra's Vritra-killer;' for the bow is indeed a Vritra-killer, and the Sacrificer is Indra,--he is Indra in a twofold way, both as a Kshatriya, and as Sacrificer: therefore he says, 'Thou art Indra's Vritra-killer.'

28. He then strokes the two arms⁵³, with, 'Mitra's thou art,--Varuna's thou art;' for the bow is within the two arms, and by his two arms the Râganya pertains to Mitra and Varuna: therefore he says, 'Mitra's thou art, Varuna's thou art.' He hands it to him, with, 'May he slay Vritra by thee!' whereby he means to say, 'May he slay by thee his spiteful enemy!'

29. He then hands him three arrows. That first-one by which he pierces on shooting⁵⁴, that is one, that one is this earth, that one is called 'dribâ.' And the one by which (the enemy) being pierced lies either living or dead, that is the second, that is this air, that is called 'rugâ.' And the one with which he misses (his aim)⁵⁵, that is the third, that is yonder sky, that is called 'kshumâ.' For these are the three (kinds of) arrows: therefore he hands him three arrows.

30. These he hands to him with, 'Protect ye him in front⁵⁶!--Protect ye him from behind!--Protect ye him from the side!--Protect ye him from (all) quarters!' Thus he makes all the quarters safe from arrows for him. And as to why he hands the bow to him;--this, the bow, truly is the nobleman's strength: it is because he thinks, 'I will consecrate him when endowed with strength!' that he hands the weapon to him⁵⁷.

31. Thereupon he makes him pronounce the âvid formulas⁵⁸ (Vâg. S. X, 9), 'In sight, ye mortals! This is mysterious for mysterious is Pragâpati: he thus announces him to Pragâpati, and this one approves of his consecration; and approved by him he is consecrated.

32. 'Present is Agni, the house-lord;'---Agni is the priesthood (brahman); he thus announces him to the priesthood; and it approves of his consecration, and approved by it he is consecrated.

33 'Present is Indra, the far-famed;'--Indra is the nobility: he thus announces him to the nobility; and, it approves of his consecration, and approved by it he is consecrated.

34. 'Present are Mitra and Varuna, the upholders of the law;'--Mitra and Varuna are the out-breathing and in-breathing: he thus announces him to the out-breathing and in-breathing, and they approve of his consecration, and approved by them he is consecrated.

35. 'Present is Pûshan, the all-possessing;' Pûshan is (the lord of) cattle: he thus announces him to the cattle, and they approve of his consecration; and approved by them he is consecrated.

36. 'Present are Heaven and Earth, the all-propitious;'--he thus announces him to those two, the heaven and the earth, and they approve of his consecration; and approved by them he is consecrated.

37. 'Present is Aditi, of wide shelter;'--Aditi is this earth: he thus announces him to this earth, and she approves of his consecration, and approved by her he is consecrated. Thus to whatever deities he announces him, they approve of his consecration, and approved by them he is consecrated.

Footnotes

1. Each of the two 'aranis' is held for a moment to one of the two fires, which are thereby supposed to become inherent in them till they are 'churned out' again for the new offering fire required. For this 'mounting' of the fire see part i, p. 396.

2. Ratna, jewel, precious thing; whence the eleven offerings described in this section are called ratna-havis, or ratninâm havîmshi; the recipients of these sacrificial honours, on the part of the newly-consecrated king, being called ratninah, 'possessed of the Jewel (offering).'--In the ritual of the Black Yagus (Taitt. S. I, 8, 9; Taitt. Br. I, 1, 3) the order of the Ratninah, at whose houses these oblations are performed on successive days, is as follows--1. Brahman priest (a pap to Brihaspati); 2. Râganya (a cake of eleven kapâlas to Indra); 3. Consecrated Queen (pap to Aditi); 4. The king's favourite wife (pap to Bhaga); 5. A discarded wife (pap to Nirriti); 6. Commander of the army (cake of eight kap. to Agni); 7. Sûta (charioteer, Sây.--cake of ten kap. to Varuna); 8. Grâmanî (cake of seven kap. to Maruts); 9. Kshattri (chamberlain, or superintendent of seraglio, Sây.--cake of twelve kap. to Savitri); 10. Samgrahîtri (treasurer, Sây.--cake of two kap. to Asvins); 11. Bhâgadugha (collector of taxes, Sây.--pap to Pûshan); 12. Akshavâpa (dyûtakara, superintendent of gambling, Sây.--gavîdhuka pap to Rudra).--Finally the king offers in his own house two cake-oblations (of eleven kapâlas) to Indra Sutra-man (the good protector) and Indra Amhomuk (the deliverer from trouble).

3. Whence the back of that upper region is white, or bright.

4. The exact function of this officer is not clearly defined. Though the term is also used of an ordinary village headman (Patel, Adhikârin, Adigar), this could hardly apply here. Sâyana, on one passage, indeed explains the term by 'Grâmam nayati,' but elsewhere he explains it by 'Grâmânâm netâ;' and some such meaning it may perhaps have here,--the head of communal administration, either for a district (like one of Manu's lords of a hundred, or a thousand villages), or for the whole country. If, however, the headman of a single village be intended (as the coupling of the office with the Maruts might lead one to suppose), he would probably be a hereditary territorial proprietor residing near the place where the inauguration ceremony takes place. Cf. V, 4, 4, 18; and Zimmer. Altindisches Leben, p. 171.

5. Savyashthri (otherwise savyeshthri, savyeshtha;--savyastha, Kânva rec.) is explained by the commentaries as a synonym of sârathi, charioteer (with which it is compounded in savyeshthasârathî, Taitt. Br. I, 7, 9, 1, where Sâyana makes them the two charioteers standing on the left and right side of the warrior), but it seems more probable that the former terms refer to the warrior (παραβάτης) himself (as savyashthâ, Atharva-veda VIII, 8, 23, undoubtedly does), who stands on the left side of the driver (sârathi, ἡνίοχος); the Change of meaning being perhaps due to caste scruples about so close an association between the Kshatriya warrior and his Sûdra servant, as is implied in this and other passages. (Cf. V, 3, 2, 2 with note.)--On Taitt. S. I, 8, 9, Sâyana explains samgrahîtri as the treasurer (dhanasamgrahakartâ kosâdhyakshah), but on I, 8, 16 optionally as treasurer or charioteer; while the Sûta is I, 8, 9 identified by him with the charioteer (sârathi). It is more probable, however, that at the time of the Brâhmana the Sûta occupied much the same position as that assigned to him in the epics, viz. that of court-bard and chronicler. The connection of the samgrahîtri with the Asvins can also scarcely be said to favour the interpretation of the term proposed by Sâyana (who, moreover, is himself compelled, on Taitt. S. I, 8, 15; Taitt. Br. I, 7, 10, 6, to take it in the sense of charioteer).

6. The meaning 'tax-gatherer, collector of tithes (or rather, of the sixth part of produce)' assigned to the term by Sâyana, both here, and on Taitt. S. I, 8, 9, might seem the more natural one, considering the etymology of the term. See, however, the explanation given of it in our Brâhmana I, 1, 2, 17:--'Pûshan is bhâgadugha (distributor of portions) to the gods, who places with his hands the food before them.' This clearly is Homer's δαιτρός, Od. I, 141-2:

δαιτρὸς δὲ κρειῶ πίνακας παρέθηκεν ἀείρας
παντοίων, παρὰ δέ σφι τίθει χρύσεια κύπελλα

7. See V, 2, 5, 8.

8. 'The thrower, or keeper, of the dice,' according to Sâyana. At V, 4, 4, 6 the verb â-vap is used of the throwing the dice into the hand of the player; and it is perhaps that function of the keeper of the dice which is meant to be expressed by the term ('der Zuwerfer der Würfel').

9. Literally, the cutter up of cows, the (beef-) butcher. But according to Sâyana, this official was the constant companion of his master in the chase.

10. Or, a dice-box, as 'akshâvapanam' is explained by some commentaries.--akshâ upyanteऽsminn ity akshâvapanam aksha(?akshadyûta-)sthânâvapanapâtram, Sây.

11. Or, fastened with a hair-chain (romasragâ prabaddham, Sây.).

12. That is to say, the knife and the dice-board are the objects those two officials have chiefly to do with.

13. According to the commentary on Kâty. Sr. XV, 3, 35 she has to betake herself to a Brahman's house, where the king has no power.

14. According to Rig-veda V, 40, 5-9 (cf. Sat. Br. IV, 3, 4, 23 with note) it was Atri who restored the light of the sun. Professor Ludwig (Bohemian Academy of Sciences, Sitzungsber., May, 1885) has tried to prove that solar eclipses (partly available for chronological purposes) are referred to in this and some other passages of the hymns. Compare also Professor Whitney's remarks thereon, Proceedings of Am. Or. Soc., Oct. 1885, p. xvii.

15. That is, some of those officials of his to whom the ratna-havis were offered; Sâyana specifying 'the Commander of the army and others' as Sûdras; and the 'Huntsman and others' as of whatsoever (low) caste.

16. According to the Taittirîya ritualists this double oblation forms part of the dîkshâ, or initiation ceremony (V, 3, 3, 1). See Taitt. S., vol. ii, p. 108.

17. That is, produced in the leathern bottle without further direct human agency, and by the mere motion of the cart.

18. That is, by the steam rising from the Brihaspati pap in the bottom vessel.

19. The Abhishekanîya (or Abhisheka, literally 'the sprinkling'), the Consecration ceremony (corresponding to the Anointment of modern times), requires for its performance five days, viz. one dîkshâ (initiation ceremony), three upasads, and one sutyâ or Soma-day, the particular form of Soma-sacrifice being the Ukthya (part ii, p. 325, note 2). The Dîkshâ is performed immediately after the expiration of the dark fortnight following the full-moon of Phalgunî, that is to say, on the first day of Kaitra (about the middle of March).--According to Katy. XV, 3, 47 both the Abhishekanîya and Dasapeya require special offering-places, the latter being north of the former. Cf. note on V, 4, 5, 13.--As regards the chants (stotra) of the Consecration ceremony, the Pavamâna-stotras are chanted in the thirty-twofold, the Âgya-stotras in the fifteenfold, the Prishtha-stotras in the seventeenfold, and the Agnishtoma-sâman and Uktha-stotras in the twenty-onefold mode of chanting (stoma). Pañk. Br, 18, 10, 9. The Bahishpavamâna is specially constructed so as to consist of the following parts,--Sâma-veda II, 978-80; further six so-called sambhâryâ verses further II, 125-27; II, 4-6; II, 431-3; II, 128-30; II, 555-59; II, 7-9; II, 981-83; see Pañk. Br. 18, 8, 7 seq.--The Taittirîya ritual (Taitt. Br. I, 8, 7 seq.), on the other hand, prescribes for the Pavamâna-stotras, the thirty-four-versed stoma, commencing the Bahishpavamâna by II, 920; II, 431, &c.

20. This is the ordinary Pasu-purodâsa, or cake of animal (offering). See part ii, p. 199, note 2 (where read Agni and Soma. instead of Indra and Agni).

21. That is, according to Sâyana, rice which has sprung up again and ripens very rapidly. Taitt. S. I, 8, 10 has 'âsu' instead, for which see next paragraph.

22. Or, consecrated (sû).

23. That is, according to Sâyana, rice ripening in sixty days. The Taitt. S. prescribes a cake of black rice for Agni.

24. Brihaspati Vâkpati (lord of speech), according to the Black Yagus, where the order of the 'Divine Quickeners' is moreover somewhat different.

25. ? Or cooked by the Brahman, that is by Brâhmans, when living the life of hermits or ascetics.

26. The Taitt. S. prescribes a cake prepared of large rice (mahâvrîhi).

27. The Taitt. S. and Br. read 'âmba' instead, 'a kind of grain,' according to Sâyana.

28. Or, perhaps, 'on the part of the quickeners (rulers, savânâm).'

29. Here the name of the people, e. g. 'O ye Kurus, O ye Pañkâlas!' is inserted. The Taitt. S. reads, 'O ye Bharatâh.'

30. That is to say, the oblations to the 'Divine Quickeners,' which were inserted between the chief oblation of the (Agnîshomîya) pasupurodâsa and the Svishtakrit of it; see above, parag. 10.

31. This water gathered from an adjacent river and pond, with some admixture of genuine water from the sacred river Sarasvatî-whence the whole water is also called 'sârasvatya âpah'--is to be used partly in the place of the ordinary Vasatîvarî water, and partly for the consecration or anointment (sprinkling) of the king. The different kinds of water or liquids are first taken in separate vessels of palâsa (butea frondosa) wood, and then poured together into the udumbara vessel.

32. That is to say, it ultimately flows back and mingles again with the main current.

33. Sâyana explains 'prushvâ' by 'nîhârâh' (mist water), the commentators on Kâty. XV, 4, 38, by 'hoar-frost.'

34. It is difficult to see in what sense the author takes vâsa. While Mahîdhara (Vâg. S. X, 4) explains it by 'pleasing' or 'desirable' (usyante ganaih kâmyanteऽnnanishpattihetutrât); Sâyana leaves a choice between that meaning (sarvaih kâmyamânâ) and that of 'obedient, submissive' (yadvâ vasyâ stha, nîhâro hi nadîpravâhavan manushyâdigatim na pratibadhnâti, ato vasyatvam prushvânâm annâdyâtmakatvam upapâdayati; MS. I. O. 657). The St. Petersburg dictionary gives the meaning 'submissive,' but leaves it doubtful whether it may not be derived from vasa, 'fat, grease.'

35. On account of the doubtful nature of the watery sun-motes.

36. Viz. before the 'waters' deposited there, according to V, 3, 4, 28.

37. Viz. because three of the recipients of these libations--Amsa, Bhaga and Aryaman--belong to the deities called Âdityas, or sons of Aditi.

38. The water in the Udumbara vessel is now distributed into these four (smaller) vessels.

39. That is, by its pendant branches. It is well known that the ficus indica, or banyan-tree, as it is ordinarily called, has the habit of bending its branches down to the ground, which then strike root and develop new secondary trunks, so that a single tree may in course of time form a large grove. Hence the name here used for the tree (nyag-rodha, the downward-growing one). 'A family tends to multiply families around it, till it becomes the centre of a tribe, just as the banyan tends to surround itself with a forest of its own offspring.' Maclennan, Primitive Marriage, p. 269.

40. See above, p. 34, note 1. The Maruts are constantly identified with the Vis, or people (peasants, &c.) generally, whilst Indra is taken as the divine representative of the ruling class (the king and nobleman).

41. See I, 1, 3, 1 (part i, p. 19).

42. See I, 1, 3, 6 (part i, p. 21).

43. This is variously explained, by Kâtyâyana and Sâyana, as a linen one, or simply one soaked in ghee, or a tripâna one--i.e. one made of triparna plants, or a thrice saturated one (with ghee)--or one woven out of materials derived from the tripâ plant. It is quite evident that they did not exactly know what to make of it. Indeed, it would almost seem as if the author of the Brâhmana himself was already doubtful as to the meaning of the term. Goldstücker (s.v. abhishekanîya) perhaps rightly takes it to mean a silk under-garment.

44. According to the commentators, figures of sacrificial spoons, cups, &c., are sewn in by means of a needle.

45. The commentators do not seem to be quite in accord in regard to this particular item of the ceremonial. The most natural explanation, however, seems to be this: the head-band (turban, ushnîsha) is wound (? once) round the head and tied behind; the ends being then drawn over the shoulders so as to hang down from the neck in the manner of a brahmanical cord (or like the ribbon of an order); and being finally tucked in under the mantle somewhere near the navel.

46. Viz. inasmuch as the garments are intended to symbolically represent the vestures of the embryo and stages of birth.

47. This change of garments takes place optionally when the Mâhendra libation is about to be offered. Katy. XV, 5, 16; 7, 23-26.

48. That is, according to Sâyana, the skin, &c.

49. That is, at the end of the Râgasûya. In case of the change of garments before the Mâhendra libation, the king keeps on the initiation garment in entering and coming out of the bath. This paragraph is of course put in here by anticipation, merely in order to state all that relates to the garments.

50. Viz. inasmuch as it is in accordance with what is done at an ordinary Soma-sacrifice, at the end of which the Sacrificer and his wife enter the bath and come forth with fresh garments. See part ii, p. 385. In the present case the king is to enter the bath clothed in one of those three garments, and in coming out he is to put on another of them.

51. See part ii, pp. 391-2.

52. For the Udavasânîyâ-ishti, see ib. p. 389.

53. Viz. the arms of the king, as it would seem, according to Sâyana; but the arms (or ends) of the bow, according to Karka and Mahîdhara.

54. Literally, on fixing (the arrow on the string); or perhaps, on hitting (the enemy).

55. Sâyana takes apa-râdhnoti in the sense of 'he hurts (or hits)' the enemy. In the Kânva text (Grantha MS.) the three arrows are called rugâ, drivâ, and kshupâ resp.

56. Or perhaps,--whilst (he is) moving forward,--whilst moving backward,--whilst moving sideways.

57. For a sham fight with arrows forming part of the ceremony in the Black Yagus ritual, see p. 100. note 1.

58. That is, as would seem, the formulas of information (or perhaps of announcement, introduction); the first of these formulas beginning with âvis (in sight), the others with the participle âvitta, i.e. 'obtained, present;' Sâyana and Mahîdhara, however, taking it in the sense of 'informed,'--a meaning which, indeed, the word may perhaps have been intended to convey in these formulas.