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The Satapatha Brahmana: First Kânda, Fifth Adhyâya
First Brâhmana
1. He (the Adhvaryu) now utters his call for the Pravara (choosing of the Hotri)1. The reason why he utters his call, is that the (Adhvaryu's) call is the sacrifice: 'having bespoke the sacrifice, I will choose the Hotri,' thus (he thinks, and) for this reason he utters his call for the Pravara.
2. He utters his call after taking the fuel-band; for if the Adhvaryu were to utter his call without taking hold of the sacrifice, he would either be unsteady or meet with some other ailment.
3. Here now some utter the call after taking sacrificial grass (barhis) from the covered altar, or they utter the call after cutting off and taking a chip of fire-wood, arguing, 'this, surely, is something belonging to the sacrifice; after taking hold of this, the sacrifice, we will utter the call.' Let him, however, not do this; for that also wherewith the firewood was tied together and wherewith they sweep the fire2 is, doubtless, something belonging to the sacrifice; and thus indeed he utters his call after taking hold of the sacrifice: for this reason let him utter the call after taking the fuel-band.
4. Having uttered the call, he in the first place chooses him who is the Hotri of the gods, that is, Agni. Thereby he propitiates both Agni and the gods: for by first choosing Agni, he propitiates Agni; and by first choosing him who is the Hotri of the gods, he propitiates the gods.
5. He says, 'Agni, the god, the divine Hotri--,' for Agni is indeed the Hotri of the gods, therefore he says 'Agni, the god, the divine Hotri:' thereby he propitiates both Agni and the gods; for by his first mentioning Agni he propitiates Agni; and by his first mentioning him who is the Hotri of the gods, he propitiates the gods.
6. 'May he worship, knowing the gods3, he the thoughtful one,'--for he, Agni, indeed, knows the gods well: hence, he thereby says 'may he who knows them well worship (them) in due form!
7. 'Like as Manu (did), like as Bharata;'--Manu, indeed, worshipped with sacrifice in olden times, and doing as he did these descendants of his now sacrifice: therefore he says 'like as Manu.' Or, say they, (it means) 'at the sacrifice of Manu,' and therefore he says 'as (he did) with Manu.'
8. 'Like as (with) Bharata,'--for, say they, he bears (bhar) the oblation to the gods, hence Bharata (the bearer) is Agni; or, say they, he, having become the breath, supports (bhar) these creatures, and therefore he says 'like as Bharata.'
9. He then chooses (Agni as) the ancestral (Hotri). He thus introduces him both to the (ancestral) rishis and to the gods (as if he were saying), 'he is of mighty strength who obtained the sacrifice!' for this reason he chooses (him as) the ancestral one.
10. He chooses from the remote end (of the sacrificer's ancestral line)4 downwards; for it is from the remote end downwards that a race is propagated. Thereby he also propitiates the lord of seniority; for here among men the father comes first, then the son, and then the grandson: this is the reason why he chooses from the remote end downwards.
11. Having named the ancestral, he says, 'Like as, Brahman;'--for Agni is the Brahman (the Veda, or the sacerdotium), and therefore he says 'like as Brahman;'--'may he bring (the gods) hither!' what deities he bids him bring hither, those he refers to in saying 'may he bring (them) hither.'
12. 'The Brâhmanas (priests) are the guardians of this sacrifice;' for guardians of the sacrifice, indeed, are those Brâhmanas who are versed in the sacred writ, because they spread it, they originate it: these he thereby propitiates; and for this reason he says, 'the Brâhmanas are the guardians of the sacrifice.'
13. 'N.N. is the man,' thereby he chooses this man for his Hotri; heretofore he was not a Hotri, but now he is a Hotri.
14. The chosen Hotri mutters,--has recourse to the deities: in order that he may give the vashat-call to the gods in its proper order, that he may convey the oblation to the gods in its proper order, that he may not stumble, he has thus recourse to the deities.
15. He mutters on this occasion5, 'Thee, O divine Savitri, they now choose,'--thereby he has recourse to Savitri for his impulsion (prasava), for Savitri is the impeller (prasavitri) of the gods;--'(thee who art) Agni, for the Hotriship,' thereby he propitiates both Agni and the gods; for by first naming Agni, he propitiates Agni; and by first naming him who is the Hotri of the gods, he propitiates the gods.
16. 'Together with father Vaisvânara,'--for the father Vaisvânara ('common to all men'), doubtless, is the year, is Pragâpati (lord of creatures); hence he thereby propitiates the year and thus Pragâpati.--'O Agni! O Pûshan! O Brihaspati! speak forth and offer up sacrifice (pra-yag)!'--he (the Hotri), namely, will have to recite the anuvâkyâs and the yâgyâs6; he therefore now propitiates those gods: do ye recite, 'do ye offer!' thus (he thereby says).
17. 'May we partake of the bounty of the Vasus, of the wide sway of the Rudras! may we be beloved of the Âdityas for the sake of (aditi) security from injury, free from obstruction!'--these, to wit, the Vasus, Rudras, and Âdityas, namely, are three (classes of) gods: 'may we enjoy their protection' he thereby says.
18. 'May I this day utter speech that is agreeable to the gods;'--by this he means to say 'may I this day recite what is agreeable to the gods,' for auspicious it is when one recites what is agreeable to the gods.
19. 'Agreeable to the Brahmans,'--by this he means to say 'may I this day recite what is agreeable to the Brâhmanas (priests);' for auspicious it is when one recites what is agreeable to the Brâhmanas.w
20. 'Agreeable to Narâsamsa7,'--man (nara), namely, is a creature: hence he says this for all the creatures; thereby it is auspicious, and whether or not he knows (forms of speech that are agreeable), they are uttered (and received with applause), 'well he has recited! well he has recited!'--'What at the Hotri choice may escape the crooked eye this day, that may Agni bring back here, he, the knower of beings (gâtavedas), the nimble one (vikarshani)!'--by this he means to say, 'even as those (three) Agnis, whom they first chose for the Hotriship, passed away8, (but thou, the fourth Agni, wast then obtained,) so do thou make good for me whatever mistake may have been committed at my election!' and it is accordingly made good for him.
21. He now touches the Adhvaryu and the Âgnîdhra: for the Adhvaryu is the mind, and the Hotri is, speech: thus he thereby brings mind and speech together.
22. At the same time he mutters9, 'From anguish may the six spaces protect me, fire, earth, water, wind, day, and night10!'--'may these deities protect me from disease!' thus he thereby says; for he whom these deities protect from disease, will not stumble (or fail).
23. He steps beside the Hotri's seat, takes one stalk of (reed) grass from the Hotri's seat and casts it outside (the sacrificial ground), with the formula, 'Ejected is the wealth-clutcher (parâvasu, lit. "off-wealth")!' Formerly, namely, the Hotri of the Asuras was one Parâvasu by name: him he thereby ejects from the Hotri's seat.
24. He then sits down on the Hotri's seat, with the formula, 'I here sit down on the seat of the wealth-bestower (arvâvasu, lit. "hither-wealth")!' for one Arvâvasu by name was the Hotri of the gods11, and on his seat he accordingly sits down.
25. At the same time he mutters, 'O All-maker, thou art the protector of lives! do not ye two (fires) scorch me away (from this)12, injure me not! this is your sphere;' with this he moves slightly northwards: by this (mantra, he indicates that) he sits midway between the Âhavanîya and the Gârhapatya, and thus he propitiates these two; and in accordance with what he says, 'do not scorch me away from this! injure me not!' they do not injure him.
26. He then mutters whilst looking at the (Âhavanîya) fire, 'All ye gods, instruct me, how and what I am to mind while seated here as the chosen Hotri! declare my share (of the sacrificial duties), how and by what road I am to convey the oblation to you!'--for as one says to those for whom food has been cooked, 'order me how I am to bring if you, how I am to serve it up for you!' in like manner he is desirous of directions regarding the gods, and for this reason he mutters thus, 'instruct me how I may utter the Vashat-call for you in its proper order, how I may bring you the oblation in its proper order!'
Second Brâhmana
The fore-offerings (prayâgas).
1. [The Hotri continues], 'May Agni, the priest (hotri), know (undertake) Agni's priestly duty (hautram),'--thereby he says 'may Agni, as Hotri, know this!' 'Agni's priestly duty' he says, because it is his duty that he must know;--'that means of salvation13,'--the means of salvation, assuredly, is the sacrifice: 'may he know the sacrifice' is what he thereby says.--'Favourable to thee, O Sacrificer, is the deity!' by this he says 'favourable is the deity to thee, O Sacrificer, whose Hotri is Agni14!'--'Take up15 the spoon, O Adhvaryu, full of butter!' thereby he urges on the Adhvaryu. The reason why he mentions one (spoon) only (is this).
2. The Sacrificer, doubtless, stands behind the guhû, and he, who means evil to him, stands behind the upabhrit; and if he were to speak of two (spoons), he would cause the spiteful enemy to countervail the Sacrificer. Behind the guhû stands the eater, and behind the upabhrit the one to be eaten; and if he were to speak of two (spoons), he would make the one to be eaten countervail the eater. For these reasons he speaks of one (spoon) only.
3. [He continues],'--(the spoon which is) devoted to the gods, possessed of all boons,' he praises, he magnifies it when he says 'devoted to the gods, possessed of all boons.'--'Let us praise the gods, the praiseworthy! let us adore the adorable! let us worship the worshipful!' that is, 'let us praise those gods who are praiseworthy! let us adore those who are adorable! let us worship those who are worthy of worship!' the praiseworthy, to wit, are the men, the adorable the fathers, and the worshipful the gods.
4. For, indeed, the creatures that are not allowed to take part in the sacrifice are forlorn; and therefore he makes those creatures here on earth that are not forlorn, take part in the sacrifice: behind the men are the beasts, and behind the gods are the birds, the plants, and the trees; and thus all that here exists is made to take part in the sacrifice.
5. These same (preceding formulas) are nine utterances; for nine, in number, are those breaths (or vital airs) in man16, and these he thereby puts into him (the sacrificer): for this reason there are nine utterances.
6. The sacrifice fled away from the gods. The gods called out after it, 'Listen (a-sru) to us17! come back to us!' It replied, 'So be it!' and returned to the gods; and with what had thus returned to them, the gods worshipped; and by worshipping with it they became the gods they now are.
7. Now when he (the Adhvaryu) calls (on the Âgnîdhra), he thereby calls after the sacrifice, 'Listen to us! come back to us!' and when he (the Âgnîdhra) responds, then the sacrifice comes back, saying 'so be it!' and with it, thus passing over to them, as with seed18, the priests carry on the tradition, imperceptibly to the sacrificer; for even as people hand on from one to the other a full vessel19, in the same way they (the priests) hand down that (sacrifice) from one to the other. They hand it down by means of speech, for the sacrifice is speech (prayer), and speech is seed: therefore they keep up the tradition by means of it.
8. After he has said (to the Hotri), 'Recite!' the Adhvaryu must utter nothing improper (worldly); neither must the Hotri utter anything improper. The Adhvaryu20 utters his call: thereby the sacrifice passes on to the Âgnîdhra.
9. The Âgnîdhra must utter nothing improper until his response. The Âgnîdhra responds: thereby the sacrifice passes back to the Adhvaryu.
10. The Adhvaryu must utter nothing improper until he pronounces (the word) 'yaga (recite the offering-prayer):' in saying 'yaga' the Adhvaryu hands the sacrifice on to the Hotri.
11. The Hotri must utter nothing improper until his vashat-call. By the vashat-call he pours it (the sacrifice) into the fire, as seed into the womb; for the fire is indeed the womb of the sacrifice, from thence it is brought forth. So now at the havis-sacrifice. And at the Soma-cult,--
12. When he has drawn (the Soma), the Adhvaryu must not utter anything improper until his summons (for the chanting of the stotra21): with the call 'draw near!' the Adhvaryu hands the sacrifice on to the Udgâtris (chanters).
13. The Udgâtris must not utter anything improper until the last (stotra-verse): 'this is the last one,' thus thinking, the Udgâtris hand on the sacrifice to the Hotri.
14. The Hotri must utter nothing improper until the vashat-call. With the vashat-call he pours it (the sacrifice) into the fire, as seed into the womb; for the fire is indeed the womb of the sacrifice, since from thence it is brought forth.
15. If he whom the sacrifice approaches were to utter anything improper, he would waste the sacrifice, even as he might waste (water by spilling from) a full vessel. And where the officiating priests thus practice sacrifice with a perfect mutual understanding between them, there everything works regularly and no hitch occurs: therefore it is in this way that the sacrifice must be nursed.
16. Now there are here five utterances, viz. (1) 'Bid (him, Agni, or them) hear!' (2) 'Yea, may he (or, one) hear!' (3) 'Pronounce the prayer to the kindling-sticks!' (4) 'We who pronounce the prayer . . .' (5) 'May he bear (the sacrifice to the gods)22!' fivefold is the sacrifice, fivefold the animal victim, five are the seasons of the year: this is the one measure of the sacrifice, this its consummation.
17. These (five formulas) consist of seventeen syllables;--seventeenfold, indeed, is Pragâpati, and Pragâpati is the sacrifice: this is the one measure of the sacrifice, this its consummation.
18. With 'O srâvaya 1!' the gods sent forth the east wind; with 'Astu sraushat23!' they caused the clouds to flow together; with 'Yaga (pronounce the yâgyâ)!' (they sent forth) the lightning; with' Ye yagâmahe (we who pray),' the thunder; with the vashat-call they caused it to rain24.
19. Should he (the sacrificer) be desirous of rain, or should he perform a special offering25, or even at the new- and full-moon sacrifice itself, he may say, 'Verily, I am desirous of rain!'--and he may also say to the Adhvaryu, 'Ponder thou in thy mind the east wind and the lightning!'--to the Âgnîdhra, 'Ponder thou the clouds in thy mind!'--to the Hotri, 'Ponder thou in thy mind the thunder and rain!'--to the Brahman, 'Ponder thou all, these in thy mind!'--for where the officiating priests thus practice sacrifice with a perfect mutual understanding between them, there it will indeed rain.
20. With 'O srâvaya!' the gods called the shining one (virâg, viz. cow), with 'Astu sraushat!' they untied the calf and let it go to her; with 'Yaga!' they raised (its head to the udder of the cow)26; with 'Ye yagâmahe!' they sat down by her (for milking); with the vashat-call they milked her. The shining one, doubtless, is this (earth), and of her this is the milking: and for him who knows this to be the milking of the shining one, this shining (earth-cow) thus milks out all his desires.
Third Brâhmana
1. The fore-offerings (prayâga), assuredly, are the seasons: hence there are five of them, for there are five seasons.
2. The gods and the Asuras, both of them sprang from Pragâpati, were once contending for this sacrifice, (which is) their father Pragâpati, the year: 'Ours it (he) shall be!' 'Ours it (he) shall be!' they said.
3. Then the gods went on praising and toiling. They saw these fore-offerings and worshipped with them. By means of them they gained (pra-gi) the seasons, the year; they deprived their rivals of the seasons, of the year: hence (the fore-offerings are) victories (pragaya), for, assuredly, pragaya is the very same term as prayâga (fore-offering)27. And in the same way this one (the sacrificer) wins by means of them the seasons, the year; deprives his rivals of the seasons, of the year. This is the reason why he performs the fore-offerings.
4. The sacrificial food at these offerings consists of clarified butter. Now the butter, indeed, is a thunderbolt, and with that thunderbolt, the butter, the gods gained the seasons, the year, and deprived their rivals of the seasons, of the year. And with that thunderbolt, the butter, he now, in the same way, gains the seasons, the year, and deprives his enemies of the seasons, of the year. For this reason clarified butter forms the sacrificial food at these (offerings).
5. Now this butter is the year's own liquor: hence the gods gained it (the year) by means of its own liquor; and in the same way he also now gains it by means of its own liquor. This is the reason why clarified butter forms the sacrificial food at these (fore-offerings).
6. Let him (the Adhvaryu) not move from that same spot where he may be standing when he calls for the fore-offerings. A battle, it is true, is witnessed whenever any one performs the fore-offerings, and whichever of the two combatants is worsted, that one, no doubt, retreats; and he who obtains the victory, advances still nearer: he (the Adhvaryu) might therefore (feel inclined to) step nearer and nearer (to the fire), and offer the oblations (while moving) nearer and nearer28.
7. This, however, he should not do; he should not move from that same spot where he may be standing when he calls for the fore-offerings. Let him rather offer the (five) oblations in that part (of the fire) where he thinks there is the fiercest blaze; for only by being offered in blazing (fire), oblations are successful.
8. He (the Adhvaryu), having called (on, and having been responded to by, the Âgnîdhra), says (to the Hotri), 'Pronounce the offering-prayer (yâgyâ) to the Samidhs (kindling-sticks)!' Thereby he kindles the spring; the spring, when kindled, kindles the other seasons; the seasons, when kindled, generate the creatures and ripen the plants. In the same (formula) he also implies the (four) remaining seasons, and in order to avoid sameness, he introduces the others by merely saying each time, 'Pronounce the offering-prayer!' For were he to say, 'Pronounce the offering-prayer to Tanûnapât!' 'Pronounce the offering-prayer to the Ids!' and so on, he would commit (the fault of) repetition: hence he introduces the remaining (seasons or fore-offerings) by merely saying each time, 'Pronounce the offering-prayer29!'
9. He (the Hotri) now pronounces the offering-prayer (yâgyâ) to the Samidhs. The samidh (kindler), doubtless, is the spring. The gods, at that time, appropriated the spring, and deprived their rivals of the spring; and now this one (the sacrificer) also appropriates the spring, and deprives his rivals of the spring: this is the reason why he pronounces the offering-prayer to the Samidhs.
10. After that he pronounces the offering-prayer to Tanûnapât. Tanûnapât, doubtless, is the summer; for the summer burns the bodies (tanûn tapati) of these creatures. The gods, at that time, appropriated the summer, and deprived their rivals of the summer; and now this one also appropriates the summer, and deprives his rivals of the summer: this is the reason why he pronounces the offering-prayer to Tanûnapât.
11. He then pronounces the offering-prayer to the Ids. The Ids (praises), doubtless, are the rains; they are the rains, inasmuch as the vile, crawling (vermin)30 which shrink during the summer and winter, then (in the rainy season) move about in quest of food, as it were, praising (îd) the rains: therefore the Ids are the rains. The gods, at that time, appropriated the rains, and deprived their rivals of the rains; and now this one also appropriates the rains, and deprives his rivals of the rains: this is the reason why he pronounces the offering-prayer to the Ids.
12. He then pronounces the offering-prayer to the Barhis (covering of sacrificial grass on the altar). The barhis, doubtless, is the autumn; the barhis is the autumn, inasmuch as these plants which shrink during the summer and winter grow by the rains, and in autumn lie spread open after the fashion of barhis: for this reason the barhis is the autumn. The gods, at that time, appropriated the autumn, and deprived their rivals of the autumn; and now this one also appropriates the autumn, and deprives his rivals of the autumn: this is why he pronounces the prayer to the barhis.
13. He then pronounces the offering-prayer with 'Svâhâ! Svâhâ31!' The Svâhâ-call, namely, marks the end of the sacrifice, and the end of the year is the winter, since the winter is on the other (remoter) side of the spring. By the end (of the sacrifice) the gods, at that time, appropriated the end (of the year); by the end they deprived their rivals of the end; and by the end this one also now appropriates the end; by the end he deprives his rivals of the end: this is why he pronounces the offering-prayers with 'Svâhâ! Svâhâ!'
14. Now the spring, assuredly, comes into life again out of the winter, for out of the one the other is born again: therefore he who knows this, is indeed born again in this world.
15. In order to avoid sameness he prays (alternately) with 'may they accept!' and 'may he (or it) accept32!' for he would commit (the fault) of repetition, if he were to pray with 'may they accept!' each time, or with 'may he accept!' each time. By 'may they accept!' doubtless, females (are implied); and by 'may he accept!' a male (is implied): thereby a productive union is effected, and for this reason he prays (alternately) with 'may they accept!' and 'may he (or it) accept!'
16. Now at the fourth fore-offering, to the barhis, he pours (butter) together (into the guhû33). The barhis, namely, represents descendants, and the butter seed: hence seed is thereby infused into the descendants, and by that infused seed descendants are generated again and again. For this reason he pours together (butter) at the fourth fore-offering, that to the barhis.
17. Now, a battle, as it were, is going on here when any one performs the fore-offerings; and whichever of the two combatants a friend (an ally) joins, he obtains the victory: hence a friend thereby joins the guhû from out of the upabhrit, and by him it (or he) obtains the victory. This is why he pours together (butter) at the fourth fore-offering, that to the barhis.
18. The sacrificer, doubtless, (stands) behind the guhû, and he who means evil to him, (stands) behind the upabhrit: hence he thereby makes the spiteful enemy pay tribute to the sacrificer. The consumer, doubtless, (stands) behind the guhû, and the one to be consumed behind the upabhrit hence he thereby makes the one that is to be consumed pay tribute to the consumer. This is the reason why he pours (butter) together at the fourth fore-offering, that to the barhis.
19. He pours (the butter) together without (the two spoons) touching (each other). If he were to touch (the one spoon with the other) he would touch the sacrificer with his spiteful enemy, he would touch the consumer with the one to be consumed: for this reason he pours (the butter) together without touching.
20. He holds the guhû over the upabhrit). Thereby he keeps the sacrificer above his spiteful enemy, he keeps the consumer above the one to be consumed: for this reason he holds the guhû over (the upabhrit).
21. The gods once said, 'Well then, now that the battle has been won, let us establish the entire sacrifice on a firm basis; and should the Asuras and Rakshas (again) trouble us, our sacrifice will then be firmly established!'
22. At the last fore-offering they established the entire sacrifice by means of the Svâhâ ('hail!'). With 'Svâhâ Agni!' they established the butter-portion for Agni; with 'Svâhâ Soma!' they established the butter-portion for Soma; and with (the second) 'Svâhâ Agni!' they established that indispensable sacrificial cake which there is on both occasions (i.e. at the new- and full-moon sacrifices).
23. And so with the (other) deities respectively34. With 'Svâhâ the butter-drinking gods!' they established the fore-offerings and the after-offerings (anuyâgas), for the fore-offerings and after-offerings, doubtless, represent the butter-drinking gods. With the formula 'May Agni graciously accept of the butter!' they established Agni as Svishtakrit ('maker of good offering'), for Agni is indeed the maker of good offering. And till this day that sacrifice stands as firm as the gods established it. This is the reason why at the last fore-offering he prays with Svâhâ! Svâhâ!' according to the number of oblations (there are at the chief sacrifice). After he (the sacrificer) has won his battle, he establishes the entire sacrifice on a firm basis, so that, if after this he should violate the proper order of the sacrifice, he need not heed it; for he will know that his sacrifice is firmly established. Now what with exclaiming 'Vashat,' with offering, and with calling out 'Svâhâ,' this same sacrifice was well-nigh exhausted.
24. The gods were anxious as to how they might replenish it, how they might again render it efficient and practise (worshipping) with it, when efficient.
25. Now what was left in the guhû of the butter wherewith they had established the sacrifice, with that they sprinkled the havis (dishes, or kinds, of sacrificial food) one after another, and thereby replenished them and again rendered them efficient, because the butter is indeed efficient. Hence after offering the last fore-offering, he sprinkles the havis one after another, and thereby replenishes them and again renders them efficient, because the butter is indeed efficient35. Hence also from whatever sacrificial food he (afterwards at the principal oblations) cuts off (a portion for a deity), that he again sprinkles (with butter), that he replenishes and renders efficient for the (Svishtakrit) maker of good offering. But when he cuts off the portion for the maker of good offering, then he does not again sprinkle (the sacrificial food out of which the portion has been cut), since after that he will not make any other oblation in the fire from the sacrificial food36.
Fourth Brâhmana
1. He (accordingly) pronounces the offering-prayer to the Samidhs (kindling-sticks). The Samidhs (kindlers), doubtless, are the breaths (vital airs), and he thereby kindles the breaths; for this man (the sacrificer) is kindled (animated) by his breaths: hence if he (the sacrificer) be burning (with fever, &c.), he (the Adhvaryu) will say, 'Stroke (thyself)!' If he be hot, then one may feel confident, for then he is kindled; and if he be cold, then one need hope no longer. Thus he thereby puts the breaths into him: this is the reason why he pronounces the prayer to the Samidhs.
2. He then pronounces the offering-prayer to Tanûnapât. Tanûnapât, doubtless, is seed; hence he thereby casts seed: this is why he pronounces the prayer to Tanûnapât.
3. He then pronounces the offering-prayer to the Ids. The Ids, doubtless, are offspring; when the seed thus cast springs into life, then it moves about in quest of food, as it were, praising (îd). Hence he thereby makes him (the sacrificer) propagate offspring: this is the reason why he, pronounces the prayer to the Ids.
4. He then pronounces the offering-prayer to the Barhis. The barhis, doubtless, means abundance, hence he thereby produces an abundance: this is why he pronounces the prayer to the barhis.
5. He then pronounces the offering-prayer with 'Svâhâ! Svâhâ!' The Svâhâ-call, indeed, is what the winter is among the seasons; for the winter subjects these creatures to its will: hence in winter the plants wither, and the leaves fall off the trees; the birds retire more and more, and fly lower and lower; and the wicked man has his hair, as it were, falling off37; for the winter subjects these creatures to its will. And, verily, he who knows this, makes that locality wherein he lives, his own, for his own happiness and supply of food.
6. The gods and the Asuras, both of them sprung from Pragâpati, were once contending for superiority. With staves and bows neither party were able to overcome the other. Neither of them having gained the victory, they (the Asuras) said, 'Well then, let us try to overcome one another by speech, by sacred writ (brahman)! He who cannot follow up our uttered speech by (making up) a pair, shall be defeated and lose everything, and the other party shall win everything!' The gods replied, 'So be it!' The gods said to Indra, 'Speak thou!'
7. Indra said, 'One (eka, m., unus) for me!' The others then said, 'One (ekâ, f., una) for us!' and thus found that (desired) pair, for eka (unus) and ekâ (una) make a pair.
8. Indra said, 'Two (dvau, m., duo) for me!' The others then said, 'Two (dve, f., duae) for us!' and thus found that pair, for dvau (duo) and dve (duae) make a pair.
9. Indra said, 'Three (trayah, m.) for me!' The others then said, 'Three (tisrah, f.) for us!' and thus found that pair, for trayah. and tisrah make a pair.
10. Indra said, 'Four (katvârah, m.) for me!' The others then said, 'Four (katasrah, f.) for us!' and thus found that pair, for katvârah and katasrah make a pair.
11. Indra said, 'Five (pañka, m. f., quinque) for me!' Then the others found no pair, for after that (numeral four) there is no pair, for then both (masculine and feminine) are pañka. Thereupon the Asuras were defeated and lost everything, and the gods won everything from the Asuras, and stripped their rivals, the Asuras, of everything.
12. For this reason let him (the sacrificer) say38, when the first fore-offering has been performed, 'One (eka) for me!' and 'One (ekâ) for him whom we hate!' And if he should not hate any one, let him say, 'who hates us and whom we hate!'
13. With the second fore-offering, 'Two (dvau) for me!' and 'Two (dve) for him who hates us and whom we hate!'
14. With the third fore-offering, 'Three (trayah) for me!' and 'Three (tisrah) for him who hates us and whom we hate!'
15. With the fourth fore-offering, 'Four (katvârah) for me!' and 'Four (katasrah) for him who hates us and whom we hate!'
16. With the fifth fore-offering, 'Five (pañka) for me!' and 'Nothing for him who hates us and whom we hate!' For, there being 'five' to five,' he (the enemy) is defeated, and whoever knows this, appropriates to himself everything that belongs to that (enemy of his), strips his enemies of everything.
Footnotes
1. The Hotri, on concluding the invitation of the gods, sits down with raised knees in the same place where he has been standing (see p. 95, note 1), parts the sacrificial grass of the altar, and measures a span on the earth, with the text (Âsv. I, 3, 22), 'Aditi is his mother, do not cut him off from the air. With the aid of Agni, the god, the deity; with the threefold chant, with the râthantara-sâman, with the gâyatrî metre, with the agnishtoma sacrifice, with the vashat-call, the thunderbolt,--I here kill him who hates us, and whom we hate!' The Adhvaryu having thereupon walked round the Hotri from left to right, steps behind the utkara (heap of rubbish) with his face to the east and the fuel-band in his hand, and calls on (âsrâvayati) the Âgnîdhra, with Õ srâvaya (or Õm srâvaya, i.e. â srâvaya; or simply 'srâvaya;' cf. Sâyana on Taitt. S. I, 6, 11). The Âgnîdhra (whilst standing north of the Adhvaryu, with his face to the south, and taking the wooden sword and the fuel-band from the Adhvaryu) responds (pratyâsrâvayati) by 'astu sraushat.'
2. See p. 127, note 1.
3. Thus our author. It should rather be 'May (he) worship the gods, he the wise, the considerate one.'
4. Cf. p. 115, note 1.
5. Except the beginning, these formulas are entirely different from those given by Âsv. S. I, 3, 23-24.
6. The yâgyâs (offering-prayers) are the prayers which the Hotri pronounces when the offerings are poured into the fire (this being done simultaneously with, or immediately after, the van shat, 'may he carry it,' with which the yâgyâ ends, is pronounced). At the chief oblations the offering-prayer is preceded by an anuvâkyâ or puro ’nuvâkyâ (invitatory prayer) by which the gods are invited to come to the offering, and which ends with 'om.'
7. Narâsamsa ['the hope or desire (âsamsâ) of man (nara)'] is a mystical form of Agni, invoked chiefly in the Âprî-hymns at animal sacrifices. 'Yathâ sarve ’pi narâ â sarvatah samsanti tathâvidhâya.' Sâyana.
8. See the legend I, 2, 3, 1 seq.
9. This and the succeeding formulas also are entirely different from those given in Âsv. S. I, 3, 27 seq. The Sâṅkhây. S. I, 6 (Hillebrandt, Neu and Vollm. p. 91) seems to coincide, to some extent, with those given by our author.
10. The six spaces or wide expanses (urvî) are several times referred to in Vedic texts, but the conception seems to have been very vague. They are generally supposed to include the space above, the space below, and the four quarters. In Rig-veda VI, 47, 3-5 it is stated that they have been measured out by Indra, and that outside of them there is no being (bhuvanam); and they are then enumerated thus: the expanse of the earth, the height (varshman,? highest point or sphere) of the sky (div), the sap (pîyûsha) in the three elevations [? i.e. flowing, animating moisture, as rain, rivers, sap, &c.], the atmosphere, the ocean (? arnas,? of light, air), and the sky (div). The enumeration of six objects in Atharva-veda II, 12, 1 seems to refer to the same conception: heaven and earth (dyâvâprithivî), the wide atmospheric region, the genius (fem.) of the field (kshetrasya patnî), the far-strider (Sun, Light), the wide atmospheric region (uru-antariksham as before; cf. the double enumeration of div in the Rik passage); and what has the Wind for its guardian (vâtagopa). Cf. Weber, Ind: Stud. XIII, p. 164. Sânkb. Grihya-sûtra I, 6, 4 gives heaven and earth, day and night, water and plants (St. Petersburg Dictionary s.v.).
11. According to the Kaushît. Br. VI, 10, Arvâvasu was the Brahman of the gods. Weber, Ind. Stud. II, 306.
12. The Hotri's seat stands north of the north-west corner of the altar, the Âhavanîya and the Gârhapatya fires being about equidistant from it towards south-east and south-west respectively.
13. Prâvitram, literally 'that which promotes, protects' ('unser Hort'). Sâyana on Taitt. S. II, 5, 9, 5 explains it by' prakrishtam avitram phaladânarûpam asmadrakshanam yasmin homânushthâne tad idam prâvitram.' For this and the succeeding formulas, see Âsv. I, 4, 10-11.
14. Âsv. I, 4, 10, and Sâṅkh. I, 6 give as belonging to the text of the mantra: yo agnim hotâram avrithâh, 'thou who hast chosen Agni for thy Hotri;' the same reading is mentioned in Taitt. S. II, 5, 9, 5.
15. Thus Sâyana (âsyasva = haste dhâraya); 'schöpfe ein (ladle in),' St. Petersburg Dictionary; 'pour into the fire,' Hillebrandt, p. 93.
16. See p. 20, note 1.
17. The legend is intended to explain the origin and symbolical meaning of the call (âsrâvana) of the Adhvaryu (viz. O srâvaya! make listen!') and the response (pratyâsravana) of the Âgnîdhra (viz. astu sraushat!).
18. The sacrifice is the seed (vîga) that produces heaven as its fruit. Sâyana.
19. I.e. 'even as they pass on from hand to hand a pail (ghata) filled with water when a tub is to be filled inside the house.' Sâyana.
20. As soon as the Hotri has pronounced the formula 'O Adhvaryu, take up the spoon full of butter!' (par. 2 above), the Adhvaryu takes the two offering-spoons (guhû and upabhrit) and steps back (from the west side along the north side of the altar and the west side of the fire) to the south side of the altar and the fire (the yagati-sthâna), and (with his face to north-east) utters his call, and (having been responded to by the Âgnîdhra) calls on the Hotri: 'samidho yaga (pronounce the offering-prayer to the kindling-sticks)!' Kâty. III, 2, 16.
21. See IV, 2, 5, 7-8.
22. (1) O srâvaya (for â srâvaya), the Adhvaryu's call; (2) astu sraushat, the Âgnîdhra's response; (3) (samidho) yaga, the Adhvaryu's summons to the Hotri; (4) ye yagâmahe, the beginning of the Hotri's yâgyâ, or offering-prayer (see p. 135 note); (5) vaushat, concluding formula of the yâgyâ.
23. For âsrâvaya (cf. p. 131, note 2), i.e. 'bid (him, Agni, or them) hear!' but the author here makes srâvaya the causative of sru (sru), 'to flow;' hence â srâvaya, 'make flow;' and astu sraushat [properly 'Yea, may he (or one) hear!'] he makes 'Yea, may it flow!'
24. A fanciful etymology of vashat from root vrish, 'to rain;' for the true derivation of the word, see p. 88, note 2.
25. I.e. an offering made with a view to the obtainment of some special wish (kâmyeshti).
26. Thus (or 'they led it up to the udder of the cow') Sâyana explains udanayan. In his commentary on Taitt. S. I, 6, 11 he interprets the analogous udanaishît by 'he raises (or brings) the milk-pail;' where the St. Petersburg Dictionary apparently takes it in the sense of 'he led the calf away from the cow.'
27. In reality prayâga (from yag, 'to sacrifice') has, of course, nothing to do with pragaya (from gi, 'to conquer').
28. Though the author does not state expressly that this change of position in performing the five fore-offerings is advocated by some other ritualists, he apparently argues in this passage against an actually adopted theory and practice, which the Sûtras also mention as optional. In the case of the Adhvaryu changing his position, he is at each successive fore-offering to pour the butter on a part of the fire east of the preceding one. Kâty. III, 2, 18-21.
29. On the necessity of avoiding sameness of ritualistic practices cf. note on I, 3, 2, 8. The five fore-offerings (prayâga, here identified with the five seasons) are addressed respectively to the kindling-sticks (samidh), to Tanûnapât (or Narâsamsa, both mystical forms of Agni), to the Ids (personifications of the forms of devotional feeling), to the sacrificial grass-covering of the altar (barhis), and to Agni and Soma (or other deities). Since, in introducing the first fore-offering, the Adhvaryu has mentioned its recipient, he is not to do so in the case of the remaining four.
30. Such as lizards, alligators. Sâyana.
31. See further on, par. 22. As to Svâhâ! marking the conclusion of the sacrifice, see the Samishtayagus I, 9, 2, 25-28.
32. The first offering-prayer (to the logs) is 'yê yagâmahe samidhah, samidho agna âgyasya vyantû vâushat!' i.e. 'we who pronounce the offering-prayer to the Samidhs,--the Samidhs, O Agni, may accept the butter! vâushat!' Similarly at the other fore-offerings; but at the second and fourth, where the object of worship is a single one (viz. Tanûnapât and the Barhis respectively), 'may he (or it) accept (vetu)!' has to be substituted for 'may they accept (vyantu)!' The difference of number in these verbal forms is symbolically explained as implying a distinction of sex, for the reason that there may be more wives to one man, but only one husband to a woman. The elliptic expression ye yagâmahe is thus explained by Sâyana on Taitt. S. I, 6, 11: 'All we Hotri priests that are urged on by the Adhvaryu calling "Recite (thou)!" we do recite, we do pronounce the yâgyâ.' This introductory part of the offering-formula is called âgur, 'acclamation, assent' (Âsv. I, 5, 4); it is alluded to in Mahâbhâr. Vanap. I2480 (cf. Muir, O. S. T. I, p. 135), and apparently by Pân. VIII, 2, 88 (cf. Haug, Ait. Br. II, p. 133 n.).
33. In making the oblation, the Adhvaryu holds the guhû over the upabhrit and pours some of the butter from the guhû over the spout of the upabhrit into the fire. At the third prayâga he empties all the butter remaining in the guhû into the fire, and thereupon, for the fourth oblation, replenishes the empty spoon with half the contents of the upabhrit, after which he proceeds as before.
34. Cf. p. 118, note 3. The words 'Svâhâ Agnim' &c. are preceded by 'ye yagâmahe,' see before, p. 148, note 2.
35. After the Adhvaryu has performed the last fore-offering, he steps back behind the altar and sitting down beside the dishes of sacrificial food, anoints, with the butter remaining in the guhû, first the (butter in the) dhruvâ, then the several sacrificial dishes; and finally the (butter in the) upabhrit. Kâty. III, 3, 9.
36. What remains of the dish of sacrificial food, after the oblation to Agni Svishtakrit (I, 7, 3, 1 seq.) has been made, is eaten by the priests and the sacrificer, and in their case the several portions are basted with butter, as they are cut off, but not the dish of food from which the portions have been taken.
37. The Kânva recension has, 'the beasts retire more and more, and the birds fly lower and lower; and the vile-caste man (pâpavarnah purushah) has his hair, as it were, falling off.'
38. Viz. as anumantrana, or after-call, supplementary prayer, pronounced immediately after the oblation has been poured into the fire. According to Kâty. III, 3, 5, a second anumantrana has to be added each time, consisting of a single word, viz. 'brilliant,' 'respectable,' 'famous,' 'holy,' 'an eater of food' [suppl. 'may I become'] respectively. Differently the Black Yagus; cf. Hillebrandt, p. 96, note 6.
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