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The Satapatha Brahmana: First Kânda, Ninth Adhyâya
First Brâhmana
1. Now1 when (the Adhvaryu) says, 'The divine Hotris are summoned for the proclamation of success, the human one is called upon for the song of praise (sûkta-vâka);' and when the Hotri thereupon recites, he recites good words only2: he thereby invokes a blessing on the sacrificer. It is indeed after the sacrifice that he thus invokes a blessing. A twofold reason there is for his invoking the blessing after the sacrifice.
2. He who sacrifices, assuredly, is the producer of the sacrifice, since it is by his order that, the priests spread it, that they produce it. He (the Hotri) now invokes a blessing; and that blessing invoked by him, the sacrifice, on its part, realises for this (sacrificer), knowing as it does that he has produced it. For this reason he invokes a blessing after the sacrifice.
3. He who sacrifices, assuredly, pleases the gods. Having pleased the gods by that sacrifice,--that is, partly by Rik-verses, partly by Yagus-formulas, and partly by oblations,--he obtains a share among them.
When he has obtained a share among them, then (the Hotri) invokes a blessing (on him); and that (blessing, invoked by him, the gods realise for this sacrificer), knowing as they do that he has pleased them. For this reason also he invokes a blessing after the sacrifice.
4. He intones3,--'Successful this has turned out, O heaven and earth--,' for successful indeed it has turned out, when one has completed the sacrifice.--'We have completed the song of praise, and the utterance of worship4,' for indeed these two, the singing of praises and the utterance of worship, form the sacrifice: and accordingly he thereby says, 'We have accomplished the sacrifice, we have obtained possession of the sacrifice.'--'Thou, O Agni, art the voice of praise at the listening5 of heaven and earth,' he thereby says to Agni, 'Thou art the voice of praise, while heaven and earth listen.'--'May heaven and earth be propitious to thee, O sacrificer, at this sacrifice!' whereby he says, 'May heaven and earth abound in food for thee, O sacrificer, at this sacrifice.'
5. 'They, propitious to the cattle6, profuse in gifts,' he thereby says, 'May they both be propitious to the cattle, and profuse in gifts.'--'They, the fearless and inscrutable7;' he thereby says, 'Mayest thou not be afraid of anybody; may no one obtain before thee this thy wealth!'
6. 'They, of wide abode, the afforders of safety;' he thereby says, 'May they both be possessed of wide abodes and exempt from danger.'--'They, the rain-skied, the water-pouring,' he thereby says, 'May they both be possessed of rain.'
7. 'They, the genial and beneficent;' he thereby says, 'May they both be genial and beneficent.'--'They, the rich in sap and substance;' he thereby says, 'May they both abound in moisture and afford the means of subsistence.'
8. 'They, of easy access and good abode;' he thereby says, 'May yonder (sky), which thou approachest from below, afford thee easy access; may this (earth) on which thou abidest (or movest) afford thee good abode.'--'With their knowledge--,' thereby he says, 'Both of these approving--'
9. 'Agni has graciously accepted this oblation, he has grown in strength, he has acquired greater power,' he thereby refers to Agni's butter-portion.--'Soma has graciously accepted this oblation, he has grown in strength, he has acquired greater power,' he thereby refers to Soma's butter-portion.--'Agni has graciously accepted this oblation, he has grown in strength, he has acquired greater power,' he thereby refers to the indispensable cake which is (offered) on both occasions (the new- and full-moon sacrifice).
10. And in the same way according to the respective deities. 'The butter-drinking gods have graciously accepted the butter, they have grown in strength, they have acquired greater power;' thereby he refers to the fore-offerings and after-offerings; for the butter-drinking gods truly are the fore-offerings and after-offerings.--'Agni, by virtue of his Hotri-ship, has graciously accepted this oblation, he has grown in strength, the has acquired greater power;' thereby he refers to Agni, in virtue of his Hotriship. With 'has graciously accepted' the thus enumerates those deities to whom offering has been made: in saying 'Such a one has graciously accepted the oblation, such a one has graciously accepted the oblation,' he accordingly prays for the accomplishment of the sacrifice; for whatever oblation the gods graciously accept, by that he gains great things: hence he says, '(he) has graciously accepted it.' And '(he) has grown in strength' he says, because what the gods delight in, they make mountain high: for this reason he says '(he) has increased.'
11. '(He) has acquired (lit. made for himself) greater power' he says; for assuredly the power of the gods is the sacrifice: it is the latter therefore which they make still greater; and for this reason he says '(he) has acquired greater power.'
12. 'May he prosper in this sacrifice which goes to the gods!' he thereby says, 'May he be successful in this sacrifice which goes to the gods.'--'Thus prays this sacrificer, N.N.8;' here he gives the name, and thereby makes him directly successful in his prayer.
13. 'He prays for long life,' what there (viz. at the invocation of the idâ)9 was (called implicitly) 'future worship of the gods,' that is here (called) expressly 'long life.'
14. 'He prays for abundant offspring,'--what then was 'more abundant offering,' that is here expressly 'abundant offspring.' He who proceeds in this way will ensure dominion. He may, however, say, 'He prays for future worship of the gods,' for thereby (he ensures) long life, offspring, cattle10.
15. 'He prays for more abundant offering,' thereby (he prays for) that same object. 'He prays for dominion over his co-evals (or countrymen);'--his co-evals, doubtless, are his vital airs, for he is born along with his vital airs: hence he thereby prays for vital airs.
16. 'He prays for a heavenly abode;'--he who sacrifices assuredly sacrifices with the desire that there may be for him also (a place) in the world of the gods: he thereby confers on him a share in the world of the gods11. 'May he obtain, may he accomplish what he prays for through this offering!' he thereby says, 'May all, that he prays for through this offering, be fulfilled to him!'
17. These five prayers for blessings he offers now, and three (he offered) at the idâ, these are eight. Of eight syllables, truly, consists the gâyatrî metre, and the gâyatrî means vigour: hence he thereby imparts vigour to the prayers.
18. Let him not offer more than these; for if he offered more, he would do what is in excess; and what is in excess at the sacrifice, that remains over for the benefit of his spiteful enemy: hence he should not offer more (prayers) than these.
19. Even less,--seven (he may offer)12.--'May the gods vouchsafe him that!' he thereby says, 'May the gods grant him that.'--'May the god Agni solicit that from the gods, we men from Agni--,' he thereby says, 'May the god Agni solicit that from the gods, and we will then solicit it for this (sacrificer) from Agni--'
20. '--What was searched for and found13;' they indeed searched for the sacrifice, and found it: therefore he says, 'what was searched for and found.'--And 'may both heaven and earth guard this one (enam) from anxiety!' he thereby says, 'may both heaven and earth protect him from suffering.'
21. Here now some say, 'And may both heaven and earth guard me (mâ14) . . .,' arguing that in this way the Hotri does not exclude himself from the benediction. Let him not, however, say this; for, surely, the benediction at the sacrifice is for the sacrificer: what then have the officiating priests to do with it? Whatever blessing the officiating priests invoke at the sacrifice, that is for the sacrificer only. On the other hand, whoever says, 'and may both heaven and earth guard me . . .,' does not establish that blessing anywhere: let him therefore say, 'and may both heaven and earth guard this one. . . .'
22. 'Hither lies the course of any boon;' he thereby makes over to this (sacrificer) whatever is excellent in the sacrifice: for this reason he says, 'hither lies the course of any boon.'
23. 'And this adoration (shall be offered) to the gods!' having attained the completion of the sacrifice, he thereby renders adoration to the gods: for this reason he says, 'and this adoration to the gods!'
24. Thereupon he pronounces the 'All-hail and blessing' (sam-yos)15. Now it was Samyu Bârhaspatya who perceived, in its true nature, the consummation of the sacrifice. He went to share in the world of the gods. Thereupon that (knowledge) was entirely lost to men.
25. It then became known to the Rishis, that Samyu Bârhaspatya had perceived, in its true nature, the consummation of the sacrifice, and had gone to share in the world of the gods. By pronouncing the samyoh, they attained to that same consummation of the sacrifice which Samyu Bârhaspatya had perceived; and to that same consummation of the sacrifice, which Samyu Bârhaspatya had perceived, this (Hotri) attains by pronouncing the sam-yoh. For this reason he pronounces the 'All-hail and blessing.'
26. He intones, 'We long for that All-hail and blessing (sam-yoh);' whereby he says, 'We long for that consummation of the sacrifice which Samyu Bârhaspatya perceived.'
27. 'Success to the sacrifice, success to the lord of sacrifice!' he who wishes for the consummation of the sacrifice, thereby wishes success to the sacrifice and success to the lord of sacrifice.--'Bliss (svasti) to us, bliss to men!' he thereby says, 'May we enjoy bliss among the gods, bliss among men!'--'May the means of salvation ascend on high!' he thereby says, 'May this sacrifice secure for us the world of the gods!'
28. 'All-hail, for us, to the two-footed, all-hail to the four-footed16!' for so far as the two-footed and the four-footed (extend), so far does this universe (extend). Having now attained the consummation of the sacrifice, he bids All-hail to this (sacrificer), and for this reason he says, 'All-hail, for us, to the two-footed, all-hail to the four-footed!'
29. He then touches (the earth) thus with this (finger)17. Non-human, verily, he becomes at the time when he is chosen for the office of sacrificial priest; and, this earth being a safe standing-place, he thereby (viz. by touching the earth) stands on this safe standing-place; and he thereby also again becomes human: for this reason he thus touches (the earth) with this (finger).
Second Brâhmana
The patnîsamyâgas.
1. Being about to perform the patnîsamyâgas18, they betake themselves back to the Gârhapatya fire. The Adhvaryu takes the guhû and sruva, the Hotri the veda, and the Âgnîdhra the butter-(melting) pot.
2. Here now the Adhvaryu, according to some, passes the Âhavanîya on the east side. Let him not, however, do this; for were he to walk on that side, he would be outside the sacrifice.
3. According to others, the Adhvaryu walks (so as to pass) behind the (sacrificer's) wife19. Let him not, however, do this either; for verily the Adhvaryu is the fore-part, and the wife is the hind-part of the sacrifice: hence, if he were to pass so, it would be as if one were to put his head behind; and he (the Adhvaryu) would be outside the sacrifice.
4. According to others, the Adhvaryu passes between the wife (and the Gârhapatya fire). Let him not, however, do this either; for were he to pass that way, he would cut off the wife from the sacrifice. Along the east side of the Gârhapatya and the inner side of the Âhavanîya (he passes); for thus he is not outside the sacrifice; and as before, in walking forward (to the Âhavanîya), he passed along the inner side, so he now also takes that path.
5. They now perform the patnîsamyâgas. From the sacrifice offspring is assuredly produced; and (that offspring) produced from the sacrifice is produced from union; and (the offspring) produced from union is produced after (in consequence of) the completion20 of the sacrifice: hence one thereby (i.e. by the patnîsamyâgas) causes that (offspring) to be produced by means of a productive union after the completion of the sacrifice. And so now also offspring is produced by means of a productive union after the completion of the sacrifice. This is why they now perform the patnîsamyâgas.
6. He makes offering to four deities. Four doubtless means a couple; for a couple means a pair (dvandva, lit. two and two), and two and two indeed they are: thus a productive union is thereby effected; and accordingly he makes offering to four deities.
7. He makes (the offerings) of butter for sacrificial food. Butter indeed means seed: hence he thereby scatters seed, and therefore makes them of butter for sacrificial food.
8. In a low voice they engage in this (performance)21. Secretly, doubtless, union takes place; and secretly also (takes place) what (is spoken) in a low voice: this is why they perform in a low voice.
9. He first makes offering to Soma. Soma indeed means seed; hence he thereby scatters seed: this is why he makes offering to Soma.
10. He then makes offering to Tvashtri. Now, it is Tvashtri who transforms seed which is scattered. Accordingly it is he who transforms the seed now scattered22: this is why he makes offering to Tvashtri.
11. He then makes offering to the wives of the gods. In the wives, in the womb, the seed assuredly is planted, and thence it is produced; hence he thereby plants the seed in the wives, in the womb; and thence it is produced: for this reason he makes offering to the wives of the gods.
12. When he offers to the wives of the gods, he shuts (the fire) out from view on the eastern side; for, up to the time when they offer to the samishtayagus, the deities continue waiting, thinking, 'This he must offer up to us!' He thereby conceals (this offering) from them; and accordingly Yâgñavalkya says, 'Whenever human women here eat23 (they do so) apart from men.'
13. He then makes offering to Agni, the householder. Agni, indeed, is this world: hence it is for this world that he thereby produces offspring and that this offspring is produced: this is why he makes offering to Agni, the householder.
14. This (ceremony) concludes with the idâ24; for here are neither enclosing-sticks nor the prastara-bunch. For on that occasion when he wishes the sacrificer good-speed (svagâ)25 by (offering) the prastara, good-speed is at the same time wished to his consort also, since the wife comes (immediately) after the husband. But were he to use a substitute for the prastara-bunch, he would produce lassitude (in the wife): for this reason this (ceremony) should conclude with the idâ. Nevertheless a substitute for the prastara is (optionally) made.
15. If he choose to use a substitute for the prastara, he thereby wishes the wife good-speed just as he wishes the sacrificer good-speed by means of the prastara.
16. If he choose to use a substitute for the prastara, he plucks out one stalk from the veda, and anoints its top in the guhû, its middle part in the aruva, and its lower end in the butter-pan.
17. The Âgnîdhra then says, 'Throw (it) after26!' [The Adhvaryu] having thrown it silently after (the prastara into the fire), touches himself, with the text (Vâg. S. II, 16 f), 'Guardian of the eye art thou, O Agni, guard mine eye!' and in this way he avoids throwing himself after (the prastara into the fire).
18. He (the Âgnîdhra) then says (to the Adhvaryu), 'Discourse together!' (The Adhvaryu says), 'Has he gone (to the gods), Agnîdh?' 'He has gone!' 'Bid (the gods) hear!' 'May (one or they) hear!' 'Good-speed to the divine Hotris! Success to the human!' [Then the Adhvaryu to the Hotri], 'Pronounce the "All-hail and blessing!"'
19. Thereupon27 he (the Adhvaryu) seizes at the same time the guhû and sruva. On the former occasion28 indeed, by anointing (the prastara), he made (the sacrificer) an oblation, thus thinking, 'May he go to the world of the gods as an oblation!' For this reason he now seizes the guhû and sruva at the same time.
20. He seizes them for Agni, with the text (Vâg. S. II, 20 a), 'O Agni, unimpaired in vigour, far-reacher!' because Agni is immortal, he says, unimpaired in vigour:' and because Agni is farthest-reaching, he says, 'far-reacher29.'--'Guard me from the thunderbolt! guard me from bonds! guard me from defective sacrifice! guard me from noxious food!' he thereby says, 'Protect me from all kinds of injury!'--'Make our nourishment free from poison!'--nourishment means food: 'make our food wholesome, faultless!' this is what he thereby says.--'In the lap, pleasant to sit in;' he thereby says, 'in thyself.'--'Svâhâ! Vât!' since one offers what has been consecrated by vashat,' this (residue of butter) thereby becomes such for him.
21. The mistress then unties the veda-bunch. The altar (vedi) assuredly is female and the veda is male. For union the veda was made: and accordingly when he touches, (the altar) with it during the sacrifice, a union productive of offspring is thereby effected.
22. And (the reason) why it is the mistress who unties the veda (is this): the mistress is female and the veda is male; consequently a union productive of offspring is thereby effected: this is why the mistress unties the veda.
23. She unties it. Should she wish to do so with a Yagus-text, let her do so with this one (Vâg. S. II, 21 a), 'The Veda art thou: whereby thou, O divine Veda, hast become Veda for the gods, thereby mayest thou become Veda for me30!'
24. (The Hotri) strews it (from the Gârhapatya) as far as (the east end of) the altar31; for the altar is female and the veda is male; and from behind the male approaches the female: from behind (i.e. west) he accordingly causes it (the altar) to be approached by that male, the veda. For this reason he strews (the grass of the veda) as far as (the east end of) the altar.
Concluding ceremonies.
25. He (the Adhvaryu) now makes the samishtayagus-oblation, thinking, 'In the east my sacrifice shall be completed!' Were he to perform the samishtayagus-oblation first and then the patnîsamyâgas, that sacrifice of his would be completed in the west (behind the sacrificer)32: hence he makes the samishtayagus-oblation at this particular time, thinking, 'In the east my sacrifice shall be completed!'
26. Now as to why it is called samishtayagus33: whatever deities he invites through this (new or full-moon) sacrifice, and for whichever deities this sacrifice is performed, all those are thereby 'sacrificed to together' (sam-ishta); and because he now makes a (butter) oblation34 to all those deities, who have been 'sacrificed to together,' therefore this (oblation) is called samishtayagus.
27. And again as to why he performs the samishtayagus: whatever deities he invites through this sacrifice, and for whichever deities this sacrifice is performed, they continue waiting until the samishtayagus is performed, thinking, 'This he must offer to us!' These same (deities) he thereby dismisses in due form; and whatever be the practice in their case in accordance with that he has, in thus performing it, produced the sacrifice, and having thus produced it he now establishes it safely where there is a safe basis for it: this is why he performs the samishtayagus.
28. He makes the offering, with the text (Vâg. S. II, 21 b), 'Ye path-finding gods,'--for the gods are indeed the finders of the path35;--'Having found the path--,' thereby he says, 'having found the sacrifice;'--'Walk in the path!' thereby he dismisses them in due form;--'O divine Lord of mind, this sacrifice--Svâhâ!--give to the wind!' for the sacrifice, indeed, is that blowing one (the wind). Having accordingly prepared this (special) sacrifice, he thereby establishes it safely in that (chief, full or new-moon) sacrifice, and thus unites sacrifice with sacrifice: for this reason he says, 'Svâhâ! give (it) to the wind!'
29. He then offers up the barhis, The barhis, truly, is this world, and the barhis (consists of) plants: hence he thereby bestows plants on this world, and these plants are safely established in this world: for this reason he offers up the barhis.
30. This offering he makes as an additional one, since the samishtayagus is the end of the sacrifice, and consequently what comes after the samishtayagus is additional; and because, in performing the samishtayagus, he offers to those (deities36), and thence additional unlimited plants are here produced.
31. He offers it, with the text (Vâg. S. II, 22), 'May the barhis combine with the sacrificial food, with the butter! May Indra combine with the Âdityas, the Vasus, the Maruts, and the Visve Devâh! May what (has been offered with) "Svâhâ" go up to the heavenly ether37!'
32. Having thereupon walked round (from the north side of the Âhavanîya fire) to the south, he pours the pranîtâ-water38 out (on the altar). Now, when he spreads the sacrifice, he yokes it. But were he not to pour out (the pranîtâ-water), the sacrifice, being unyoked, would, in moving backward, injure the sacrificer. In this way, however, the sacrifice does not injure the sacrificer; and for this reason he pours out the pranîtâ-water, after walking round to the south.
33. He pours it out, with the text (Vâg. S. II, 23 a), 'Who39 unyokes thee? He unyokes thee! For whom does he unyoke thee? For him he unyokes thee! For plenty!' He thereby announces to the sacrificer the highest prosperity. He pours it out with the same (vessel) with which he brings it forward; for wherewith they yoke the team, therewith they also unyoke it; with the yoke-tie they yoke it, and with the yoke-tie they unyoke it. By means of a potsherd he now throws the refuse from the cleaning of the rice40 right under the black antelope skin; with the text (Vâg. S. II, 23 b), 'The Rakshas' share art thou!'
34. Now the gods and the Asuras, both of them sprung from Pragâpati, were contending about this sacrifice, (that is, their) father Pragâpati, the year. 'Ours it (he) shall be! ours it shall be,' they said.
35. Thereupon the gods obtained possession of the whole of the sacrifice, and dispossessed those (Asuras) of it by (giving them) what was the worst part of the sacrifice, to wit, with the blood of the victim (they dispossessed them) of the animal sacrifice, and with the refuse of the rice of the haviryagña. 'May they be duly dispossessed of the sacrifice,' they thought for he indeed is duly dispossessed, who is dispossessed even while obtaining a (worthless) share. He, on the other hand, who is dispossessed without any share whatever, hopes for a while, and when it occurs to him, he says, 'What share hast thou given me?' Hence what share the gods set apart for those (Asuras), that same share he now makes over to them in pouring (the refuse of the rice) right under the black antelope skin. He thereby casts it into blind darkness, where there is no (sacrificial) fire. And in the same way he casts the blood of the victim into blind darkness, where there is no fire; thinking, 'Thou art the Rakshas' share!' For this reason they use not the gore of the victim (for sacrificial purposes), since it is the Rakshas' share.
Third Brâhmana
1. The sacrifice being now complete, he (the Adhvaryu) walks round (the fire) to the south, and pours out a vessel (of water); for thus it is (poured out) towards north: therefore he pours it out after walking round to the south, He who sacrifices, doubtless, sacrifices with a desire that he also may obtain a place in the world of the gods. That sacrifice of his then goes forth towards the world of the gods: after it follows the fee which he gives (to the priests), and holding on to the priests' fee (follows) the sacrificer.
2. That same path leads either to the gods or to the fathers41. On both sides two flames are ever burning: they scorch him who deserves to be scorched, and allow him to pass who deserves to pass42. Now, water is (a means of) lustration: hence he thereby lustrates that path.
3. A full (vessel) he pours out, because full means all: hence he thereby lustrates that (path) by means of the All. He pours it out continuously, uninterruptedly: hence he thereby lustrates that (path) in a continuous, uninterrupted manner.
4. And again why he pours out a vessel (of water) is: where anything is done wrongly at the sacrifice, there they tear or wound it; and--water being (a means of) lustration--he lustrates it by that (means of) lustration, water; he heals it with water.
5. A full (vessel) he pours out, because full means all: hence he thereby heals it by means of the All. Continuously, uninterruptedly he pours it out: hence he thereby heals it in a continuous (lasting), uninterrupted manner.
6. He (the sacrificer) intercepts it with his open hands held together, while reciting the text (Vâg. S. II, 24), 'We have united with lustre, with vigour, with the bodies43, with the happy spirit. May Tvashtri, the dispenser of boons, grant us riches, and make even what was injured in our body!' What was torn, that he thereby heals.
7. He then touches his face (with the water in his hands). The reason why he thus touches his face is twofold: water means ambrosia, and with ambrosia he accordingly touches himself; also he thereby transfers to himself that sacred work (the sacrifice): for these reasons he touches his face.
8. He now strides the (three) Vishnu-strides. He who sacrifices assuredly gratifies the gods. In gratifying the gods by that sacrifice--partly by riks, partly by yagus, partly by oblations--he acquires a share among them; and having acquired a share among them, he goes to them.
9. And again why he strides the Vishnu-strides, is; Vishnu, truly, is the sacrifice, by striding (vi-kram) he obtained for the gods that all-pervading power (vikrânti) which now belongs to them. By his first step he gained this same (earth), by the second this aërial expanse, and by his last (step) the sky. And this same pervading power Vishnu, as the sacrifice, obtains by his strides for him (the sacrificer): for this reason he strides the Vishnu-strides. Now it is indeed from this (earth) that most (beings) go (upwards).
10. Hence (he strides thrice) with the texts (Vâg. S. II, 25 a-c), 'On the earth Vishnu strode by means of the gâyatrî metre: excluded therefrom is he who hates us, and whom we hate!' 'In the air Vishnu strode by means of the trishtubh metre: excluded therefrom is he who hates us, and whom we hate!' 'In the sky Vishnu strode by means of the gagatî metre: excluded therefrom is he who hates us, and whom we hate!' When one has thus ascended these worlds, that is the goal, that the safe refuge: the rays of him (the sun) who burns there, are the righteous (departed)44; and what highest light there is45, that is Pragâpati or the heavenly world. Having then in this way ascended these worlds, he reaches that goal, that safe refuge. Now he who wishes to give instructions from hence, should come hitherwards from above. Twofold is the reason why he should come hitherwards from above:
11. By (or, from) the escape (of the enemies)46 indeed the conquering gods formerly gained first the sky, and then this aërial expanse; and thereupon they drove their enemies away from this (earth), whence there was no escape. And in like manner he (the priest) also by the escape (of the enemies) gains first the sky, and then this aërial expanse; and thereupon he drives his enemies away from this (earth), whence there is no escape. This earth indeed is a firm footing: hence he thereby stands firm on this firm footing.
12. And in this way also (he may stride)47: 'In the sky Vishnu strode by means of the gagatî metre: excluded therefrom is he who hates us, and whom we hate!' 'In the air Vishnu strode by means of the trishtubh metre: excluded therefrom is he who hates us, and whom we hate!' 'On the earth Vishnu strode by means of the gâyatrî metre: excluded therefrom is he who hates us, and whom we hate!'--With the texts (Vâg. S. II, 25 d, e), '(Excluded) from this food! from this resort!' (pratishthâ, he looks down upon his portion and the altar respectively.) For on this (earth) all this food is safely established (pratishthita): for this reason he says, 'From this food! from this resort!'
13. He then looks towards the east. The east, indeed, is the region of the gods: for this reason he looks towards the east.
14. He looks, with the text (Vâg. S. II, 25 f), 'We have gone to the realm of light (svar).' The realm of light assuredly means the gods: hence he thereby says, 'We have gone to the gods.'--With (ib. g), 'We have united with splendour' (he looks on the Âhavanîya fire): he thereby says, 'We have united with the gods.'
15. He then looks up to the sun, for that is the final goal, that the safe resort. To that final goal, to that resort he thereby goes: for this reason he looks up to the sun.
16. He looks up, with the text (Vâg. S. II, 26 a), 'Self-existent art thou, the best ray of light!' The sun is indeed the best ray of light48, and therefore he says, 'Self-existent art thou, the best ray of light.' '"Light-bestowing art thou: give me light (varkas)!" so say I,' said Yâgñavalkya, 'for at this indeed the Brâhmana should strive, that he be brahmavarkasin (illumed by the brahma, or sacred writ).' Aupoditeya49, on the other hand, said, 'He indeed will give me cows50: (therefore I say), "Cow-giving art thou, give me cows!"' Thus whatever wish he (the sacrificer) entertains (and expresses), that wish is granted to him.
17. He then turns (from left to right), with the text (Vâg. S. II, 26 b), 'I move along the course of the sun;' having reached that final goal, that safe resort, he now moves along the course of that (sun)51.
18. Thereupon he steps to (upa-sthâ) the Gârhapatya fire. Twofold is the reason why he steps to the Gârhapatya: the Gârhapatya is a house, and a house is a safe resort, hence he thereby stays in a house, that is, in a safe resort. And, besides, what full measure of human life there is for him here, that he thereby attains (upa-sthâ). This is why he steps to the Gârhapatya fire.
19. He steps to it, with the text (Vâg. S. II, 27 a), 'O householder Agni, may I become a good householder through thee, O Agni, the householder! Mayest thou, O Agni, become a good householder through me, the householder!' there is nothing in this requiring explanation.--'May our household matters be unlike a cart with only one bullock,' he thereby says, 'may our household matters be free from calamities;'--'for a hundred winters!' he thereby says, 'may I live a hundred years.' He need not, however, say this; for man lives even longer than a hundred years: hence he need not say this.
20. He then turns (from left to right), with the text (Vâg. S. II, 27 b), 'I move along the course of the sun:' having reached that final goal, that safe resort, he now moves along the course of that (sun).
21. Now (in pronouncing the following text) he inserts his son's name: 'May this son (N.N.) carry on this manly deed of mine52!' Should he have no son, let him insert his own name.
22. He then steps up to the Âhavanîya fire. Silently he steps to it, thinking, 'In the east my sacrifice shall be completed!'
23. Thereupon he divests himself of the vow, with the text (Vâg. S. II, 28 b), 'Now am I he that I really am.' For, in entering upon the vow, he becomes, as it were, non-human; and as it would not be becoming for him to say, 'I enter from truth into untruth;' and as, in fact, he now again becomes man, let him therefore divest himself of the vow, with the text, 'Now am I he that I really am53.'
Footnotes
1. The author now proceeds to give in detail the formulas to be recited by the Hotri during the ceremonies treated in the preceding Brâhmana (see p. 236, note 2); pars. 1-23 treating of the sûktavâka; pars. 24-29 of the samyuvâka.
2. Sûktaiva tad âha, which the commentator paraphrases by sûktâṅy âha. It is apparently intended as an explanation of the term sûktavaka. The word sûkta here has exceptionally the accent on the penultimate.
3. See p. 240, note 2. The formulas are given Taitt. Br. III, 5, 10; Âsv. S. I, 9, 1.
4. 'Sûktavâkam uta namovâkam.' Our author seems to refer these terms to the Rik-verses and the Yagus-formulas used during the sacrifice. Sâyana, on Taitt. S. II, 6, 9, takes 'namovâka' in a more restricted sense, viz. as referring to the formula 'namo devebhyah.' Both the Black Yagur-vela and Âsv. S. add 'ridhyâsma sûktokyam,' which has probably to be taken in the sense of 'May we accomplish that which is expressed in the sûktas.' [Sâyana, 'May we succeed with the sûkta yet to be pronounced.']
5. For upasrutî the Black Yagur-veda has upasrito, which Sâyana explains, 'Since thou art established in heaven and earth, thou art able to recite the sûkta.'
6. Samgavî seems to be a corruption of Samgayî (propitious to the household), which is the reading of the Black Yagur-veda and Âsv. S. (cf. Rig-veda IX, 97, 17).
7. ? Apravede, according to Sâyana, on Taitt. S. I, 1, 13, in an active sense, 'they who do not tell of, do not betray, our faults' (hence 'verschwiegen,' reticent, discreet, St. Petersb. Dict.) 'Difficult to obtain,' Harisvâmin. Our author apparently takes it in the sense of 'not obtained before.'
8. Âsv. S. reads twice asau 'N.N., N.N.;' and the commentary remarks that the Hotri has here to pronounce both the ordinary name of the sacrificer, and his nâkshatra name (i.e. the mystic name given him for the duration of the sacrifice, and derived from the respective lunar mansion, or its tutelary deity). This practice was probably not yet in vogue in the time of our author. Cf. Weber, Nakshatra II, p. 316 seq.
9. See I, 8, 1, 30 seq.
10. The ritual of the Black Yagur-veda (Taitt. Br. III, 5, 10; Taitt. S. II, 6, 9, 7) and the Âsv. S. prescribe both these formulas. The order of formulas also, as there given, differs somewhat from that of our work.
11. The Black Yagur-veda and Âsv. S. insert here, 'He prays for all that is dear to him.'
12. That is, if he chooses to omit the second formula mentioned in par. 14.
13. 'Ishtam ka vittam ka.' This is also the reading of the Âsv. S. (? 'What was wished for and obtained'). The Kânva text reads 'ishtam ka vittam kâbhût.' Our author seems here to refer to the legend in I, 5, 2, 6 seq., or to that in I, 6, 2, 1 seq. The reading of the Black Yagus, ishtam ka vîtam ka, 'what has been offered up and accepted (eaten by the gods),' is probably the original and correct one.
14. The Kânva recension, the Black Yagur-veda, and Âsv. S. read no, 'us.'
15. See p. 247, note 2. The original meaning of the terms sam yos, as they occur in the Rig-veda, is happily rendered by Professor Max Müller (Translation of the Rig-veda, I, p. 182) by 'health and wealth.' In the sacrificial ceremonial a deeper significance bas come to be attached to this benedictory formula, for which it is difficult to find an exact equivalent. The entire samyuvâka, as here given, forms part of a khila to the last book of the Rik-Samhitâ; cf. Max Müller's edition, vol. vi. p. 32; A. Weber, Ind. Stud. IV, p. 431. The Black Yagus version of the legend regarding Samyu Bârhaspatya (Taitt. S. II, 6, 10) is quite different from ours; they were both invented to explain sam yos.
16. This formula occurs almost identically in Rig-veda VI, 74, 1; VII, 54, 1; (IX, 69, 7.) Cf. Max Müller, Translation of the Rig-veda, I, p. 180, where attention is drawn to a somewhat similar phrase in the Umbric prayers of the Eugubian tables.
17. In Kâty. III, 6, 21 the touching of the altar is prescribed, with the text Vâg. S. II, 19 b; the commentators differ as to whether the sacrificer or the Adhvaryu is to do this. The Kânva Samhitâ omits that formula, and hence assigns this touching to the Hotri. Harisvâmin remarks that the Hotri touches the earth with the little finger of his right hand, as stated in the Kânva recension. The latter reads 'with the little finger.' No mention is made in the Âsv. S. of this touching of the earth on the part of the Hotri.
18. The meaning of the term seems to be 'offerings made (to some deities) along with the wives (of the gods);' the deities to whom the four offerings are made, being Soma, Tvashtri, the Devapatnyah (wives of the gods), and Agni Grihapati.
19. The lady of the house occupies a seat south-west of the Gârhapatya fire. See I, 3, 1, 12. The Adhvaryu now sits down with raised knees (south of her, with his face to the north-east). Kâty. III, 7, 5. The Âgnîdhra sits down in the same way north of the fire, with his face to the south, and the Hotri in the middle; cf. Hillebrandt, Neu- and Vollm. p. 151.
20. Or, 'is produced from the hind-part of the sacrifice,' i.e. from the sacrificer's wife, seated behind the altar, see par. 3.
21. The Adhvaryu calls on the Hotri: 'For Soma (Tvashtri, &c. respectively)' (in a low voice)--'recite!' (aloud). The Hotri then recites the invitatory prayer (anuvâkyâ, for which see Âsv. Sr. I, 10, 5) in a low voice, except the concluding 'om!' which he pronounces aloud. The Adhvaryu now calls on the Âgnîdhra, who responds with 'Astu sraushat.' Thereupon the Adhvaryu calls on the Hotri; 'For Soma,' &c. (in a low voice),--'pronounce the offering prayer!' (aloud); and the Hotri recites the yâgyâ, in a low voice, except the concluding 'Vaushat,' which is pronounced aloud, and simultaneously with which the Adhvaryu pours the oblation (consisting of four ladlings of butter from the butter-pot into the guhû, by means of the sruva) into the fire.
22. He does so in his capacity of divine artificer and architect.
23. Gighatsanti, 'eat greedily, swallow their food.' The Kânva text does not mention Yâgñavalkya, but merely says, 'hence women also here swallow their food apart from men.'
24. The idâ-ceremony (I, 8, 1, 18) is repeated after the patnîsamyâgas, together with the Samyuvâka and the offering of remains, but with special reference to the mistress of the house. Since the prastara-bunch and the enclosing-sticks have already been consumed by the fire, the Sûktavâka is omitted on the present occasion; the Adhvaryu merely throwing a stalk of the reed-grass of the veda into the fire, as a substitute for the stalk of the prastara (representing the sacrificer).
25. See I, 8, 3, 11 seq.
26. See I, 8, 3, 19 seq.
27. That is, after the Hotri has again recited the Samyuvâka, in the same way as above, I, 9, I, 26-29.
28. Viz. at the offering of the remains of butter (I, 8, 3, 23), of which the present ceremony is the counterpart. Dr. Hillebrandt, Neu- and Vollm. p. 160, (after a scholiast) calls this modification Pragraha-homa (offered to Agni adabdhâyu asîtama). According to Kâty. III, 7, 18; 19, this ceremony is followed by the performance, in the Dakshina fire, of two (guhoti) oblations of butter, to Agni samvesapati and Sarasvatî respectively (see the formulas Vâg. S. II, 20, b, c); and the pishtalepa-âhuti to the Visve Devâh, being an offering of the remnants of dough, left from the preparation of the sacrificial cakes. These offerings would then be succeeded by the ceremonies treated in par. 22 seq.
29. Harisvâmin derives asîtama and asishtha from as, 'to eat' (instead of from as, 'to reach, penetrate'), hence 'the greatest eater.' Mahîdhara gives both derivations.
30. According to Katy. III, 8, 2, the lady thereupon unties the grass-cord with which she was girt (see I, 3, 1, 12), with the text, 'I free myself from Varuna's noose wherewith the gracious Savitri bound me; place me unscathed, together with my husband, in the lap of eternal law, in the world of righteousness!' Âsv. I, 11, 3, however, assigns this ceremony to the Hotri; and no doubt rightly, since it is not mentioned by our author, and the Vâg. S. does not give the formula. Thereby also the original form of the text (Rig-veda X, 85, 24), 'I free thee,' &c., is preserved. Mahîdhara on Vâg. S. here takes 'veda' either in the sense of 'the Veda (Rik, &c.),' or as 'the knower.' Perhaps it should rather be taken as 'the obtainer.'
31. Thus â vedeh is explained by Harisvâmin (according to comm. on Katy. III, 8, 3). Others take it in the sense of 'up to where the barhis begins.'
32. The patnîsamyâgas were performed in the Gârhapatya fire, and therefore west of the altar; and on their completion, the priests betake themselves back to the Âhavanîya.
33. The real original meaning of the term would rather seem to have been 'the formula marking the completion of the sacrifice,' it having afterwards come to be applied to the oblation (to the wind-god) itself. Cf. par. 30 and Weber, Ind. Stud. IX, 232,
34. Or rather, 'because to all those deities to whom an ishti (or yagati-offering, made by the Adhvaryu standing south of the altar; and followed or accompanied by the vashat-call) has been offered in common, he now makes an âhuti (or guhoti-offering, made by him whilst standing north of the altar, with the svâhâ-call).'
35. Mahîdhara refers gâtu-vidah and vittvâ to vid, 'to know.'
36. According to Harisvâmin, he does so, since that offering is made for the sake of dismissing (satisfying) the deities.
37. Mahîdhara interprets, 'May Indra--together with the Âdityas, the Vasus, the Maruts, and the Visve Devâh--anoint the barhis thoroughly with the havis-like ghee,' &c.
38. See p. 9, note 1.
39. Or, Pragâpati . . ., see I, 1, 1, 13, with note.
40. See I, 1, 4, 23-24. According to the Paddhati on Katy. III, 8, the Adhvaryu holds the deer-skin with his left hand over the utkara, or heap of rubbish, and pours the refuse under the skin on the utkara.
41. Cf. Mahâbh. XII, 525, 'Two paths are known, one leading to the gods, and one leading to the fathers; and ib. XIII, 1082, That sun is said to be the gate of the paths leading to the gods; and that moon is said to be the gate of the paths leading to the fathers.' See also Khand. Up. V, 3. In Sat. Br. VI, 6, 2, 4 the gate of the heavenly world is said to be situated in the northeast; whilst that of the world of the fathers, according to XIII, 8, 1, 5, lies in the south-east. Cf. Kaushît. Up. I, 2 seq. (Max Müller, Up. I, p. 274), 'Verily, the moon is the door of the heavenly world,' &c.
42. According to Harisvâmin, they scorch him who has not fulfilled his duties, and allow him to pass who has done so.
43. That is, with the departed persons, the fathers; or, more probably, with new bodies (?), cf. the funereal hymns, Rig-veda X, 14-18; especially X, 35, 14; 16, 5; 14, 8. Perhaps, however, it would be better to construe, 'by (our) bodies we have united with lustre and vigour; by (our) mind with bliss.' In IV, 6, 1, 1 it is said, that the sacrificer is born in the next world with his entire body; similarly XI, 1, 8, 6; XII, 8, 3, 31. For further quotations regarding the views on future existence, see A. Weber, Ind. Streifen, I, p. 20 seq.; J. Muir, Original Sanskrit Texts, V, p. 314 seq.
44. In VI, 5, 4, 8 we shall meet with the statement, that 'the stars (nakshatra) are the lights of righteous men who go to the heavenly world.' In the same passage, however (as in others), the nakshatras (lunar mansions) are represented as divine female beings (with unclipped wings; cf. Vâg. S. XI, 61), with whom, in IX, 4, 1, 9, the moon is said to live together, as the Gandharvas with the Apsaras.
45. See par. 16 with note. The Kânva text reads, 'yat param bhâti.'
46. Apasaranatah; i.e. by allowing the enemies to escape, viz.; first from the sky to the air, and then from the air to the earth. It also, however, has the meaning of 'from escape;' that is, the gods drove the enemies to the earth, whence there was no escape for them.
47. The sacrificer in making the strides of Vishnu, may begin either with the stride on earth or with that in the sky (Kâty. III, 8, 11, 12). He begins from the southern hip (or south-west corner) of the altar, and makes three strides eastward with his right foot in front, reciting one formula with each stride, along the south side of the altar up to the Âhavanîya fire.
48. Seven rays of the sun are mentioned, Rig-veda I, 105, 9; II, 5, 2; Ath-veda VII, 107, 1. Mahîdhara remarks that four of them lie in, or point to, the four quarters; one pointing upwards and another downwards; and the seventh, and best, being the disc of the sun itself, called Hiranyagarbha. This apparently is the param bhâs, or most excellent light, which in par. 10 is identified with Pragâpati, or the heavenly world.
49. That is, Tumiñga Aupoditeya Vaiyâghrapadya, as the Kânva text reads; cf. Taitt. S. I, 7, 2, 1.
50. The heavenly rays of light are regarded as the heavenly cows,. Naigh. I, 5; Nir. II, 6.
51. When he has executed the pradakshina movement, he has to repeat the movement in the opposite direction, in accordance with the general rule, Katy. I, 8, 24. The same applies to par. 20. On the sun-wise circumambulation, with and without fire, see p. 37 note, p. 45 note; also Martin, Western Isles, pp. 16-20, 85, 97, 116-119, 241, 277; Forbes Leslie, Early Races of Scotland, index, s.v. deisiol.
52. The Mâdhyandina text of the Vâg. S. does not give this formula. The Kânva text of the Samhitâ has the following (Weber's edition, p. 59), 'Woven art thou, a web art thou: weave me along (? extend my life) at this sacrifice, at this holy deed, in this food, in this world!' 'May my son weave on (continue) this work, this manly deed of mine!' Thus also Kâty. III, 8, 25. The Kânva text of the Brâhmana, however, mentions only the formula given above. According to Laugâkshi he names his favourite son; according to Sâṅkhâyana, his eldest son, or as many sons as he has. See comm. on Kâty. IV, 12, II.
53. See I, 1, 1, 6. For another mode of divesting oneself of the vow, see I, 1, 1, 3.
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