Philosophy and Religion / Satapatha Brahmana

The Satapatha Brahmana: First Kânda, Second Adhyâya

First Brâhmana

1. Now the one (viz. the Âgnîdhra) puts the potsherds on (the Gârhapatya fire); the other (viz. the Adhvaryu) the two mill-stones (on the black antelope skin): these two acts are done simultaneously. The reason why they are done simultaneously (is this):

2. The head of this sacrifice is (represented by) the rice-cake¹: for those potsherds (kapâla), no doubt, are to this (rice-cake) what the skull bones (kapâla) are to the head, and the ground rice is nothing else than the brain. Now this (combination of skull and brain) certainly forms one limb: 'Let us put that (which is) one together! Let us make it one!' thus they think; and therefore the two acts are done simultaneously.

3. He who puts the potsherds on (the fire), takes the shovelling-stick (upavesha), with the text (Vâg. S. I, 17 a): 'Bold (dhrishti) art thou!' For since with it he, as it were, attacks the fire boldly, therefore it is called dhrishti². And since with it he touches (the coals) at the sacrifice, since with it he attends to (upa-vish) this (Gârhapatya fire), therefore it is called upavesha.

4. With it he shifts the coals to the fore-part³ (of the khara or hearth-mound), with the text (Vâg. S. I, 17 b): 'O fire! cast off the fire that eateth raw flesh! drive away the corpse-eating one!' For the raw flesh-eating (fire) is the one with which men cook what they eat; and the corpse-eating one is that on which they burn (the dead) man: these two he thereby expels from it (the Gârhapatya).

5. He now pulls toward himself⁴ one coal, with the text (Vâg. S. I, 17 c): 'Bring hither that (fire) which maketh offerings to the gods!' He thinks: 'On that (fire), which makes offerings to the gods, we will cook the oblations! on that one we will perform the sacrifice!' and for this reason he pulls (one of the coals) toward himself.

6. On it he places the central potsherd⁵. For the gods, when they were performing sacrifice, were in fear of a disturbance from the Asuras and Rakshas. They were afraid lest those evil spirits, the Rakshas, might rise from below them. Now Agni (fire) is the repeller of the Rakshas, and for this reason he thus places (the potsherd) on it. The reason why it is just this (coal) and no other (on which the potsherd is put) is, that this one, having been consecrated by the (above) sacrificial formula, is sacrificially pure: that is why he places the central potsherd on it.

7. He puts it on, with the text (Vâg. S. I, 17 d): 'Thou art firm; make thou the earth firm!' For under the form of the earth he renders this same (sacrifice) firm; by it he chases away the spiteful enemy. He adds: 'Thee, devoted to the Brahman, devoted to the kshatra, devoted to the (sacrificer's) kinsmen, I put on for the destruction of the enemy!' Manifold, indeed, are the prayers for blessing in the sacrificial texts (yagus): by this one he prays for the priestly and military orders, those two towers of strength (vi rye, energies)⁶. 'Thee, devoted to the (sacrificer's) kinsmen,' he says, because kinsmen mean wealth, and wealth he thereby prays for. When he says, 'I put thee on for the destruction of the enemy,' whether or not he wishes to exorcise, let him say, 'for the destruction of so and so!' The moment it (the potsherd) has been put down (and while it is still being touched) with the (fore-)finger of his left hand,--

8. He seizes a (second) coal, lest the evil spirits, the Rakshas, should in the meantime rush in here. For the Brâhman is the repeller of the Rakshas⁷: hence, the moment it (the potsherd) has been put down (and while it is still being touched) with the finger of his left hand,--

9. He pushes the coal on it, with the text (Vâg. S. I, 18 a): 'Accept, O Agni, this holy work (brahman)⁸!' He says this, lest the evil spirits, the Rakshas, should rush in here before; for Agni is the repeller of the Rakshas: this is the reason why he pushes it on (the potsherd).

10. He then puts on that (potsherd) which is (to stand) behind (or west of the first or central one), with the text (Vâg. S. I, 18 b): 'A support art thou! make firm the aërial region!' Under the form of the atmosphere he makes this (sacrifice) firm; by this he chases away the spiteful enemy. He adds: 'Thee, devoted to the brahman, devoted to the kshatra, devoted to the (sacrificer's) kinsmen, I put on for the destruction of the enemy!'

11. He then puts on that one which is (to stand) before (i.e. east of the first potsherd), with the text (Vâg. S. I, 18 c): 'A stay art thou! do thou make firm the sky!' Under the form of the sky he makes this same (sacrifice) firm; by it he chases away the spiteful enemy. He adds: 'Thee, devoted to the brahman, devoted to the kshatra, devoted to the kinsmen, I put on for the destruction of the enemy!'

12. He now puts on the one that is (to stand) on the right (i.e. south of the first), with the text (Vâg. S. I, 18 d): 'For all the regions I put thee on!' What fourth (world) there is or is not beyond these (three) worlds, by that indeed he thereby chases away the spiteful enemy. Uncertain, no doubt, is what fourth (world) there is or is not beyond these (three) worlds, and uncertain also are all those regions; for this reason he says, 'For all the regions I put thee on!' The remaining potsherds he puts on⁹ either silently, or with the text (Vâg. S. I, 18 e): 'Layer-forming are ye! heap-forming are ye!'

13. He then covers them over with (hot) coals, whilst muttering the text (Vâg. S. I, 18 f): 'May ye be heated with the heat of the Bhrigus and Aṅgiras¹⁰!' for it is indeed the brightest light, that of the Bhrigus and Aṅgiras. He covers them with the view that 'they shall be well heated.'

14. Now he¹¹ who puts the two mill-stones on (the black antelope skin), (in the first place) takes up the black antelope skin, with the text (Vâg. S. I, 19): 'Bliss-bestowing art thou!' He shakes it, with the text (ib.): 'Shaken off is the Rakshas, shaken off are the enemies!' the import and application of which is the same (as above, I, 1, 4, 4). He spreads it (on the ground) with the neck-part turned towards west, whilst muttering the text (ib.): 'The skin of Aditi (the inviolate or boundless earth) art thou! May Aditi acknowledge (receive) thee!' the import (of this formula) being the same (as before, I, 1, 4, 5).

15. He then puts the lower mill-stone on it, with the text (Vâg. S. I, 19): 'A rock-bowl art thou! May the skin of Aditi acknowledge thee!' for it is a bowl (dhishanâ) and a rock too; and by saying, 'May the skin of Aditi acknowledge thee,' he establishes an understanding between it and the black antelope skin, so that 'they will not hurt each other.' This one (the lower mill-stone) represents the earth.

16. He now puts upon (the west side of) it the wedge¹² with its point turned towards north, whilst muttering the text (Vâg. S. I, 19): 'The stay of the sky art thou!' that is to say, it represents the atmosphere; for by means of the atmospheric region those two, the sky and the earth, are firmly kept asunder; and for this reason he says, 'The stay of the sky art thou!'

17. He then puts the upper mill-stone on (the lower one), with the text (Vâg. S. I, 19): 'A rock-born bowl art thou! May the rock acknowledge thee!' For this one being smaller is, as it were, the daughter (of the lower mill-stone)¹³; for this reason he calls it 'rock-born.' 'May the rock acknowledge thee!' he says, because one of the same kin acknowledges (receives the other): thereby he establishes an understanding between those two millstones, thinking 'they will not hurt one another!' This one, as it were, represents the sky; (or) the two mill-stones are, as it were, the two jaws, and the wedge is the tongue: that is why he beats (the mill-stones) with the wedge¹⁴, for it is with the tongue that one speaks.

18. He now pours the rice on (the lower stone), with the text (Vâg. S. I, 20): 'Grain (dhânyam) art thou! do thou gratify (dhi)¹⁵ the gods!' for it is grain; and it is with the intention 'that it may gratify the gods' that the rice-oblation is taken.

19. He then grinds it, with the text (Vâg. S. I, 20): 'For out-breathing (I grind) thee! for in-breathing thee! for through-breathing (pervading vital air)¹⁶ thee! May I impart a long duration to the life (of the sacrificer)¹⁷!' He pours it (the ground rice on the skin), with the text (ib.): 'May the divine Savitri, the golden-handed, receive thee with a flawless hand¹⁸!' 'For his (the sacrificer's) eye (I look at) thee¹⁹!'

20. The reason why he thus grinds it, is that the sacrificial food of the gods is living, is amrita (ambrosia, or not dead) for the immortals. Now with the mortar and pestle, and with the two millstones they kill this rice-offering (haviryagña).

21. When he now says: 'For out-breathing thee! for in-breathing thee!' he thereby again imparts out-breathing and in-breathing (to it), and by saying 'for through-breathing thee!' he imparts through-breathing (to it). By 'may I impart a long duration to the life!' he bestows life on it. By 'may the divine Savitri, the golden-handed, receive thee with a flawless hand!' he says: 'May they be well received!' By 'for the eye thee!' he bestows eye-sight on it. Now these (attributes) are those of a living being; and thus that sacrificial food for the gods is indeed living, is amrita (ambrosia, or not dead) for the immortals. This is the reason why he thus grinds (the rice). (Whilst) they are grinding the (ground) grains²⁰, (and whilst) they are heating the potsherds,--

22. Some one²¹ pours clarified butter (into the âgyasthâlî, or butter-pot). Now whatever oblation, in being taken, is announced to a (particular) deity, that belongs to the respective deity, that he takes with a special prayer; but in taking this oblation, to wit, the butter, he does not announce it to any particular deity, and therefore takes it with an undefined formula, viz. with (Vâg. S. I, 20): 'Juice of the great ones art thou!' For 'the great ones' some (take to be) a name for the cows; and their juice indeed it is: for this reason he says, 'The juice of the great ones art thou!' And thus, moreover, is some of that (butter) taken with a sacrificial formula: and for this reason also he says, 'The juice of the great ones art thou!'

Second Brâhmana

1. He pours (the ground rice) into that which contains the strainers--viz. into a dish (pâtrî) on which he has laid the two strainers--with the text (Vâg. S. I, 21): 'At the impulse of the divine Savitri I pour thee out, with the arms of the Asvins, with the hands of Pûshan!' The import of this formula is the same (as before, I, 1, 2, 17).

2. He now sits down somewhere inside the altar (vedi)²². Then some one (viz. the Âgnîdhra) comes with the kneading-water²³ and brings it to him. He (the Adhvaryu) receives it through the strainers, with the text (Vâg. S. I, 21): 'Let the waters mingle with the plants!' for thereby the water unites with the plants, viz. with the ground rice,--'The plants with the sap!' for the plants thereby unite with the sap; viz. that ground rice with the water, for water is their sap,--'The shining (or wealthy ones) with the moving!' for the shining ones are the waters, and the moving ones are the plants, and these two are thereby mixed together,--'Let the sweet mingle with the sweet!' whereby he says, 'let the savoury be mixed with the savoury!'

3. He then mixes (the two) together, with the text (Vâg. S. I, 22): 'For generation I unite thee!' for, in order that it (the dough or the sacrificial cake prepared from it) may bring offspring to the sacrificer, for his prosperity, for food, and so on,--for these reasons he mixes them together. And he also mixes them together with the intention of placing it (the dough) on (the fire): hence, in order that it (the sacrificial cake) may be produced over the fire, for that purpose also he mixes them together.

4. He now divides it into two halves, if there be two oblations: at the full-moon sacrifice there really are two oblations. He then touches them,--where (by so doing) he would not again mix (the two) together,--with the (respective) formulas (Vâg. S. I, 22): 'This to Agni!' 'This to Agni-Soma!' Separately indeed they take that sacrificial food (from the cart) in the first place²⁴; then they thresh it together, then they grind it together, then he again divides it: for this reason he thus touches (them separately). The one (the Adhvaryu) now places the cake over (the fire), the other (the Âgnîdhra) puts the clarified butter on:

5. These two acts are done simultaneously. The reason why these two acts are done simultaneously is that one half of the body of the sacrifice no doubt is that butter, and the other half is this rice-offering. 'That half and this half, these two let us now take to the fire!' thus (they think): for this reason those two acts are done simultaneously, and thus this body of the sacrifice is joined together.

6. That one (the Âgnîdhra) puts the butter on, with the text (Vâg. S. I, 22): 'For sap--thee!' When he says 'for sap thee!' he says it for the sake of rain; therefore he takes it off again, with the text (Vâg. S. I, 30): 'For juice--thee!' What juice is derived (by the plants) from the rain, for that he says this.

7. Now he (the Adhvaryu) puts on (adhi-vrig) the cake, with the text (Vâg. S. I, 22): 'Heat (or a hot vessel, gharma) art thou!' whereby he makes it (a means of) sacrifice, and puts it on in the same (way as if he were putting the (pravargya) cauldron gharma)²⁵ on,--'Life-sustaining (visvâyus)!' he adds, whereby he obtains life (for the sacrificer).

8. He spreads it (over the respective potsherds), with the text (Vâg. S. I, 22): 'Spread widely, thou wide-spreading one!' whereby he causes it to spread. He adds: 'May thy Lord of Sacrifice spread widely (prosper)!' Lord of Sacrifice, namely, is the sacrificer: hence it is for the sacrificer that he thereby prays for blessing.

9. Let him not make it too broad; for he would make it a human (profane, common cake), if he were to make it (too) broad. Unlucky for (or, excluded from) the sacrifice indeed is that one, to wit, the common (cake). 'That I may not do anything that is unlucky at the sacrifice,' thus (he thinks, and) for that reason he should not make it too broad.

10. And some now say: 'He should make it of the size of a horse's hoof!' But who knows how large is a horse's hoof? Let him make it of such a size as in his own mind he does not think would be too broad.

11. He then touches it over with water, either once or three times: for whatever in this (rice-offering) they either injure or tear asunder in the threshing or grinding of it, that--water being (a means of) expiation (or purification)--he thereby expiates with water, that is, with (the means of) expiation; that he thereby makes good: for this reason he touches it over with water.

12. He touches it over, with the text (Vâg. S. I, 22): 'May the fire not injure thy skin!' for on the fire he is now going to heat it: 'May that (fire) not injure thy skin!' this is what he thereby says.

13. He now carries fire round it²⁶. By this he encloses it with an unbroken fence, lest the evil spirits, the Rakshas, should seize upon it; for Agni (fire) is the repeller of the Rakshas: this is the reason why he carries fire round it.

14. He bakes²⁷ it, with the text (Vâg. S. I, 22): 'Let the divine (or God) Savitri bake thee!' for it is not a man that bakes it, but a god it is: therefore it is the God Savitri that bakes it²⁸. He adds: 'In the highest heaven!' He means to say 'among the gods,' when he says 'in the highest heaven.' He touches it: 'I will ascertain whether it is done!' thus (he thinks, and) for that reason he touches it.

15. He touches it, with the text (Vâg. S. I, 23): 'Be not afraid! shrink not!' He thereby says: 'Do not thou be afraid, do not thou shrink, because I, a man, touch thee that art not human!'

16. When it is done, he covers it over (with hot ashes): 'Lest the evil spirits, the Rakshas, should espy it,' thus (he thinks) and 'Lest it should lie, as it were, naked and despoiled!' thus also (he thinks):--that is the reason why he covers it over.

17. He covers it over, with the text (Vâg. S. I, 23): 'May the sacrifice not be liable to languish, nor the sacrificer's race liable to languish!' 'That the sacrifice or the sacrificer may not languish after this, when I cover this over,' thus (he thinks, and) for this reason he covers it over in this manner (i.e. with the above text).

18. He then pours out for the Âptya deities the water with which the dish has been rinsed and that in which he has washed his fingers²⁹. The reason why he pours it out for the Âptyas (is this):

Third Brâhmana

The preparation of the altar.

1. Fourfold, namely, was Agni (fire) at first. Now that Agni whom they at first chose for the office of Hotri priest passed away. He also whom they chose the second time passed away. He also whom they chose the third time passed away³⁰. Thereupon the one who still constitutes the fire in our own time, concealed himself from fear. He entered into the waters. Him the gods discovered and brought forcibly away from the waters. He spat upon the waters, saying, 'Bespitten are ye who are an unsafe place of refuge, from whom they take me away against my will!' Thence sprung the Âptya deities, Trita, Dvita, and Ekata.

2. They roamed about with Indra, even as nowadays a Brâhman follows in the train of a king. When he slew Visvarûpa, the three-headed son of Tvashtri, they also knew of his going to be killed.; and straightway Trita slew him. Indra, assuredly, was free from that (sin), for he is a god³¹.

3. And the people thereupon said: 'Let those be guilty of the sin who knew about his going to be killed! 'How?' they asked. 'The sacrifice shall wipe it off upon (shall transfer it to) them!' they said. Hence the sacrifice thereby wipes off upon them (the guilt or impurity incurred in the preparation of the offering), when they pour out for them the water with which the dish has been rinsed, and that in which he (the Adhvaryu) has washed his fingers.

4. And the Âptyas then said: 'Let us make this pass on beyond us!' 'On whom?' they asked. 'On him who shall make an offering without a dakshinâ (gift to the officiating priests)!' they said. Hence one must not make an offering without a dakshinâ; for the sacrifice wipes (the guilt) off upon the Âptyas, and the Âptyas wipe it off upon him who makes an offering without a dakshinâ.

5. Thereupon the gods ordained this to be the dakshinâ at the new- and full-moon sacrifices, to wit, the Anvâhârya mess of rice³², 'lest the oblation should be without a dakshinâ.' That (rinsing water) he pours out (for each Âptya) separately: thus he avoids a quarrel among them. He makes it hot (previously)³³: thus it becomes boiled (drinkable) for them. He pours it out with the formulas, 'For Trita thee!' 'For Dvita thee!' 'For Ekata thee!'--Now it is as an animal sacrifice that this sacrificial cake is offered³⁴.

6. At first, namely, the gods offered up a man as the victim³⁵. When he was offered up, the sacrificial essence went out of him. It entered into the horse. They offered up the horse. When it was offered up, the sacrificial essence went out of it. It entered into the ox. They offered up the ox. When it was offered up, the sacrificial essence went out of it. It entered into the sheep. They offered up the sheep. When it was offered up, the sacrificial essence went out of it. It entered into the goat. They offered up the goat. When it was offered up, the sacrificial essence went out of it.

7. It entered into this earth. They searched for it, by digging. They found it (in the shape of) those two (substances), the rice and barley: therefore even now they obtain those two by digging; and as much efficacy as all those sacrificed animal victims would have for him, so much efficacy has this oblation (of rice &c.) for him who knows this. And thus there is in this oblation also that completeness which they call 'the fivefold animal sacrifice.'

8. When it (the rice-cake) still consists of rice-meal, it is the hair³⁶. When he pours water on it, it becomes skin³⁷. When he mixes it, it becomes flesh: for then it becomes consistent; and consistent also is the flesh. When it is baked, it becomes bone: for then it becomes somewhat hard; and hard is the bone. And when he is about to take it off (the fire) and sprinkles it with butter, he changes it into marrow. This is the completeness which they call 'the fivefold animal sacrifice.'

9. The man (purusha) whom they had offered up became a mock-man (kim-purusha³⁸). Those two, the horse and the ox, which they had sacrificed, became a bos gaurus and a gayal (bos gavaeus) respectively. The sheep which they had sacrificed, became a camel. The goat which they had sacrificed, became a sarabha³⁹. For this reason one should not eat (the flesh) of these animals, for these animals are deprived of the sacrificial essence (are impure).

Fourth Brâhmana

1. When Indra hurled the thunderbolt at Vritra, that hurled one became fourfold. Of (three parts of) it the wooden sword (sphya) represents one-third or thereabouts, the sacrificial post one-third or thereabouts, and the chariot one-third or thereabouts. That piece, moreover, with which he struck him, was broken off (sri); and on falling down it became an arrow (sara): hence the designation arrow, because it was broken off. And in this way the thunderbolt became fourfold.

2. In consequence of this, the priests make use of two (of these pieces) at the sacrifice, and men of the military caste (râganyabandhu) also make use of two of them in battle: viz. the priests make use of the sacrificial post and the wooden sword, and the men of the military caste of the chariot and the arrow.

3. Now when he takes up the wooden sword⁴⁰, he raises that thunderbolt against the wicked, spiteful enemy, even as Indra at that time raised the thunderbolt against Vritra: that is the reason why he takes the wooden sword.

4. He takes it, with the text (Vâg. S. I, 24): 'At the impulse of the divine Savitri, I take thee with the arms of the Asvins, with the hands of Pûshan; thee that performs sacred rites to the gods!' Savitri, namely, is the impeller of the gods: thus he thereby takes that (wooden sword) as one impelled by Savitri. 'With the arms of the Asvins,' he says, because the Asvins are the two Adhvaryu priests (of the gods): with their arms he therefore takes it, not with his own. Pûshan is distributer of portions (to the gods): with his hands he therefore takes it, not with his own; for it is the thunderbolt, and no man can hold that: he thus takes it with (the assistance of) the gods.

5. 'I take (thee) that performs sacred rites to the gods,' he says, because a sacred rite means a sacrifice: 'that performs sacrifices to the gods,' he thereby says. After taking it in his left hand and touching it with his right, he murmurs--by what he murmurs he makes it sharp,--

6. He murmurs (Vâg. S. I, 24): 'Thou art Indra's right arm!' for Indra's right arm no doubt is the most powerful one, and for that reason he says: 'Thou art Indra's right arm!' 'The thousand-spiked, hundred-edged! he adds, for a thousand spikes and a hundred edges had that thunderbolt which he hurled at Vritra: he thereby makes it to be that (thunderbolt).

7. 'The sharp-edged Vâyu (wind) art thou!' he adds; for that indeed is the sharpest edge, to wit, that (wind) which here blows: for that one sweeps right across these worlds. He thereby makes it sharp. When he (further) says: 'The killer of the enemy!' let him, whether he wishes to exorcise or not, say: 'The killer of so and so!' When it has been sharpened, he must not touch either himself or the earth with it: 'Lest I should hurt either myself or the earth with that sharp thunderbolt,' thus he thinks, and for that reason he does not touch either himself or the earth with it.

8. The gods and the Asuras, both of them sprung from Pragâpati⁴¹,were contending for superiority. The gods vanquished the Asuras; and yet these afterwards harassed them again.

9. The gods then said: 'We do, no doubt, vanquish the Asuras, but nevertheless they afterwards again harass us. How then can we vanquish them so that we need not fight them again?'

10. Agni then said: 'By fleeing northwards they escape from us.' By fleeing northwards they had indeed escaped from them.

11. Agni said: 'I will go round to the northern side, and you will then shut them in from here⁴²; and whilst shutting them in, we will put them down by these (three) worlds; and from what fourth world there is beyond these (three) they will not be able to rise again.'

12. Agni thereupon went round to the northern side; and they (the other gods) shut them in from here; and whilst shutting them in, they put them down with these(three)worlds; and from what fourth world there is beyond these (three) they did not rise again. Now this same (expulsion of the Asuras) is virtually the same act as the flinging away of the grass-bush⁴³.

13. The Âgnîdhra goes round to the north, for he is virtually the same person as Agni himself. The Adhvaryu then shuts them in from here,; and whilst shutting them in, he puts them down by means of these (three) worlds; and from what fourth world there is beyond these (three) they do not rise again. Thus now also they do not rise again, for by the same means by which the gods kept them off, the priests now also keep them off during the sacrifice.

14. And whoever has evil designs upon the sacrificer and hates him, him he thereby puts down by means of these (three) worlds, and what fourth world there is beyond these. And in putting him down with these (three) worlds, and what fourth world there is beyond these, he flings everything away from this (earth), for on it all these worlds rest: for what would he fling away, if he were to fling (the grass-bush) away with the words, 'The air I throw away, the heaven I throw away!' therefore he flings everything away from this (earth)⁴⁴.

15. Thereupon, after putting the grass-bush between⁴⁵, he flings (the wooden sword at it). 'Lest I should injure the earth with this sharp thunderbolt!' thus (he thinks, and) for that reason he flings after putting the grass-bush between.

16. He flings it, with the text (Vâg. S. I, 25): 'O earth, that affordest the place for making offerings to the gods! may I not injure the root of thy plant!' He thereby makes her, as it were, with roots remaining in her⁴⁶. Whilst he takes up (the earth dug up by the sword), he thus addresses her: 'May I not injure the roots of thy plants!'--And in further saying, 'Go to the fold, the abode of the cows!' when he is about to throw it away (on the heap of rubbish), he causes it not to forsake him; for that which is within the fold⁴⁷ does not forsake him: for that reason he says, 'Go to the fold, the abode of the cows!' He further says (whilst looking at the hole in the ground): 'May the sky rain on thee!' Wherever, in digging into her, they wound and injure her--water being (a means of) expiation--that he thereby expiates by the water which is (a means of) expiation; that he thereby makes good by means of the water: that is the reason why he says: 'May the sky rain on thee!'--'Tie him down, O divine Savitri, to the furthest end of the earth!' he says (whilst throwing on the heap of rubbish the soil dug up); he thus says to the divine Savitri: 'Tie him down to blind darkness!' when he says 'to the furthest end of the earth,'--'With a hundred fetters!' by this he means to say, 'so that he cannot free himself.'--'Him who hates us and whom we hate, do not release from there!' Whether or not he wishes to exorcise, let him say: 'So and so . . . do not release from there!'

17. He then throws (the wooden sword) a second time, with the text (Vâg. S. I, 26): 'May I drive Araru away from the earth, the place of offerings!' Araru⁴⁸, namely, was an Asura and Rakshas. Him the gods drove away from this (earth), and in the same way he (the Adhvaryu) thereby drives him away from this (earth). He adds (whilst repeating the several corresponding acts): 'Go to the fold, the abode of the cows! May the sky rain on thee! Tie him down, O divine Savitri, to the furthest end of the earth, with a hundred fetters, him who hates us and whom we hate, do not release him from there!'

18. The Âgnîdhra presses it down (on the heap of rubbish), with the text (Vâg. S. I, 26): 'O Araru! thou shalt not fly up to heaven!' For when the gods drove away Araru, the Asura-Rakshas, he wished to fly up to heaven. Agni pressed him down, saying, 'O Araru, thou shalt not fly up to heaven!' and he did not fly up to heaven. In the same way the Adhvaryu thereby cuts him off from this world, and the Âgnîdhra from the side of heaven. That is the reason why he does this.

19. He then throws (the wooden sword) a third time, with the text (Vâg. S. I, 26): 'Let thy drop not spring up to the sky!' Her (the earth's) drop no doubt is that moisture of hers upon which the creatures subsist. 'Let this thine (moisture) not fly away to the sky!' he thereby says.--He adds (whilst again repeating the several acts): 'Go to the fold, the abode of the cows! May the sky rain on thee! Tie him down, O divine Savitri, to the furthest end of the earth, with a hundred fetters, him who hates us and whom we hate, do not release him from there!'

20. Three times he throws it, with the sacrificial formula (Yagus); for three are these worlds, and with these worlds he thereby puts him (the evil spirit) down⁴⁹. And what these worlds are, that in truth is the Yagus: for that reason he throws it thrice with the sacrificial formula.

21. Silently (he throws) a fourth time⁵⁰. What fourth world there may or may not be beyond these (three), by that one he thereby drives away the spiteful enemy. For uncertain indeed is what fourth world there may or may not be beyond these (three); and uncertain also is what (is done) silently: for that reason (he throws) silently a fourth time.

Fifth Brâhmana

1. The gods and the Asuras, both of them sprung from Pragâpati, were contending for superiority. Then the gods were worsted, and the Asuras thought: 'To us alone assuredly belongs this world!

2. They thereupon said: 'Well then, let us divide this world between us; and having divided it, let us subsist thereon!' They accordingly set about dividing it with ox-hides from west to east.

3. The gods then heard of this, and said: 'The Asuras are actually dividing this earth: come, let us go to where the Asuras are dividing it. For what would become of us, if we were to get no share in it?' Placing Vishnu, (in the shape of) this very sacrifice, at their head, they went (to the Asuras).

4. They then said: 'Let us share in this earth along with yourselves! Let a part of it be ours!' The Asuras replied rather grudgingly: 'As much as this Vishnu lies upon, and no more, we give you!'

5. Now Vishnu was a dwarf⁵¹. The gods, however, were not offended at this, but said: 'Much indeed they gave us, who gave us what is equal in size to the sacrifice.'

6. Having then laid him down eastwards, they enclosed him on all (three) sides with the metres, saying (Vâg. S. I, 27), on the south side, 'With the Gâyatrî metre I enclose thee!' on the west side: 'With the Trishtubh metre I enclose thee!' on the north side: 'With the Gagatî metre I enclose thee⁵²!'

7. Having thus enclosed him on all (three) sides, and having placed Agni (the fire) on the east side, they went on worshipping and toiling with it (or him, i.e. Vishnu, the sacrifice). By it they obtained (sam-vid) this entire earth; and because they obtained by it this entire (earth), therefore it (the sacrificial ground) is called vedi (the altar). For this reason they say, 'As great as the altar is, so great is the earth;' for by it (the altar) they obtained this entire (earth). And, verily, he who so understands this, wrests likewise this entire (earth) from his rivals, excludes his rivals from sharing in it.

8. Thereupon this Vishnu became tired; but being enclosed on all (three) sides by the metres, with the fire on the east, there was no (means of) escaping: he then hid himself among the roots of plants.

9. The gods said: 'What has become of Vishnu? What has become of the sacrifice?' They said: 'On all (three) sides he is enclosed by the metres, with Agni to the east, there is no (way of) escaping: search for him in this very place!' By slightly digging they accordingly searched for him. They discovered him at a depth of three inches (or thumb's breadths): therefore the altar should be three inches deep; and therefore also Pâñki⁵³ made the altar for the Soma-sacrifice three inches deep.

10. This, however, one must not do. Among the roots of the plants he (Vishnu) hid himself: therefore let him (the Adhvaryu) bid (the Âgnîdhra) to cut out the roots of the plants. And since they found (anu-vid) Vishnu in that place, therefore it is called vedi (altar).

11. When they had found him, they enclosed him with a second enclosure, saying (Vâg. S. I, 27), 'Of good soil art thou, and auspicious art thou!' on the south side; for when they had thus obtained this earth they made it of good soil and auspicious;--'Pleasant art thou, and soft to sit upon!' they said on the west side, for when they had thus obtained this earth, they made it pleasant and soft to sit upon;--'Abounding in food and drink art thou!' they said on the north side, for when they had thus obtained this earth, they made it abounding in food and drink.

12. Threefold⁵⁴ he draws round the first line of enclosure, threefold the second: hence sixfold (the two); for six seasons there are in the year, and the year, as Pragâpati (Lord of Creation), is the sacrifice⁵⁵. As large as the sacrifice, as wide as its extent is, so wide does he thereby enclose it.

13. With six sacred words⁵⁶ he draws around the first line of enclosure, with six the second: thus (together) twelvefold, for twelve no doubt are the months of the year; and the year, as Pragâpati, is the sacrifice. As large as the sacrifice, as wide as its extent is, so wide does he thereby enclose it.

14. 'Let it (the altar) measure a fathom⁵⁷ across on the west side,' they say: that, namely, is the size of a man, and it (the altar) should be of (the) man's size. 'Three cubits long (should be) the "easterly line⁵⁸," for threefold is the sacrifice,' (so they say, but) in this there is no (fixed) measure: let him make it as long as he thinks fit in his own mind!

15. The two shoulders (of the altar) he carries along both sides of the (Âhavanîya) fire. For the altar (vedi, fem.) is female and the fire (agni, masc.) is male; and the woman lies embracing the man: thereby a copulation productive of offspring is obtained. For this reason he carries the two shoulders (of the altar) along both sides of the fire.

16. It (the altar) should be broader on the west side, contracted in the middle, and broad again on the east side; for thus shaped they praise a woman: 'broad about the hips, somewhat narrower between the shoulders, and contracted in the middle (or, about the waist).' Thereby he makes it (the altar) pleasing to the gods.

17. It should be sloping towards east, for the east is the quarter of the gods; and also sloping towards north, for the north is the quarter of men. To the south side he sweeps the rubbish (loose soil), for that is the quarter of the deceased ancestors. If it (the altar) were sloping towards south, the sacrificer would speedily go to yonder world; and thus (by making the altar in the prescribed way) the sacrificer lives for a long time: for this reason he sweeps the loose soil to the south side. Let him then cover it (the altar) over with (fresh) rubbish: for rubbish means cattle, and well-stocked with cattle he thereby makes it⁵⁹.

18. He (the Âgnîdhra) smooths it down (from east to west). The gods, namely, when they were preparing for the contest, said to one another: 'Come, let us remove to the moon for safety what imperishable place of worship there is on this earth; so that if the Asuras, on vanquishing us, should drive us away from here, we may afterwards, by praising and mortifying, prevail again!' They accordingly removed to the moon what imperishable place of worship there was on this earth. That now is the black (spots) in the moon: hence they say, 'In the moon is the place of worship for this earth.' It is in this place of worship also that his sacrifice is performed: for that reason he smooths (the altar) down⁶⁰.

19. He smooths it down, with the text (Vâg. S. I, 28): 'Before the bloody (battle) with its rushings hither and thither⁶¹, O mighty one!' the bloody one no doubt is the battle, for in battle bloody deeds are done, and slain lie man and horse; and before that battle they removed it (the altar to the moon); therefore he says, 'Before the bloody (battle) with its rushings hither and thither, O mighty one!'--'lifting up the life-bestowing earth,' for after lifting up what was living on this earth, they removed it to the moon; therefore he says, 'lifting up the life-bestowing earth; which they raised to the moon by prayers,' 'which they placed in the moon by worship,' he thereby says,--'that (earth) the wise still point out and worship,' to that they accordingly address their worship; and the offering of him also who so understands this, is performed in that place of worship.

20. He now says (to the Âgnîdhra; Vâg. S. I, 28), 'Put the sprinkling-water down (on the altar)!' That thunderbolt, the wooden sword, and the priest (brâhmana) have hitherto defended that sacrifice. Now the water also is a thunderbolt: that thunderbolt he thereby lays down for its defence. While the sprinkling-water is being held close above the wooden sword, he takes up the latter. If he were to set the sprinkling-water down, while the wooden sword is still lying, the two thunderbolts would come into collision with each other; but in this way the two thunderbolts do not come into collision with each other: for that reason he takes up the wooden sword, while the sprinkling-water is being held close above it.

21. He pronounces this (entire) speech:--'Put the sprinkling-water down (on the altar)! put fuel and barhis (sacrificial grass) beside it! wipe the ladles! gird the (sacrificer's) wife! come hither with the clarified butter!' This is a direction (given to the Âgnîdhra); he (the Adhvaryu) may pronounce it, if he choose; or, if he so choose, he may omit it: for he (the Âgnîdhra) himself knows that this work has now to be done.

22. He then flings the wooden sword northwards (on the heap of rubbish). If he wishes to exorcise⁶², (he does so), with the text, 'I fling thee as a thunderbolt for so and so!' and as a thunderbolt the wooden sword accordingly strikes down (the enemy).

23. He then washes his hands⁶³; for what there was bloody (or injured) on it (the altar) that he thereby removes from it: that is why he washes his hands.

24. Now those who made offerings in former times, touched (the altar and oblations) at this particular time, while they were sacrificing. They became more sinful. Those who washed (their hands) became righteous. Then unbelief took hold of men: 'Those who sacrifice become more sinful, and those who sacrifice not become righteous,' they said. No sacrificial food then came to the gods from this world: for the gods subsist on what is offered up from this world⁶⁴.

25. The gods thereupon said to Brihaspati Âṅgirasa, 'Verily, unbelief has come upon men; ordain thou the sacrifice to them!' Brihaspati Âṅgirasa then went and said, 'How comes it that you do not sacrifice?' They replied, 'From a desire for what should we sacrifice, since those who sacrifice become more sinful, and those who sacrifice not become righteous?'

26. Brihaspati Âṅgirasa then said, 'What we have heard of as produced⁶⁵ for the gods that is this sacrifice, that is to say, the cooked oblations and the prepared altar; therewith you have performed while touching: that is why you have become more sinful. Sacrifice therefore without touching, for thus you will become righteous!' 'How long?' they asked. 'Till the spreading of the sacrificial grass (on the altar),' he said. By the sacrificial grass, namely, it (the altar) becomes appeased. If, therefore, before the spreading of the sacrificial grass anything were to fall on it, let him only remove it at the time when he spreads the sacrificial grass; for when they spread the sacrificial grass, then they also step on it with the foot. He who knowing this sacrifices without touching, becomes indeed righteous: let him therefore sacrifice, without touching (the altar and oblations).

Footnotes

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