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The Satapatha Brahmana: First Kânda, Sixth Adhyâya
First Brâhmana
1. Now the Seasons were desirous to have a share in the sacrifice among the gods, and said, 'Let us share in the sacrifice! Do not exclude us from the sacrifice! Let us have a share in the sacrifice!'
2. The gods, however, did not approve of this. The gods not approving, the Seasons went to the Asuras, the malignant, spiteful enemies of the gods.
3. Those (Asuras) then throve in such a manner that they (the gods) heard of it; for even while the foremost (of the Asuras) were still ploughing and sowing, those behind them were already engaged in reaping and threshing: indeed even without tilling the plants ripened forthwith for them.
4. This now caused anxiety to the gods: 'That owing to that (desertion of the Seasons), enemy (viz. the Asuras) seeks to injure enemy (viz. us) is of little consequence; but this indeed goes too far: try to find out how henceforth this may be different1!'
5. They then said, 'Let us invite the Seasons!'--'How? Let us offer prayer to them first of all at the sacrifice!'
6. Agni then said, 'But whereas hitherto you used to offer prayer to me in the first place, what is now to become of me?' 'We will not remove you from your place!' said they. And since, in inviting the Seasons, they did not remove Agni from his place, for that reason Agni is immutable2; and verily, he who knows that Agni to be immutable, does not move from the place where he bides.
7. The gods said to Agni, 'Go and invite them hither!' Agni went to them and said, 'O Seasons, I have obtained for you a share in the sacrifice among the gods.' They said, 'In what form hast thou obtained it for us?' He replied, 'They will offer prayer to you first at the sacrifice.'
8. The Seasons said to Agni, 'We will let thee share along with us in the sacrifice who hast obtained for us a share in the sacrifice among the gods!' And because Agni has been allowed a share along with the Seasons (the offering-prayers are): 'The Samidhs, O Agni, (may accept the butter)3 . . . !' 'Tanûnapât, O Agni . . .!' 'The Ids, O Agni . . .!' 'The Barhis, O Agni. . .!' 'Svâhâ Agni!' And verily, whosoever knows that Agni is thus allowed to share (in the sacrifice) along with the Seasons, he is allowed to participate in whatever auspicious rite is performed by one who professes to be equal (in that knowledge) to him;--for him, being possessed of Agni, the Seasons, themselves possessed of Agni, ripen the plants and everything here.
9. Now, as to this point, some raise the objection, 'But since they invite the fore-offerings last of all (at the two libations of butter)4, why do they offer prayer to them first of all?'--Because they established them last of all in the sacrifice5; and because they said, 'we will offer prayer to you first:' for that reason they invite them last, and offer prayer to them first.
10. By the fourth fore-offering the gods, assuredly, obtained the sacrifice, and by the fifth they firmly established it; and by what part of the sacrifice after that remained unaccomplished they gained the world of heaven.
11. In going to heaven they were afraid of an attack from the Asuras and Rakshas. They placed Agni at their head, as the Rakshas-killer, the repeller of the Rakshas; they placed Agni in their midst, as the Rakshas-killer, the repeller of the Rakshas; they placed Agni in their rear, as the Rakshas-killer, the repeller of the Rakshas.
12. And if the Asuras and Rakshas wished to attack them in front, Agni repelled them, as the Rakshas-killer, the repeller of the Rakshas; if they wished to attack in the centre, Agni repelled them, as the Rakshas-killer, the repeller of the Rakshas; and if they wished to attack in the rear, Agni repelled them, as the Rakshas-killer, the repeller of the Rakshas: being thus guarded on all sides by Agnis, they reached the world of heaven.
13. And in the same way this one now obtains the sacrifice by means of the fourth fore-offering, and by means of the fifth he establishes it; and by what part of the sacrifice after that remains un-accomplished, he gains the world of heaven.
14. Now when he pronounces the offering-prayer over Agni's butter-portion, he thereby places Agni in front, as the Rakshas-killer, the repeller of the Rakshas; and when Agni's sacrificial cake is (offered), he thereby places Agni in the midst, as the Rakshas-killer, the repeller of the Rakshas; and when he pronounces the offering-prayer to Agni Svishtakrit (the maker of good offering), he thereby places Agni in the rear, as the Rakshas-killer, the repeller of the Rakshas.
15. And if the Asuras and Rakshas try to attack him (the sacrificer) in front, Agni repels them, as the Rakshas-killer, the Repeller of the Rakshas: if they try to attack him in the centre, Agni repels them, as the Rakshas-killer, the repeller of the Rakshas; and if they try to attack him from behind, Agni repels them, as the Rakshas-killer, the repeller of the Rakshas: being thus guarded on every side by Agnis, he gains the world of heaven.
16. And if any one were to imprecate evil on him previously to (or, in the fore-part of) the (chief) sacrifice, let him be thus spoken to, 'Thou shalt suffer some disease of the face! thou shalt become either blind or deaf!' for these, in truth, are diseases of the face: and thus it would indeed fare with him.
17. If any one were to imprecate evil on him in the middle of the sacrifice, let him be thus spoken to, 'Thou shalt be without offspring, without cattle!' for offspring and cattle, indeed, constitute the centre (i.e. the substantial possession of man): and thus it would indeed fare with him.
18. If any one were to imprecate evil on him after the completion of the (chief) sacrifice, let him be thus spoken to, 'Unstable and poor, thou shalt swiftly go to yonder world!' for thus it would indeed fare with him. One should not therefore utter imprecations: for whosoever thus understands this has the advantage.
19. He who gains by means of the fore-offerings, assuredly, gains the year6. But he alone gains it who knows its doors; for what were he to do with a house who cannot find his way inside? Even as those (fore-offerings) are (the doors) of this (sacrifice), so is the spring a door, and so is the winter a door, of that (year). This same year he enters, as the world of heaven; for, assuredly, the year is all, and the All (universe) is imperishable: his thereby becomes imperishable merit, the imperishable world.
The two butter-portions (âgyabhâga) to agni and soma.
20. Here now some say, 'To what deity belong the butter-portions?' Let him reply, 'To Pragâpati;' for, assuredly, Pragâpati is undefined7 (mysterious); and undefined are the butter-portions, because they have the sacrificer for their deity; for the sacrificer is Pragâpati at his own sacrifice, since it is by his order that the priests spread and produce it.
21. Having basted the havis with butter and made two cuttings from it, he pours some of the butter thereon: thus the oblation is offered combined with butter, and thereby indeed it is offered combined with the sacrificer; and for one who knows this,--whether he has a sacrifice performed for him while he is far away, or while he is near,--the sacrifice is performed in the same way as it would be performed if he were near; and he who knows this, even though he do much evil, is not shut out from the sacrifice.
Second Brâhmana
1. Verily, by means of the sacrifice the gods made that conquest (of the world of heaven). When they had conquered, they said, 'How may this (celestial region) be made unattainable by men?' They then sipped the sap of the sacrifice, as bees would suck out honey; and having drained the sacrifice and effaced the traces of it with the (sacrificial) post8, they concealed themselves: and because they effaced (ayopayan, viz. the sacrifice) with it, therefore it is called yûpa (sacrificial post). Now this was heard by the Rishis:
2. 'Verily, by means of the sacrifice the gods gained this conquest. When they had conquered, they said, "How may this (celestial region) be made unattainable by men?" They then sipped the sap of the sacrifice, as bees would suck out honey; and having drained the sacrifice and effaced the traces of it with the (sacrificial) post, they concealed themselves.' They (the Rishis) thereupon set about searching for it.
3. They went on praising and toiling; for by (religious) toil, the gods indeed gained what they wished to gain, and (so did) the Rishis. Now whether it be that the gods caused it (the sacrifice) to attract (or, peep forth to) them, or whether they took to it of their own accord, they said, 'Come, let us go to the place whence the gods obtained possession of the world of heaven!' They went about saying (to one another), 'What attracts? What attracts9?' and came upon the sacrificial cake which had become a tortoise and was creeping about. Then they all thought, 'This surely must be the sacrifice!'
4. They said, 'Stand still for the Asvins! stand still for Sarasvatî! stand still for Indra!' still it crept on;--'Stand still for Agni!' at this it stopped. Having then enveloped it in fire (Agni), knowing, as they did, that it had stopped for Agni, they Offered it up entirely, for it was an oblation to the gods. Then the sacrifice pleased them10; they produced it, they spread it. And this same sacrifice is taught by the former to the later; the father (teaches it) to his son when he is a student (brahmakârin).
5. Now that (cake), which caused the sacrifice to attract (or, appear to) them, first (puras) bestowed (dâs) it upon them: hence it is (called) purodâsa, for purodâsa, doubtless, is the same as purodâsa11. This same cake on eight potsherds for Agni is indispensable on both occasions (at the new- and full-moon ceremonies).
6. That (cake for Agni) does not constitute the (special) sacrificial food (havis) either at the full-moon, or at the new-moon, sacrifice; since the one for Agni and Soma constitutes the havis at the full-moon, and the Sânnâyya12 at the new-moon sacrifice. That one (for Agni) constitutes rather the regular (or, corresponding) sacrifice on both occasions, and because of its fearing lest it should become detached from the sacrifice, it is offered up at the beginning of both the full-moon and the new-moon sacrifice: this is the reason why it is offered at this particular time.
7. And if any one (householder) were to resort to him (the Adhvaryu) and say, 'Perform an ishti for me!' let him perform it. Whatever desire the Rishis entertained when they performed that sacrifice, that desire of theirs was accomplished; and accordingly whatever desire he (the sacrificer) entertains in having this sacrifice performed, that desire of his is accomplished. For whatever deity sacrificial food is taken, to that deity they offer it up in the fire (Agni);--and if he is about to offer it up in the fire, why should he announce it to another deity? To Agni alone therefore (it is announced).
8. Agni (the fire), assuredly, represents all the deities, since it is in the fire that they make offering to all deities: to Agni alone therefore (he should announce it), since he thereby has recourse to all the deities.
9. Agni, assuredly, is the safest13 among the gods: let him then have recourse to him whom he considers the safest among the gods, and therefore (announce the sacrifice) to Agni.
10. Agni, assuredly, is the most tender-hearted of gods: let him then have recourse to him whom he considers the most tender-hearted of gods, and therefore (announce the sacrifice) to Agni.
11. Agni, assuredly, is the nearest of the gods: let him then have recourse to him whom he considers as the nearest of those to be approached, and therefore (let him announce the sacrifice) to Agni.
12. If (beside the full-moon sacrifice) he perform an ishti (with a view to the accomplishment of some special desire)14, let him recite seventeen kindling verses; (and in that case) he utters the offering-prayer (yâgyâ) in a low voice, for this is the characteristic form of an ishti; the yâgyâ and the anuvâkyâ should contain the word 'head15;' the two butter-portions should be offered to the Vritra-slayer (Indra); and the two samyâgyâs16 should be in the virâg metre.
Third Brâhmana
1. Tvashtri had a three-headed, six-eyed son. He had three mouths; and because he was thus shaped, his name was Visvarûpa ('All-shape').
2. One of his mouths was Soma-drinking, one spirit-drinking, and one for other kinds of food. Indra hated him and cut off those heads of his.
3. Now from the one which was Soma-drinking, a hazel-cock (francoline partridge) sprang forth; whence the latter is of brownish colour, for king Soma is brown.
4. From the one which was spirit-drinking, further, a sparrow sprang; whence the latter talks as if stammering, for he who has drunk spirits, talks as if he stammered.
5. Then from the one which served for other kinds of food, a partridge sprang; whence the latter is much variegated in colour: on its wings, namely, butter-drops, as it were, have dropped in one place and honey- (or mead-) drops in another, for suchlike, as it were, was the food which he consumed with that (mouth).
6. Tvashtri was furious: 'Has he indeed slain my son?' he exclaimed. He brought Soma-juice from which Indra was excluded; and just as the Soma-juice on being produced had Indra excluded from it (apendra), so it remained (when it was offered up).
7. Indra thought with himself, 'They are now excluding me from Soma!' and though uninvited, he consumed what pure (Soma) there was in the tub, even as the stronger (consumes) that of a weaker. That (Soma) however, injured him; it flowed in all directions from (the openings of) his vital airs; from his mouth alone it did not flow, but from all the other (openings of the) vital airs it flowed; hence (was instituted) at that time the ishti, called Sautrâmanî: on the occasion of that (ceremony) it is explained how the gods healed him17.
8. Tvashtri was furious, and exclaimed, 'Has he indeed consumed my Soma uninvited?' However, he himself desecrated the sacrifice, for what pure (Soma) there was left in the tub he let flow (into the fire), saying, 'Grow thou, having Indra for thy foe18!' The moment it reached the fire, it developed (into human shape), or, as some say, it so developed whilst on its way (to the fire). It became possessed of19 Agni and Soma, of all sciences, all glory, all nourishment, all prosperity.
9. And since it so developed whilst rolling onwards (vrit), it became Vritra; and since he sprang forth footless, therefore he was a serpent. Danu and Danâyû received him like mother and father20, whence they call him Dânava.
10. And because he (Tvashtri) said, 'Grow thou, having Indra for thy foe!' therefore Indra slew him (Vritra). Had he said, 'Grow thou, the foe (slayer) of Indra!' he (Vritra) would certainly have forthwith slain Indra.
11. And because he (Tvashtri) said, 'Grow thou!' therefore he (Vritra) grew an arrow's range sideways and an arrow's range forward: he forced back both the western ocean and the eastern one; and in proportion as he extended did he devour the food.
12. In the fore-noon the gods offered him food, at mid-day the men, and in the after-noon the Fathers.
13. Now while Indra was thus moving on (in pursuit of Vritra), he addressed Agni and Soma, 'Ye belong to me and I belong to you! That one is nothing to you: why then do ye support that Dasyu against me? Come over to me!'
14. They replied, 'What is to be our reward in that case?' He offered them that Agni-Soma cake on eleven potsherds: this is the reason why there is a cake on eleven potsherds for Agni and Soma.
15. They went over to him, and after them went forth21 all the gods, all the sciences, all glory, all nourishment, all prosperity: thus by offering that (cake to Agni and Soma) Indra became what Indra now is. Such then is the significance of the full-moon offering; and he who, knowing this, performs the full-moon offering in this wise, attains to the same state of prosperity, becomes thus endowed with glory, becomes such a consumer of food (as Vritra).
16. Now Vritra, on being struck, lay contracted like a leather bottle drained of its contents, like a skin bag with the barley-meal shaken out. Indra rushed at him, meaning to slay him.
17. He said, 'Do not hurl (thy thunderbolt) at me! thou art now what I (was before) Only cut me in twain; but do not let me be annihilated!' He (Indra) said, 'Thou shalt be my food!' He replied, 'So be it!' He accordingly cut him in twain; and from that (part) of his which was of the Soma nature22, he made the moon, and that which was demoniacal (asurya) he made enter these creatures as their belly; hence people say23: 'Vritra was then a consumer of food, and Vritra is so now.' For even now, whenever that one (the moon) waxes fuller, it fills itself out of this world24; and whenever these creatures crave for food, they pay tribute to this Vritra, the belly. Whosoever knows that Vritra as a consumer of food, becomes himself a consumer of food.
18. Those deities then said, 'Ye, Agni and Soma, whom we have followed hither, take the best part (of the sacrificial food): do let us share along with you in what ye have!'
19. They both said, 'What (share) shall then be ours?' They replied, 'For whatever deity they shall take out sacrificial food, they shall in the first place offer to you some clarified butter!' Whenever, therefore, they take out sacrificial food for any deity, they in the first place offer two butter-portions to Agni and Soma. This does not take place at the Soma-sacrifice, nor at the animal offering; for they said, 'for whatever deity they take out . . . 25.'
20. Agni then said, 'In me they shall sacrifice for all of you, and thus I give you a share in me!' For this reason they sacrifice in Agni (the fire) to all the gods; and for this reason they say that Agni is all the deities.
21. Soma then said, 'Me they shall offer up to all of you, and thus I give you a share in me!' For this reason they offer up Soma to all the gods; and hence they say that Soma is all the deities.
22. And further, since all the gods were abiding in Indra, for that reason they say that Indra is all the deities, that the gods have Indra for their chief (sreshtha). Thus the gods came in a three-fold way to consist of one deity; and he who knows this becomes individually the chief of his own (people).
23. Twofold, verily, is this, there is no third: to wit, the moist and the dry; and what is dry, that relates to Agni; and what is moist, that relates to Soma. But (it may be objected) if this is twofold only, why then this manifold performance:--the two butter-portions for Agni and Soma, the low-voiced offering to Agni and Soma, and the rice-cake for Agni and Soma,--when by means of any one of these he obtains all, why then this manifold performance? [The answer to this objection is that] so manifold is the power, the generative force of Agni and Soma.
24. The sun, indeed, relates to Agni, and the moon to Soma; the day relates to Agni, and the night to Soma; the waxing half-moon relates to Agni, and the waning one to Soma.
25. 'By means of the two butter-portions he obtains the sun and the moon; by means of the low-voiced offering he obtains the day and the night; and by means of the rice-cake he obtains the two half-moons,' thus say some.
26. Âsuri, on the other hand, said: 'By means of the two butter-portions he gains any two (of those objects26); by means of the low-voiced offering he obtains any (other) two; and by means of the rice-cake he obtains any (other) two: "all has been obtained, all has been conquered by me! with that All I will slay Vritra; with the All I will slay the spiteful enemy!" thus he thinks, and for that reason there is this manifold performance.'
27. On this point it has also been remarked: 'Why this sameness (of performance)? By what is introduced between the butter(-offering) to Agni and Soma and the rice-cake to Agni and Soma, a repetition of performance (is committed)27.' Sameness (of performance), nevertheless, is avoided in this way: the one (viz. the low-voiced offering) consists of butter, and the other of a rice-cake, hence the one is different from the other. Moreover, after reciting a Rik-verse as anuvâkyâ, he pronounces the yâgyâ with the word 'pleased' (in the case of the butter-portions to Agni and Soma); and after reciting a Rik-verse as anuvâkyâ, he pronounces the yâgyâ in the form of a Rik-verse (in the case of the low-voiced offering to Agni and Soma), hence the one is (again) different from the other28. Sameness of performance is also avoided in this way: in a low voice (he utters the formulas when) he offers of the butter, and with a loud voice of the cake; and what is (uttered) in a low voice, that is the manner of Pragâpati: hence he recites for that (low-voiced offering) an anushtubh-verse as the invitatory formula (anuvâkyâ), for the anushtubh represents speech, and Pragâpati also is speech.
28. By means of that low-voiced offering the gods stealing near slew, with that thunderbolt, the vashat-call, whichever they wished of the Asuras; and so does this one, after stealing near by means of that low-voiced offering, slay with that thunderbolt, the vashat-call, the wicked, spiteful enemy29. This is why he performs the low-voiced offering.
29. Having recited (at the butter-portions) a Rik-verse as the anuvâkyâ, he recites the yâgyâ with the word 'pleased:' in consequence of this, creatures are brought forth here with teeth on one side (in one jaw); for the Rik means bone and the tooth also is bone, so that he thereby produces bone on one side.
30. Having recited (at the low-voiced offering) a Rik-verse as the anuvâkyâ, he recites as the yâgyâ a (second) Rik-verse: in consequence of this, creatures with teeth on both sides are brought forth here; for the Rik means bone and the tooth also is bone, so that he thereby produces bone on both sides. These creatures, indeed, are of two kinds, viz. such as have teeth on one side only, and such as have teeth on both sides30; and verily he who sacrifices, knowing thus the generative power of Agni and Soma, becomes rich in offspring and cattle.
31. When he (the sacrificer) is about to enter upon the fast of the full-moon ceremony, he may not be entirely sated. He therefore now compresses (that part of) his belly which relates to the Asuras; and next morning, by means of the oblations, that which relates to the gods. Now the practice regarding the full-moon ceremony is as follows:
32. One may (enter on the) fast at the very time (of full moon), thinking, 'Now I will slay Vritra, now I will slay the spiteful enemy!'
33. One may also fast only on the following day. Now he who (enters on the) fast at the very time (of full moon), gets, as it were, into collision31 (with some one); and when two come into collision with one another, it is indeed doubtful which of the two will get the better of the other. He, on the other hand, who prefers to fast on the second day (only), is as one who crushes from behind a retreating (enemy) before he is able to resist the attack: striking in one direction32, in fact, is he who thus keeps the fast on the second day only.
34. Let him therefore enter on the fast at the very time (of full moon). He who keeps the fast on the following day only is as one who finally crushes one struck down by some one else; he only does what has been done before by some one else, he only follows another's lead; let him therefore enter on the fast at the very time (of full moon).
35. After Pragâpati had created the living beings, his joints (parvan) were relaxed. Now Pragâpati, doubtless, is the year, and his joints are the two junctions of day and night (i.e. the, twilights), the full moon and new moon, and the beginnings of the seasons.
36. He was unable to rise with his relaxed joints; and the gods healed him by means of these havis-offerings: by means of the Agnihotra they healed that joint (which consists of) the two junctions of day and night, joined that together; by means of the full-moon and the new-moon sacrifice they healed that joint (which consists of) the full and new moon, joined that together; and by means of the (three) Kâturmâsyas (seasonal offerings) they healed that joint (which consists of) the beginnings of the seasons, joined that together.
37. With his joints thus repaired he betook himself to this food,--to the food which is here (offered) to Pragâpati; and he who, knowing this, enters upon the fast at the very time (of full moon), heals Pragâpati's joint at the proper time, and Pragâpati favours him. Thus he who, knowing this, enters upon the fast at the very time (of full moon) becomes a consumer of food: let him therefore enter on the fast at the very time (of full moon).
38. These two butter-portions (to Agni and Soma), truly, are the eyes of the sacrifice; he, therefore, offers them in front (of, or before, the havis), for these eyes are in the front (of the head). Hence he thereby places the eyes in the front; and for this reason these eyes are in the front (of the head).
39. Some people offer Agni's butter-portion in the north-eastern part (of the fire), and Soma's butter-portion in the south-eastern part, thinking, 'Thereby we place the eyes in the front (of the head).' This, however, is rather unintelligible; for the several dishes of sacrificial food (havis) represent the body of the sacrifice; when therefore he offers in front of (or before) the havis, he thereby places the eyes in the front. Let him rather make the offerings (in that part of the fire) where he thinks the fiercest blaze is; for only by being offered in blazing (fire) are oblations successful33.
40. Having recited (at the butter-portions) a Rik-verse as anuvâkyâ (invitatory formula), he recites by way of yâgyâ (offering-prayer) the (formula containing the word) 'pleased;' thereby these boneless eyes are set in what is bone. If, on the other hand, after reciting a Rik-verse as anuvâkyâ, he were to use a Rik-verse as the yâgyâ, he would make it bone instead of eye.
41. Those two (qualities), truly, are related to the natures of Agni and Soma: that which is white is related to Agni, and that which is black is related to Soma. If, however (it were asserted), on the contrary, that what is black is related to Agni, and what is white is related to Soma,--[the answer would be:--] what sees is of the nature of Agni, for dry, as it were, are the eyes of one who looks, and that which is dry relates to Agni;--and what sleeps is of the nature of Soma, for moist, as it were, are the eyes of one who is asleep, and moist also is Soma. And, verily, he who thus knows those two butter-portions to be eyes, remains endowed with eye-sight till old age in this world, and starts in yonder world possessed of eye-sight.
Fourth Brâhmana
Special preliminary rites of the new-moon sacrifice.
1. When Indra had hurled the thunderbolt at Vritra, thinking himself to be the weaker, and fearing lest he had not brought him down, he concealed himself and went to the farthest distances34. Now the gods knew that Vritra had been slain and that Indra had concealed himself.
2. Agni of the deities, Hiranyastûpa35 of the Rishis, and the Brihatî of the metres, set about searching for him. Agni discovered him and stayed with him (as a guest) that (day and) night. He (Indra), namely, is the Vasu36 of the gods, for he is their hero.
3. The gods said, 'Our Vasu, who has gone to live away from us, is this day dwelling together (amâ vas, viz. with Agni37);' and as one would cook a dish of rice or a goat in common for two relatives or friends who have come to stay with him,--for such-like is human (fare), as the sacrificial food (havis) is that of the gods,--in like manner they offered to those two together that sacrificial food, the rice-cake on twelve potsherds for Indra and Agni. This is the reason why there is a rice-cake on twelve potsherds for Indra and Agni.
4. Indra said, 'When I had hurled the thunderbolt at Vritra, I was terrified, and (in consequence of this fright) I am much emaciated. This (cake) does not satiate me: prepare for me what will satiate me!' The gods replied, 'So be it!'
5. The gods said, 'Nothing but Soma will satiate him: let us prepare Soma for him!' They prepared Soma for him. Now this king Soma, the food of the gods, is no other than the moon38. When he (the moon, masc.) is not seen that night either in the east or in the west, then he visits this world; and here he enters into the waters (f.) and plants (f.). He is indeed a treasure for the gods, he is their food. And since during that night he here dwells together39 (amâ vas), therefore that (night of new moon) is called amâvâsyâ (the dwelling together, or at home).
6. They prepared it40 (Soma for Indra), after having it collected, part by part, by the cows: in eating plants (they collected it) from the plants, and in drinking water (they collected it) from the waters. Having prepared and coagulated it, and made it strong (pungent), they gave it to him41.
7. He said, 'This does indeed satiate me, but it does not agree with me42: devise some means by which it may agree with me!' They made it agree with him by means of boiled (milk).
8. Now although this (mixture of sweet and sour milk) is, indeed, one and the same substance--it being milk (payas) and belonging to Indra--they, nevertheless, declare it to be (two) different (substances). Since he said 'it satiates (dhî) me,' therefore it is sour milk (dadhi); and since they made it agree (sri) with him with boiled milk (or, by boiling), therefore it is (fresh) boiled milk (srita)43.
9. In the same way as the Soma stalk becomes strong44 (by being touched or sprinkled with water), so he (Indra) became strong (by the Soma being mixed with boiled milk) and overcame that evil, the jaundice45. Such is likewise the significance of the new-moon ceremony (and the Sânnâyya, or libation of sweet and sour milk offered to Indra thereat); and verily he who, knowing this, mixes (sweet and sour milk at the new-moon sacrifice) in like manner increases in offspring and cattle, and overcomes evil: let him therefore mix together (sweet and sour milk)46.
10. In reference to this point they say, 'One who has not performed the Soma-sacrifice47, must not offer the Sânnâyya; for, indeed, the Sânnâyya is (of the same significance as) a Soma libation, and the latter is not permitted to one who is not a Soma-sacrificer: hence he who has not performed the Soma-sacrifice, must not offer the Sânnâyya.'
11. He may nevertheless offer the Sânnâyya; for have we not heard within this place48 that he (Indra) said, 'Do ye now offer Soma to me, and then ye will prepare for me that invigorating draught (âpyâyana, viz. the Sânnâyya)!' 'This does not satiate me, prepare for me what will satiate me!' That invigorating draught they indeed prepared for him, and therefore even one who has not performed the Soma-sacrifice, may offer the Sânnâyya.
12. The full-moon oblation, assuredly, belongs to the Vritra-slayer, for by means of it Indra slew Vritra; and this new-moon oblation also represents the slaying of Vritra, since they prepared that invigorating draught for him who had slain Vritra.
13. An offering in honour of the Vritra-slayer, then, is the full-moon sacrifice. Vritra, assuredly, is no other than the moon49; and when during that night (of new moon) he is not seen either in the east or in the west, then he (Indra) completely destroys him by means of that (new-moon sacrifice), and leaves nothing remaining of him. And, verily, he who knows this, overcomes all evil and leaves nothing remaining of evil.
14. Here now some people enter upon the fast when they (still) see (the moon, on the fourteenth day of the half-month), thinking, 'To-morrow he will not rise: already, then, there is unfailing food for the gods in yonder heaven50, and to this we will offer them more from hence (to-morrow)!'--He, indeed, is in a prosperous state with whom, while the old food is still unfailing, fresh food is accruing; for such a one has indeed abundant food. However, he is not now offering Soma, but he is offering milk (i.e. the Sânnâyya), and that (milk) becomes king Soma51 (in yonder world):
15. But as they (the cows), previously (to the new moon), eat mere plants (not imbued with the moon or Soma), and drink mere water, and yield mere milk,--so that (milk which they offer on the day before new moon, is not imbued with Soma, is ordinary milk). For king Soma, the food of the gods, indeed, is no other than the moon. When he is not seen that night either in the east or in the west, then he visits this world, and here enters into the waters and plants. Having then collected him from the water and plants, he (the performer of the Sânnâyya) causes him to be reproduced from out of the libations; and he (Soma, the moon), being reproduced from the libations, becomes visible in the western sky.
16. Now it is only when that food of the gods is unfailing that it comes back (to men): for him, therefore, who knows this, there is unfailing food in this, and imperishable righteousness in yonder, world.
17. Thus during that night (of new moon) food moves away from the gods and comes to this world. Now the gods were desirous as to how that (food) might (be made to) come back to them; how it might not perish away from them. For this they put their trust in those who prepare the libation of sweet and sour milk (sânnâyya), thinking, 'when they have prepared it, they will offer it to us.' And, verily, in him, who knows this, both his own kin and strangers put their trust; for in him, who attains to the highest rank, people indeed put their trust.
18. Now the one that burns there (viz. the sun) is, assuredly, no other than Indra, and that moon is no other than Vritra. But the former is of a nature hostile to the latter, and for this reason, though this one (the moon, Vritra) had previously (to the night of new moon) risen at a great distance from him (the sun, Indra), he now swims towards him and enters into his open mouth.
19. Having swallowed him, he (the sun) rises; and that (other) one is not seen either in the east or in the west. And, verily, he who knows this, swallows his spiteful enemy, and of him they say, 'He alone exists, his enemies exist not52.'
20. Having sucked him empty, he throws him out; and the latter, thus sucked out, is seen in the western sky, and again increases; he again increases to serve that (sun) as food: and verily if the spiteful enemy of one who knows this, thrives either by trade or in any other way, he thrives again and again in order to serve him as food.
21. Now some people offer (the Sânnâyya) to (Indra under the name of) 'Mahendra' (the great Indra), arguing, 'Before the slaying of Vritra he was Indra, it is true; but after slaying Vritra he became Mahendra, even as (a râgan, or king, becomes) a Mahârâga after obtaining the victory: hence (the Sânnâyya should be offered) to Mahendra.' Let him, nevertheless, offer it to 'Indra;' for Indra he was before the slaying of Vritra, and Indra he is after slaying Vritra: therefore let him offer it to 'Indra53.'
Footnotes
1. 'Kanîya in nv ato dvishan dvishate ’râtîyati kim v etâvanmâtram upagânîta yathedam ito ’nyathâsad iti.' The Kânva MS. has, 'tad u vai devânâm atathâsa kanîya in nu tam dvishan dvishate ’râtîyed atha kim tâvanmâtram. Te hokuh katham idam ito no ’nyathâ syâd iti.'
2. Akyuta, literally 'not fallen,' hence invariable, indispensable is an epithet frequently applied to Agni's sacrificial cake; cf. I, 4, 2, 16; I, 6, 2, 5.
3. See p. 148, note 2.
4. In the devatânâm âvahanam or invitation of the deities, the last formula, addressed to the butter-drinking deities, is supposed to refer to the fore- and after-offerings. Cf. I, 4, 2, 16-17.
5. See I, 5, 3, 23.
6. See I, 5, 3, 3.
7. Because he (? as lord of creatures) represents all the deities, and one cannot say 'he is such or such a one,' Sâyana. Cf. also I, 1, 1, 12.
8. Yûpena yopâyitvâ, literally 'having made it level by means of the yûpa,' = yûpenâkkhâdya, 'having covered it over with the yûpa,' Sâyana (cf. also on Rig-veda I, 104, 4). For other versions of the same myth, cf. Ait. Br. II, 1 ['they debarred them (ayopayan, viz. the men and Rishis from the sacrificial knowledge) by means of the yûpa,' Haug]; Taitt. S. VI, 3, 4, 7; 5, 3, 1. The legend is intended to supply, by means of a fanciful etymology, a symbolical meaning for the yûpa or sacrificial post to which the victim is tied.
9. Kim prarokate = 'what thinkest thou?' Sâyana. The primary meaning of pra-ruk is 'to shine forth.' Here it has apparently to be taken in the double sense of 'to peep forth, to appear,' and 'to please.' The German 'einleuchten' (St. Petersburg Dictionary) approaches more nearly to the original.
10. Or 'appeared to them, shone forth to them,' prârokata; see preceding note.
11. In the compound purodâsa or purodâs the original dental d has been changed to the lingual d, apparently through the influence of the preceding r.
12. See I, 6, 4, 9. One would expect the Sânnâyya (to Indra) or the cake to Indra-Agni. The full-moon offering is sacred to Agni-Soma: and the new-moon offering to Indra-Agni; see I, 8, 3, 1 seq.
13. Addhâtamâm, adv., literally 'most surely;' according to Sâyana = atisayena pratyakshaphaladam, 'pre-eminently a giver of perceptible benefits.'
14. See I, 3, 5, 10.
15. For these verses, the first of which begins 'Agni is the head of the sky,' see Vâg. S. XIII, 14 and 15.
16. That is, the yâgyâ (offering-prayer) and puro’nuvâkyâ (invitatory prayer) at the Svishtakrit, or oblation to Agni, as the maker of good offering, at the end of the chief oblations. The two virâg formulas are Rig-veda VII, 1, 3 (Vâg. XVII, 76; Taitt. S. IV 5, 4) preddho agne dîdihi, and Rig-veda VII, 1, 18 (Taitt. S. IV, 3, 13, 6) imo agne. Cf. Ait. Br. I, 5.
17. See V, 5, 4, 2 seq., where the whole legend is repeated; and Taitt. S. II, 4, 12, 1. One of the objects of the Sautrâmanî is the expiation of an immoderate consumption of Soma by a priest.
18. According to Taitt. S. II, 4, 12, 1, also the fault committed by Tvashtri consisted in his faulty accentuation of the compound indrasatru in the formula. What he intended to say was that Agni, on drinking the Soma, should grow strong so as to be 'the foe (slayer) of Indra,' and the compound should therefore have been accented on the second member, viz. indrasátru (the foe of Indra); but by accenting it on the first member, indrasatru, he made it 'having Indra for his foe (slayer).' According to the version of the Taitt. S., Agni, the fire, on the Soma being poured into it, rose up (spirted) as if to execute Tvashtri's wish; but immediately relapsed into its former state of inertness on hearing the mis-pronounced word.
19. Abhisambabhûva, 'he grew by consuming,' &c. Sâyana.
20. The Kânva text has, 'Danu and Dânavî received him as mother and father.'
21. Preyuh, 'the gods &c. that were in Vritra's mouth went out,' Sâyana; see preceding page, note 1.
22. 'Yat saumyam nyaktam âsa' ['yat saumyo nyaṅga âsa,' Kânva rec.], 'what was imbued with Soma,' 'what had Soma inherent in it.' Cf. 'yat somasya nyaktam âsa,' I, 7, 1, 1.
23. 'People say so when anybody eats much food.' Sâyana.
24. See I, 6, 4, 15.
25. The nirvapanam, or taking out (literally throwing out) of (handfuls of) havis from the receptacle and putting it into the winnowing basket (or other vessels), does not apply to these two kinds of sacrifices. Cf. I, 1, 2, 5 seq.
26. 'Yatame vâ yatame vâ dve âpnoti.' Sâyana supplies vastunî, 'objects.' The Kânva recension, on the other hand, reads, 'Yatame vâ yatame vâ dve devate âpnoti.'
27. See p. 80, note 2. The objection here raised is, that the low-voiced offering, which is intermediate between the two above-mentioned oblations to Agni-Soma, is made to the same two deities.
28. When the two butter-portions to Agni and Soma are offered, the Hotri recites the verses Rig-veda VI, 16, 34 (Vâg. S. 33, 9), and Rig-veda, I, 95, 5 (Vâg. S. 19, 42) respectively, as anuvâkyâs, or invitatory prayers, each of which is followed by the yâgyâ (offering-formula): 'We who pronounce the offering-prayer to Agni (or Soma respectively),--may Agni (Soma) pleased (gushânah) accept of the butter-oblation! Vâushat!' At the low-voiced offering (upâmsuyâga) to Agni-Soma, on the other hand, he first utters (in a low voice) as anuvâkyâ the verse Rig-veda I, 93, 2, and thereupon as yâgyâ Rig-veda I, 93, 6.
29. The two prayers of the low-voiced offering are muttered in a low voice; but the 'Vâushat!' at the end of the offering-prayer (as the 'Om!' at the end of the invitatory prayer) is uttered aloud. Hence the above symbolical explanation.
30. The same distinction is made in Rig-veda X, 90, 10, where it is stated that from the Purusha sprang the horse and what other animals with two rows of teeth (viz. the ass and mule, according to Sâyana) on the one hand, and cows, goats, and sheep on the other. In Taitt. II, 2, 6, 3, also the horse is mentioned along with man as belonging to the former class of living beings. Cf. also Taitt. V, 1, 2, 6; Ath.-veda V, 19, 2; 31, 3; Weber, Ind. Stud. X, 58.
31. Sam-kramate, literally 'comes together with, meets (somebody).' This symbolical explanation was probably suggested by the circumstance that the full moon marks the junction (sandhi) of the two pakshas or half months; whereas the new moon (amâvâsyâ, 'dwelling together') marks the point of least distance between sun and moon.
32. Anyatoghâtin, ? thus St. Petersburg Dictionary.
33. Katy. III, 3, 20-22 admits either mode of offering the butter-portions. These oblations are effected in the following way:--The Adhvaryu, having called on the Hotri to recite the anuvâkyâ, takes with the dipping-spoon (sruva) butter from the dhruvâ and puts it into the guhû; he then draws some with the sruva from the butter-pot and replenishes the dhruvâ with it [according to the Kânvas, with the text 'May the dhruvâ fatten with the havis-butter, sacrifice after sacrifice, for those who go to the gods,--the udder of Sûryâ in the lap of Aditi: may the earth flow abundantly at this sacrifice!']. The same process is then repeated three (additional) times (with a Gamadagni four times): hence the offering is said to consist of four (or five) cuttings. The Hotri then recites the anuvâkyâ (see note on I, 6, 3, 27), which is followed by the Adhvaryu's call 'om srâvaya' and the Âgnîdhra's response 'astu sraushat.' Thereupon the Hotri, having been called upon by the Adhvaryu to give the offering-prayer to Agni (or Soma), recites the respective yâgyâ, at the concluding vaushat of which the oblation is poured into the fire, (whilst the sacrificer utters the usual dedicatory formula, 'This for Agni (Soma), not for me!')
34. Parâh parâvatah, literally to the most distant distances, 'zu den fernsten Fernen.'
35. Hiranyastûpa, of the family of the Aṅgiras, is the reputed author (or seer) of the hymns Rig-veda I, 31-35; IX, 4; 69. Of these, I, 32 and 33, which celebrate the exploits of Indra, seem to have been especially prized.
36. That is, as would seem, the benefactor, or the treasure (dhanarûpa, Sâyana) of the gods. Indra is the chief of the Vasus. Indra being so beneficent and important a personage, it was, according to Sâyana, worth Agni's while to stay with him. Possibly also a play on the word Vasu, and vas, 'to dwell,' is intended here.
37. Thus Sâyana; but it probably means, 'he is staying at a home, or at home (amâ) to-day.'
38. The identification of the Soma (plant and juice) with the moon already occurs in some of the hymns of the Rig-veda, all of which, however, probably belong to the later ones. According to the St. Petersburg Dictionary, the identification was probably suggested by the circumstance that indu, 'drop, spark,' applies both to the Soma and the moon. Rig-veda X, 85, 3 says that of that Soma which the priests know, no one ever eats.'
39. Viz. with the waters and plants (or, he stays at home).
40. It should be borne in mind that Soma is masculine in Sanskrit.
41. In Taitt. S. II, 5, 3, 2 seq. the corresponding story is applied directly to the Sânnâyya. In consequence of the struggle with Vritra., Indra lost his energy, which fell to the earth and produced plants and shrubs. He thereupon complained to Pragâpati, who bade the cattle collect (sam-nî) it again by browsing the plants and shrubs. It was then milked out from them, and as the milk did not agree with Indra, it was boiled, and as it still did not satisfy Indra, it was mixed with sour milk.
42. Na mayi srayate, 'literally it does not stay in me' = na tishthati, na sâtmyam bhagate, Sâyana. The author here (as in I, 8, I, 17) connects, or confounds, the verb sri with srâ, 'to cook, make done,'--hence, 'it does not boil in me;' the milk being warm, or, as it were, boiled, when it comes from the cow, see II, 2, 4, 15. Hence also boiled milk is mixed with the Soma.
43. The author here endeavours to establish some connection between the Sânnâyya (or offering of sweet and sour milk to Indra, which may take the place of the second sacrificial cake offered, at the new-moon sacrifice, to Indra and Agni) and the Soma libations. Sâyana refers to the passage Taitt. Br. I, 4, 7, 6-7, where it is stated that for the morning libation the Soma is to be mixed with boiled milk, for the mid-day libation with sour milk, and for the third (or evening) libation with sour milk that is partly changed into butter (nîtamisra).
44. Âpyâyeta. On the strengthening or increasing (âpyâyanam) of the Soma-plant by sprinkling it with water before the juice is extracted, see III, 4, 3, 12 seq. Sâyana seems to take the passage thus: 'In the same way as the Soma would make strong (? or become strong), so also the sânnâyyam destroys that evil, the jaundice, in those who drink it.'
45. By the admixture of milk the Soma-juice loses its brownish colour, and is therefore apparently considered to produce the same effect in those who drink the mixture.
46. The preparation of the sânnâyya, as it is now practised by priests in Western India, is thus described by Haug (Ait. Br. II, p. 443): 'The Adhvaryu takes the milk from three cows called Gaṅgâ, Yamuna, and Sarasvatî, on the morning and evening, and gives it to the Âgnîdhra. Half the milk is first drawn from the udder of each of the three cows under the recital of mantras; then the same is done silently. The milk is taken from these cows on the evening of the new-moon day, and on the morning of the following day, the so-called Pratipad (the first day of the month). The milk drawn on the evening is made hot, and lime-juice poured over it to make it sour; whereupon it is hung up. The fresh milk of the following morning is then mixed with it, and both are sacrificed along with the Purodâsa. Only he who has already performed the Agnishtoma is allowed to sacrifice the Sânnâyya at the Darsapûrnima ishti. (Oral information.)' In Vâg. S. I, 4 (Sat. Br. I, 7, 1, 17; Katy. IV, 2, 25, 26) the names of the three cows are given as Visvâyu, Visvakarman, and Visvadhâyus, unless these are intended merely for epithets or mystic names. Cf. p. 188 note; Weber, Ind. Stud. IX, 232. Instead of the lime-juice, mentioned by Haug as used for rennet, Katy. IV, 2, 33 prescribes that the milk remaining from the Agnihotra of the preceding evening, and since become sour, should be used.
47. Thus Taitt. S. II, 5, 5, 1.
48. Atrântarena; atra vishaye antarena madhye, Sâyana; ? within this our range of hearing; or, in the course of the present ceremony.
49. See I, 6, 3, 17.
50. Viz. in the form of Soma, i.e. the moon, still shining in the heavens during the night preceding the new moon.
51. Who, as we saw, resides in the plants and waters at the time of new moon and consequently in the milk used for the Sânnâyya. If, however, one were to enter upon the fast (and hence on the p. 181 sacrifice) previously to the new moon, he would be offering mere milk, not imbued with, and not liable to change into, Soma, and therefore unfit for the gods.
52. With this explanation of the disappearance of the moon may be compared the later notion of the sun and moon being swallowed by the demon Râhu, at the time of the eclipses.
53. Kâty. IV, 2, 10 leaves it optional whether the libation of mixed sweet and sour milk is to be offered to Indra or to Mahendra. According to IV, 5, 25, however, such option seems to be permitted only so far as the first performance is concerned, after which one is apparently bound to go on offering during the rest of one's life to whichever deity one has chosen at the beginning. Taitt. S. II, 5, 4, 4, lays it down as the rule that only a gatasrî (one who has reached the highest grade of prosperity), viz. a brâhmana versed in the three Vedas (susruvân = vedatrayâbhigña, Sâyana, the head of a village (grâmanî), and a râganya, can make offering to Mahendra, since he is their special deity. Others, however, may do the same, after offering the sânnâyyam to Indra for a whole year, and on the expiration of it a rice-cake on eight potsherds to Agni, as the Keeper of Vows.
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