| Philosophy and Religion / Satapatha Brahmana |
The Satapatha Brahmana: Fourteenth Kânda, First Adhyâya
The Pravargya.
First Brâhmana
1. The gods Agni, Indra, Soma, Makha, Vishnu, and the Visve Devâh, except the two Asvins, performed a sacrificial session1.
2. Their place of divine worship was Kurukshetra.. Therefore people say that Kurukshetra is the gods’ place of divine worship: hence wherever in Kurukshetra one settles there one thinks, 'This is a place for divine worship;' for it was the gods’ place of divine worship.
3. They entered upon the session2 thinking, 'May we attain excellence! may we become glorious! may we become eaters of food!' And in like manner do these (men) now enter upon the sacrificial session thinking, 'May we attain excellence! may we become glorious! may we become eaters of food!'
4. They spake, 'Whoever of us, through austerity, fervour, faith, sacrifice, and oblations, shall first compass the end of the sacrifice, he shall be the most excellent of us, and shall then be in common to us all.' 'So be it,' they said.
5. Vishnu first attained it, and he became the most excellent of the gods; whence people say, 'Vishnu is the most excellent of the gods.'
6. Now he who is this Vishnu is the sacrifice; and he who is this sacrifice is yonder Âditya (the sun). But, indeed, Vishnu was unable to control that (love of) glory of his; and so even now not every one can control that (love of) glory of his.
7. Taking his bow, together with three arrows, he stepped forth. He stood, resting his head on the end of the bow. Not daring to attack him, the gods sat themselves down all around him.
8. Then the ants said--these ants (vamrî), doubtless, were that (kind called) 'upadîkâ3'--'What would ye give to him who should gnaw the bowstring?'--'We would give him the (constant) enjoyment of food, and he would find water even in the desert: so we would give him every enjoyment of food.'--'So be it,' they said.
9. Having gone nigh unto him, they gnawed his bowstring. When it was cut, the ends of the bow, springing asunder, cut off Vishnu's head.
10. It fell with (the sound) 'ghriṅ'; and on falling it became yonder sun. And the rest (of the body) lay stretched out (with the top part) towards the east. And inasmuch as it fell with (the sound) 'ghriṅ,' therefrom the Gharma4 (was called); and inasmuch as he was stretched out (pra-vrig,), therefrom the Pravargya (took its name).
11. The gods spake, 'Verily, our great hero (mahân virah) has fallen:' therefrom the Mahâvîra pot (was named). And the vital sap which flowed from him they wiped up (sam-mrig) with their hands, whence the Samrâg5.
12. The gods rushed forward to him, even as those eager to secure some gain (will do)6. Indra reached him first. He applied himself to him limb after limb, and encompassed him7, and, in encompassing him, he became (possessed of) that glory of his. And, verily, he who knows this becomes (possessed of) that glory which Indra is (possessed of).
13. And Makha (sacrifice), indeed, is the same as Vishnu: hence Indra became Makhavat (possessed of makha), since Makhavat is he who is mystically called Maghavat8, for the gods love the mystic.
14. They gave to those ants the enjoyment of food; but, indeed, all food is water, for it is by moistening (the food) therewith that one eats here whatever one does eat.
15. This Vishnu, the (Soma-) sacrifice, they then divided amongst themselves into three parts: the Vasus (received) the morning-pressing, the Rudras the midday-pressing, and the Âdityas the third pressing.
16. Agni (received) the morning-pressing, Indra the midday-pressing, and the Visve Devâh the third pressing.
17. The Gâyatrî (received) the morning-pressing, the Trishtubh the midday-pressing, and the Gagatî the third pressing. The gods went on worshipping and toiling with that headless sacrifice.
18. Now Dadhyañk Âtharvana knew this pure essence9, this Sacrifice,--how this head of the Sacrifice is put on again, how this Sacrifice becomes complete.
19. He then was spoken to by Indra saying, 'If thou teachest this (sacrificial mystery) to any one else, I shall cut off thy head.'
20. Now this was heard by the Asvins,--'Verily, Dadhyañk Âtharvana knows this pure essence, this Sacrifice,--how this head of the Sacrifice is put on again, how this Sacrifice becomes complete.'
21. They went up to him and said, 'We two will become thy pupils.'--'What are ye wishing to learn?' he asked.--'This pure essence, this Sacrifice,--how this head of the Sacrifice is put on again, how this Sacrifice becomes complete,' they replied.
22. He said, 'I was spoken to by Indra saying, ‘If thou teachest this to any one else, I shall cut off thy head;’ therefore I am afraid lest he should indeed cut off my head: I cannot take you as my pupils.'
23. They said, 'We two shall protect thee from him.'--'How will ye protect me?' he replied.--They said, 'When thou wilt have received us as thy pupils, we shall cut off thy head and put it aside elsewhere; then we shall fetch the head of a horse, and put it on thee: therewith thou wilt teach us; and when thou wilt have taught us, then Indra will cut off that head of thine; and we shall fetch thine own head, and put it on thee again.'--'So be it,' he replied.
24. He then received them (as his pupils); and when he had received them, they cut off his head, and put it aside elsewhere; and having fetched the head of a horse, they put it on him: therewith he taught them; and when he had taught them, Indra cut off that head of his; and having fetched his own head, they put it on him again,
25. Therefore it is concerning this that the Rishi has said (Rig-v. I, 116, 12), 'That Dadhyañk Âtharvana, with a horse's head, anywise spoke forth unto you two the sweet doctrine:'--'Unrestrainedly he spoke this,' is what is thereby meant.
26. One must not teach this to any and every one, since that would be sinful, and lest Indra should cut off his head; but one may only teach it to one who is known to him, and who has studied sacred writ, and who may be dear to him, but not to any and every one.
27. He may teach it to one dwelling with him (as a pupil) for a year; for the year is he that shines yonder, and the Pravargya also is that (sun): it is him he thereby gratifies, and therefore he may teach it to one dwelling with him for a year.
28. For three nights he keeps the rule (of abstinence); for there are three seasons in the year, and the year is he that shines yonder, and the Pravargya also is that one: it is him he thereby gratifies, and therefore he keeps the rule for three nights.
29. Hot10 (water) he sips, thinking, 'I will teach it as one practising austerities.' He teaches it whilst abstaining from flesh-food, thinking, 'I will teach it as one practising austerities;'
30. And whilst not drinking out of earthen (vessels); for whatever untruth (man) speaks on this (earth) is, as it were, immixed with her: therefore (one should do so) whilst not drinking out of earthen (vessels);
31. And whilst not coming into contact with Sûdras and remains of food; for this Gharma is he that shines yonder, and he is excellence, truth, and light; but woman, the Sûdra, the dog, and the black bird (the crow), are untruth: he should not look at these, lest he should mingle excellence and sin, light and darkness, truth and untruth.
32. And, verily, he that shines yonder is glory; and as to that glory, Âditya (the sun), that glory is just the sacrifice; and as to that glory, the sacrifice, that glory is just the Sacrificer; and as to that glory, the Sacrificer, that glory is just the officiating priests; and as to that glory, the officiating priests, that glory is just the sacrificial gifts: hence, if they bring up to him a dakshinâ he must not, at least on the same day, make over these (objects) to any one else lest he should make over to some one else that glory which has come to him; but rather on the morrow, or the day after: he thus gives it away after having made that glory his own, whatever it be--gold, a cow, a garment, or a horse.
33. And, verily, he who either teaches or partakes of this (Pravargya), enters that life, and that light. The observance of the rule thereof (is as follows). Let him not cover himself (with a garment) whilst the sun shines, lest he should be concealed from that (sun). Let him not spit whilst the sun shines, lest he should spit upon him. Let him not discharge urine whilst the sun shines, lest he discharge it upon him. For so long as he shines, so great he (the sun) is: thinking, 'Lest I should injure him by these (acts),' let him take food at night, after striking a light, whereby it is made to be a form of him who shines yonder. But on this point Âsuri used to say,--One rule the gods indeed keep, to wit, the truth: let him therefore speak nothing but the truth.
Second Brâhmana
The making of the pot.
1. He equips (the Mahâvîra) with its equipments;--inasmuch as he equips it therewith from this and that quarter, that is the equipping nature of the equipments11 (sambhâra): wheresoever anything of the sacrifice is inherent, therewith he equips it12.
2. He gets ready a black antelope-skin,--for the black antelope-skin is the sacrifice13: it is at the sacrifice he thus prepares (the pot);--with its hairy side (upwards),--for the hairs are the metres: on the metres he thus prepares it;--(spread out) on the left (north) side14,--for the north is the quarter of men;--on (the skin) with its neck-part to the east15, for that (tends) towards the gods.
3. With a spade (he digs out the clay), for the spade is a thunderbolt, and the thunderbolt is vigour: with vigour he thus supplies and completes it (the Pravargya).
4. It is made of Udumbara (Ficus glomerata) wood, for the Udumbara is strength16: with strength, with vital sap, he thus supplies and completes it.
5. Or of Vikaṅkata (Flacourtia sapida) wood; for when Pragâpati performed his first offering, a Vikaṅkata tree sprang forth from that place where, after offering, he cleansed (his hands); now an offering is a sacrifice, and (consequently) the Vikaṅkata is the sacrifice: with the sacrifice he thus supplies and completes it.
6. It is a cubit long, for a cubit means the (fore-) arm, and with the arm strength is exerted: it (the spade) thus is composed of strength, and with strength he thus supplies and completes it.
7. He takes it up, with (Vâg. S. XXXVII, 1), 'At the impulse of the god Savitri, I take thee by the arms of the Asvins, by the hands of Pûshan: thou art a woman;'--the import (of this formula) is the same as before17.
8. Having placed it in his left hand, he touches it with the right, and mutters (Vâg. S. XXXVII, 2), 'They harness the mind, and they harness the thoughts, the priests of the priest, of the great inspirer of devotion; the knower of the rites alone hath assigned the priestly offices: great is the praise of the god Savitri;'--the import of this is the same as before18.
9. He then takes the lump of clay with the (right) hand and spade on the right (south) side, and with the (left) hand alone on the left (north) side19, with (Vâg. S. XXXVII, 3), 'O divine Heaven and Earth,'--for when the sacrifice had its head cut off, its sap flowed away, and entered the sky and the earth: what clay (firm matter) there was that is this (earth), and what water there was that is yonder (sky); hence it is of clay and water that the Mahâvîra (vessels) are made: he thus supplies and completes it (the Pravargya) with that sap; wherefore he says, 'O divine Heaven and Earth,'--'May I this day compass for you Makha's head,'--Makha being the sacrifice, he thus says, 'May I this day accomplish for you20 the head of the sacrifice;'--'on the Earth's place of divine worship,'--for on a place of divine worship of the earth he prepares it;--'for Makha thee! for Makha's head thee!'--Makha being the sacrifice, he thus says, 'For the sacrifice (I consecrate) thee, for the head of the sacrifice (I consecrate) thee.'
10. Then an ant-hill21 (he takes, and puts on the skin), with (Vâg. S. XXXVII, 4), 'Ye divine ants,'--for it was they that produced this: just in accordance with the way in which the head of the sacrifice was there cut off, he now supplies and completes it with those (ants);--'the firstborn of the world,'--the firstborn of the world, doubtless, is this earth22: it thus is therewith that he supplies and completes it;--'may I this day compass for you Makha's head on the Earth's place of divine worship:--for Makha thee! for Makha's head thee!'--the import of this is the same as before.
11. Then (earth) torn up by a boar (he takes), with (Vâg. S. XXXVII, 5), 'Only thus large was she in the beginning,'--for, indeed, only so large was this earth in the beginning, of the size of a span. A boar, called Emûsha, raised her up, and he was her lord Pragâpati: with that mate, his heart's delight, he thus supplies and completes him23;--'may I this day compass for you Makha's head on the Earth's place of divine worship: for Makha thee! for Makha's head thee!' the import of this is the same as before.
12. Then Âdâra24 (-plants), with (Vâg. S. XXXVII, 6), 'Indra's might ye are,'--for when Indra encompassed him (Vishnu) with might, then the vital sap of him, thus encompassed, flowed away; and he lay there stinking, as it were. He said, 'Verily, after bursting open (â-dar), as it were, this vital sap has sung praises:' thence Âdâra (-plants originated); and because he lay there stinking (pûy), as it were, therefore (they are also called) Pûtîka; and hence, when placed on the fire as an offering, they blaze; and hence also they are fragrant, for they originated from the vital sap of the sacrifice. And inasmuch as Indra, on that occasion, encompassed him with might, therefore he says, 'Indra's might ye are;'--'may I this day compass for you Makha's head on the Earth's place of divine worship: for Makha thee! for Makha's head thee!' the import of this is the same as before.
13. Then goat's milk;---for when the sacrifice had its head cut off, its heat went out of it, wherefrom the goat was produced: it is with that heat25 that he thereby supplies and completes it;--with, 'For Makha thee! for Makha's head thee!' the import of this is the same as before.
14. These, then, are the five equipments with which he equips (the Pravargya),--fivefold is the sacrifice, and fivefold the victims, and five seasons are in the year, and the year is he that shines yonder, and the Pravargya also is that (sun): it is him he thus gratifies. These (objects), thus brought together, he touches with, 'For Makha (I consecrate) thee! for Makha's head thee!' the import of this is the same as before.
15. Now there is an enclosed space26 on the north side: whilst proceeding towards that (shed) they mutter (Vâg. S. XXXVII, 7; Rig-v. I, 40, 3), 'May Brahmanaspati go forward!'--Brahmanaspati (the lord of devotion) doubtless is he that shines yonder, and the Pravargya also is that one: it is him he thus gratifies; hence he says, 'May Brahmanaspati go forward;'--'may the goddess Gladness go forward!'--for the goddess Gladness she (Vâk27) is;--'unto the hero28, kindly to men and the dispenser of fivefold (offerings),'--he thereby praises and magnifies it (the Pravargya),--'unto the sacrifice may the gods lead us!'--he thereby makes all the gods its guardians.
16. It is an enclosed space;--for at that time the gods were afraid, thinking, 'We hope that the fiends, the Rakshas, will not injure here this our (Pravargya):' they accordingly enclosed for it this stronghold, and in like manner does this (Sacrificer) now enclose for it this stronghold.
17. He then deposits (the sambhâras29) on the mound with, 'For Makha thee! for Makha's head thee!' the import of this is the same as before. He then takes a lump of clay and makes the Mahâvîra (pot) with, 'For Makha thee! for Makha's head thee,'--the import of this is the same as before;--a span high30, for the head is, as it were, a span high;--contracted in the middle31, for the head is, as it were, contracted in the middle. At the top he then draws it out (so as to form) a spout32 of three thumbs’ breadths (high): he thereby makes a nose to this (Mahâvîra, or Pravargya). When it is complete, he touches it with (Vâg. S. XXXVII, 8), 'Makha's head thou art,'--for it indeed is the head of Makha Saumya (the Soma-sacrifice). In the same way (he makes) the other two (Mahâvîra pots33); silently two milking-bowls (pinvana34), and silently two Rauhina-plates35.
18. Verily this sacrifice is Pragâpati, and Pragâpati is both of this, defined and undefined, limited and unlimited36. Whatever one does with a Yagus formula, by that one makes up that form of him (Pragâpati) which is defined and limited; and whatever one does silently, by that one makes up that form of him which is undefined and unlimited: verily, then, whosoever, knowing this, does it on this wise, makes up that whole and complete Pragâpati. But he also leaves over a lump of spare (clay) for expiations.
19. He then smooths37 it by means of Gavedhukâ grass (Coix barbata),--for when the sacrifice had its head cut off, its vital sap flowed away, and therefrom those plants grew up: with that vital sap he thus supplies and completes it;--with, 'For Makha thee! for Makha's head thee!' the import of this is the same as before, In the same way the other two (Mahâvîra pots); silently the two milking-bowls, silently the two Rauhina-plates.
20. He then fumigates these (vessels) with (Vâg. S. XXXVII, 9), 'With dung of the stallion, the impregnator, I fumigate thee,'--for the stallion is an impregnator, and the impregnator means vigour: with vigour he thus supplies and completes it,--'on the Earth's place of divine worship: for Makha thee, for Makha's head thee!' the import of this is the same as before. In the same way (he fumigates) the other two (Mahâvîra pots); silently the two milking-bowls, and silently the two Rauhina-plates.
21. He then bakes them, for what is baked belongs to the gods. He bakes them by means of bricks, for they it was that did so on that occasion38: just in accordance with the way in which the head of the sacrifice was there cut off, he now supplies and completes it with those (bricks), But, indeed, let him bake them with anything39 whereby they may become properly baked. Having laid down the fuel for baking40, he puts down the Mahâvîra (pot), with, 'For Makha thee, for Makha's head thee!' the import of this is the same as before. In the same way the other two Mahâvîra (pots); silently the two milking-bowls, silently the two Rauhina-plates. By day he should bury them (in the hole), and by day he should take them out, for the day belongs to the gods.
22. He takes out (the first pot) with (Vâg. S. XXXVII, 10), 'For the righteous one (I take) thee,'--the righteous one, doubtless, is yonder world, for the righteous one means truth; and he that shines yonder is the truth, and the first Pravargya is that (god): it is him he thus gratifies, and therefore he says, 'For the righteous one (I take) thee.'
23. With, 'For the efficient one thee' (he takes out the second pot),--the efficient one (sâdhu), doubtless, is he (Vâyu, the wind) that purifies here by blowing, for as a permanent one (siddha) he blows through these worlds; and the second Pravargya is that (god): it is him he thus gratifies, and therefore he says, 'For the efficient one (I take) thee.'
24. With, 'For a good abode thee!' (he takes out the third pot),--the good abode, doubtless, is this (terrestrial) world, for it is in this world that all creatures abide; and the good abode also is Agni (fire), for Agni abides with all creatures41 in this world; and the third Pravargya is that (god): it is him he thus gratifies, and therefore he says, 'For a good abode thee.' Silently (he takes out) the two milking-bowls, and silently the two Rauhina-plates.
25. He then pours goat's milk upon them42 (the first) with, 'For Makha thee! for Makha's head thee!' the import of this is the same as before. In the same way the other two; silently the two milking-bowls, and silently the two Rauhina-plates.
26. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance of the rule thereof is the same as at the creation43.
Third Brâhmana
1. Now at the time when he there44 proceeds with the guest-meal, he who intends to perform the Pravargya, prior to the Upasads45, spreads Kusa grass with its tops directed towards the east, in front of the Gârhapatya, and places the vessels thereon in pairs46,--the Upayamanî (tray) and the Mahâvîra (pot), the pair of lifting-sticks47, the two milking-bowls, the two Rauhina-plates, the two offering spoons for the Rauhina (cakes), and whatever other (implement) there is,--these make ten, for the Virâg consists of ten syllables, and the sacrifice is Virâg: he thus makes this to be equal to the Virâg, the sacrifice. And as to their being in pairs,--a pair means strength, for when two take hold of each other they exert strength; and a pair (couple) means a productive union: with a productive union he thus supplies and completes it.
2. Then the Adhvaryu takes the (lustral) sprinkling water, and, stepping up, says, 'Brahman, we shall proceed: Hotri, sing praises!' for the Brahman is seated on the right (south) side as the guardian of the sacrifice: to him he thus says, 'Sit thou undistracted: we are about to restore the head of the Sacrifice;' and 'Hotri, sing praises!' he says, because the Hotri is the sacrifice: he thus thereby says to him, 'Restore the head of the sacrifice!' and accordingly the Hotri begins to recite--
3. [Vâg. S. XIII, 3,] ‘The Brahman, firstborn from afore48,--the Brahman, doubtless, is yonder sun, and he is born day by day from afore (in the east); and the Pravargya also is that (sun): it is him he thus gratifies, and therefore he says, 'The Brahman (n.), firstborn from afore.' He then sprinkles (the vessels): the import of this is the same as before49.
4. He sprinkles (the chief Mahâvîra) with (Vâg. S. XXXVII, 11), 'For Yama thee!'--Yama, doubtless, is he who shines yonder, for it is he who controls (yam) everything here, and by him everything here is controlled; and the Pravargya also is that (sun): it is him he thus gratifies, and therefore he says, 'For Yama (I sprinkle) thee.'
5. 'For Makha thee!'--Makha, doubtless, is he who shines yonder, and the Pravargya also is that one: it is him he thus gratifies, and therefore he says, 'For Makha thee.'
6. 'For Sûrya's heat thee!'--Sûrya, doubtless, is he who shines yonder, and the Pravargya also is that one: it is him he thus gratifies, and therefore he says, 'For Sûrya's heat thee.'
7. Having taken out a post50 by the front door (of the sâlâ), he drives it into the ground on the south side (of the sâlâ51), so that the Hotri, whilst singing praises, may look upon it; for the Hotri is the sacrifice, and he thereby restores the sacrifice to this (earth), and she causes the Gharma (milk) to rise.
8. Having turned round the Emperor's throne-seat52 in front of the Âhavanîya, he places it south thereof, and north of the King's (Soma's) throne-seat53, so as to face the east.
9. It is made of Udumbara wood, for the Udumbara means strength: with strength, with vital sap, he thus supplies and completes it (the Pravargya).
10. It is shoulder-high, for on the shoulders this head is set: he thus sets the head upon the shoulders.
11. It is wound all over with cords54 of Balvaga grass (Eleusine indica). When the sacrifice had its head cut off, its vital sap flowed out, and thence these plants grew up: with that life-sap he thus supplies and completes it.
12 And as to why he places it north (of Soma's seat),--Soma is the sacrifice, and the Pravargya is its head; but the head is higher (uttara): therefore he places it north (uttara) of it. Moreover, Soma is king, and the Pravargya is emperor, and the imperial dignity is higher than the royal: therefore he places it north of it55.
13. And when the Hotri recites this (verse, Rig-v. V, 43, 7), 'Whom the priests anoint, as if spreading him . . .,' he anoints that Mahâvîra which is to be used, all over with ghee56, with, 'May the god Savitri anoint thee with honey!' for Savitri is the impeller of the gods, and honey means everything whatever there is here: he thus anoints it (or him) all over with everything here, and Savitri, as the impeller, impels it for him,--this is why he says, 'May the god Savitri anoint thee with honey!'
14. Now sand has been strewed57 on the north side of it: below that he (previously) throws (a plate of) white gold58, with, 'Protect it from contact with the earth!' For at that time the gods were afraid lest the Rakshas, the fiends, might injure that (Pravargya) of theirs from below; and that, to wit, gold, being Agni's seed, it (serves) for repelling the fiends, the Rakshas. But, indeed, the Earth also was afraid of this lest this (Pravargya), when heated and glowing59, might injure her: he thus keeps it separate from her. White it is, for white, as it were60, is this earth.
15. And when the Hotri recites this (verse, Rig-v. I, 36, 9), 'Sit thee down: thou art great . . .,' sheaths of reed-grass are kindled on both sides61, and throwing them (on the mound), he puts (the Mahâvîra pot) thereon. When the sacrifice had its head cut off, its life-sap flowed away, and therefrom these plants grew up: with that life-sap he thus supplies and completes it.
16. And as to why they are kindled on both sides: he thereby repels the Rakshas, the fiends, from all the quarters. Whilst this (pot) is being heated, the (Sacrificer's) wife covers her head, thinking, 'Lest this one, when heated and glowing, should rob me of my eyesight,' for it indeed becomes heated and glowing.
17. He puts it on with, 'Flame thou art, glow thou art, heat thou art;'--for the Gharma is he who shines yonder, and he indeed is all that: it is him he thus gratifies, and therefore he says, 'Flame thou art, glow thou art, heat thou art.'
18. He (the Sacrificer) then invokes blessings on this (earth)62, for the sacrifice is this (earth): it is thus (whilst being) on her that he invokes blessings, and she fulfils them all for him.
19. [Vâg. S. XXXVII, 12,] 'Unmolested thou art in front (in the east),'--for unmolested by the Rakshas, the fiends, indeed, this (earth) is in front;--'in Agni's over-lordship,'--he thus makes Agni her over-lord for the warding off of the fiends, the Rakshas;--'grant thou life unto me!'--he thus secures life for himself, and accordingly he attains the full (term of) life.
20. 'Possessed of sons towards the south,'--in this there is nothing hidden, so to speak;--'in Indra's over-lordship,'--he thus makes Indra her over-lord for the warding off of the fiends, the Rakshas;--'grant thou offspring unto me!'--he thus secures offspring and cattle for himself, and accordingly he becomes possessed of sons and of cattle.
21. 'Well to live on behind (towards the western region),'--in this there is nothing hidden, so to speak;--'in god Savitri's over-lordship;'--the god Savitri he thus makes her over-lord for the warding off of the fiends, the Rakshas;--'grant thou eyesight unto me!'--he thus secures eyesight for himself, and accordingly he becomes possessed of eyesight.
22. 'A sphere of hearing towards the north,'--'causing (sacrificial calls) to be heard63,' is what he thereby means to say;--'in the creator's over-lordship,'--the creator he thus makes her over-lord for the warding off of the fiends, the Rakshas; 'grant thou prosperity (increase) of wealth unto me!'--wealth, prosperity, he thus secures for himself, and accordingly he becomes wealthy and prosperous.
23. 'Disposition above,'--'disposing64 above' is what he thereby means to say;--'in Brihaspati's over-lordship,'--Brihaspati he thus makes her over-lord for the warding off of the fiends, the Rakshas;--'grant me vigour!'--vigour he thereby secures to himself, and accordingly he becomes vigorous, strong.
24. On the right (south) side (of the Mahâvîra) he (the Sacrificer) then makes amends by (laying down) the hand with the palm upwards, with, 'Shield me from all evil spirits!' whereby he means to say, 'Protect me from all troubles!' When the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers, but the Fathers are three in number65: it is with these that he thus supplies and completes it (the Pravargya).
25. Thereupon, whilst touching her (the earth)66, 'Thou art Manu's mare,' for, having become a mare, she (the earth) indeed carried Manu, and he is her lord, Pragâpati: with that mate, his heart's delight, he thus supplies and completes him (Pragâpati, the Pravargya, and Sacrificer).
26. He then lays pieces of (split) Vikaṅkata wood round (the Mahâvîra), two pointing to the east67, with (Vâg. S. XXXVII, 13), 'Hail! be thou encompassed by the Maruts!'--the call of 'hail!' he places first, and the deity last68; for the call of 'hail!' is he who shines yonder, and the Pravargya also is that (sun): it is him he thus gratifies; and hence he places the call of 'hail!' first, and the deity last.
27. 'Be thou encompassed by the Maruts,' he says; for the Maruts are the (common) people: he thus surrounds the nobility by the people, whence the nobility here is surrounded on both sides by the people. Silently (he lays down) two pointing to the north69, silently (again) two pointing to the east, silently two pointing to the north, silently two pointing to the east.
28. He makes them to amount to thirteen, for there are thirteen months in the year, and the year is he who shines yonder, and the Pravargya also is that (sun): it is him he thus gratifies, and hence he makes them to amount to thirteen.
29. He then places a gold plate (weighing a hundred grains) on the top (of the pot), with, 'Protect it from contact with the sky!' For at that time the gods were afraid lest the Rakshas, the fiends, might injure that (Pravargya) of theirs from above; and that--to wit, gold--being Agni's seed, it (serves) for repelling the fiends, the Rakshas. But, indeed, the Sky also was afraid of this lest this (Pravargya), when heated and glowing, might injure it: he thus keeps it separate therefrom. It is yellow, for yellow, as it were, is the sky.
30. He (the Adhvaryu) then fans (the fire) thrice by means of (three) fans70, whilst muttering, 'Honey!' each time; for honey means breath: he thus lays breath into it. Three (fans) there are, for there are three breathings, the out (and in)-breathing, the up-breathing and the through-breathing: it is these he thus lays into it.
31. They then fan it thrice71 in the non-sunwise way. When the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers,--the Fathers being three in number72: with them he thus supplies it.
32. But, indeed, the breathings depart from those who perform the fanning at the sacrifice. They fan again thrice in the sunwise way,--this makes six; and six in number are these breathings (vital airs) in the head: it is these he thus lays into it. They cook the two Rauhina (cakes). When a blaze is produced, he takes off the gold (plate).
33. And when the Hotri recites this (verse, Rig-v. I, 112, 24), 'Successful, O Asvins, make ye our voice,' the Adhvaryu steps up, and says, 'The Gharma is aglow73.' If it be aglow, he may know that the Sacrificer will become more prosperous; and if it be not aglow, he may know that he will become poorer; and if it be neither aglow nor the reverse, he may know that he (the Sacrificer) will become neither more prosperous nor poorer: but indeed (the pot) should be fanned so (long) as to be aglow.
34. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance thereof is the same as at the creation74.
Fourth Brâhmana
1. Now, when the Adhvaryu here steps up and says, 'The Gharma is aglow,' they step up and revere it (the Mahâvîra) with the Avakâsa75; but the 'avakâsa' are the vital airs: it is thus the vital airs he lays into it. Six of them76 step up to it, for six in number are these vital airs in the head: it is these he thus lays into it.
2. [Vâg. S. XXXVII, 14,] 'The child of the gods,'--the child (garbha) of the gods, in truth, is he that shines yonder, for he holds (grabh) everything here, and by him everything here is held; and the Pravargya also is that (sun): it is him he thus gratifies, and therefore he says, 'The child of the gods.'
3. 'The father of thoughts,'--for he (the sun) is indeed the father of thoughts;--'the lord of creatures,'--for he is indeed the lord of creatures.
4. 'The god hath united with the god Savitri,'--for the god (the Mahâvîra) has indeed united with the god Savitri (the sun);--'with Sûrya he shineth,'--for (equally) with Sûrya (the sun) he has indeed shone.
5. [Vâg. S. XXXVII, 15,] 'Agni hath united with Agni,'--for Agni (fire) has indeed united with Agni;--'with the divine Savitri,'--for with the divine Savitri he has indeed united;--'with Sûrya he hath shone,'--for with Sûrya he has indeed shone.
6. 'Hail! Agni hath united with his heat,'--for Agni has indeed united with his heat; the call of hail he places first, and the deity last: the significance of this is the same as before;--'with the divine Savitri,'--for with the divine Savitri he has indeed united;--'with Sûrya he hath shed light,'--for with Sûrya he has indeed shed light.
7. These, then, are three 'avakâsa,'--for there are three vital airs, the in (and out)-breathing, the up-breathing, and the through-breathing: it is thereby that he lays it (the vital air) into him.
8. [Vâg. S. XXXVII, 16,] 'The sustainer of the sky, and of heat upon earth, shineth forth,'--for as the sustainer of the sky, and of heat on earth, that (sun, and Mahâvîra) indeed shines forth;--'the divine sustainer of the gods, he, the immortal, born of heat,'--for he is indeed the divine sustainer of the gods, the immortal one, born of heat;--'grant unto us speech, devoted to the gods!'--speech doubtless is worship: he thus means to say thereby, 'bestow upon us worship whereby we shall please the gods!'
9. [Vâg. S. XXXVII, 17; Rig-v. I, 164, 31; X, 177, 3,] 'I beheld the guardian, the never-resting77,'--he who shines yonder is indeed the guardian, for he guards everything here; and he does not lie down to rest: therefore he says, 'I beheld the guardian, the never-resting;'--
10, 'Wandering on paths hither and thither,'--for he indeed wanders hither and thither on the divine78 paths;--'arraying himself in the gathering and the radiating,'--for he indeed arrays himself in the gathering (converging) and the radiating regions, or rays;--'he moveth to and fro within the spheres,'--for again and again he wanders moving within these worlds.
11. [Vâg. S. XXXVII, 18,] 'O lord of all worlds, O lord of all thought, O lord of all speech, O lord of every speech!' that is, 'O lord of all this (universe);'--'Thou art heard by the gods, O god Gharma, as a god, guard thou the gods!' in this there is nothing hidden, so to speak.
12. 'Give thy countenance hereafter to the divine feast of you two,'--it is with regard to the two Asvins that he says this, for it was the Asvins that then restored the head of the sacrifice: it is them he thus pleases, and therefore he says, 'Give thy countenance hereafter to the divine feast of you two.'
13. 'Honey to the two lovers of honey! honey to the two longing for honey!'--for Dadhyañk the Âtharvana indeed told them (the Asvins) the Brâhmana called Madhu (honey), and this is their dear resource: it is by means of that (dear resource) of theirs that he approaches them, and therefore he says, 'Honey to the two lovers of honey! honey to the two longing for honey!'
14. [Vâg. S. XXXVII, 19,] 'To the heart (I consecrate) thee, to the mind thee, to the sky thee, to the sun thee: going upwards take thou the sacrifice to the gods in heaven!' in this there is nothing hidden, so to speak.
15. [Vâg. S. XXXVII, 20,] 'Thou art our father: be thou our father!'--for he who shines yonder is indeed the father, and the Pravargya is that (sun): it is him he thus gratifies, and therefore he says, 'Thou art our father: be thou our father!'--'Reverence be unto thee: injure me not!'--it is a blessing he thereby invokes.
16. Thereupon he uncovers the head of the (Sacrificer's) wife, and makes her say whilst she is looking at the Mahâvîra, 'Together with Tvashtri will we serve thee: (bestow thou sons and cattle upon me! bestow thou offspring upon us! may I remain unscathed together with my husband!)'--the Pravargya (m.) is a male, and the wife is a female: a productive pair is thus produced.
17. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance thereof is the same as at the creation79.
Footnotes
1. For this legend, see J. Muir, Orig. Sansk. Texts, vol. iv, p. 124,
2. Lit., they were sitting (for the session): 'âs' (like 'sad') is here used in its technical sense, and not in its ordinary sense 'to sit, to be';--'They were [there. They said],' J. M.
3. That is, a certain species of ants that are supposed to find water wherever they dig. Cf. Weber, Ind. Stud. XIII, p. 139.
4. That is, the draught of hot milk boiled in the Mahâvîra pot, and hence often used as a synonym for the latter or the Pravargya.
5. That is, emperor, or lord paramount, as the Pravargya is named, in the same way as the Soma-plant (and juice) is styled King.
6. Cf. IV, 1, 3, 5. The construction is hardly so irregular as it is represented there.
7. That is, he enclosed him (in his own self), he took him in (gobbled him up).
8. I.e. 'the mighty (lord),' an epithet of Indra.
9. Viz. the Madhu ('honey') or sweet doctrine of the Pravargya, or pot of boiled milk and ghee.
10. During the performance of the Pravargya ceremony boiling water has to be used whenever water is required.
11. See part i, p. 276, note 1. Here, as formerly, it has not been thought desirable to adhere throughout to the technical rendering of 'sam-bhri'
12. Pravargya being masculine, the original would, of course, have 'him' here and throughout, the ceremony (just like the sacrifice in general) being indeed looked upon as a person.
13. See part i, p. 23, note 2. In making the Gharma, or Mahâvîra, pot, on the present occasion, the order of proceeding is to a considerable extent the same as that followed at the Agnikayana, in providing the materials for, and making, the fire-pan, for which, see VI, 3, 3, 1 seqq. Cf. also the Âpastamba Srautas. XV, with Garbe's Translation and Notes, Journal of Germ. Or. Soc., vol. xxxiv.
14. That is, immediately north of the lump of clay (previously prepared by a potter) and the other objects to be used for making the Mahâvîra pot, which have been previously deposited near the antahpâtya peg marking the middle of the west or hinder side of the Mahâvedi.
15. The locative, instead of the accusative, is rather strange here. As it stands, the locative is evidently parallel to 'yagñe' and 'khandahsu,' and one has therefore to supply--he collects (prepares) the Pravargya, viz. by putting the lump of clay and the other objects thereon.
16. See VI, 6, 3, 2 seqq.
17. See I, 1, 2, 17; VI, 3, 1, 38 seq.
18. See III, 5, 3, 11-12.
19. Between the two actions referred to in paragraphs 8 and 9, the digging up of the clay takes place, and hence the spade, or trowel, has changed hands. Cf. VI, 4, 2, 2.
20. The pronouns in this and the subsequent corresponding formulas (vâm, vah, te) are taken by Mahîdhara as accusatives ('te' according to him standing for 'tvâm') to which he supplies 'âdâya'--'having taken you, may I this day compass Makha's head.' The pronouns are certainly somewhat awkward, as they can scarcely be taken as genitives of material--of you, of thee.
21. See VI, 3, 3, 5, where 'valmîkavapâ' is qualified by 'sushirâ,' hollow. The comm. on Kâty. XXVI, 1, 2 explains 'valmîkavapâ' as the vapâ (omentum)-like inner lump (? surrounded by a kind of net) of an ant-hill: in the present case, this substance is likewise placed on the black antelope-skin to be mixed with the clay.
22. Whilst in the text of the formula this word must be taken as being plural 'prathamagâh,' the Brâhmana (making use of the Sandhi-form) treats it as if it were singular 'prathamagâ.' Mahîdhara also, apparently influenced by the Brâhmana, explains, 'the earth is the firstborn of creatures, and, from their connection with it, ants also are called firstborn.'
23. That is, he supplies Pragâpati (and hence also his counterpart, the Sacrificer) with the Earth, his mate. See J. Muir, Orig. Sansk. Texts, vol. i, p. 53; vol. iv, p. 27; and cp. Taitt. I, 10, 8, where the earth is said to have been uplifted by a black boar with a thousand arms.
24. At IV, 5, 10, 4 we met with this plant--here also called Pûtîka, and explained, by the comm. on Kâty., as = the flowers (!) of the Rohisha plant (? Guilandina, or Caesalpinia, Bonducella)--as a substitute for Soma-plants.
25. Thus perhaps 'suk' should also have been rendered at VI, 4, 4, 7, where it is used in connection with the ass.
26. Viz. a space five cubits square enclosed with mats on all sides, and with a door on the east side, the ground being raised in the middle so as to form a mound covered with sand (cf. III, 1, 2, 2). The object of this enclosed space is to prevent any unauthorised person (such as the Sacrificer's wife, and people uninstructed in the scriptures) from seeing the manufacturing of the Mahîvîra (during which the door is kept closed), as well as the completed pot. The place is to the north of the antahpâtya peg, the black antelope-skin being spread to the south of it (and immediately north of the materials used in making the pot).
27. Thus Mahîdhara, on Vâg. S. XXXIII, 89.
28. 'Vîra,' apparently an allusion to 'Mahâ-vira' (great hero), the name of the pot used at the Pravargya.
29. Viz. as placed on the black antelope-skin which is carried northwards to the enclosed place by the Adhvaryu and his assistants taking hold of it on all sides.
30. That is, from bottom to top, a belt (mekhalâ) running round it at the distance of three thumbs' breadths from the top (Mahîdhara, and comm. on Katy.). This top part above the belt--here simply called 'mouth,' whilst in the Âpast. Sr. XV, 2, 14 it is called 'back' (sânu)--ends in a hole for pouring the liquid in and out.
31. That is, for taking hold of it (mushtigrahanayogyam, comm. on Katy.).
32. 'Mukha,' for which Katy. XXVI, 1, 16 has 'âsekana' explained by the commentator as a hole (garta; comm. on Âsv. Grihyas. IV, 3 bila), apparently serving as the mouth, or open part of the vessel which seems to be otherwise closed. The edge of the hole would seem to protract sufficiently from the surface to suggest a similarity to the nose. In making the vessel, it seems first to be left solid, the open part which is to hold the milk being then hollowed out by means of a reed from the top hole to the depth of less than the upper half, the remainder remaining solid. Cf. Âsv. Sr. XV, 3, 4.
33. Only the first of the three pots is, however, actually used; unless it gets broken by accident.
34. According to the comm. on Katy. Sr., these vessels are of the form of the (hand-shaped) bowl of an offering-ladle (sruk, cf. part i, p. 67, note 2).
35. The Rauhina-kapâlas are two round, flat dishes for baking the Rauhina cakes on.
36. Cf. J. Muir, Orig. Sansk. Texts, vol. v, p. 393, where a passage is quoted from Prof. Cowell's translation of the Maitri-Upanishad (VI, 3), 'There are two forms of Brahma, the embodied (mûrta) and the unembodied (amûrta): the former is unreal (asatya), the latter real (satya).'--Cf. Sat. Br. VI, 5, 3, 7.
37. The Sûtras use the verbs 'slakshnayati, slakshnîkurvanti' (to make smooth, or soft), and this, I think, must indeed be the meaning of 'hinv.' It would also suit very well the passage III, 5, 1, 35, where it is said that the Vedi is a woman, and that, by sprinkling the former with water, one 'makes her smooth' for the gods. The polishing of the vessels is done by rubbing them with Gavedhukâ grass, whether with the spike, stem, or leaves is not specified.
38. That is, when the Ukhâ was baked, cf. VI, 5, 4, 1; or, perhaps,--they it was that (the gods) made at this juncture. The former translation is more in accordance with what follows, though one would expect 'etad' to mean 'at this time.'
39. That is, without using bricks (?).
40. Viz. in a square hole dug for the purpose east of the Gârhapatya; the pot being then placed bottom upwards on the burning material, dry herbs, wood, &c. According to Âsv. Sr. XV, 3, 20 such materials are to be used as, whilst being burnt, dye red.
41. The accusative with 'kshi' (to inhabit) is rather peculiar here.
42. As the pots are, however, standing with their open parts upwards, on sand north of the hole in which they were baked, it would chiefly be inside that they would receive the milk, being thereby cooled (cf. VI, 5, 4, 15). According to Âpastamba, sand is in the first place heaped up around them in the sunwise fashion, i.e. keeping them on the right side whilst strewing it.
43. That is to say, as would seem,--even as, in creating the universe, Pragâpati reconstructs his body, or constructs himself a new body, so the Sacrificer, in keeping up the observance of the Pravargya, constructs himself a new body for the future life.
44. That is, at the Soma-sacrifice, of the preliminary day (upavasatha) of which the guest-meal to, or hospitable reception (âtithya) of, King Soma forms part (see part ii, p. 85 seqq.). The assumption here is, that the performance of the Pravargya takes place on that day before the Pressing-day, whilst in reality it has been performed for at least two days before that.
45. See III, 4, 4, 1. The Upasads are performed twice daily, for at least three days, up to the day before the Soma-sacrifice; and if the Pravargya is to be performed likewise, it precedes immediately each performance of the Upasad. Cf. also XIV, 3, 1, 1 with note.
46. Prior to this, the doors of the sâlâ are to be closed, to keep the Mahâvîra from being seen; see p. 452, note 2. The entire performance of the Pravargya indeed has to be kept secret from the eyes of unauthorised persons.
47. The 'parîsâsau' (also called 'saphau,' XIV, 2, 1, 16) are two pieces of wood or laths apparently fastened together by a kind of clasp (or a cord) at one end, so as to serve the purpose of a pair of tongs (parîsâsau samdamsâkârau, comm. on Kâty. XXVI, 2, to) for taking up the Mahâvîra pot, which must not be handled in any other way. According to Haug, Ait. Br., Transl., p. 51, they are placed underneath the pot in lifting it, but this seems very improbable, seeing that, at the end of the sacrifice, the Adhvaryu, by means of them, turns the pot upside down so as to pour the remainder of its contents into the offering spoon (see Kâty. XXIV, 6, 17 with comm.); nor could the blackened pot in that way be cleansed properly and placed on the supporting tray (XIV, 2, 1, 16-17).
48. For the complete verse, see VII, 4, 1, 14. For the complete series of texts recited by the Hotri, see Ait. Br. I, 19 seqq.; Âsv. Sr. IV, 6.
49. Viz. he makes the vessels sacrificially pure (I, 3, 3, 1).
50. For tying the cow that is to furnish the milk for the Gharma. Near it a peg is driven into the ground to tie the goat to whose milk is to be used afterwards.
51. That would be, south of the southern door (Âpast. XV, 6,-23).
52. The Pravargya is styled 'samrâg,' or universal king, emperor; as distinguished from King Soma, for whose seat, reaching only up to the navel, see III, 3, 4, 26 seqq. (Cf. also that of the Ukhya Agni, which is only a span high, VI, 7, I, 1, 22 seqq.)--For a similar attribution of imperial dignity (sâmrâgya)--as well as royal dignity (râgya)--to him who is consecrated by the Sautrâmanî (where the seat used is knee-high), see XII, 8, 3, 4 seqq.
53. Âpast. XV, 6, 10 places it in front (east) of the seat for Soma.
54. Cf. XII, 8, 3, 6.
55. According to Katy. XXVI, 2, 27 (Âpast. XV, 6, II), the black antelope-skin is then spread over the seat, and the two unused Mahâvîra pots (as well as the reserve piece of clay and the spade, Katy.) placed thereon.
56. Katy. XXVI, 2, 4 refers to the pot as 'containing ghee (âgyavant),' which the comm. takes to mean 'filled with consecrated ghee;' whilst Âpast. XV, 7, 5 leaves the option between greasing it (añg) and filling it (abhipûr) with ghee. It would doubtless, at all events, be abundantly greased inside.
57. North of the Gârhapatya and the Âhavanîya in the sâlâ two mounds (khara) are formed, covered with (or consisting of) sand. The one north of the latter fire is here alluded to.
58. That is, a silver plate weighing a hundred grains.
59. Though 'taptah' and 'susukânah' are here translated as if they were actually co-ordinate predicates, I am not sure whether we should not rather take the passage to mean,--that this glowing one, when heated; or rather, this one when heated so as to be glowing. Cf. XIV, 2, 1, 18; 3, 1, 14, where I prefer to subordinate one of the participles to the other.
60. I read, 'ragateva'; cf. the corresponding 'harinîva hi dyauh,' XIV, 1, 3, 29.
61. That is, by dividing the sheaths in the middle lengthwise, and lighting both halves in the Gârhapatya fire.
62. According to Katy. XXVI, 3, 5 he makes a span (of thumb and index)--or spreads his hand with the palm downwards--over the pot whilst muttering the respective formulas; apparently changing the position of the hand according to the point of the compass referred to in the formula.
63. Or, calling for the 'sraushat'; cf. part i, p. 131, note 2. The masculine form of the participle is somewhat peculiar as the term it is meant to explain refers to the earth. It has probably to be understood in the sense of, 'where he (viz. the Adhvaryu) calls for the sraushat.' Mahîdhara explains the term 'âsruti' by 'where they, the priests, utter the sacrificial calls,' i.e. 'meet for sacrifice.'
64. Here the masculine gender can hardly be understood otherwise than in the sense 'where (Brihaspati, or Brahman) disposes on high.' Mahîdhara takes no notice of this interpretation of the Brâhmana, but explains 'vidhriti' as either 'one who upholds (dhârayati) in an especial manner,' or where 'the offering spoon, &c., is held upwards (uparishtâd dhriyate,--? who holds it upwards),'--an explanation which can hardly commend itself.
65. This specification of the number seems to have no other object but that of limiting the general term of 'Fathers,' or deceased ancestors, to the specific signification it has at the Srâddha, where offering is made to the father, grandfather, and great-grandfather.
66. According to Katy. XXVI, 3, 8, he does so whilst spanning the earth north of the Mahâvîra pot.
67. That is, along the north and the south sides of the pot, on the burning sheaths of reed grass; or rather on hot cinders heaped thereon. Katy. XXVI, 3, 9. They would partly serve the purpose of the ordinary (three) enclosing-sticks; and Âpast., indeed, calls them 'paridhi.'
68. Literally, the call of 'hail!' (svâhâ-kâra) he makes to be the nearer, and the deity the farther.
69. That is, along the west and the east sides of the pot. According to Âpast. Sr. XV, 8, 1-4, two pieces of wood are laid down alternately by the Adhvaryu and the Pratiprasthâtri, the last pieces being then laid down (on the south side) by the former priest.
70. They consist of pieces cut from the black antelope-skin (with black and white hair, according to Âpast. XV, 5,12), fastened to sticks.
71. That is, the Adhvaryu, Pratiprasthâtri, and Agnîdh then take each one of the fans, and move round the fire whilst keeping it on their left side (the Agnîdh going in front).
72. See p. 465, note 2.
73. That is, apparently, red-hot, glowing (sukita), or perhaps, entirely ablaze, enveloped in flames--outside as well as inside, owing to the ghee with which it was greased all over; hence hardly, 'bestrahlt' (illumined shone upon), as the St. Petersb. Dict. takes it; cf. susukâna, XIV, 2, 1, 18; 3, 1, 14. According to Âpast. Sr., the three priests, having completed their circumambulation, sit down on the east, south, and north side respectively, and continue to fan the pot, at the same time oiling it with ghee, until the pot is ablaze, when the Adhvaryu takes off the gold plate. According to Kâty., on the other hand, the Pratiprasthâtri proceeds with the baking of the cakes, whilst the Adhvaryu sprinkles the pot with ghee each time that the Hotri, in his recitation, utters the syllable 'om' at the end of a verse. Before the last verse, the twenty-fifth, of the same hymn concluding the first part of the recitation, a special verse, IX, 83, 3, is inserted. Âsv. Sr. IV, 6, 2-3.
74. See p. 458, note 1.
75. Avakâsa (looks, or possibly, apertures) is the technical designation of the verses Vâg. S. XXXVII, 14-20 a.
76. Viz. the Sacrificer and the priests with the exception of the Prastotri.
77. Or, as Mahîdhara and Sâyana take it, the never-falling.
78. One might expect 'daívaih pathíbhih' or 'devaíh pathíbhih,' which Mahîdhara explains by 'devamârgaih.'
79. See p. 458, note 1.
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