| Philosophy and Religion / Satapatha Brahmana |
The Satapatha Brahmana: Fourteenth Kânda, Third Adhyâya
First Brâhmana
The setting out of the Pravargya.
1. Now, on the third, or the sixth, or the twelfth day1, having combined (the two performances of) the Pravargya and Upasads2, he 'sets out3' the Pravargya, for set out (removed), as it were, is this head (from the trunk). Having gathered together all around it4 (the Mahâvîra pot), they meet together upon the Vedi in the Sâlâ, (entering) by the front door.
2. The Âgnîdhra then brings three bundles of faggots to the Âhavanîya, and kindling one of them, he offers (thereon) whilst holding it5 on a level with (the Sacrificer's) mouth. When the sacrifice had its head cut off its heat went out of it, and entered these worlds: it is with that heat he thus supplies and completes it.
3. And as to why (it is held) on a level with the mouth,--well, what is level with the mouth is, as it were, above; and above, as it were, is yonder (heavenly) world: thus he thereby supplies and completes it (the Pravargya) with that heat which had entered yonder world.
4. [He offers, with Vâg. S. XXXVIII, 18,] 'What heavenly fire of thine there is, O Gharma,'--just the fire which is heavenly;--'what is in the Gâyatrî and in the Havirdhâna,'-- just that which is in the Gâyatrî (metre) and Havirdhâna (shed);--'may that (fire) of thine increase and become firm: to that (fire) of thine, hail!' in this there is nothing hidden, so to speak.
5. Then, having kindled the second (bundle), he offers (thereon) whilst holding it navel-high; for in the middle, as it were, is what is navel-high, and in the middle, as it were, is the air-world: thus he thereby supplies and completes it with that heat which had entered the air-world.
6. 'What fire of thine is in the air,'--just the fire which is in the air;--'what is in the Trishtubh and in the Âgnîdhra,' just that which is in the Trishtubh (metre) and Âgnîdhra (fire-shed);--'may that (fire) of thine increase and become firm: to that (fire) of thine, hail!' in this there is nothing hidden, so to speak.
7. Then, having put the third (bundle) on the fire, he offers on it whilst sitting; for below, as it were, is he who is sitting; and below, as it were, is this (terrestrial) world: thus the thereby supplies and completes it with that heat which had entered this (terrestrial) world.
8. 'What fire of thine is in the earth,'--just that fire which is in the earth;--'what is in the Gagatî and in the Sadas,' just that which is in the Gagatî (metre) and the Sadas (shed);--'may that (fire) of thine increase and become firm: to that (fire) of thine, hail!' in this there is nothing hidden, so to speak.
9. He (the Adhvaryu) then steps out6, with (Vâg. S. XXXVIII, 19), 'Thee (we will follow) for the protection of the Kshatra,'--for he who shines yonder7 is indeed the divine ruler: 'for the protection of this human ruler,' he thereby means to say;--'guard thou the Brahman's body!'--that is to say, 'preserve thou the Brahman's person (âtman);'--'Thee (we will follow) as a stay for the Vis,'--the Vis (people, clan) doubtless is the sacrifice: 'for the safety of the sacrifice,' he thus means to say;--'we will follow to new prosperity,'--it is for the safety and the stability of the sacrifice that the says this.
10. He then says (to the Prastotri), 'Sing the Sâman!' or 'Recite the Sâman!' but let him rather say, 'Sing the Sâman!' for they indeed sing the Sâman. When he sings the Sâman it is in order that the fiends, the Rakshas, should not injure these outside the sacrifice, the body; for the Sâman is a repeller of the fiends, the Rakshas.
11. He sings it on a (verse) relating to Agni, for Agni is the repeller of the Rakshas. On an Atikkhandas (verse) he sings it, for that--to wit, the Atikkhandas (redundant metre) is all metres, therefore he sings it on an Atikkhandas (verse).
12. He sings8, 'Agni burneth, encountereth with flames, Ahâvo! Ahâvo9!'--it is thus he repels the fiends, the Rakshas, from here.
13. They walk out (from the sacrificial ground) northwards10, along the back of the pit and the front side of the Âgnîdhra (fire-house)--for this is the gate of the sacrifice--and proceed in whatever direction from there water is (to be found).
14. Let him 'set out' that (Pravargya) on an island; for, when heated, it becomes burning-hot11; and were he to set it out on this (earth), its heat would enter this (earth); and were he to set it out on water, its heat would enter the water; but when he sets it out on an island--thus, indeed, it does not injure either the water or this (earth), for inasmuch as he does not throw it into the water, it does not injure the water; and inasmuch as the water flows all round it--water being a means of soothing--it does not injure this (earth): let him therefore set it out on an island.
15. But let him rather set it out on the Uttaravedi12; for the Uttara-vedi is the sacrifice, and the Pravargya is its head: he thus restores to the sacrifice its head.
16. The first Pravargya (pot) he sets out so as to be close to (the front side of) the navel (of the Uttara-vedi), for the northern (upper) navel is the voice, and the Pravargya is the head: he thus places the voice in the head.
17. [He does so, with Vâg. S. XXXVIII, 20,] 'The four-cornered,'--four-cornered, indeed, is he who shines yonder, for the quarters are his corners: therefore he says, 'Four-cornered';--
18. --'Mighty navel of the divine order,'--the divine order being the truth, he thereby means to say, 'The mighty navel of the truth;'--'that mighty one (be) unto us of all life;'--'that mighty one (be) unto us (a bestower) of the complete (term of) life,' he thereby means to say13;
19. --'from the hatred, from the guile,'--in this there is nothing hidden, so to speak;--'of him of another law, let us free ourselves!'--another law, indeed, is his (Pravargya's and the Sun's), and another that of men14: therefore he says, 'Of him of another law, let us free ourselves.' In this way the other two (pots are placed) east of it: this is threefold, for the head is threefold15.
20. In front thereof (he places) the reserve (lump of) clay, whereby he puts flesh upon it (Pravargya); on the two sides thereof the two lifting-sticks, whereby he gives two arms to it; and on the two sides yet further away the two Rauhina offering-ladles, whereby he gives two hands to it.
21. On the left (north) side (he places) the spade, for there is its place of rest; on the right (right) side the imperial throne, for there is its place of rest; on the left side the black antelope-skin, for there is its place of rest; on all sides (save the front side) the fans, for, the fans being the vital airs, he thereby bestows vital airs on it; there are three of them, for there are three vital airs, the out- (and in-) breathing, the up-breathing, and the through-breathing: it is these he thus bestows on him.
22. He then puts the cords and halter on the supporting-tray, and places (the latter) behind (the navel) with its point towards the east: a belly he thus gives to it. On the two sides thereof the two milking-bowls (pinvana): two testicles he thereby gives to it, for by means of his testicles the male overflows (pinv). Behind (them he places) the post and peg: whereby he gives two thighs to it; behind (them) the two Rauhina-plates, whereby he gives two knees to it; and as to their being single plates, it is because these knees consist, as it were, of single plates (bones). Behind (them) the two poking-sticks (dhrishti), whereby he gives two feet to it, for with the feet one strikes out boldly (dhrishtam). On the left side the two mounds16 used in the performance,. for there is their place of rest; on the right side the Mârgâlîya17, for there is its place of rest.
23. He then pours milk into that (chief pot), with (Vâg. S. XXXVIII, 21), 'This, O Gharma, is the contents of thy bowels,'--the contents of the bowels being food, it is food he thus puts into it;--'Grow thou, and fill out thereby!'--in this there is nothing hidden, so to speak;--'and may we ourselves grow, and fill out!'--it is a blessing he thereby invokes.
24. Let him not pour in all (the milk), lest the food should turn away from the Sacrificer.--He leaves over half of it or more; and on that same afternoon he pours it to the fast-milk, and hands it to the Sacrificer: thereby he bestows food upon the Sacrificer, and thus, indeed, food does not turn away from the Sacrificer,
25. He then sprinkles it (the Pravargya apparatus) with water: water being a means of appeasement, he thus appeases it; he sprinkles it all over: all over he thus appeases it; three times he sprinkles, for threefold is the sacrifice.
26. He then says (to the Prastotri), 'Sing the Vârshâhara Sâman!'--the fallow stallion18 (vrishâ harih) doubtless is he who shines yonder, and the Pravargya also is that (sun): it is thus him he thereby pleases, and therefore he says, 'Sing the Vârshâhara Sâman19!'
27. They then cleanse themselves at the pit. With (Vâg. S. XXXVIII, 23), 'May the waters and plants be friendly unto us,' he takes water in his joined hands; for water is a thunderbolt: he thus makes a covenant with the thunderbolt;--and with, 'May they be unfriendly unto him who hateth us, and whom we hate!' let him sprinkle it in whatever direction he who is hateful to him may be, and he thereby overthrows him.
28. He (the Sacrificer) then steps out towards the north-east, with (Vâg. S. XXXVIII, 24), 'From out of the gloom have we risen,'--gloom is evil: it is gloom, evil, he thus drives away;--'beholding the higher light,'--this (terrestrial) world is higher than the water: it is on this world he thus establishes himself;--'God Sûrya, with the gods, the highest light,'--Sûrya, the highest light, is the heavenly world: it is in the heavenly world he thus finally establishes himself. He walks along without looking back, and puts a log of wood on the Âhavanîya20, with (Vâg. S. XXXVIII, 25), 'A kindler thou art, fire thou art: lay thou fire into me!' it is a blessing he thereby invokes.
29. And at a continued pressing of Soma they also perform the Gharma of curds and whey (Dadhi-gharma),--for Soma is the sacrifice, and the Pravargya is its head: he thus restores to the sacrifice its head,--at the midday-pressing, for that--to wit, the midday-pressing--is Indra's special pressing: he thus pleases him in his own share;--when the Mâdhyandina-pavamâna has been chanted, for the Mâdhyandina-pavamâna is the breath: it is breath he thereby lays into him;--with the Agnihotra-ladle, for the Agnihotra is the mouth of sacrifices: he thus puts a mouth in the head.
30. On its being brought, he says, 'Hotâr, speak what thou hast to speak!' for the Hotri speaks on this occasion. Then, stepping up, he says, 'Cooked is the offering-food;' for cooked, indeed, it is. Having stepped across (behind the Âhavanîya), and called for the Sraushat, he says, 'Pronounce the offering-formula!' and offers on the Vashat being uttered. When the Vashat is repeated, he brings the draught, and hands it to the Sacrificer.
31. Having solicited an invitation21 (and received an answer from the priests), he drinks of it, with (Vâg. S. XXXVIII, 27), 'May there be in me that great energy,'--a great energy, indeed, is he who shines yonder;--'in me the fitness, in me the intelligence,'--fitness and intelligence he thus secures to himself;--'the Gharma of triple fires shineth,'--for this Gharma of triple fires indeed shines;--'together with the shining light,'--for together with the shining light (the sun) it indeed is;--'together with the fire, the Brahman,'--for together with the fire, the Brahman, it indeed is,--(Vâg. S. XXXVIII, 28), 'The seed of the milk hath been brought,'--for this is indeed the seed of the milk that has been brought;--'may we obtain the milking thereof year after year!'--it is a blessing he thereby invokes. They then cleanse themselves at the pit the significance of this is the same as before.
32. Now, then, as to the sacrificial gifts. The gold plate he gives to the Brahman; for the Brahman is seated, and gold is settled22 glory: therefore he gives the gold plate to the Brahman.
33. And that cow which yielded the Gharma-milk he gives to the Adhvaryu; for scorched, as it were, is the Gharma, and the Adhvaryu comes forth (from the sacrificial ground) like something scorched23: therefore he gives it to the Adhvaryu.
34. And that cow which yielded the Sacrificer's fast-milk he gives to the Hotri; for the Hotri is the sacrifice, and the Sacrificer also is the sacrifice: therefore he gives it to the Hotri.
35. And that cow which yielded the fast-milk for the (Sacrificer's) wife he gives to the chanters, for it is they, the Udgâtris, that do, as it were, the wife's work on this occasion: therefore he gives it to the chanters.
36. 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 creation24.
Second Brâhmana
Expiatory ceremonies.
1. Now this--to wit, the sacrifice--is the self of all beings, and of all gods: after its successful consummation the Sacrificer prospers in offspring (or, people) and cattle; but he whose Gharma (pot) is shattered is deprived of his offspring and cattle. In that case there is an expiation.
2. He offers an oblation of a full (spoon of ghee); for the full means everything: with everything he thus heals whatever has been unsuccessful in the sacrifice.
3. [He offers, with Vâg. S. XXXIX, 1,] 'Hail to the vital airs with their over-lord!'--the over-lord of the vital airs, doubtless, is the mind (soul), for in the mind all the vital airs are established: it is thus by means of the mind that he thereby heals whatever has been unsuccessful in the sacrifice.
4. 'To the Earth hail!'--the earth, doubtless, is a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
5. 'To Agni hail!'--Agni, doubtless, is the self of all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
6. 'To the Air hail!'--the air, doubtless, is a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
7. 'To Vâyu hail!'--Vâyu (the wind), doubtless, is the self of all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
8. 'To the Sky hail!'--the sky, doubtless, is a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
9. 'To Sûrya hail!'--Sûrya (the sun), doubtless, is the self of all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
10. [Vâg. S. XXXIX, 2,] 'To the Regions hail!'--the regions, doubtless, are a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
11. 'To Kandra hail!'--Kandra (the moon), doubtless, is the self of all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
12. 'To the Nakshatras hail!'--the Nakshatras (lunar asterisms), doubtless, are a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
13. 'To the Waters hail!'--the waters, doubtless, are a place of abode for all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
14. 'To Varuna hail!'--Varuna, doubtless, is the self of all the gods: it is thus by means of all the deities that he heals whatever has been unsuccessful in the sacrifice.
15. 'To the Navel hail! To the Purified one25 hail!'--This is undefined, for undefined is Pragâpati, and Pragâpati is the sacrifice: it is thus Pragâpati, the sacrifice, he thereby heals.
16. These are thirteen oblations,--for there are thirteen months in the year, and the year is Pragâpati, and Pragâpati is the sacrifice: it is thus Pragâpati, the sacrifice, he thereby heals.
17. [Vâg. S. XXXIX, 3,] 'To the Voice hail!'--a mouth he thereby gives to it;--'to the Breath hail! to the Breath hail!'--two nostrils (a nose) he thereby gives to it;--'to the Eye hail! to the Eye hail!'--two eyes he thereby gives to it;--'to the Ear hail! to the Ear hail!'--two ears he thereby gives to it.
18. These are seven oblations,--now seven in number are these vital airs in the head: it is them he thereby gives to it. He offers a last oblation of a full (spoon),--the full means everything: with everything he thus heals whatever has been unsuccessful in the sacrifice,--
19. With (Vâg. S. XXXIX, 4), 'The mind's purpose,'--by the mind, indeed, everything is gained here: by the mind he thus heals whatever has been unsuccessful in the sacrifice;--
20. 'The truth of speech may I freely obtain,'--by speech everything is gained here: by speech he thus heals whatever has been unsuccessful in the sacrifice;--'may the form of cattle, the essence of food, fame, and prosperity accrue unto me, hail!'--a blessing he thereby invokes.
21. Thereupon, having pounded that spare (clay), and mixed it with powdered clay, he makes (a pot) in proper form, and bakes it in proper form for the purpose of the 'setting out'; and let him perform (the sacrifice) with whichever of the two reserve (pots) may be firm.
22. The Pravargya, indeed, is the year; for the year is everything, and the Pravargya is everything: when it is placed on the fire then it is spring; when it is burning-hot then it is summer; when it is flowing over then it is the rainy season;--but, indeed, when the rains overflow, all the gods and all beings subsist thereon; and, verily, the rains overflow for him who thus knows this.
23. The Pravargya, indeed, is these worlds, for these worlds are everything, and the Pravargya is everything: when it is placed on the fire then it is this (terrestrial) world; when it is burning-hot then it is the air-world; and when it flows over then it is yonder (heavenly) world;--but, indeed; when yonder world overflows, all the gods and all beings subsist thereon; and, verily, yonder world overflows for him who thus knows this.
24. The Pravargya, indeed, is those deities--Agni, Vâyu, and Âditya; for those deities are everything, and the Pravargya is everything: when it is placed on the fire then it is Agni; when it is burning-hot then it is Vâyu (the wind); and when it flows over then it is Âditya (the sun);--but, indeed, when yonder sun overflows, all the gods and all beings subsist upon him; and, verily, yonder sun overflows for him who thus knows this.
25. The Pravargya, indeed, is the Sacrificer, his own self, his offspring (or people) and cattle; for the Sacrificer is everything, and the Pravargya is everything when it is placed on the fire then it is his own self; when it is burning-hot then it is his offspring; and when it flows over then it is his cattle;--but, indeed, when the cattle overflow (with milk) all the gods and all beings subsist thereon; and, verily, the cattle overflow for him who thus knows this.
26. The Pravargya, indeed, is the Agnihotra, for the Agnihotra is everything, and the Pravargya is everything: when it (the Agnihotra milk) is put on the fire then it is the (Gharma) placed thereon; when it is ladled out then it is the burning-hot (Gharma); and when it is offered then it is the overflowing (Gharma);--but, indeed, when the Agnihotra overflows all the gods and all beings subsist thereon; and, verily, the Agnihotra overflows for him who thus knows this.
27. The Pravargya, indeed, is the New and Full-moon sacrifices; for the New and Full-moon sacrifices are everything, and the Pravargya is everything: when it (the havis) is put on the fire then it is the (Gharma) placed thereon; when it is standing ready then it is the burning-hot (Gharma); and when it is offered then it is the overflowing (Gharma); but, indeed, when the New and Full-moon sacrifices overflow all the gods and all beings subsist thereon; and, verily, the New and Full-moon sacrifices overflow for him who thus knows this.
28. The Pravargya, indeed, is the Seasonal sacrifices, for the Seasonal sacrifices are everything, and the Pravargya is everything: when it (the havis) is put on the fire then it is the (Gharma) placed thereon; when it is standing ready then it is the burning-hot (Gharma); and when it is offered then it is the overflowing (Gharma);--but, indeed, when the Seasonal sacrifices overflow then all the gods and all beings subsist thereon; and, verily, the Seasonal sacrifices overflow for him who thus knows this.
29. The Pravargya, indeed, is the Animal sacrifice, for the Animal sacrifice is everything, and the Pravargya is everything: when it (the meat) is put on the fire then it is the (Gharma) placed thereon; and when it is standing ready then it is the burning-hot (Gharma); and when it is offered then it is the overflowing (Gharma);--but, indeed, when the animal offering overflows all the gods and all beings subsist thereon; and, verily, the animal offering overflows for him who thus knows this.
30. The Pravargya, indeed, is Soma, for Soma is everything, and the Pravargya is everything: when it is poured out then it is the (Gharma) placed on the fire; when it is drawn (into the cups) then it is the burning-hot (Gharma); and when it is offered then it is the overflowing (Gharma);--but, indeed, when Soma overflows all the gods and all beings avail themselves thereof; and, verily, Soma overflows for him who thus knows this; and, verily, no sacrifice whatever is offered without the Pravargya for him who thus knows this.
31. 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 creation26.
Footnotes
1. That is, according to whether there are three, six, or twelve Upasad days to the particular form of Soma-sacrifice about to be performed. On each of these days there would be two performances of the Upasads,--and in case the Pravargya is to be performed--as many performances of that sacrifice.
2. On the day before the Soma-sacrifice, the two performances of the Pravargya and the Upasads are combined and gone through in the forenoon, instead of the forenoon and afternoon as is otherwise the case. Kâty. XXVI, 7, 1 does not refer to the performance of the Pravargya on this day, but merely remarks that 'at the end of the Upasads (i.e. of the combination of the Upasads, comm.) the removal of the Pravargya' takes place. Âpast. XV, 12, 4-6, on the other hand, states distinctly that the total number of performances of the Pravargya is to be double that of the Upasad days.
3. The 'setting out' (utsâdana) of the Pravargya is the technical phrase for the removal and orderly laying out (in the form of a man) of the apparatus used for the Pravargya ceremony.
4. After collecting the implements they take them out of the sâlâ and lay them down near the Antahpâtya peg, at a few steps from the front door (whilst Âpast. makes them to be put on the throne-seat placed north of the Âhavanîya).
5. According to the comm. on Kâty. XXVI, 7, 4, it is the Adhvaryu who--after ladling four times into the offering-spoon--distributes this ghee successively over the three bundles of sticks,--viz. pouring some upon the first two whilst they are held, at the specified height over the Âhavanîya fire, by the Agnîdh (who immediately after the offering throws them into the fire), and upon the third after it has been held knee-high by the Agnîdh, and then thrown into the fire by the Adhvaryu. According to Âpastamba, who makes the Pratiprasthâtri and Adhvaryu the two performers, the third portion of the ghee is offered on the bundle of sticks whilst it is still held knee-high over the fire. As noted by Kâtyâyana, the ceremony is analogous (though reversed as regards the order of height) to the offering on the three enclosing-stones at the Satarudriya ceremony, IX, 1, 1, 5 seqq.
6. Viz. out of the sâlâ, with the Sacrificer's wife in front of him, and followed by the others. According to Âpast. XV, 13, 4, the Pratiprasthâtri now leads the Sacrificer's wife within the enclosure; and whilst attendants carry away the objects not immediately connected with the Pravargya ceremony (post, peg, strings, sand, &c.), the Adhvaryu places the throne-seat (with the chief vessels) so as to stand with two feet on the Vedi, and with the other two outside it, and calls on the Prastotri to sing the Sâman. This (as is usual in chanting) is done three times--the Adhvaryu, however, repeating his summons each time--and each time all of them (including the Patnî) sing or utter a special finale,--the first time in the sâlâ, the second time midway between the sâlâ and the Uttaravedi, and the third time when they have arrived behind the Uttaravedi; the finales corresponding to the formulas of this paragraph, viz.--'For the protection (or protector) of heaven (we follow) thee!'--'For the protection of the Brahman--thee!'--'For the protection of the self--thee!'
7. It should be borne in mind that the Mahâvîra by which they are supposing themselves to be led now, is looked upon as a symbol of the sun.
8. The same Sâman is sung when they betake themselves to the expiatory bath at the end of the Soma-sacrifice, cf. IV, 4, 5, 8 where the stobha had better be altered to 'ahâvo' (though the Sandhi in the text is the same as of 'ahâvas'). As on that former occasion, all the priests, as well as the Sacrificer, join in the finale.
9. The same Sâman is sung when they betake themselves to the expiatory bath at the end of the Soma-sacrifice, cf. IV, 4, 5, 8 where the stobha had better be altered to 'ahâvo' (though the Sandhi in the text is the same as of 'ahâvas'). As on that former occasion, all the priests, as well as the Sacrificer, join in the finale.
10. In doing so, they take the Pravargya-vessels and implements along with them.
11. Hardly 'is suffering pain,' as it was taken at IX, 2, 1, 29; though 'susukâna' and 'suk' evidently refer to internal heat, or passion, cf. p. 464, note 4 (There is no such note--JBH), p. 468, note 1.
12. Kâtyâyana only lays down the rule that, in the case of the sacrifice not being accompanied with the building of a fire-altar, the Pravargya apparatus should be removed to the Uttara-vedi; whilst, in the case of one who likewise performs the Agnikayana, he would doubtless follow the indication already laid down in the Brâhmana, IX, 2, 1, 19; viz. that the pot may be removed to an island, but should rather be deposited on the fire-altar (in which case, however, the 'setting out' of the apparatus would apparently have to be deferred till after the performance of the Soma-sacrifice). Âpastamba treats of the Uttara-vedi as the place where the implements are to be deposited, but finally he allows an option of other places, including an island, but not the fire-altar.
13. The words 'sa nah sarvâyuh saprathâh,' being here used as explanatory of 'sa no visvâyuh saprathâh,' have probably got by mistake into the Samhitâ.
14. The author evidently understands the text more in accordance with Mahîdhara's interpretation which makes 'anyavratasya' to refer to the Supreme Spirit (paramâtmâ) whose law, or ways, are different front men's, and construes it with 'saskima' (we serve, are devoted, to that righteous one). The preceding part of the half-verse he would thus take independently of this:--'Away hatred! away guile!'
15. Viz. consisting of bone, skin, and hair.
16. That is, the sand used for them, and brought thither in vessels.
17. That is, the sand of the 'mound of remains' (ukkhishtakhara), see p. 489, note 3.
18. Or, bull.--The Vâg. S. (XXXVIII, 22) here inserts the verse Rig-v. IX, 2, 6, to be used during the sprinkling,--'The fallow stallion hath whinnied--or, the fallow bull hath roared--the mighty one, beautiful as Mitra, the water-holding vessel hath shone like unto the sun." The italicised words, evidently added to suit the Mahâvîra vessel, are wanting in the Rik.
19. Kâty. XXVI, 7, 36 (doubtless in accordance with another sâkhâ) also prescribes here the Ishtâhotrîya Sâman.
20. The Sacrificer's wife (according to another sâkhâ) also silently puts one on the Gârhapatya fire.
21. See p. 489, note 2.
22. Lit., lying, i.e. not standing or moving.
23. Cf. XI, 2, 7, 32.
24. See p. 458, note 1.
25. Mahîdhara takes 'pûta' in the sense of 'the purifier (sodhaka)' and apparently the name of a god (as he does also the Navel (nâbhyai devatâyai)).
26. See p. 458, note 1.
YOU MAY ALSO LIKE
