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The Satapatha Brahmana: Fourth Kânda, Sixth Adhyâya
First Brâhmana
1. Now, the Amsu (graha), forsooth, is no other than Pragâpati: that (cup) is his (Yagña's or the Sacrificer's) self1, for Pragâpati is the self. Hence when they draw that (cup) they produce that self of his. Therein they lay these vital airs, according to as these vital airs, the grahas, are explained2; and verily the sacrificer is born with his whole body in yonder world.
2. Where they draw that (cup), then that is (like) having a hold3; and where they do not draw it, then that is (like) having no hold: therefore, then, he draws the Amsu.
3. He draws it with a vessel of udumbara wood; for that (cup) is Pragâpati, and the udumbara tree is Pragâpati's own: therefore he draws it with a vessel of udumbara wood.
4. He draws it with a square vessel; for there are here three worlds: these three worlds he obtains by three (corners). And Pragâpati is the fourth over and above these three worlds: thus he obtains Pragâpati by the fourth (corner): therefore he draws it with a square vessel.
5. Silently he takes up the pressing-stone; silently he throws down the Soma-plants (amsu); silently he pours water thereon; silently raising (the stone), he presses once; silently he offers that (libation) without drawing breath: thus he makes him (the sacrificer) to be Pragâpati.
6. Now there is a piece of gold in that (spoon): that he smells at. And if he either galls or scratches himself at this (sacrifice),--gold being immortal life,--he lays that immortal life into his own self.
7. As to this Râma Aupatasvini said, 'Let him freely breathe out and freely breathe in: if he but offers silently, thereby he makes him (the sacrificer) to be Pragâpati.'
8. Now there is a piece of gold in that (spoon): that he smells at. And if he either galls or scratches himself at this (sacrifice),--gold being immortal life, he lays that immortal life into his own self.
9. As to this Budila Âsvatarâsvi said, 'Let him draw it after merely raising (the stone), and let him not press; for they do press for other deities: thus he does different from what he does for other deities; and in that he raises (the stone) thereby indeed the pressing takes place for him.'
10. As to this Yâgñavalkya said, 'Nay, let him press: "The unpressed Soma delighted not the mighty Indra, nor the outpressed draughts without prayer," thus spake the Rishi (Rig-veda VII, 26, I). For no other deity does he strike but once: thus he does different from what he does for other deities,--therefore let him press!'
11. Twelve heifers pregnant with their first calf are the priests' fee for this (graha). Now there are twelve months in the year, and Pragâpati is the year, and the Amsu is Pragâpati: thus he makes him (the sacrificer) to be Pragâpati.
12. They have twelve embryo calves,--that makes twenty-four. Now there are twenty-four half-moons in the year, and Pragâpati is the year, and the Amsu is Pragâpati: thus he makes him to be Pragâpati.
13. Now Kaukûsta4 indeed gave as many as twenty-four heifers with their first calf as dakshinâs, and a bull as the twenty-fifth, and gold; and truly that is what he gave.
14. This (graha) should not be drawn for every one, since this is his (Yagña's) self. It should only be drawn for one who is well known, or one who is his (the Adhvaryu's) friend, or one who, being learned in sacred lore, would acquire it by his study.
15. It should be drawn at a (sacrifice with) a thousand (cows as the priests’ fee); for a thousand is everything, and this (graha) is everything. It should be drawn at (a sacrifice) where the entire property is given away, for the entire property is everything, and this (graha) is everything. It should be drawn at a Visvagit with all the Prishthas, for the Visvagit ('all-conquering') is everything, and this (cup) is everything. It should be drawn at a Vâgapeya and Râgasûya, for that is everything. It should be drawn at a sattra (sacrificial session), for the sattra means everything5, and this (cup) means everything. These are the drawings.
The Gavâm ayana.6
Second Brâhmana
1. Verily, they who sit (sacrificing) for a year, by means of six months go to him that burns yonder: so it is told on the part of the Sâman, in as much as it is made of the form of that (sun) it is told on the part of the Rik7; and now in like manner on the part of the Yagus, by means of preparatory rite, when they draw that (graha)8, they thereby also go to him (the sun).
2. He thus takes it therefrom with (Vâg. S. VIII, 41; Rig-veda I, 50, 1)9, 'The lights bear on high that divine knower of beings, Sûrya, that all may see him!--Thou art drawn with a support: thee to Sûrya nor splendour!--This is thy womb: thee to Sûrya for splendour!'
Third Brâhmana
1. Now as to the manner of animal offerings. One may perform with the (ordinary) set of eleven victims. He seizes one for Agni as the first victim, and one for Varuna (as the last); then again one for Agni.: in this way let him perform with the set of eleven victims10.
2. Or one may day after day seize a victim for Indra and Agni; for all the gods are Agni, since in Agni offering is made to all the deities; and Indra is the deity of the sacrifice: thus he neither offends any of the deities, nor does he offend him who is the deity of the sacrifice.
3. Then as to the manner (of animal offering) in accordance with the Stoma11. At the Agnishtoma let him seize a (victim) for Agni; for it is befitting that at the Agnishtoma ('Agni's praise') he should seize a victim for Agni. If it be an Ukthya sacrifice, let him seize as the second (victim) one for Indra and Agni, for the hymns (uktha)12 belong to Indra and Agni. If it be a Shodasin sacrifice, let him seize as the third (victim) one for Indra; for the Shodasin (graha) is Indra. If it be an Atirâtra, let him seize as the fourth (victim) one for Sarasvatî; for Sarasvatî is Vâk (speech), and Vâk is a female, and so is râtri (fem., 'night') female. Thus he duly distinguishes between the sacrificial performances. Such are the three manners (of animal offering): he may perform in whichever manner he pleases. Two victims must needs be seized,--for Sûrya he seizes the second en the Vishuvant day, and for Pragâpati at the Mahâvrata.
Fourth Brâhmana
1. Then as to the Mahâvratîya (graha)13. Now when Pragâpati had created the living beings, his joints were relaxed: with his relaxed joints he was unable to raise himself. Then the gods went on praising and toiling. They saw this Mahâvratîya (cup) and drew it for him: thereby they restored his joints.
2. With his joints thus restored, he approached this food, what food of Pragâpati there is,--for what eating is to men, that the vrata (fast-food, or religious observance generally) is to the gods. And because (they say), 'Great, indeed, is this vrata whereby he has raised himself,' therefore it is called Mahâvratîya.
3. Now, even as Pragâpati then was, when he had created the living beings, so are those who sit (in sacrificial session) for a year; and as Pragâpati then, after a year, approached food, so do they now, after a year, approach food, for whomsoever that knows this, they draw that cup.
4. Let him draw it for Indra Vimridh (the Averter of scorn), for, verily, the scorners of those who sit for a year are smitten, and all is won by them: hence for Indra Vimridh,--with (Vâg. S. VIII, 44; Rig-veda X, 152, 4), 'Scatter thou our scorners, O Indra, lay them low that war against us, and send them, that persecute us, to the nethermost darkness!--Thou art taken with a support: thee to Indra Vimridh!--This is thy womb: thee to Indra Vimridh!'
5. Or for Visvakarman (the All-worker), for all work is done, everything is won by those who sit in session for a year: hence for Visvakarman,--with (Vâg. S. VIII, 45; Rig-veda X, 81, 7), 'Vâkaspati Visvakarman, the thought-speeder14, let us invoke for protection in our struggle15 this day: may he, the all-beneficient worker of good, delight in all our offerings16 for our protection!--Thou art taken with a support: thee to Indra Visvakarman17!--This is thy womb; thee to Indra Visvakarman!'
6. But if he knows the (verse) referring to Indra (and) Visvakarman, let him draw it thus18 (Vâg. S. VIII, 46), 'O Visvakarman, with strengthening libation madest thou Indra an invincible champion: to him did the people bow down of old, because19 he, the mighty, is worthy of adoration.--Thou art taken with a support: thee to Indra Visvakarman!--This is thy womb: thee to Indra Visvakarman!'
Fifth Brâhmana
1. Now the graha20, forsooth, is he that burns yonder, since by him all these creatures are held (swayed). Hence they say, 'We take (grab) the grahas,' 'They walk, seized by the grahas.'
2. The graha, forsooth, is Vâk (speech); for by speech everything is swayed (grab) here21,--what wonder, then22, that Vâk is the graha?
3. The graha, forsooth, is the name, for everything is held (fixed) by a name here,--what wonder, then, that the name is the graha? We know the names of many, and are they not thereby held by us23?
4. The graha, forsooth, is food; for by food everything is kept (grah) here: hence as many as eat our food, all those are kept by us. Such is the natural order of things.
5. And as to this graha of Soma, that is food; for whatever deity one draws this graha, that deity, being seized by this graha, fulfils that wish of his for which he draws it. He approaches either the rising or the setting sun, thinking, 'Thou art the seizer, seize thou N.N. by such and such a disease! may N.N. not obtain such and such!' (naming) him whom he hates; or with, 'May such and such a wish not be fulfilled to him!' and, assuredly, that wish is not fulfilled to him for whom he thus approaches (the sun).
Sixth Brâhmana
1. Now once on a time the gods, while performing sacrifice, were afraid of an attack from the Asura-Rakshas. They said, 'Who of us shall sit on the south side; we will then enter upon the sacrifice on the north side in a place free from danger and injury.'
2. They said, 'He who is the strongest of us, let him sit on the south side; we will then enter upon the sacrifice on the north side in a place free from danger and injury.'
3. They said, 'Verily, Indra is the strongest of us: let Indra sit on the south side; we will then enter upon the sacrifice on the north side in a place free from danger and injury.'
4. They said to Indra, 'Verily, thou art the strongest of us: sit thou on the south side; we will then enter upon the sacrifice on the north side in a place free from danger and injury.'
5. He said, 'What will be my reward then?'--'The office of Brâhmanâkhamsin shall be thine, the Brahmasâman24 shall be thine!'--Hence one elects the Brâhmanâkhamsin with, 'Indra is the Brahman, by virtue of the Brahmaship!' for to Indra belongs this (office). Indra sat on the south side, and they entered upon the sacrifice on the north side in a place free from danger and injury. Therefore let him who is the strongest sit on the south side, and let them then enter upon the sacrifice on the north side in a place free from danger and injury. Now he, forsooth, who is the most learned of Brâhmans, is the strongest of them; and as now any one is (able to become) a (superintendent) Brahman25--nay, does he not sit still?--therefore whosoever is the strongest of them, let him sit on the south side, and let them then enter upon the sacrifice on the north side in a place free from danger and injury. Hence Brâhmans sit on the south side (of the vedi), and they enter upon the sacrifice on the north side in a place free from danger and injury.
6. When (the Prastotri) says, 'Brahman, we will chant, O Prasâstar!' then the Brahman mutters (Vâg.. S. II, 12), 'This thy sacrifice, O divine Savitar, have they announced unto Brihaspati (the lord of prayer), the Brahman26: therefore speed the sacrifice, speed the lord of the sacrifice, speed me27!--Praise ye at the impulse (prasava) of Savitri!' The significance is the same (as before)28. With this (text) must probably enter upon (the chant).
7. But one may also enter upon it with, 'O divine Savitar; this, O Brihaspati, forwards!' Therewith he hastes to Savitri for his impulsion, for he is the impeller (prasavitri) of the gods; and 'O Brihaspati, forwards!' he says, because Brihaspati is the Brahman of the gods,--thus he announces it to him who is the Brahman of the gods: therefore he says, 'O Brihaspati, forwards29!'
8. The Maitrâvaruna then mutters, 'Impelled by the divine Savitri, acceptable to Mitra and Varuna!' Therewith he hastes to Savitri for his impulsion, for he is the impeller of the gods; and 'acceptable to Mitra and Varuna' he says, because Mitra and Varuna are the deities of the Maitrâvaruna (Prasâstri),--thus he announces it to those who are the deities of the Maitrâvaruna: therefore he says, 'acceptable to Mitra and Varuna.'
Seventh Brâhmana
1. Threefold, forsooth, is science; the Riks, the Yagus, and the Sâmans. The Riks are this (earth), since it is thereon that he who sings them, does sing them; the Riks are speech, since it is by speech that he who sings them, does sing them. And the Yagus, forsooth, are the air, and the Sâmans the sky. That same threefold science is used in the Soma-sacrifice.
2. By the Rik he conquers this world, by the Yagus the air, and by the Sâman the sky. Therefore whosoever has learnt one of these sciences, let him endeavour to learn also what is contained in the two others: by the Rik, forsooth, he conquers this world, by the Yagus the air, and by the Sâman the sky.
3. This, then, is the thousandfold progeny of Vâk (speech)30. Indra (obtained for his share) two-thirds, and Vishnu one-third31: the Riks and Sâmans are Indra, and the Yagus are Vishnu. Therefore in the Sadas they perform (the Sastras and Stotras) with the Rik and Sâman, for the Sadas is Indra's own.
4. And by means of these Yagus they, as it were, bring forward (puras) that Vishnu, the sacrifice: hence the name 'puraskarana' (preparatory ceremony).
5. Both the Riks and the Sâmans are Speech, and the Yagus are the Mind. Now wherever this Speech was, there everything was done, everything was known; but wherever Mind was, there nothing whatever was done, nothing was known, for no one knows (understands) those who think in their mind.
6. The gods said to Speech, 'Go thou forward and make this known!' She said, 'What will be my reward then?'--'Whatever in the sacrifice is offered with Svâhâ, and without Vashat, that shall be thine!' Hence whatever in the sacrifice is offered with Svâhâ, and without Vashat, that belongs to Speech. She then went forward and made that known, saying, 'Do this so! do this so!'
7. Therefore they also perform with the Rik in the Havirdhâna: he (the Hotri) recites the morning prayer, he recites the kindling-verses; he (the Grâvastut) praises the pressing-stones,--for thus, indeed, they (Speech and Mind) became yoke-fellows.
8. And hence they also perform with the Yagus in the Sadas: they raise up the Udumbara post, they erect the Sadas, they throw up the dhishnya hearths,--for thus they became yoke-fellows.
9. That same Sadas they enclose on all sides with a view to that generation, thinking, 'Quite secretly shall be carried on that generation!' for improper, indeed, is the generation which another sees hence even when a husband and wife are seen, while carrying on intercourse, they run away from each other, for they give offence. Therefore to any one looking into the Sadas, except through the door, let him say, 'Look not!' for it is as if he were seeing intercourse being carried on. Freely (one may look) through the door, for the door is made by the gods.
10. In like manner they enclose the Havirdhâna on all sides with a view to that generation, thinking, 'Quite secretly this generation shall be carried on!' for improper, indeed, is the generation which another sees: hence even when a husband and wife are seen, while carrying on intercourse, they run away from each other, for they give offence. Therefore to any one looking into the Havirdhâna, except through the door, let him say, 'Look not!' for it is as if he were seeing intercourse being carried on. Freely (one may look) through the door, for the door is made by the gods.
11. Now there, in the Sadas, that male, the Sâman, longs after the female, the Rik. From that generation Indra was produced: from fire, indeed, fire is produced, viz. Indra from the Rik and the Sâman; for Indra they call him that burns yonder (the sun).
12. And there, in the Havirdhâna, that male, the Soma, longs after the female, the water. From that generation the moon was produced: from food, indeed, food is produced, viz. the moon from water and Soma; for the moon is the food of him that burns yonder32. Hence he thereby produces the sacrificer, and for him he produces food: from the Rik and Sâman he produces the sacrificer, and from water and Soma he produces food for him.
13. Now with the Yagus the gods first performed sacrifice, then with the Rik, then with the Sâman and in like manner do they now perform the sacrifice. first with the Yagus, then with the Rik, then with the Sâman; for Yagus, they say, is the same as Yagas (worship).
14. Now when the gods milked (the objects of) their wishes from these sciences, the Yagus science milked most wishes. It became, as it were, emptied the most; it was not equal to the other two sciences,--the air-world was not equal to the two other worlds.
15. The gods desired, 'How can this science become equal to the other two sciences; how can the air-world become equal to the two other worlds?'
16. They said, 'Let us perform in a low voice with the Yagus: then that science will become equal to the other two sciences; then the air-world will become equal to the two other worlds!'
17. They performed with them in a low voice, and thereby strengthened them; and henceforth that science was equal to the other two sciences, and the air-world was equal to the two other worlds. Therefore the Yagus, while being distinct, are yet indistinct; and therefore the air-world, while being distinct, is yet indistinct (indefinable).
18. He who performs with the Yagus in a low voice, strengthens them; and they, thus strengthened, strengthen him. But he who performs in a loud voice, weakens them, and, being weak, they weaken him.
19. The Riks and Sâmans, forsooth, are speech, and the Yagus are the mind; and so those who perform with the Rik and Sâman are speech, and those who perform with the Yagus are the mind. Hence nothing whatever is done, unless ordered by the Adhvaryu: when the Adhvaryu says, 'Recite (the invitatory prayer)! Pronounce the offering prayer!' then those who perform with the Rik perform it. And when the Adhvaryu says, 'Soma becometh pure: turn ye back33!' then those who perform with the Sâman perform it,--for speech speaks not but what is conceived by the mind.
20. Thus, then, the Adhvaryu, the mind, walks, as it were, in front (puras-karati): hence the name 'puraskarana34;' and verily, he who knows this, stands, as it were, in front through prosperity and glory.
21. Now that same puraskarana (going before) is nothing else than yonder burning (sun): one ought to perform in accordance with his (the sun's) course. When he (the Adhvaryu) has drawn a cup of Soma, let him turn round in accordance with his course; when he has responded (to the Hotri's recitation), let him turn round in accordance with his course; when he has offered a graha, let him turn round in accordance with his course: he (the sun), verily, is the supporter; and whosoever, knowing this, is able to perform in accordance with his course, he, forsooth, is able to support his dependants35.
Eighth Brâhmana
1. Now the consecration-ceremony36 (for the sacrificial session) is a sitting down, is a session (sattra): hence they say of them, 'they sit.' And when thereafter they perform the sacrifice, then they (under)go; then he, who is the leader, leads: hence they say of them, 'they (under)go37.'
2. The consecration-ceremony, then, is a sitting down, it is a session, it is an (under)going, it is the (under)going of a session. And when afterwards, having reached the end of the sacrifice, they rise, that is 'the rising:' hence they say of them, 'They have risen.' So much, then, for preliminary remark.
3. Now those who are about to consecrate themselves settle (the time and place) between them. If they intend to construct a fire-altar, they take up their (ordinary sacrificial) fires on churning-sticks38 and betake themselves together to where they are about to perform the animal offering to Pragâpati. Having churned (the fire), and put fire-wood on, they take out the Âhavanîya fire, and perform that animal offering to Pragâpati.
4. Its head they keep39. If their consecration does not fall upon that same day (of the animal offering), then, taking up the fires (again) on the churning-sticks, they disperse to their several (homes) and perform the (daily) offerings.
5. But if their consecration falls upon that same day, then, taking up the fires (again) on the churning-sticks, they betake themselves to where they intend to perform the consecration-ceremony. The Grihapati40 churns (his fire) first somewhere about the centre of the hall; and one half of the others settle down south and one half north of him. Having churned (their fires), and put on fire-wood, they take one fire-brand each and betake themselves together to the Grihapati's Gârhapatya fire. Having taken out the Âhavanîya from the Grihapati's Gârhapatya, they perform the consecration-ceremony. They have one and the same Âhavanîya, but different Gârhapatyas, during the consecration and the Upasads41.
6. Then, on whatever day their purchase (of Soma-plants) takes place, on that day he raises the Gârhapatya hearth; and on the Upavasatha day42 the dhishnya hearths for the others. At the time of the Vaisargina43 offerings, the wives come forward together and they (the sacrificers) abandon those other (Gârhapatya) fires44. As soon as the Vaisargina offering has been performed,--
7. He leads forward the king (Soma). That Âgnîdhrîya fire has just been taken up on the support45, when they take one fire-brand each (from the fire at the hall-door) and disperse to their several dhishnya hearths: 'They who do so,' said Yâgñavalkya, 'slay with those fire-brands of theirs.' This now is one way.
8. Then there is this second. Having taken up their fires on churning-sticks, they betake themselves to where they intend to perform the animal offering to Pragâpati. Having churned (the fire), and put on (fire-wood), they take out the Âhavanîya and perform that animal offering to Pragâpati.
9. Its head they keep. If their consecration does not fall upon the same day, then, taking up the fires (again) on the churning-sticks, they disperse to their several (homes), and perform (the ordinary) offerings.
10. But if their consecration falls upon the same day, then, taking up the fires (again) on the churning-sticks, they betake themselves to where they intend to perform the consecration-ceremony. The Grihapati churns first, and then the others churn, seated round about him, and throw each the (fire) produced by him on the Grihapati's Gârhapatya. Having taken out the Âhavanîya from the Grihapati's Gârhapatya, they perform the Dîkshâ. Theirs is the same Âhavanîya and the same Gârhapatya during the consecration and the Upasads.
11. Then, on whatever day their purchase (of Soma-plants) takes place, on that day he piles up the Gârhapatya hearth, and on the Upavasatha day the dhishnya hearths for the others. At the time of the Vaisargina offerings the wives come forward together; they (the sacrificers) abandon that (common Gârhapatya) fire. As soon as the Vaisargina offering has taken place,--
12. He leads forward the king. That Âgnîdhrîya fire has just been taken up on the support, when they take one fire-brand each and disperse to their several dhishnya hearths. But those who do it thus, raise up strife, and strife comes upon them; they become contentious, and, moreover, strife comes upon that community where they sacrifice. This is the second way.
13. Then there is this third. They commune with each other over the Grihapati's churning-sticks,--'What fire shall be produced therefrom, be that ours in common! what we shall gain by this sacrifice, by this animal offering, be that ours in common! In common be our good work! whosoever shall do evil, be that his alone!' Having thus spoken, the Grihapati first takes up (the fire on the churning-sticks) for himself, then he takes it up for the others, or they take it46 up for themselves. They betake themselves to where they intend to perform the animal offering to Pragâpati. Having churned (the fire) and put on (fire-wood), they take out the Âhavanîya and perform that animal offering to Pragâpati.
14. Its head they keep. If their consecration does not fall on the same day, then, taking up (again) the fires on the churning-sticks, they disperse to their several (homes), and perform (the ordinary) offerings.
15. But if their consecration falls on the same day, they commune with each other over the Grihapati's churning-sticks,--'What fire shall be produced therefrom, be that ours in common! what we shall gain by this sacrifice, by this session, be that ours in common! In common be our good work! Whosoever shall do evil, be that his alone!' Having thus spoken, the Grihapati first takes up (the fire) on the churning-sticks for himself, then he takes it up for the others, or they take it up for themselves. They betake themselves to where they intend to perform the consecration-ceremony. Having churned (the fire) and put on (fire-wood), they take out the Âhavanîya and perform the consecration-ceremony. Theirs is the same Âhavanîya and the same Gârhapatya during the consecration and the Upasads.
16. And on whatever day their purchase (of Soma-plants) takes place, on that day he piles up the Gârhapatya hearth, and on the Upavasatha day the dhishnya hearths for the others. At the time of the Vaisargina offerings the wives come forward together; and they (the sacrificers) abandon that (Gârhapatya) fire. As soon as the Vaisargina offering has been performed,
17. He leads forward the king. That Âgnîdhrîya fire has just been taken up on the support, when they take one fire-brand each and disperse to their several dhishnya hearths. Thus is this done, and not (left) undone. The reason why they have different dhishnyas, is that there may be wider space for moving about; and why they have different purodâsas47, is that more sacrificial food may be left over for completeness.
18. Now then the sacrificial session is explained, whereby the gods quickly drove out evil, and gained the supreme authority which they now wield: having one Grihapati, one purodâsa, one dhishnya, they quickly drove out mischief and quickly were born again. And in like manner will these (sacrificers), by having one Grihapati, one purodâsa, one dhishnya, quickly drive out evil and be born again.
19. Now, in that former case, there is a hall with the roof-beams running from south to north48,--that is human practice. There are one and the same Âhavanîya, and different Gârhapatyas--that is dissimilar. On the Grihapati's Gârhapatya they perform the Patnîsamyâgas with the tail (of the victim), and the others sit offering in response with ghee--that is dissimilar:
20. But here there is a hall with the roof-beams running from west to east49: that is as with the gods. There are the same Âhavanîya, the same Gârhapatya, and the same Âgnîdhrîya: thus this sacrificial session is successful, even as the one day's Soma-sacrifice was successful, there is no failure for it. Its course is one and the same in everything except the dhishnyas.
Ninth Brâhmana
1. Now, once on a time, the gods were sitting50 in a sacrificial session, thinking, 'May we attain excellence; may we be glorious, may we be eaters of food!' That same food, gained by them, wished to go away from them,--and, food being cattle, it was the cattle that wished to go away from them, thinking, 'It is to be feared lest they, being exhausted, may hurt us51: how, indeed, will they deal with us?'
2. They offered these two oblations in the Gârhapatya; and--the Gârhapatya being a house (griha), and a house being a resting-place--they thereby secured them in the house, and thus that food, gained by them, did not go away from them.
3. And in like manner do these Sattrins now sit through a sacrificial session, thinking, 'May we attain excellence, may we be glorious, may we be eaters of food!' That food, gained by them, wishes to go away from them,--and, food being cattle, it is the cattle that wish to go away from them, thinking, 'It is to be feared lest they, being exhausted, may hurt us: how, indeed, will they deal with us?'
4. They offer these two oblations52 in the Gârhapatya; and--the Gârhapatya being a house, and the house being a resting-place--they thereby secure them in the house, and thus that food, gained by them, does not go away from them.
5. And in like manner that offered food wishes to go away from him, thinking, 'It is to be feared lest this one will hurt me: how, indeed, will he deal with me?'
6. He first eats a very little from the further (back) end of it;--thereby he encourages it: it knows, 'It was not so as I thought: he has in no wise hurt me.' Thus it becomes attached to him, and, indeed, whosoever, knowing this, is able to observe the vow thereof, he becomes an eater of food, dear to food.
7. This, then, is done at the Sattrotthâna (rising from the session) on the tenth day53. Each of them sits speechless, strengthening his voice54: with that (voice) strengthened and reinvigorated they perform the last day. Then the others are dismissed, either (for) fetching fuel or to their day's reading of the scriptures. Now also they take food.
8. In the afternoon, having come together and touched water, they enter the ladies' hall55, and while the others hold on to him from behind, he56 offers (on the Sâlâdvârya fire) those two oblations; (the first) with (Vâg. S. VIII, 51), 'Here is joy: here rejoice ye! here is stability, here is (your) own stability,--Hail!' He thereby addresses the cattle; they thereby secure cattle for themselves.
9. And the second he offers with, 'Letting the sucking calf to the mother,'--he means to say by this, 'letting the fire go to the earth;'--'a sucking calf drinking from the mother,'--he thereby means the fire sucking the (moisture of the) earth;--'may he maintain increase of wealth among us,--Hail!' increase of wealth is cattle: they thus secure cattle for themselves.
10. They go out eastward, and enter the (shed of the) Havirdhâna carts from behind towards the front; for from the front towards the back (they enter) when about to perform the sacrifice, but thus (it is done) at the rising from the session.
11. On the hinder shaft of the northern cart57 they sing the Sâman (Vâg . S. VIII, 52), called 'the completion of the session,'--there it is that they reach completeness; or on the northern hip of the high altar; but the other is the more usual,
12. That is, on the hinder shaft of the northern cart. 'We have gone to the light, we have become immortal,'--for they who sit through a sacrificial session become indeed the light, they become immortal;--'to the sky have we ascended from the earth,'--for they who sit through a sacrificial session indeed ascend from the earth to the sky;--'we have attained to the gods,'--for they indeed attain to the gods;--'to heaven, to the light!' thrice they repeat the finale; for they indeed become (partakers of) heaven and bliss. Thus, whatever the nature of his Sâman is, that they come to be who sit through a sacrificial session.
13. They creep58 along right under the axle of the southern cart: even as a snake frees itself from its skin, so do they free themselves from all evil. They creep along with an atikhandas verse; for that, the atikhandas (redundant metre), is all the metres;--thus evil does not overtake them: therefore they creep along with an atikhandas verse.
14. They creep along with (Vâg. S. VIII, 53; Rig-veda I, 132, 6), 'O Indra and Parvata, leaders in battle, smite ye every one that wars against us, smite him with the thunderbolt! him that is hidden may it please in the far retreat which he hath reached: our foes, O hero, on all sides may the tearer tear to pieces,--on all sides!'
15. They go out eastward, and enter the Sadas from the front towards the back; for from the back towards the front (they do so) when about to perform the sacrifice; but thus (they do) at the rising from the session.
16. They sit down by their several dhishnya-hearths. Now, once on a time, the pith of Vâk (speech) wished to desert the gods who had won it; it tried to creep away along this earth, for Vâk is this earth: her pith are these plants and trees. By means of this Sâman59 they overtook it, and, thus overtaken, it returned to them. Hence upwards on this earth grow the plants, and upwards the trees. And in like manner does the pith of Vâk wish to desert these (sacrificers) who have won it, and tries to creep away along this earth,--for Vâk is this earth: her pith are these plants and trees. By means of this Sâman they overtake it, and, thus overtaken, it returns to them. Hence upwards on this earth grow the plants, and upwards the trees.
17. They chant verses of the queen of serpents; for the queen of serpents is this earth: through her they thus obtain everything. The prelude is performed by (the Udgâtri) himself60, and the chant is not joined in (by the choristers61), lest some one else overhear it. For he would cause (the performance) to be in excess were another to chant; he would cause an excess, were another to join in it; he would cause an excess, were another to overhear it: therefore the prelude is performed by (the Udgâtri) himself, and the chant is not joined in.
18. The Hotri recites the Four-Hotri formulas, whereby he follows up that chant by a Sastra62. If the Hotri does not know them, let the Grihapati recite them; but it is the Hotri's recitation63.
19. Then the Adhvaryu's response64 is, 'These sacrificers have prospered: happiness hath accrued unto them!' whereby he bespeaks success to human speech.
20. Thereupon they utter the Brahmodya65 in (the form of a) dialogue. For everything, indeed, is obtained, everything gained by them that sit through a sacrificial session,--they have performed with Yagus prayers: these have obtained so much, have acquired so much; they have recited Rik verses: these have obtained so much, have acquired so much; they have chanted Sâmans: these have obtained so much, have acquired so much. But this has not been obtained, this has not been acquired by them, namely, the (theological) discussion, the sacred discourse: this is what they thereby obtain, what they acquire.
21. Having 'crept' up to the Udumbara post, they restrain their speech. Now, they who perform the sacrifice with speech, milk and suck out the sacrifice; for sacrifice is speech. And previously to this, each of them sits speechless, strengthening his speech66, and with their speech thus strengthened and reinvigorated they perform the last day. But at this (disputation) the entire speech, thus obtained, becomes exhausted: that speech they all strengthen (by remaining) speechless, and with it thus strengthened and reinvigorated they perform the Atirâtra67.
22. They sit touching the Udumbara post68, for strength is food, and the Udumbara tree is strength: with strength he thus invigorates speech.
23. When the sun has set, they go out (of the Sadas) eastward, and sit down behind the Âhavanîya, in front of the Havirdhâna shed. Round them, sitting speechless, the Pratiprasthâtri carries the Vasatîvarî water69. For whatever object they perform the session, therewith let them release their speech. For in olden times the Rishis were wont to hold sacrificial sessions for certain objects,--'such is our wish: may that be fulfilled!' And if they be desirous of different objects, desirous of subjects, desirous of offspring, desirous of cattle,--
24. Let them release their speech with this (Vâg. S. VIII, 53), 'Earth! Air! Sky!' Thus they render their speech auspicious by means of the truth, and with that auspicious (speech) they pray for blessings,--'May we be abundantly supplied with offspring!'--thereby they pray for offspring;--'May we be abundantly supplied with men!'--thereby they pray for men;--'May we be abundantly supplied with food!' thereby they pray for prosperity.
25. Thereupon the Grihapati, or whomsoever the Grihapati may call upon, recites the Subrahmanyâ litany70. Some, indeed, recite the Subrahmanyâ each separately; but rather let the Grihapati, or whomsoever the Grihapati may call upon, recite the Subrahmanyâ. Having desired an invitation to that (Atirâtra feast), they put kindling-sticks on the fire71.
Footnotes
1. Or body (âtman); amsu meaning the Soma-plant, and hence the body of the Soma. This graha seems to consist of imperfectly pressed Soma-plants in water. Cf. Kâty. XII, 5, 6-12. See also Sat. Br. IV, I, I, 2; Taitt. S. VI, 6, 10; Sây. on Taitt. S. I, p. 603. In the Kânva text this Brâhmana is followed by one on the Adâbhya graha, which is identified with speech.
2. Or, perhaps, according to as the grahas are explained as being these vital airs.
3. Or, like something that has a handle. The Kânva text reads,--for whomsoever they draw that (cup), his vital airs are, as it were, supplied' with a firmer hold, and, as it were, firmly established (ârambhanavattarâ iva pratishthitâ iva). And for whomsoever they do not draw it, his vital airs are, as it were, without any hold ('haltloser') and quite unrestrained (anârambhanatarâ ivâsyâyatatarâ iva prânâh).
4. The Kânva MISS. read 'Kaükthasta.'
5. Perhaps the author here means to connect sattra (satra) with the adverbs satram, satrâ, 'altogether, always,' instead of with the verb sad, to sit; but cf. IV, 6, 8, 1.
6. The great sacrificial session (sattra), called Gavâm ayana, or cows' walk (or course), usually extends over twelve months (of 30 days), and consists of the following parts:
Prâyanîya Atirâtra, or opening day.
Katurvimsa day, an Ukthya, all the stotras of which are in the Katurvimsa stoma.
Five months, each consisting of four Abhiplava shadahas and one Prishthya shadaha (= 30 days). Cf. p. 402, n. 2.
28 days, which, with the two opening days, complete the sixth month:
Three Abhiplavas and one Prishthya.
Abhigit day.
Three Svarasâman days.
Vishuvant or central day.
28 days, which, with the two concluding days, complete the seventh month:
Three Svarasâman days.
Visvagit day.
One Prishthya and three Abhiplavas.
Four months, each consisting of four Abhiplavas and one Prishthya.
30 days:
(Three Abhiplava shadahas.
One Goshtoma (Agnishtoma, p. 403, n. 4).
One Âyushtoma (Ukthya).
One Dasarâtra (the ten central days of the Dvâdasâha, p. 402, note 2).
Mahâvrata day.
Udayanîya Atirâtra.
In imitation of the retrograde course of the sun, the order of the performance during the second part of the year is, generally speaking, the reverse of that of the former half.
7. Ta etam shadbhir mâsair yanti, tasmât parâñko grahâ grihyante parâñki stotrâni parâñki sastrâni. Ta etam shashthe mâse gakhanti tad etasya rûpam kriyate. Kânva text.
8. Viz. the Atigrâhya cup to Sûrya (IV, 5, 4, 2 seq.), which has to be drawn on the Vishuvant or middle day of the Gavâm ayana; an animal sacrifice to the same deity being also prescribed.
9. The Kânva text allows the alternative mantra, Rig-veda I, 50, 3; Vâg. S. VIII, 40, Adrisram asya ketavah, &c. See IV, 5, 4, 11.
10. See III, 9, 1, 5 seq. He is to sacrifice one victim each day, and if after the eleventh day, the performance is to go on (as at the Dvâdasâha), he is to begin anew with the first victim of the ekâdasinî. According to the Kânva text and Kâty. XII, 6, 17 he is on such an odd day to immolate all the remaining victims of the set of eleven. Thus on the last (twelfth) day of the Dvâdasâha--the Udayanîya Atirâtra--he would have to sacrifice the entire set of eleven victims.
11. I.e. the particular form of the Gyotishtoma, which is being performed.
12. That is, the hymns of the Rig-veda, the single collections of which begin with the hymns to Agni, followed by those to Indra. The 'ukthâni' here can scarcely refer to the three additional sastras of the Ukthya sacrifice, as they are composed of hymns to Indra-Varuna, Indra-Brihaspati, and Indra-Vishnu respectively. Âsv. Sr. VI, 1; Ait. Br. III, 50. Cp. IV, 2, 5, 14.
13. The drawing of this cup forms part of the performance of the last but one day of the Gavâm ayana, the so-called Mahâvrata (great vow) day, on which the following particulars are supplied by Kâtyâyana XIII, 2, 16 seq. The particular form of sacrifice prescribed for the day is the Agnishtoma. A victim to Pragâpati is to be immolated. The Mahâvratîya-graha is drawn as an additional libation (like the Atigrâhyas,). The signal for the chanting of the Prishtha-stotras is given by (a Brâhman) playing, with a rattan plectrum, on a harp with a hundred strings of Muñga grass. During the chanting and recitation, the Udgâtri sits on an arm-chair, the Hotri on a hammock or swing, the Adhvaryu on a board, and the other priests on cushions of grass. Then follow several curious ceremonies, performed partly inside and partly outside the Vedi. The performance of the Sattra is alternately lauded and vituperated by two persons [the one, a Brâhman, seated at the front door of the Sadas; the other, a Sûdra, at the back door; both facing each other;--thus Lâty. IV, 3, according to which authority, however, they are merely to say respectively, 'These Sattrins have not succeeded!'--'They have succeeded!'] At the same time a harlot and a theological student (brahmakhârin) upbraid one another (in front of the Âgnîdhrîya fire shed); while (south of the Mârgâlîya) a sham contest takes place between an Ârya (Vaisya) and a Sûdra for the possession of a round white skin, the Sûdra having to give in (after the third effort, when the Ârya beats him with the skin). Thereupon a couple is shut up in an enclosed space south of the Mârgâlîya (or behind the Âgnîdhrîya, Lâty.) for maithuna.
14. Or, the thought-swift (manogû).
15. For the different meanings of 'vâga' see Max Müller, 'India, what can it teach us?' p. 164.
16. Or, in all our invocations (havana).
17. The identification of Visvakarman with Indra was probably suggested by the final pâda of the preceding verse of the hymn (Rig-veda X, 81, 6): 'May there be (or may he, Visvakarman, be) for us a Sûri Maghavan' (a rich patron; terms frequently applied to Indra). But cp. Muir, O. S. T. vol. iv, p. 7.
18. The Kânva text does not give the verse, but remarks merely,--But if he can get (vindet) an aindrî vaisvakarmanî (verse), let him draw it therewith.
19. I see no other way of rendering 'yathâ-asat' in this passage.
20. That is, the seizer, holder, swayer. According to the St. Petersb. Dict. the word 'graha' probably has not already in this passage the later meaning of 'planet' as the one holding or influencing man; but that of some demoniac being. The whole Brâhmana is a play on the word 'graha' in its active and passive meanings of seizer, holder, influence; and draught, libation. The corresponding Brâhmana of the Kânva text (V, 7, 1) differs widely from our text. Its general drift is as follows: The graha is the breath,--the graha of that breath is food,--the graha of that food is the water,--the graha of that water is fire,--the graha of the fire (Agni) is the breath,--thus the deities are seized by him, and he wins a place in the world of the deities.
21. Perhaps with the double-entendre, 'everything (libation &c.) is drawn with speech here.'
22. ? Kimu tad yad vâg grahah. The usual meaning of kim u, 'how much more,' 'still more so,' seems hardly to suit this passage.
23. ? Or, 'are not those of us (that have a name) held (known) thereby?' In either case, however, the interrogative force of 'atha,' without any other particle, is rather unusual.
24. That is, the Sâman which supplies the text for the Stotra chanted in connection with the Brâhmanâkhamsin's Sastra, and forming the Stotriya verse of the latter. Thus, at the midday savana, the (Prishtha) Stotra of that priest usually consists of the Naudhasa-sâman (Sâma-veda II, 35-36), if the Rathantara-sâman (Sâma-vela II, 30-31) is used for the Hotri's Stotra; but, if the Brihat-sâman (ib. II, 159-160) is used for the latter, then the Syaita-sâman (II, 161-2) is used as the Brahma-sâman. See p. 339, note 2. The reason, however, why special mention is made of the Brâhmanâkhamsin in this place, probably is that at the Gavâm ayana the Brahma-sâman is treated in a peculiar way. For, while on 142 days of the first half of the year,--viz. on the Katurvimsa, on all (6 × 23) Âbhiplavika days and on the three Svara-sâman days,--one and the same tune, the Abhîvarta-sâman, is to be used day by day, but each time with a different pragâtha stanza (thus the pragâtha S. V. II, 35-36, usually chanted to the Naudhasa tune, being on this occasion chanted to the Abhîvarta tune); on the corresponding days of the second half of the year, one and the same stanza, 'Indra kratum na â bhara' (S. V. II, 806-7), is to be used day by day, but with different tunes (six such being given in the Calc. ed. vol. iv, pp. 529-34). Tândya Br. IV, 3, 1 seq.
25. According to XII, 6, I, 40 only priests of the Vasishtha family could become Brahmans, or superintendent priests, in olden times; because they alone knew the Somabhâga mantras; but now every one learns them, and can therefore become a Brahman.
26. Mahîdhara interprets, 'This sacrifice, O divine Savitar, they announce to thee and to Brihaspati, the Brahman.' Perhaps the correct meaning (though not that assumed by the Brâhmana) is, 'This sacrifice they announce to thee as the Brihaspati, the Brahman!' and similarly the mantra in the next paragraph.
27. The Kânva text adds here the verse Vâg. S. II, 13; see Sat. Br. I, 7, 4, 22, with the same various reading 'gyotir.'
28. See I, 7, 4, 21. Asau nvaivaitasya yagusho bandhur ya evâsau darsapûrnamâsayoh; Kânva text.
29. On 'pra' see part i, p. 301 note.
30. See IV, 5, 8, 4.
31. Thus according to the Kânva text,--dvau bhâgâv indro ’bhagataikam vishnuh.
32. See I, 6, 4, 13 seq.
33. See IV, 2, 5, 8.
34. That is, preparation, preparatory ceremony;--and hence also the 'taking the lead, being the precursor.'
35. In the Kânva text this is the last Brâhmana of the (fifth) Kânda.
36. For the Dîkshâ see III, 1, 1, 1 seq. In the Kânva text I have found nothing corresponding to the present Brâhmana.
37. That is to say, the verb 'i' (to go; more especially its compound upa-i, to undergo, go through, undertake) is used of sacrificial performances in the Sattra lasting for twelve (pressing) days and upward, to distinguish the latter from the ahîna-sacrifices, lasting for from two to twelve (pressing) days.
38. That is to say, they hold their churning-sticks to the fires to get warm; see part i, p. 396, note 1.
39. The head of the victim (or victims, see VI, 2, 1 seq.) will have to be put in the bottom layer of the fire-altar, to impart stability to the latter.
40. See p. 97, note 1. At a Sattra the Grihapati, as well as all the other ritvig, should be a Brahman; Kâty. I, 6, 13-16.
41. At Sattras there are usually twelve Upasad days. See p. 105, note 1. Ait. Br. IV, 24 enjoins twelve days for the Dîkshâ and as many for the Upasads of the Dvâdasâha. Kâty. XII, 1, 19; 2, 14 gives no special rule regarding the duration of the Dîkshâ, but enjoins twelve Upasads. See also Lâty. III, 3, 27; Âsv. VI, 1, 2.
42. The day before the first pressing day.
43. See III, 6, 3, 1 seq.
44. Or, those minor (? western) fires, viz. they extinguish those south and north of the Grihapati's Gârhapatya; or (optionally) also the latter, it being again supplied by the fire-brand from the Sâlâdvârya fire. Cf. Kâty. XII, 1, 25-26.
45. See III, 6, 3, 9 seq.
46. Or, according to Kâty. XII, 2, 8-9, each takes up two fires, viz. his own and that of the Grihapati.
47. The usual Savanîya-purodâsas (III, 8, 3, 1) are to be offered separately on each fire.
48. Viz. the Sadas, see p. 128, note 1.
49. As in the case of the Prâkina-vamsa of ordinary ishtis. See III, 1, 1, 6-7.
50. The Kânva text has nisheduh, 'they sat down.' See IV, 6, 8, 1.
51. See p. 31, note 1.
52. Viz. those referred to in paragraphs 8 and 9.
53. That is, on the tenth day of the Dasarâtra, and hence either the last but one day of the sessional Dvâdasâha (p. 402, note 2), or the last day but two of the Gavâm ayana (p. 426, note 3), called Avivâkya. The ceremonies here described take place in the afternoon, after the regular performance of that day's (atyagnishtoma) Soma-sacrifice.
54. 'Each of them (? or, one by one), speech-bound, guards Soma till the wakening,' Kâty. XII, 4, 1. According to the Kânva text only one (eko haishâm) does so (but perhaps at a time), while the others disperse (vitishthante).
55. The Patnîsâla seems to be identical here with the Prâkînavamsa (see Kâty. XII, 4, 7), unless it be some shed or tent adjoining the latter, cf. Âpast. Sr. X, 5, comm. The sacrificial formula of the first offering seems to refer to the domestic hearth, the centre of the family life, as a source of joy and strength to the householder.
56. According to the Kânva text, the Adhvaryu makes the oblations; but if he does not know how to perform them (i.e. if they are not recognised by his school as belonging to the Adhvaryu's duties), the Grihapati does so; and if he cannot do so, any one that knows them, may perform them. Regarding these oblations, and the order of the subsequent ceremonies, there is indeed considerable difference of opinion among the ritualistic authorities. According to Âsv. VIII, 13, 1-2 all of them offer, but only the first oblation is to be performed on the Gârhapatya, and the second on the Âgnîdhrîya. Lâty. III, 7, 8 seq., on the other hand, enjoins the Udgâtri to perform two oblations on the Gârhapatya; the first with the (somewhat modified) formula, assigned in our text to the second oblation, while the second oblation is to be made with 'Svâhâ' simply. [The first of the above formulas is, according to that authority, to be used by them, when they touch the Udumbara post, see IV, 6, 9, 22.] The oblations completed, they are to proceed to the Âhavanîya, where the Udgâtris are to chant thrice the Sâman II, 1126 (?); after which they enter the Sadas to perform the Mânasa-stotra.
57. According to Kâty. XII, 4, 10 and comm., the southern shaft of the northern cart is intended. Similarly the Kânva text,--while touching the right shaft of the northern cart he sings thereon the Sâman 'the completion (success) of the session.' The words 'sattrasya riddhih' are doubtless the name of the Sâman, which has been erroneously made, with 'asi' appended to it in the Mâdhy. text of the Samhitâ, the beginning of the Sâman.
58. See p. 299, note 2.
59. Viz. the so-called Mânasa-stotra (mental chant), Sâma-veda II, 726-8 (Rig-veda X, 289, 1-3, ascribed to the queen of serpents): 'The spotted bull has come up, &c.,' performed inaudibly. In connection with this Stotra, an imaginary libation to Pragâpati-Vâyu is performed, everything connected with which, from the upâkarana (or introduction, on the part of the Adhvaryu, see p. 401, note 1) up to the bhaksha, or drinking of the cup by the priests, is done 'mentally' (that is, as would seem, by gestures merely). According to. Âsv. II, 13, 6, however, the Hotri recites the same hymn in a low voice (upâmsu), but not inaudibly, as a Sastra. But see p. 452, note 1.
60. Not by the Prastotri, as is otherwise the case; see p. 310, note 1.
61. See p. 311, note 1.
62. According to this (and Tândya Br. IV, 9, 13) it would seem that the Hotri is not to recite the hymn of the Mânasa-stotra, as prescribed by the Ait. Br. and Âsv.
63. The katurhotri formulas--so-called from four priests, Agnîdh, Adhvaryu, Hotri; and Upavaktri; being mentioned in them--are as follows: 'Their offering-spoon was (the power of) thinking; the ghee was thought; the altar was speech; the barhis was object of meditation; the fire was intelligence; the Agnîdh was understanding; the oblation was breath; the Adhvaryu was the Sâman; the Hotri was Vâkaspati; the Upavaktri was the mind;'--at the end of each of these ten formulas the Adhvaryu, according to Âsv., responds, 'Yea (om), Hotar! So (it is), O Hotar!'--(the Hotri proceeds), 'They forsooth took that (mânasa) graha; O Vâkaspati! O disposer (or decree), O name! Let us praise thy name! Praise thou (and) by our name go to heaven! What success the gods have obtained with Pragâpati as their grihapati, that success shall we obtain!'
64. ? That is, at the conclusion of the katurhotri-mantras. Âsv., on the other hand, makes the Hotri conclude the Brahmodya with the benediction, 'O Adhvaryu, we have succeeded!' to which the latter is to respond, 'We have succeeded, O Hotar!'
65. That is, a discussion, or disputation, regarding the nature of the Brahman. According to Tândya Br. IV, 9, 14, as interpreted by the commentary, the performance consists rather in (or is followed by?) vituperative remarks on Pragâpati, whom they have now safely got into their power (allusion being made, for instance, to his criminal relations to his daughter; to his having created thieves, gad-flies and mosquitos, &c.); but this, it seems to me, is probably a wrong interpretation of the 'parivadanti' in the text, which may mean that 'they discourse' upon Pragâpati. So also Kâty. XII, 4, 21, Pragâpater agunâkhyânam, 'aguna' may have to be taken in the sense of 'nirguna' or 'nirgunatvam' (unqualifiedness, unconditionedness), rather than in that of 'vice;' and it is worthy of note that the Pragâpati-tanu formulas, preceding the Brahmodya proper, consist chiefly in the enumeration of negative qualities. 'The twelve bodies of Prâgapati are qualified as follows:--the eater of food and the mistress of food; the happy and glorious; the abodeless and dauntless; the unattained and unattainable; the invincible and irresistible; the unpreceded and unmatched.' Then follows the Brahmodya:--'Agni is the house-lord (grihapati),' so say some: 'he is the house-lord of this world;'--'Vâyu is the house-lord,' so say some: 'he is the house-lord of the airy region;'--yonder (sun), forsooth, is the house-lord: he who burns yonder, he is the lord, and the seasons are the house. Verily, to whatsoever (sacrificers) he becomes the grihapati, who knows that divine grihapati, that grihapati prospers, and they, the sacrificers, prosper: to whatsoever (sacrificers) he becomes the grihapati, who knows the divine averter of evil, that grihapati averts evil, and they, the sacrificers, avert evil! See Ait. Br. V, 25. According to Âsv., the Hotri alone would seem to repeat the Brahmodya. The expression vâkovâkya (dialogue) apparently refers to the controversial form of this discourse. See also A. Ludwig, Rig-veda, III p. 390 seq.
66. The construction of the text is quite irregular, and I am by no means certain whether 'tâm eshâm purâ' should not be separated from what follows, and have the verbs 'viduhanti' and 'nirdhayanti' supplied after them,--That (speech) of theirs (they milk and suck out) before this. Each now sits speech-bound, strengthening his speech, &c.
67. That is, the last day of the Dvâdasâha, or of the Gavâmayana, the so-called Udayanîya-atirâtra.
68. According to Lâty. III, 8, it they form a circle round the Udumbara post and touch it, muttering the mantra, 'Here is stability, here is (our) own stability! Here is joy: here rejoice ye!' or, 'In me is stability, in me is (your) own stability! in me is joy: in me rejoice ye!' or both. See p. 448, note 3.
69. See III, 9, 2, 1 seq.
70. See III, 3, 4, 17 seq.
71. According to the comm. on Kâty. XII, 4, 28 it is the reciter of the Subrahmanyâ who, having said 'O Subrahmanyâ, invite me thereto!' puts sticks on the fire.
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