| Philosophy and Religion / Satapatha Brahmana |
The Satapatha Brahmana: Ninth Kânda, Fifth Adhyâya
First Brâhmana
1. Now, then, as to the taking of milk as fast-food: the initiated should take milk for his fast-food. Once upon a time the nectar of immortality departed from the gods.
2. They said, 'Let us seek for it here by toil and penance!' They sought for it by toil and penance. Having become initiated, they were living on fast-milk, for penance it is when, after becoming initiated, one lives on fast-milk. They heard the sound of it.
3. They said, 'It is indeed coming nearer: let us practise penance still further!' They resorted to three teats: they saw it.
4. They said, 'It is indeed coming nearer: let us practise penance still further!' They resorted to two teats: they saw it still nearer.
5. They said, 'It is indeed coming nearer: let us practise penance still further!' They resorted to one teat: it came nigh unto them, but they could not lay hold of it.
6. They said, 'It has indeed come nigh unto us, but we cannot lay hold of it: let us undergo the whole (practice of) penance!' On the day of preparation they underwent entire abstention from food; for the whole (practice of) penance it is when one abstains from food: let him therefore eat nothing on the day of preparation.
7. On the morrow, having laid hold of it and pressed it (the Soma), they offered (of it) in the fire, and thereby bestowed immortality upon Agni. And he, Agni (the fire-altar), indeed, is the body of all the gods; and hence, when they bestowed immortality on Agni (the fire-altar), they bestowed immortality on their own selves, and thereby the gods became immortal.
8. Now that same nectar of immortality is Soma. And even to this day the Sacrificer seeks for it by toil and penance; having become initiated he lives on fast-milk; for penance it is when, after being initiated, one lives on fast-milk; he hears the sound of it, saying, 'On such and such a day the buying (will take place1)!'
9. He resorts to three teats (of the cow): he sees it. He resorts to two teats: he sees it nearer by. He resorts to one teat: it comes nigh to him, but he cannot lay hold of it. He undergoes entire abstinence from food; for the whole (practice of) penance it is when one abstains from food: let him therefore eat nothing on the day of preparation.
10. And, on the morrow, having laid hold of it, and pressed it, he offers (of it) in the fire, and thereby bestows immortality on Agni. He then drinks (of it), and thereby bestows immortality on his own self, and becomes immortal; for this, assuredly, is immortality to man when he attains the whole (perfect) life: and so, in truth, he attains the whole life by this self of his.
11. When he has offered in the fire, he drinks (Soma); for that (fire-altar) is his divine body, and this (Sacrificer's own body) is his human one; and the gods were first, and then men: therefore he drinks (Soma), after offering in the fire.
12. Now, then, the discussion of the Samishtayagus (oblations): The gods and the Asuras, both of them sprung from Pragâpati, entered upon their father Pragâpati's inheritance, to wit, speech--truth and untruth, both truth and untruth: they, both of them, spake the truth, and they both spake untruth; and, indeed, speaking alike, they were alike.
13. The gods relinquished untruth, and held fast to truth, and the Asuras relinquished truth, and held fast to untruth.
14. The truth which was in the Asuras beheld this, and said, 'Verily, the gods have relinquished untruth, and held fast to truth: well, then, I will go thither!' Thus it went over to the gods.
15. And the untruth which was in the gods beheld this, and said, 'Verily, the Asuras have relinquished truth, and held fast to untruth: well, then, I will go thither!' Thus it went over to the Asuras.
16. The gods spake nothing but truth, and the Asuras nothing but untruth. And the gods, speaking the truth diligently, were very contemptible, and very poor: whence he who speaks the truth diligently, becomes indeed very contemptible, and very poor; but in the end he assuredly prospers, for the gods indeed prospered.
17. And the Asuras, speaking untruth diligently, throve even as salt soil2, and were very prosperous: whence he who speaks untruth diligently, thrives indeed, even as salt soil, and becomes very prosperous; but in the end he assuredly comes to naught, for the Asuras indeed came to naught.
18. Now that same truth, indeed, is this threefold lore3. The gods said, 'Now that we have made up the sacrifice, let us spread out4 this truth!'
19. They prepared the Initiation-offering. But the Asuras became aware of it, and said, 'Having made up the sacrifice, the gods are now spreading out that truth: come, let us fetch hither what was ours!' The Samishtayagus of that (offering) was not yet performed, when they arrived: whence people offer no Samishtayagus5 for that sacrifice. The gods, espying the Asuras, snatched up the sacrifice, and began doing something else6. They (the Asuras) went away again, thinking, 'It is something else they are doing.'
20. When they had gone away, they (the gods) prepared the Opening-offering. But the Asuras became aware of this also. The Samyos (formula) of that (offering) had been pronounced, when they arrived; whence that sacrifice ends with the Samyos7. The gods, espying the Asuras, snatched up the sacrifice, and began doing something else. They went away again, thinking, 'It is something else they are doing.'
21. When they had gone away, they (the gods), having bought and driven about the king (Soma), prepared the guest-offering for him. But the Asuras became aware of this also. The Idâ of that (offering) had been invoked, when they arrived; whence that sacrifice ends with the Idâ8. The gods, espying the Asuras, snatched up the sacrifice, and began doing something else. They went away again, thinking, 'It is something else they are doing.'
22. When they had gone away, they (the gods) spread out (performed) the Upasads9. When they had recited three kindling-verses, and no more, they made offering to the deities, but laid out10 no fore-offerings and no after-offerings on either side of the sacrifice, for they were in too great haste at that time; whence at the Upasads, when he has recited three kindling-verses, and no more, he makes offering to the deities, but lays out no fore-offerings and no after-offerings on either side of the sacrifice.
23. On the day of preparation they slaughtered the Agnîshomîya victim. But the Asuras became aware of this also. The Samishtayagus oblations of this (offering) had not yet been offered, when they arrived; whence people offer no Samishtayagus for this animal(-offering). The gods, espying the Asuras, snatched up the sacrifice, and began doing something else. They went away again, thinking, 'It is something else they are doing.'
24. On the next morning after they had gone away, they (the gods) spread out (performed) the morning-service (of the Soma-sacrifice). But the Asuras became aware of this also. As much as the morning-service had been performed of it, when they arrived. The gods, espying the Asuras, snatched up the sacrifice, and began doing something else. They went away, thinking, 'It is something else they are doing.'
25. When they had gone, they (the gods) spread out the midday-service. But the Asuras became aware of this also. As much as the midday-service had been performed of it, when they arrived. The gods, espying the Asuras, snatched up the sacrifice, and began doing something else. They went away, thinking, 'It is something else they are doing.'
26. When they had gone, (the gods) went on with the animal-offering of the Soma-sacrifice11. But the Asuras became aware of this also. As much of this animal-offering as is done (at the evening-service) had been done, when they arrived. The gods, espying them, snatched up the sacrifice, and began doing something else. They went away, thinking, 'It is something else they are doing.'
27. When they had gone away, they (the gods) spread the evening-service and completed it; and by completing it they obtained that whole truth. Then the Asuras went down12. Then the gods prevailed, and the Asuras came to naught. And, indeed, he who knows this, himself prevails, and his spiteful enemy comes to naught.
28. The gods said, 'Those sacrifices of ours which are half-completed, and leaving behind which we went off13,--think ye upon this, how we may complete them!' They said, 'Meditate ye!' whereby, indeed, they meant to say, 'Seek ye how we may complete these sacrifices!'
29. Whilst meditating, they saw these Samishtayagus (oblations), and offered them, and thereby completed those sacrifices; and inasmuch as thereby they completed (samsthâpaya) them, they are 'samsthitayagus'; and inasmuch as thereby they sacrificed completely (sam-yag14), they are 'samishtayagus.'
30. Now there are nine such (incomplete) sacrifices, and there are nine samishtayagus-oblations15; and by offering these, he completes those sacrifices. He offers both kinds, those of the Soma-sacrifice, and those of the Agni(-kayana),--first those of the Soma-sacrifice, and afterwards those of the fire-altar: the significance of this has been explained.
31. Two he offers of the fire-altar,--two-footed is the Sacrificer, and Agni is the Sacrificer: as great as Agni is, as great as is his measure, with so much he thus completes the sacrifice. [He offers them, with, Vâg. S. XVIII, 56, 57], 'Sacrifice hath been offered, up by the Bhrigus . . .;'--'May Agni who hath received sacrifice and oblation speed our offered meat!'
32. These two amount to eleven,--the Trishtubh consists of eleven syllables, and the Trishtubh means strength: it is strength he thus imparts to the Sacrificer.
33. And, again, as to why there are eleven,--the Trishtubh consists of eleven syllables, and Indra is of trishtubh nature, Indra is the self (soul) of the sacrifice, Indra is the deity16: he thus finally establishes the sacrifice in him who is the self, the deity of the sacrifice.
34. Having performed the Samishtayagus-oblations, they betake themselves to the expiatory bath (avabhritha17). Having come out from the bath, and performed the Udayanîya (concluding oblation)18, he, after the animal cake of the offering of the barren cow19, prepares oblations for the goddesses.
35. For now Pragâpati, having gained his end, thought himself quite perfect. Establishing himself in the quarters he went on ordering (or creating) and disposing everything here; and inasmuch as he went on ordering and disposing, he is the Orderer. And in like manner does the Sacrificer, establishing himself in the quarters, order and dispose everything here.
36. And, again, as to why he prepares these oblations. This Agni (the fire-altar) is the quarters (regions), and these he lays down beforehand (in the shape of) the bunch of Darbha grass20 and the clod-bricks21; the Prânabhrits22 in the first layer, the whole of the second, the whole of the third, and the whole of the fourth (layers23); and of the fifth layer the Asapatnâs, Nâkasads and Pañkakûdâs24,--these kept going out upwards25 (from Pragâpati, the altar). Pragâpati was afraid of them, thinking, 'Whilst moving away, these will go beyond this universe.' Having become the Orderer, he went round them and established himself in them.
37. Now the same as that Orderer is yonder sun; and that which was the farthest gone of the regions is that in which that (sun) shines firmly established.
38. And the same as that Orderer is this cake to the Orderer on twelve potsherds. On twelve potsherds (it is),--the year is (of) twelve months, Pragâpati is the year, and Pragâpati is the Orderer. And that one which was the farthest gone of the regions is the same as these previous oblations,--a pap to Anumati, a pap to Râkâ, a pap to Sinîvalî, and a pap to Kuhû26: when he prepares these oblations, he thereby establishes him (Pragâpati) in that which was the farthest gone of the regions. That (cake) he offers whole, for the completeness of that (Pragâpati).
39. These are goddesses, for they are the regions, the regions are the metres, and the metres are deities; and that Ka is Pragâpati; and inasmuch as they are goddesses (devî) and Ka, they are 'devikâh27.' There are five of them, for there are five regions.
40. As to this they say, 'He should not offer these oblations, lest he should do what is excessive.' Let him nevertheless offer them; for these oblations are offered for (the fulfilment) of (special) wishes, and in wishes there is nothing excessive. And whatever oblation is offered after the cake of the animal-offering that is placed inside the victim itself as its sacrificial sap. He offers both kinds (of oblations), those of the Soma-sacrifice and those of the Agni(-kayana), to wit, first those of the Soma-sacrifice, and then those of the fire-altar: the significance of this has been explained. The cake-offering of the animal sacrifice is (performed) in a loud voice, and these (five oblations) in a low voice, for they are an ishti28. With the Pasupurodâsa he (the Adhvaryu) says, 'Recite!--Urge!' and with these (oblations), 'Recite!--Worship!' for they are an ishti29. There is the same Svishtakrit, and the same Idâ30.
41. Of that same animal-offering (of the barren cow) they perform the Samishtayagus-oblations; they enter the expiatory bath with the heart-spit31; for this animal-offering is the end. Having proceeded with the heart-spit;--
42. And having returned (to the fire-altar), he performs the oblations to Visvakarman;--This Agni(-kayana) indeed (includes) all sacrificial rites (visvâni karmâni); and all these its rites have been performed in this (agnikayana): he now gratifies them, and makes them a deity by means of an offering of sacrificial food; for only that one is a deity, for whom an oblation is prepared, but not one for whom it is not (prepared). Moreover, this Agni is Visvakarman (the all-worker): it is him he thereby gratifies.
43. And, again, as to why he offers the Vaisvakarmana (oblations)32. For the fire-altar there is both a beginning and an end: the Sâvitra33 (formulas) are the beginning, and the Vaisvakarmana (oblations) the end. Were he to offer only those to Savitri, and not those to Visvakarman, it would be as if he made only a beginning and no end; and were he to offer only those to Visvakarman, and not those to Savitri, it would be as if he made only an end and no beginning. He offers both of them, and thus makes both a beginning and an end.
44. There are eight of those (Sâvitra), and so (there are eight of) these: thus he makes the end (the same) as the beginning. The Svâhâ-call is the ninth of those34, and so it is of these: thus he makes the end as the beginning. The oblation (âhuti) is the tenth of those35, and so it is of these: thus he makes the end as the beginning. On that occasion he offers the oblation continuously so as not to stop the seed, the sacrifice there being seed;--on this occasion (he offers) with the dipping-spoon at the Svâhâ-call, for manifest is the seed when it is born.
45. [He offers, with, Vâg. S. XVII, 58-65], 'What hath flowed from out of the will, or the heart, or was gathered from the mind, or the eye, after that go ye forward,--to the world of the righteous whither the first-born seers went of old!' he thereby means those Rishis36.
46. 'Unto thee, O (heavenly) seat, I commit this treasure which the knower of beings shall bring thither37! Here the lord of the sacrifice will go after you: acknowledge ye38 him in the highest heaven!'--as the text, so the meaning.
47. 'Acknowledge him, O ye gods, seated in the highest heaven, know ye his form! When he cometh by the godward paths, reveal ye unto him the fulfilment of his wishes!'--as the text, so the meaning.--'Awake, O Agni, and be watchful! . . .'--'Whereby thou carriest a thousand, . . .'--the meaning of these two has been explained39.
48. 'With grass-bunch and enclosing-stick, with spoon, altar-ground and grass-cover, with verse of praise, lead thou this our sacrifice unto heaven, to go unto the gods!' that is, 'with these outward forms of our sacrifice make it go to the heavenly world!'
49. 'What gift, what bounty, what fulfilment, what offering-presents there are of ours,--Agni Vaisvakarmana shall deposit them in heaven with the gods!'--that is, 'whatever we give, seasonably or unseasonably, that this fire-altar of Visvakarman shall place in the heavenly world!'
50. 'Where the streams of honey and ghee are never-failing,--there, in heaven, Agni Vaisvakarmana shall place us with the gods!'--as the text, so the meaning40.
51. Eight Vaisvakarmana (oblations) he offers,--the Gâyatrî consists of eight syllables, and Agni is of Gâyatra nature: as great as Agni is, as great as is his measure, by so much food he thus gratifies him.
52. When he has performed the Vaisvakarmana (oblations), he gives a name41 (to the fire of the altar); for when any one has been born sound and safe, they give a name to him, and now this (Agni) has indeed been born sound and safe.
53. Having given a name to him, he reverently approaches him; for this (Sacrificer) builds him with his (own) whole self, and were he not to give utterance now to this surrender of his own self, he (Agni) would now take away his (the Sacrificer's) self; but when he now gives utterance to this surrender of his own self, he (Agni) does not take away his self. [He approaches the fire] with the Anushtubh verse (Vâg. S. XVIII, 67), 'What fires of the five races of men there are upon this earth,--thou art the chiefest of them: quicken us unto life!'--the Anushtubh, doubtless, is speech, and all the metres are speech42: he thus makes amends to him (Agni) by all the metres. Having stood by the fire, and lifted43 it, and churned it out, he offers the completing oblation44.
54. He then offers a dish of clotted curds to Mitra and Varuna45. Now he who performs this (Agni-kayana) rite comes to be with the gods; and these two, Mitra and Varuna, are a divine pair. Now, were he to have intercourse with a human woman without having offered this (oblation), it would be a descent, as if one who is divine would become human; but when he offers this dish of clotted curds to Mitra and Varuna, he thereby approaches a divine mate46: having offered it, he may freely have intercourse in a befitting way.
55. And, again, as to why he offers this dish of clotted curds to Mitra and Varuna. When Pragâpati was released, the seed fell from him. When the gods restored him, they, by means of this dish of clotted curds, put seed into him; and in like manner does this (Sacrificer) thereby put seed into him.
56. Now that Pragâpati who became released is this very fire-altar which is here being built; and the seed which fell from him is this dish of clotted curds of Mitra and Varuna; for Mitra and Varuna are the in-breathing and up-breathing, and the in-breathing and up-breathing fashion the infused seed. A dish of clotted curds it is, because seed is milk; and sacrifice it is, because sacrifice is the seed of sacrifice. In a low voice it is (offered), for silently seed is shed. At the end (of the sacrifice) it is (offered), for from the end seed is introduced.
57. They proceed with the whey47 of that (dish of clotted curds). At this (oblation of whey) he gives a dakshinâ (sacrificial gift): 'Let him give a pair of hornless he-goats,' so (they say);--'Only by assignment, I think48:' said Mâhitthi. And, verily, this libation of the fire-builder flows away as a libation of Soma which one offers on a (fire) without bricks.
58. He need only lay down the naturally-perforated (bricks)49; for the naturally-perforated ones are these worlds; and this built fire-altar is the same as these worlds.
59. He need only lay down the seasonal (bricks); for the seasonal ones are the year, and this built fire-altar is the year.
60. He need only lay down the all-light (bricks); for the all-light (bricks) are those deities50, and this built fire-altar is those deities.
61. He need only lay down the Punaskiti; for this is a repeated sacrifice (punar-yagña), it is a later (higher) worship of the gods: it is thus a repeated sacrifice and the higher worship of the gods he thereby arranges, and the repeated sacrifice inclines to him51!--so (they say), but let him not do this, for, indeed, whenever Agni is placed on the built (altar), this whole Agni passes into that very brick52: thus whenever he offers in the fire, then these oblations of his will be offered even as would be his oblations, when offered on a complete Sândila fire-altar built up with wings and tail.
62. And, indeed, he who carries about Agni53 becomes pregnant with all beings, and with all the gods; and he who builds him when he has not been carried about for a year kills all beings in the form of an embryo. But, surely, he who kills a human embryo, is despised, how much more then he who kills him (Agni), for he is a god: 'Let no one become an officiating priest for an (Agni) who has not been carried about for a year,' said Vâtsya, 'lest he should be a participator in the killing of this, a god's seed54!'
63. 'A six-month (Agni) is the last55 he may build,' they say, 'for six-month embryos are the last 1 that live when born.' If he were to recite the Great Litany on one not carried for a year, he should recite (only) the eighties of verses, for something incomplete is (the Agni) not carried for a year, and something incomplete are the eighties of verses56. But, indeed, he would only still further pull asunder that (Agni, already) pulled asunder57; and, indeed, whether he (Agni) be carried for a year, or not carried for a year, he (the Hotri) should recite the whole of the Great Litany.
64. Now Sândilyâyana was once upon a time sojourning in the eastern region. Daiyâmpâti said to him, 'Sândilyâyana, how is Agni to be built? For, indeed, we are loth to carry him for a year, and yet we wish to build him.'
65. He said, 'Let him by all means build him by whom he has previously been carried for a year; for that, that (Agni) alone He builds as one that has been carried58 (as a child in the womb).'
66. And, indeed, let him by all means build who intends to press Soma for a year, for he, manifestly, supports him by food (in the shape of) those libations.
67. And, indeed, let him by all means build who offers the Agnihotra for a year, for he who offers the Agnihotra indeed supports him (Agni, the fire).
68. And, indeed, let him by all means build who was born a year (after conception); for Agni is the breath; it is thus him (Agni) he holds. And, indeed, as the breath, he enters into the infused seed, and takes possession of it; and inasmuch as he takes possession (vid) of every one that is born (gâta), he is Gâtavedas. Wherefore by all means let even one who knows this build him as one ever carried (within him). And, indeed, if one who knows this either drinks (Soma), or offers drink to any one else, these libations of his will be offered even as would be his libations, when offered on a complete Sândila fire-altar built up with wings and tail.
Second Brâhmana
1. Indra saw this seven-versed (hymn, suitable) for making good what is deficient59, for reducing what is redundant, and for perfecting what is imperfect. And, indeed, after building the fire-altar, one is (still) apt to get into trouble, or to stumble, or what not. Now, when Syâparna Sâyakâyana heard this, he ventured upon this performance.
2. Now, there is here a perfecting of three things,--the perfecting of the fire-altar, the perfecting of him who has it built for him, and the perfecting of him who builds it.
3. Thus, when he reverently stands by (the altar) with this (hymn), everything is thereby made good60 for him that, knowing or unknowing, he either does in excess, or does not carry to the end, in this building of the altar--in short, whatever was not secured for him. And whatever wish there is in that anushtubh verse61, that he secures even now; and, moreover, he thereby keeps off the fiends, the Rakshas, from this sacred work, and they do not wreck him, whilst uttering imprecations. Wherefore one who knows this may readily build a fire-altar even for an enemy, for he is able to gain the better of him.
4. [He approaches reverently the fire-altar62, with, Vâg. S. XVIII, 68-74], 'For mighty strength that smiteth Vritra, and for victory in battle, we call thee hither, O Indra!' 'O much-invoked Indra, crush thou the handless Kunâru, lurking here, together with the Dânus; and with might smite thou the footless Vritra, the ever-growing mocker!' thus he reverently stands by (the fire) with the first two (verses) relating to the slaying of Vritra. For now the gods, having warded off Vritra, evil, performed this rite freed from evil; and in like manner does the Sacrificer, having warded off Vritra, evil, now perform this rite freed from evil.
5. 'Scatter thou our scorners, O Indra63!'Like a terrible, creeping beast, dwelling in the mountains, hast thou come from the farthest distance: having sharpened thy pointed, piercing thunderbolt64, O Indra, beat thou off the foes, and scatter the spurners!' thus with the second two (verses) relating to (Indra) Vimridh65. For now the gods, having warded off the spurners, evil, performed this rite freed from evil; and in like manner does the Sacrificer now, having warded off the spurners, evil, now perform this rite freed from evil.
6. 'May Agni Vaisvânara come forward from afar to our help, to hear our hymns of praise!'--'Sought after in the sky, sought after on earth, Agni, sought after, hath entered all the plants: Agni Vaisvânara, sought after, may guard us from injury by day and by night!' thus with the third two (verses) relating to (Agni) Vaisvânara. For now the gods, having, by Vaisvânara, burnt out evil, performed this rite, freed from evil; and in like manner does the . Sacrificer now, by Vaisvânara, burn out evil, and perform this rite freed from evil.
7. 'May we obtain this wish, O Agni, with thy help! may we obtain, O wealthy one, wealth with abundant heroes! striving for strength, may we obtain strength; may we obtain undecaying glory, O thou ever-young!' thus with one (verse) containing wishes. For now the gods, having, by the six-versed (hymn), warded off evil, made once for all, by the one wish-holding (verse), all (objects of) wishes their own; and in like manner does the Sacrificer now, having, by the six-versed (hymn), warded off evil, make once for all, by the one wish-holding (verse), all wishes his own.
8. It is (a hymn) of seven verses,--the fire-altar consists of seven layers, (and there are) seven seasons, seven regions, seven worlds of the gods, seven stomas, seven prishtha (sâmans), seven metres, seven domestic animals, seven wild ones, seven vital airs in the head, and whatever else there is of seven kinds, relating to deities and relating to the self,--all that he thereby secures. They become equal to the Anushtubh66, for the Anushtubh is speech, and it is by speech that he secures for him (Agni) all that which is not yet secured for him.
9. 'Let him approach (the fire-altar) with an eight-versed (hymn)!' say some;--'with (Vâg. S. XVIII, 75), "We thereby offer unto thee thy wish, reverently approaching thee with open hands: with holiest mind and peaceful thought offer thou sacrifice unto the gods as priest, O Agni!" thus with a second wish-holding one,--and the seven foregoing ones, that makes eight,--the Gâyatrî consists of eight syllables, and Agni is of Gâyatra nature: as great as Agni is, as great as is his measure, by so much he thus secures for him whatsoever is not yet secured for him; and thus, moreover, the two deities67 receive the same (amount) for their share.' Let him, however, not do so, for surely those seven (verses) are (equal to) eight anushtubh (verses), and thus he even therein obtains whatever wished-for object there is in the eight-versed (hymn).
10. With (verses) addressed to Indra and Agni he approaches (the fire);--the fire-altar belongs to Indra and Agni: as great as Agni is, as great as is his measure, by so much he thus gains for him whatever has not been gained for him. And Indra and Agni are all the gods, and the fire-altar belongs to (or Agni is) all the deities: as great as Agni is, as great as is his measure, by so much he thus gains for him whatever has not been gained for him.
11. Now some make this (hymn) the opening rite of every performance, saying, 'Freed from evil, we must perform this sacred work!' And others, indeed, say, 'Let him approach reverently (each) layer when it is covered with soil, for therein that (layer) becomes whole and complete.' Let him, then, do as he chooses. So much as to the building; now as to the non-building.
12. Verily, there are three oceans,--the Fire-altar (being the ocean) of Yagus-formulas, the Mahâvrata (-sâman)68 that of Sâmans (hymn-tunes), and the Mahad uktham (Great Litany69) that of Rik (verses). Whoever performs these (three rites) for another person causes these oceans to dry up for himself, and after them, thus drying up, the metres70 dry up for him; and after the metres the world; and after the world his own self; and after his own self his children and cattle: indeed, he who performs these for another person becomes poorer day after day.
13. And he who, not having performed these (rites) for another person, were to officiate in the performance even of all other sacrifices, for him the metres again replenish themselves from out of those oceans, and after the metres the world, and after the world his own self, and after his own self his children and cattle: indeed, he who does not perform those rites for another person, becomes more prosperous day after day. For, indeed, these (rites) are his divine, immortal body; and he who performs them for another person, makes over to another his divine body, and a withered trunk is all that remains.
14. Now, some (say), 'Having performed them for another person, they either perform them for themselves or cause them to be performed again: this is the atonement.' But let him not do this, for it would be as if one were to water a withered trunk; it would rot and die: let him know that there is no atonement for such an one.
15. And Sândilya once upon a time said--Tura Kâvasheya once built a fire-altar for the gods at Kârotî. The gods asked him, 'Sage, seeing that they declare the building of the fire-altar not to be conducive to heaven, why then hast thou built one?'
16. He said, 'What is conducive to heaven, and what is not conducive thereto? The Sacrificer is the body of the sacrifice, and the officiating priests are the limbs; and, surely, where the body is there are the limbs; and where the limbs are there is the body. And, verily, if the priests have no place in heaven, then the Sacrificer has none, for both are of the same world. But let there be no bargaining as to sacrificial fees, for by bargaining the priests are deprived of their place in heaven.'
Footnotes
1. That is, the buying of the Soma plants, for which see part ii, p. 69 seq.
2. Both salt (V, 2, 1, 16; VII, 1, 1, 6) and saline soil (VII, 3, 1, 8) mean cattle.
3. That is, the Veda, and hence the sacrificial ritual as the sole end for which the three collections of hymn-verses (rik), hymn-tunes (sâman), and sacrificial formulas (yagus) were made.
4. The verb 'tan,' 'to spread,' is the regular expression for the 'performing' of the sacrifice,--a figure of speech taken from the spreading out of a web, in which literal sense it has to be taken here.
5. See III, 1, 3, 6, where the injunction is given that no Samishtayagus should be performed for the Dîkshanîyeshti, 'lest he who has put on the garment of initiation should reach the end of the sacrifice before its completion; for the Samishtayagus is the end of the sacrifice.' It should be remembered that the initiation-offering, however essential, is merely a preliminary ceremony of the Soma-sacrifice, at the end of which latter sacrifice nine Samishtayagus oblations are offered (IV, 4, 4, 1 seq.) instead of the single one offered at the ordinary haviryagña. The term signifies 'the formula (yagus) of the completed offering (samishta).'
6. Prof. Delbrück, Altind. Syntax, p. 429, makes this last clause part of the Asuras’ speech or thoughts,--'one thing they have undertaken to do, and another they are doing.' This can hardly be right.
7. See III, 2, 3, 23, where it is stated that the Prâyanîya of the Soma-sacrifice is to end with the Samyos (or Samyuvâka, for which see part i, p. 254 seq.); the Patnîsamyâgas (and Samishtayagus) of the ordinary ishti being thus omitted.
8. For the Âtithya, see part ii, p. 85 seq. It is shorn of the after-offerings (in addition to the Patnîsamyâgas and Samishtayagus).
9. For the Upasads, see part ii, p. 204 seq.
10. That is, performed; but the verb (ut-sâdaya, 'to set out, or in order') is used purposely, as if laying out for display,--so as to be in keeping with the 'spreading out' of the sacrifice.
11. The portions from the Savanîya pasu, which is slain during the morning-service, continue being cooked until the evening-service, when they are offered. See IV, 2, 5, 13; and part ii, p. 357, note.
12. Literally, leapt down (from their high station).
13. That is, which we left behind us when we went off.
14. Cf. IV, 4, 4, 6. For whatever deities this sacrifice is performed, they all are thereby 'sacrificed-to together' (sam-ishta); and because, after all those (deities) have been 'sacrificed-to together,' he now offers those (libations), therefore they are called Samishtayagus. See also I, 9, 2, 26, with note thereto.
15. That is to say, the same nine Samishtayagus-oblations which are performed at the end of the Soma-sacrifice (IV, 4, 4, 1 seq.). At the end of these, however, two additional such oblations are offered on the present occasion.
16. See I, 4, 5, 4, 'Indra is the deity of (this?) sacrifice;' IV, 4, 2, 16, 'Indra is the leader of the sacrifice.' The first of the nine Samishtayagus-oblations of the Soma-sacrifice is offered to Indra.
17. See IV, 4, 5, 1 seq.
18. See IV, 5, 2, 1 seq.
19. For this offering to Mitra and Varuna, see IV, 5, 1, 5.
20. The bunch of Darbha grass is placed in the centre of the newly ploughed altar-site; see VII, 2, 3, 1 seq.
21. The four logeshtakâs (clods of earth), being placed at the ends of the two 'spines,' represent the four quarters, marking as they do the centre of the east, south, west, and north sides of the altar-site, sown with seeds of all kinds; see VII, 3, I, 13 seq. The bunch of Darbha grass, placed in the centre, would thus represent the fifth region, viz. the one above.
22. Though the Prânabhrits are said to represent, not the regions, but the (channels of the) vital airs, they are placed in rows along the diagonals of the square body of the altar, thus marking, as it were, the intermediate regions; whilst the fifth set is placed in a circle round the centre. See VIII, 1, 1, 1 seq.
23. The bricks of these layers are all of them supposed to be marked by their position to relate to the regions or quarters.
24. For the Asapatnâs, laid down near the ends of the spines, to drive off evil in all four quarters, see VIII, 5, 1, 1; for the other two kinds of bricks, expressly identified with the regions, see VIII, 6, 1, 1 seq.
25. That is, the altar was so full of regions that they escaped at the top.
26. These deities are supposed to be personifications of the four phases of the moon; whilst Prof. Weber (Ind. Stud. XIII, p. 290) would also take the Orderer (dhâtri)--by the Brâhmana identified with the sun--to represent the moon. On Sinîvalî (identified with Vâk, VI, 5, 1, 9), see also A. Kuhn, Zeitschr. f. v. Sprachf. II, p. 120; Weber, Ind. Stud. V, 230. Anumati is identified with the earth, V, 2, 3, 4.
27. This is an etymological quibble resorted to in order to account for the oblation to Pragâpati as one of the oblations of the goddesses (devikâ).
28. See p. 248, note 1.
29. See ibid., note 2.
30. That is, for these five oblations which are inserted between the chief oblations and the Svishtakrit of the Pasupurodâsa; as above, IX, 4, 3, 12 seq.
31. For this expiatory ceremony, called the Sûlâvabhritha (spit-bath), and marking the conclusion of an ordinary (nirûdha) animal sacrifice--not one belonging to the Soma-sacrifice--as well as of the offering of a sterile cow, see part ii, p. 215.
32. Or, perhaps, formulas; the verses used along with the oblations being ascribed to Visvakarman. In any case, however, these oblations are offered to Agni, as the Visvakarman, or all-worker (visvakartri), or (in the case of Agni = Agnikayana) as including all works (or sacrificial performances).
33. See VI, 3, 1, 1 seq.; part iii, p. 290 seq.
34. See VI, 3, 1, 21.
35. The Sâvitra formulas accompany eight libations, which form, however, only one single continuous offering (âhuti) with one svâhâ-call.
36. For the seven Rishis, identified with the vital airs, the first existing beings, see VI, 1, 1, 1 seq.
37. Mahîdhara (and apparently Sâyana) seems to supply 'yagamânam' to 'etam,' and construe thus: 'Unto thee, O heavenly sent, I commit this (Sacrificer), which treasure Gâtavedas shall bring thither.'
38. 'O gods, honour ye him (the Sacrificer)!' Mahîdhara; but perhaps the Rishis are addressed in this second line. Mahîdhara takes 'atra' ('here') along with 'parame vyoman'--'in this highest heaven.'
39. See VIII, 6, 3, 23, 24.
40. The meaning of the verse is, however, far from certain. The above is Mahîdhara's interpretation, except that he takes 'yâh' to mean 'and what (other) streams there are.' It might, however, also mean--'What streams of honey and ghee of ours are never-failing anywhere--Agni Vaisvakarmana shall deposit them in heaven with the gods!'--in which case due reward for sacrifice would be prayed for.
41. According to VI, 1, 3, 20, the newly built Agni is to be called 'Kitra,' the Bright one.
42. Or, are Vâk, the Veda, cf. IV, 6, 7, 1 seq.
43. Or, 'having mounted it;'--that is to say, he heats the churning-sticks (arani) at the altar-fire, betakes himself with them to the old (Gârhapatya) fire-place; 'churns out' the fire, and offers on the fire thus produced.
44. The Udavasânîyâ-ishti, consisting of a cake on five potsherds for Agni (or a libation of ghee taken in five ladlings for Vishnu), is the same as for the Soma-sacrifice, IV, 5, I, 13. But whilst there it is followed at once by the (evening) Agnihotra, or oblation of milk regularly performed twice a day; on the present occasion an additional oblation is performed.
45. The same payasyâ-oblation is performed at the Dâkshâyana modification of the new and full-moon sacrifice (II, 4, 4, 10 seq.); sec also the Sânnâyya of the new-moon sacrifice (part i, p. 178, note 4) which is the same dish.
46. Or, he enters into a divine union.
47. The whey (vâgina) is offered to the (divine) Coursers, i.e. the regions or quarters; see II, 4, 4, 22-25.
48. The meaning of this passage is not quite clear to me.
49. The three Svayamâtrinnâs in the centre of the first, third, and fifth layers represent the three worlds. These, and the subsequent injunctions, refer to one who, subsequent to the Agnikayana, wishes to perform a Soma-sacrifice, without being able to repeat the Agnikayana itself. Katy. Sr. XVIII, 6, 33.
50. See VI, 3, 3, 16; 5, 3, where the three Visvagyotis bricks are said to represent Agni, Vâyu (wind), and Âditya (sun) respectively.
51. Though there is nothing in the text to show where this quotation begins, it would seem, from Kâtyâyana's rules, that it runs from the beginning of paragraph 58,--XVIII, 6, 33. In case of inability (to perform a second) kityâ, at a repeated Soma-sacrifice, (he may lay down) one or other kind of the Svayamâtrinnâs, Visvagyotishas, or Ritavyâs; 34. The Punaskiti; 35. Or no building (at all a second time); 36. Because the (Agni) Kitya has become the Âhavanîya.
52. That is (as would seem from Sâyana's interpretation), into the Âhavanîya fire, considered as the last brick of the altar; and hence the Sacrificer's offering-fire will for ever thereafter remain for him the Kitya Agni.
53. During the time of initiation (dîkshâ), which, if at all possible, is to last for a year, the Ukhya Agni has to be carried about by the intending Sacrificer, for at least part of each day, in the fire-pan (ukhâ), suspended in a sling from his neck; the pan-fire being afterwards transferred to the newly built Gârhapatya and thence to the great fire-altar, to serve as the Kitya Agni, or the Âhavanîya fire. See VI, 7, I, 12 seq.
54. In the original this last clause is in the first person,, or in the oratio directa, from the point of view of him who is asked to officiate as a priest, hence--Let no one become an officiating priest . . ., thinking, 'Lest I should be a participator . . .'
55. That is to say, he must have been carried about for at least six months; and embryos less than six months old cannot live.
56. This is so for the reason that the Mahad uktham consists of more than the eighties of verses; see IX, 3, 3, 19. One might feel inclined to include this whole sentence in the preceding quotation.
57. That is, already too much attenuated, by being made as large as one a year old (?).
58. Sâyana remarks, that this reply does not restrict the building of the fire-altar to one who has carried the fire for a full year, but only discountenances the building in the case of one who has only carried it for a few days (?).
59. Viz. in the building of the fire-altar; literally, for the obtainment of the deficient.
60. Literally, obtained.
61. Viz. the first of the seven verses (Rig-veda III, 37, 1).
62. According to Kâty. Sr. XVII, 7, 1, this ceremony should take place on the completion of each layer, after it has been covered with loose earth; cf. paragraph 11.
63. For the complete verse, see IV, 6, 4, 4.
64. Thus Mahîdhara.
65. That is, the repeller of spurners, or enemies.
66. The seven verses consist of two Gâyatrîs (twenty-four syllables each), four Trishtubhs (forty-four each), and one Anushtubh (thirty-two syllables). Whilst the two Gâyatrîs are sixteen syllables short of two Anushtubhs, the four Trishtubhs have forty-eight syllables in excess of four Anushtubhs. Hence the seven verses consist of 8 × 32 syllables, or eight Anushtubhs.
67. Viz. Indra and Agni, having each four verses addressed to them.
68. See p. 282, note 5.
69. See p. 110, note 3; p. 111, note 1.
70. That is, the Vedic texts.
YOU MAY ALSO LIKE
