Philosophy and Religion / Satapatha Brahmana

The Satapatha Brahmana: Second Kânda, Second Adhyâya

First Brâhmana

The oblations.

1. When he has taken out the Âhavanîya fire¹, he performs the Full-offering². The reason why he performs the full-offering is that he thereby causes that Agni to become an eater of food for his own self; that he thereby offers food to him. Even as (a mother or cow) would offer the breast to a new-born child or calf, so does he thereby offer food to him.

2. And having been appeased by that food, he (Agni) waits patiently for the other oblations to be cooked. If, on the other hand, that oblation were not to be offered up in him, he would ere long burn either the Adhvaryu or the sacrificer, for these two pass nearest by him. This is the reason why he makes this offering.

3. He offers it (with a) full (spoon); for the full doubtless means the All (universe), so that he thereby appeases him with the All. He offers it with 'Svâhâ!' for the Svâhâ is undefined, and undefined also is the All, so that he thereby appeases him by means of the All.

4. The first offering which Pragâpati made, he made with 'Svâhâ!' Now that (offering) indeed is virtually the same as this one; and hence he (the sacrificer) also makes it with 'Svâhâ!' At this (offering) he grants a boon (to the priests)³; but a boon (may mean) everything, so that he thereby appeases him (Agni) with everything.

5. Here now they say, 'When he has made this offering, he need not attend to the subsequent oblations; for by this offering he obtains that wish for which he takes out the subsequent oblations.'

6. He takes out (material for an oblation)⁴ to Agni Pavamâna (the Blowing)⁵. Now the blowing one is the breath, so that he thereby puts breath into him (the sacrificer). And this he puts into him by means of this (offering); for breath means food, and this offering also is food.

7. He then makes offering to Agni Pâvaka (the Purifying). Now the purifying one means food, so that he thereby puts food into him (Agni, or the sacrificer). And this he puts into him by means of this (offering), for this offering is indeed food.

8. He then makes offering to Agni Suki (the Bright). Now brightness means vigour, so that he thereby puts vigour into him. And this he puts into him by means of this (offering); for when he offers up that oblation in him (Agni), then that vigour, that brightness of his blazes up.

9. For this reason they say, 'When he has made that (full) offering, he need not attend to any further oblations; for by this offering he obtains that wish for which he takes out the subsequent oblations.' But let him nevertheless take out the subsequent oblations; for what invisible (blessing, or meaning) there was in that (full-offering) that now becomes thus (visible).

10. Now the reason why he makes offering to Agni Pavamâna, is that the blowing one is the breath. When (the child) is born, then there is breath. And as long as it is not born, it breathes in accord with the mother's breath; but when it is born, then he thereby puts breath into it.

11. And the reason why he makes offering to Agni Pâvaka, is that the purifying one means food: hence he thereby puts food into (the child) when it is born.

12. And the reason why he makes offering to Agni Suki, is that brightness means vigour. Now when it (the child) grows by means of food, then there is vigour; and hence, when he has made it grow by means of food, he thereby puts into it that vigour, that brightness. This is why (he offers) to Agni Suki.

13. That other (practice) then is altogether erroneous⁶. For when Agni passed over from the gods to men, he bethought him, 'I must not pass over to men with my whole body!'

14. He then laid down in these (three) worlds those three bodies of his. That 'blowing (pavamâna)' form of his he laid down on this earth, that 'purifying (pâvaka)' one in the ether, and that 'bright (suki)' one in the sky. Now the Rishis then existing became aware of this: 'Agni has not come to us with his whole body,' they said. They then prepared those oblations for him.

15. Now when he makes offering to Agni Pavamâna, he thereby obtains that form of his (Agni's) which he laid down on this earth; and when he makes offering to Agni Pâvaka, he thereby obtains that form of his which he laid down in the ether; and when he makes offering to Agni Suki, he thereby obtains that form of his which he laid down in the sky: and thus he lays down the entire Agni unmutilated. For this reason also he should take out the oblations subsequent (to the full-offering).

16. The first oblation has a barhis (altar-covering of sacrificial grass) to itself; the two following ones have one barhis in common. Now the first oblation represents this world, the second one that ether, and the third one the sky. But this earth is compact; and the ether and yonder sky are, as it were, trembling: and in order that these two may counterbalance that (earth), the (last) two (oblations) have one barhis in common.

17. All these sacrificial cakes (for Agni) are on eight potsherds; for of eight syllables consists the (pâda of the) gâyatrî, and the gâyatrî is Agni's metre⁷: with its own metre he accordingly establishes that fire. In all, these potsherds amount to twenty-four; for of twenty-four syllables consists the gâyatrî (stanza), and the gâyatrî is Agni's metre: with its own metre he accordingly establishes that fire.

18. He then offers a potful of boiled rice to Aditi. For he who performs those (preceding) oblations moves away, as it were, from this world, since he moves in the ascent of these worlds⁸.

19. Now when he offers a potful of boiled rice to Aditi,--Aditi being this earth, and this earth being a firm resting-place,--he thereby again takes his stand on this firm resting-place. This is why he offers a potful of boiled rice to Aditi.

20. For her, they say, the two samyâgyâs⁹ should be virâg verses; for the virâg is this (earth); or trishtubh verses, for the trishtubh is this (earth); or gagatî verses, for the gagatî is this (earth). Still, however, they should be virâg verses.

21. The priests' fee for (offering to) her consists of a cow; for this (earth) is, as it were, a cow: she milks out for men all their desires. The cow is a mother, and this (earth) also is a mother, for she bears the men: for this reason the priests' fee is a cow. This is one mode (of performing those offerings).

22. Then there is this other. He simply offers a cake on eight potsherds to Agni, and thereby, implicitly, to Agni Pavamâna, Agni Pâvaka, and Agni Suki; and immediately after he visibly sets him up (as Agni). For this reason he offers (a cake) to Agni¹⁰, and then a potful of boiled rice to Aditi. The treatment of the potful of rice (in that case) is the same (as before).

Second Brâhmana

1. Now, in performing that sacrifice, they slay it; and in pressing out the king (Soma), they slay him; and in quieting and immolating the victim, they slay it. The haviryagña they slay with the mortar and pestle, and with the two mill-stones.

2. When slain, that sacrifice was no longer vigorous. By means of dakshinâs (gifts to the priests) the gods again invigorated it: hence the name dakshinâ, because thereby they invigorated (dakshay) that (sacrifice). Whatever, therefore, fails in this sacrifice when slain, that he now again invigorates by means of gifts to the priests; whereupon the sacrifice becomes successful: for this reason he makes gifts to the priests.

3. He may give six (cows)¹¹; for six seasons, indeed, there are in the year, and the sacrifice, Pragâpati, is the year: thus as great as the sacrifice is, as large as its extent is, by so many (gifts, dakshinâs) does he thereby invigorate it.

4. He may give twelve; for twelve months there are in the year, and the sacrifice, Pragâpati, is the year: thus as great as the sacrifice is, as large as its extent is, by so many (gifts) does he thereby invigorate it.

5. He may give twenty-four; for twenty-four half-moons there are in the year, and the sacrifice, Pragâpati, is the year: thus as great as the sacrifice is, as large as its extent is, by so many (gifts) does he thereby invigorate it. Such is the measure of the priests' fees; but he may give more, according to (the depth of) his faith. The reason why he gives fees to the priests is this.

6. Verily, there are two kinds of gods; for, indeed, the gods are the gods; and the Brâhmans who have studied and teach sacred lore are the human gods. The sacrifice of these is divided into two kinds: oblations constitute the sacrifice to the gods; and gifts to the priests that to the human gods, the Brâhmans who have studied and teach sacred lore. With oblations one gratifies the gods, and with gifts to the priests the human gods, the Brâhmans who have studied and teach sacred lore. Both these kinds of gods, when gratified, place him in a state of bliss (sudhâ)¹².

7. Even as seed is poured into the womb, so the officiating priests place the sacrificer in the (heavenly) world¹³, when he now makes gifts to those who, he hopes, will make him go thither. Such, then, (is the manner) of gifts to priests.

8. Now the gods and the Asuras, both of them sprung from Pragâpati, were contending with each other. They were both soulless, for they were mortal, and he who is mortal is soulless. Among these two (classes of beings) who were mortal, Agni alone was immortal; and it was through him, the immortal, that they both lived. Now whichsoever (of the gods) they (the Asuras) slew, he, indeed, was so (slain).

9. Thereupon the gods were left inferior. They went on praising and practising austerities, hoping that they might be able to overcome their enemies, the mortal Asuras. They beheld this immortal Agnyâdheya (consecrated fire).

10. They said, 'Come, let us place that immortal element in our innermost soul! When we have placed that immortal element in our innermost soul, and become immortal and unconquerable, we shall overcome our conquerable, mortal enemies.'

11. They said, 'With both of us is this fire (Agni): let us then treat openly with the Asuras¹⁴.'

12. They said, 'We shall set up (or, establish within ourselves, â-dhâ) the two fires,--what will ye do then?'

13. They replied, 'Then we shall lay it down (ni-dhâ), saying, Eat grass here! eat wood here! cook pap here! cook meat here!' Now that fire, which the Asuras thus laid down, is this same (fire) wherewith men prepare their food.

14. The gods then established that (fire) in their innermost soul; and having established that immortal element in their innermost soul, and become immortal and unconquerable, they overcame their mortal, conquerable enemies. And so this one now establishes that immortal element in his innermost soul; and--though there is for him no hope of immortality--he obtains the full measure of life; for, indeed, he becomes unconquerable, and his enemy, though striving to conquer, conquers him not. And, accordingly, when one who has established his fires and one who has not established his fires, vie with each other, he who has established his fires overcomes the other, for, verily, he thereby becomes unconquerable, he thereby becomes immortal.

15. Now, when, on that occasion, they produce that (fire) by churning, then he (the sacrificer) breathes (blows) upon it, when produced; for fire indeed is breath: he thereby produces the one thus produced. He again draws in his breath: thereby he establishes that (fire) in his innermost soul; and that fire thus becomes established in his innermost soul¹⁵.

16. Having kindled it, he makes it blaze, thinking, 'Herein I will worship, herein I will perform the sacred work!' Thereby he makes blaze that fire which has been established in his innermost soul.

17. 'It (or some one) might come between,--it might go away!' so (fear some)¹⁶; but, surely, as long as he lives no one comes between him and that fire which has been established in his innermost soul: let him, therefore, not heed this. And as to its becoming extinguished:--surely, as long as he lives, that fire which has been established in his innermost soul, does not become extinct in him.

18. The (sacrificial) fires, assuredly, are those breaths: the Âhavanîya and Gârhapatya are the out-breathing and the in-breathing; and the Anvâhârya-pakana is the through-breathing.

19. Now, attendance on (or, the worship of) that consecrated fire (agnyâdheya) means (speaking) the truth. Whosoever speaks the truth, acts as if he sprinkled that lighted fire with ghee; for even so does he enkindle it: and ever the more increases his own vital energy, and day by day does he become better. And whosoever speaks the untruth, acts as if he sprinkled that lighted fire with water; for even so does he enfeeble it: and ever the less becomes his own vital energy, and day by day does he become more wicked. Let him, therefore, speak nothing but the truth.

20. Now the kinsmen spake unto Aruna Aupavesi, 'Thou art advanced in years: establish thou the two fires!' He replied, 'Speak ye not thus! be thou a restrainer of speech¹⁷; for he who has established the fires must not speak an untruth: let him rather not speak at all, but let him not speak an untruth. Worship, above all, is truthfulness.'

Third Brâhmana

The punarâdheya or re-establishment of the sacred fires.¹⁸

1. Now Varuna established this (fire), being desirous of sovereignty. He obtained sovereignty; and, accordingly, whether one (who has established the fires) knows (this) or not, they call him 'king Varuna.' Soma (established the fire), being desirous of glory. He became glorious, and, accordingly, whether one obtains a hold on Soma, or whether one does not, they both obtain (glory),--for it is glory that people thereby get to see. Glorious therefore he becomes, and sovereignty he obtains, whosoever, knowing this, establishes a sacrificial fire of his own.

2. Now once upon a time the gods deposited with Agni all forms (rûpa)¹⁹, both domestic and wild; either because they were about to engage in battle, or from a desire of free scope, or because they thought that he (Agni) would protect them as the best protector.

3. But Agni coveted them, and seizing them he entered the seasons with them. 'Let us go back thither,' said the gods, and betook themselves to the place where) Agni (was) concealed. They were disheartened and said, 'What is here to be done? what counsel is there?'

4. Then Tvashtri beheld that re-consecrated fire (Punar-âdheya). He established it and thereby gained an entrance to Agni's beloved abode. He (Agni) gave up to him both kinds of forms, domestic and wild: hence they call them Tvashtri's forms; since it is from Tvashtri that all form proceeds²⁰; but all other creatures of whatever kind undergo it.

5. It is for him (Tvashtri), then, that one must re-establish the fire: for thus he enters Agni's beloved abode, and the latter gives up to him both kinds of forms, domestic and wild. In that (fire) those two kinds of forms are seen: such is the ascendancy (which one obtains by the punarâdhyeya),--people, indeed, envy him; thus he thrives, and a conspicuous position (is obtained by him).

6. To Agni belongs this sacrifice. Agni is the light, the burner of evil: he burns away the evil of this (sacrificer): and the latter becomes a light of prosperity and glory in this, and a light of bliss²¹ in yonder, world. This, then, is the reason why he should establish the fires (a second time).

7. Let him establish the fires (the second time) in the rainy season. The rains are all the seasons, for the rains are indeed all the seasons: hence, in counting over years, people say, 'In such and such a year (or rain, varsha) we did it; in such and such a year (or rain) we did it.' The rains, then, are one of the forms of manifestation (rûpa) of all seasons²²; and when people say, 'To-day it is as if in summer,' then that is in the rainy season; and when they say, 'To-day it is as if in spring,' then that, too, is in the rainy season. From the year (or rain, varsha), indeed, (is named) the rainy season (varshâh).

8. There is, moreover, an occult form (through which the rains manifest themselves in the seasons)²³. When it blows from the east, then that is the characteristic sign of spring:--when it thunders, it is that of summer;--when it rains, it is that of the rainy season; when it lightens, it is that of autumn²⁴;--when it ceases to rain, it is that of winter. The rains are all the seasons. The seasons he (Agni) entered: from out of the seasons, therefore, he now produces him.

9. But the sun also is all the seasons: when he rises, then it is spring;--when the cows are driven together (for milking), then it is summer;--when it is mid-day, then is the rainy season;--when it is afternoon, then it is autumn;--when he sets, then it is winter. At mid-day (madhyandina), therefore, he should establish his fires, for then that (sun) is nearest to this world, and hence he produces that (fire) from the nearest centre (madhya).

10. Verily, this man is affected with evil, as with a shadow. But then (at mid-day) that (evil) of his (like his shadow) is smallest, and shrinks, as it were, beneath his foot: hence he thereby crushes that evil, when it is smallest. For this reason also he should establish his fires (the second time) at mid-day.

11. He takes it out (from the Gârhapatya) by means of sacrificial grass. By means of fire-wood, indeed, he takes it out the first time; and (were he to take it out) with fire-wood the first time, and with fire-wood the second time, he would commit a repetition, and raise a conflict. Now sacrificial grass means water, and the rainy season also means water. He (Agni) entered the seasons: with water he accordingly produces him from out of the waters; this is why he takes it (the fire) out by means of sacrificial grass.

12. Having prepared an (ordinary) rice cake on two arka²⁵ leaves, he puts it in the place where he is about to establish the Gârhapatya fire, and thereon lays down the Gârhapatya.

13. Having prepared a (second) barley cake on two arka leaves, he puts it in the place where he is about to establish the Âhavanîya fire, and thereon lays down the Âhavanîya. [Some do so] arguing, 'Thereby we cover them with the first two fires;' but let him not do so, for it is by the nights that they come to be covered.

14. He then offers to Agni a sacrificial cake (purodâsa) on five potsherds²⁶. Its offering prayers and invitatory prayers consist of paṅkti strophes of five pâdas each²⁷; for there are five seasons, and the seasons he (Agni) entered: from the seasons he accordingly produces him.

15. The whole (sacrifice) belongs to Agni; for it was thereby that Tvashtri entered Agni's beloved abode, and therefore the whole (sacrifice) belongs to Agni²⁸.

16. They perform it (with the formulas pronounced) in a low voice; for if one wishes to prepare anything specially for a relative or friend, one must take care to keep it secret. Now the other sacrifice belongs to all the deities, but this belongs specially to Agni; and what is (kept) secret, that is (spoken of) in a low voice: this is why they perform it in a low voice.

17. The last after-offering he performs aloud; for then he has completed his work, and every one becomes aware of what has been done.

18. Having uttered his call (and having been responded to by the Âgnîdhra)²⁹, he says (to the Hotri), 'Pronounce the offering-prayer to the Samidhs (kindling-sticks)!'--the latter being one of Agni's mystic forms of manifestation (rûpa); but he may also say, 'Pronounce the offering-prayer to the fires!'--that being Agni's real (exoteric) form³⁰.

19. He (the Hotri) recites³¹, '. . . They (the Samidhs), O Agni, may accept of the butter! Vaughak³²!' '. . . He (Tanûnapât) may accept the fire of the butter! Vaughak!' '. . . . They (the Ids) may, through Agni, accept of the butter! Vaughak!' '. . . It (the barhis), the fire, may accept of the butter! Vaughak!'

20. He then says³³, 'Svâhâ Agnim!' with reference to Agni's butter-portion;--'Svâhâ Agnim Pavamânam!' if they determine upon (offering to) Agni, the blowing³⁴; or 'Svâhâ Agnim Indumantam!' if they determine upon Agni, the drop-abounding³⁵;--'Svâhâ Agnim!'--'Svâhâ, the butter-drinking Agnis! May Agni graciously accept of the butter!'--this is the offering-prayer he (the Hotri) pronounces.

21. He (the Adhvaryu) then says, with regard to Agni's (first) butter-portion, 'Pronounce the invitatory prayer to Agni!' He (the Hotri) recites³⁶, 'Awake Agni with praise, enkindling the immortal, that he may take our offerings to the gods!' For, indeed, when Agni is removed (from the hearth)³⁷, he, as it were, sleeps: he (the priest) now awakens, rouses him. For the offering-prayer he recites, 'May Agni graciously accept of the butter!'

22. And, if they determine upon (offering the second butter-portion to (Agni Pavamâna, let him then say, 'Pronounce the invitatory prayer to Agni Pavamâna;' and he (the Hotri) recites (Rig-veda IX, 16, 19), 'O Agni, thou breathest forth life; produce thou food and sap for us! drive far away misfortune!' For thus, indeed, it becomes of the nature of Agni. Pavamâna (the one that becomes purified) means the Soma; but this (Soma-element) they eliminate from the butter-portion of Soma³⁸. For the offering-prayer he recites, 'May Agni Pavamâna graciously accept of the butter!'

23. If, on the other hand, they determine upon (offering to) Agni Indumat, let him say, 'Pronounce the invitatory prayer to Agni Indumat!' He (the Hotri) recites (Rig-veda VI, 16, 16), 'Come hither, I will gladly sing to thee yet other songs, O Agni! mayest thou grow strong by these draughts (indu, drop).' Thus, indeed, it becomes of the nature of Agni: the draught doubtless means Soma, but this (Soma-element) they eliminate from the butter-portion of Soma. For the offering-prayer he recites, 'May Agni, the drop-abounding, graciously accept of the butter!' And thus he makes it all of the nature of Agni.

24. He then says, as to the chief offering (havis), 'Pronounce the invitatory prayer to Agni!' 'Pronounce the offering-prayer to Agni!' 'Pronounce the invitatory prayer to Agni Svishtakrit (the maker of good offerings)!' 'Pronounce the offering-prayer to Agni Svishtakrit³⁹!' Then where (otherwise) he would say, 'Pronounce the offering-prayer to the gods⁴⁰!' he now says, 'Pronounce the offering-prayer to the Agnis!'

25. He recites⁴¹, '[The divine Barhis] may accept (the offering) for Agni's abundant obtainment of abundant gift! Vaughak!'--'[The divine Narâsamsa] may accept (the offering) for abundant obtainment, in Agni, of abundant gift! Vaughak!'--'The divine Agni Svishtakrit . . . .' this third (after-offering) is already in itself of the nature of Agni; and thus he makes the after-offerings relate to Agni.

26. Those same case-forms (of agni)⁴², which he recites in the offering-prayers, are six; namely, four at the fore-offerings, and two at the after-offerings. Now there are six seasons; and the seasons he (Agni) entered: out of the seasons he accordingly thereby produces him.

27. There are either twelve or thirteen syllables (in these six case-forms)⁴³. Now there are either twelve or thirteen months in a year⁴⁴; and the year, the seasons, he (Agni) entered: out of the seasons he accordingly thereby produces him. In order to avoid sameness, no two (of these forms) are alike; but (the fault of) sameness he would undoubtedly commit, were any two of them alike. The characteristic form of the fore-offerings is (alternately), 'May they accept,' 'May it (or he) accept⁴⁵;' and that of the after-offerings is, 'For the abundant obtainment of abundant gift.'

28. The priests' fee for this (sacrifice) consists of gold⁴⁶, This sacrifice belongs to Agni, and gold is Agni's seed⁴⁷: this is why the priests' fee consists of gold. Or it may be an ox; for the latter is of the nature of Agni as far as its shoulder is concerned, since its shoulder (by carrying the yoke) is as if burnt by fire. Moreover, Agni is oblation-bearer to the gods, and that (ox) bears (or draws, loads) for men: this is why an ox may be given as the priests' fee.

Fourth Brâhmana

II. The Agnihotra or morning and evening libations; and the Agny-upasthâna or homage to the fires.

1. Pragâpati alone, indeed, existed here in the beginning. He considered, 'How may I be reproduced?' He toiled and performed acts of penance. He generated Agni from his mouth; and because he generated him from his mouth, therefore Agni is a consumer of food: and, verily, he who thus knows Agni to be a consumer of food, becomes himself a consumer of food.

2. He thus generated him first (agre) of the gods; and therefore (he is called) Agni, for agni (they say) is the same as agri. He, being generated, went forth as the first (pûrva); for of him who goes first, they say that he goes at the head (agre). Such, then, is the origin and nature of that Agni.

3. Pragâpati then considered, 'In that Agni I have generated a food-eater for myself; but, indeed, there is no other food here but myself, whom, surely, he would not eat.' At that time this earth had, indeed, been rendered quite bald; there were neither plants nor trees. This, then, weighed on his mind.

4. Thereupon Agni turned towards him with open mouth; and he (Pragâpati) being terrified, his own greatness departed from him. Now his own greatness is his speech: that speech of his departed from him. He desired an offering in his own self, and rubbed (his hands); and because he rubbed (his hands), therefore both this and this (palm) are hairless. He then obtained either a butter-offering or a milk-offering;--but, indeed, they are both milk.

5. This (offering), however, did not satisfy him, because it had hairs mixed with it. He poured it away (into the fire), saying, 'Drink, while burning (osham dhaya)!' From it plants sprang: hence their name 'plants (oshadhayah).' He rubbed (his hands) a second time, and thereby obtained another offering, either a butter-offering or a milk-offering;--but, indeed, they are both milk.

6. This (offering) then satisfied him. He hesitated: 'Shall I offer it up? shall I not offer it up?' he thought. His own greatness said to him, 'Offer it up!' Pragâpati was aware that it was his own (sva) greatness that had spoken (âha) to him; and offered it up with 'Svâhâ!' This is why offerings are made with 'Svâhâ!' Thereupon that burning one (viz. the sun) rose; and then that blowing one (viz. the wind) sprang up; whereupon, indeed, Agni turned away.

7. And Pragâpati, having performed offering, reproduced himself, and saved himself from Agni, Death, as he was about to devour him. And, verily, whosoever, knowing this, offers the Agnihotra, reproduces himself by offspring even as Pragâpati reproduced himself; and saves himself from Agni, Death, when he is about to devour him.

8. And when he dies, and when they place him on the fire, then he is born (again) out of the fire, and the fire only consumes his body. Even as he is born from his father and mother, so is he born from the fire. But he who offers not the Agnihotra, verily, he does not come into life at all: therefore the Agnihotra should by all means be offered.

9. And as to that same birth from out of doubt,--when Pragâpati doubted, he, while doubting, remained steadfast on the better (side), insomuch that he reproduced himself and saved himself from Agni, Death, when he was about to devour him: so he also who knows that birth from out of doubt, when he doubts about anything, still remains on the better (side).

10. Having offered, he rubbed (his hands). Thence a Vikaṅkata⁴⁸ tree sprung forth; and therefore that tree is suitable for the sacrifice, and proper for sacrificial vessels. Thereupon those (three) heroes among the gods were born, viz. Agni, that blower (Vâyu), and Sûrya: and, verily, whosoever thus knows those heroes among the gods, to him a hero is born.

11. They then said, 'We come after our father Pragâpati: let us then create what shall come after us!' Having enclosed (a piece of ground), they sang praises with the gâyatrî stanza without the 'Hiṅ⁴⁹:' and that (with) which they enclosed was the ocean; and this earth was the praising-ground (âstâva).

12. When they had sung praises, they went out towards the east, saying, 'We (will) go back thither!' The gods came upon a cow which had sprung into existence. Looking up at them, she uttered the sound 'hiṅ.' The gods perceived that this was the 'Hiṅ' of the Sâman (melodious sacrificial chant); for heretofore (their song was) without the but after that it was the (real) Sâman. And as this same sound 'Hiṅ' of the Sâman was in the cow, therefore the latter affords the means of subsistence; and so does he afford the means of subsistence whosoever thus knows that 'Hiṅ' of the Sâman in the cow.

13. They said, 'Auspicious, indeed, is what we have produced here, who have produced the cow: for, truly, she is the sacrifice, and without her no sacrifice is performed; she is also the food, for the cow, indeed, is all food.'

14. This (word 'go'), then, is a name of those (cows), and so it is of the sacrifice: let him, therefore, repeat⁵⁰ it, (as it were) saying, 'Good, excellent!' and, verily, whosoever, knowing this, repeats it; (as it were) saying, 'Good, excellent!' with him those (cows) multiply, and the sacrifice will incline to him.

15. Now, Agni coveted her: 'May I pair with her,' he thought. He united with her, and his seed became that milk of hers: hence, while the cow is raw, that milk in her is cooked (warm); for it is Agni's seed; and therefore also, whether it be in a black or in a red (cow), it is ever white, and shining like fire, it being Agni's seed. Hence it is warm when first milked; for it is Agni's seed.

16. They (the men) said, 'Come, let us offer this up!'--'To whom of us shall they first offer this?' (said those gods).--'To me!' said Agni.--'To me!' said that blower (Vâyu).--'To me!' said Sûrya. They did not come to an agreement; and not being agreed, they said, 'Let us go to our father Pragâpati; and to whichever of us he says it shall be offered first, to him they shall first offer this.' They went to their father Pragâpati, and said, 'To whom of us shall they offer this first?'

17. He replied, 'To Agni: Agni will forthwith cause his own seed to be reproduced, and so you will be reproduced.' 'Then to thee,' he said to Sûrya; 'and what of the offered (milk) he then is still possessed of, that shall belong to that blower (Vâyu)!' And, accordingly, they in the same way offer this (milk) to them till this day: in the evening to Agni, and in the morning to Sûrya; and what of the offered (milk) he then is still possessed of, that, indeed, belongs to that blower.

18. By offering, those gods were produced in the way in which they were produced, by it they gained that victory which they did gain: Agni conquered this world, Vâyu the air, and Sûrya the sky. And whosoever, knowing this, offers the Agnihotra, he, indeed, is produced in the same way in which they were then produced, he gains that same victory which they then gained;--indeed, he shares the same world with them, whosoever, knowing this, offers the Agnihotra. Therefore the Agnihotra should certainly be performed.

Footnotes

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