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The Satapatha Brahmana: Second Kânda, Fifth Adhyâya
First Brâhmana
V. The Kâturmâsyâni or seasonal sacrifices.
A. The Vaisvadeva.
The three seasonal or four-monthly sacrifices are performed at the parvans, or commencement of the three seasons (spring, rainy season, and autumn), viz. the Vaisvadeva generally on the full moon of Phâlguna; the Varunapraghâsâh on that of Âshâdha; and the Sâkamedhâh on that of Kârttika. As a fourth Kâturmâsya, ritual authorities add the Sunâsîrîya, though they are at variance as to the exact time of its performance; and neither is its true significance clearly indicated. It apparently marks merely the conclusion of the seasonal offerings (which, as a rule, are only performed once, cf. II, 6, 3, 12 seq.); but while the author of the Satapatha allows it to be performed at any time (within four months) after the Sâkamedhâh, other ritualists hold that its performance should take place on the fifth full moon after the Sâkamedhâh, or, in other words, exactly a year after the Vaisvadeva. See Weber, Nakshatra, II, p. 334 seq.
1. Verily, in the beginning, Pragâpati alone existed here1. He thought within himself, 'How can I be propagated?' He toiled and practised austerities. He created living beings2. The living beings created by him passed away: they are those birds. Now man is the nearest to Pragâpati; and man is two-footed: hence birds are two-footed.
2. Pragâpati thought within himself, 'Even as formerly I was alone, so also am I now alone.' He created a second (race of beings); they also passed away: they are those small crawling reptiles other than snakes. He created a third (race), they say; they also passed away: they are those snakes. Yâgñavalkya, on his part, declared them to be of two kinds only; but of three kinds they are according to the Rik.
3. While praising and practising austerities, Pragâpati thought within himself, 'How comes it that the living beings created by me pass away?' He then became aware that his creatures passed away from want of food. He made the breasts in the fore-part of (their) body3 teem with milk. He then created living beings; and by resorting to the breasts, the beings created by him thenceforward continued to exist: they are these (creatures) which have not passed away.
4. Hence it has been said by the Rishi4,.--'Three generations have passed beyond,'--this is said regarding those that passed away;--'Others settled down around the light (arka, the sun)'--the light doubtless is the fire: those creatures which did not pass away, settled down around the fire; it is with regard to them that this is said.
5. 'The great one (neut.)5 remained within the worlds'--it is with regard to Pragâpati that this is said.--'The blower (or, purifier) entered the regions'--the regions doubtless are the quarters, and these were indeed entered by that blowing wind: it is with regard to them that this verse was uttered. And in like manner as Pragâpati created these living beings, so they are propagated: for whenever the breasts of woman and the udder of cattle swell, then whatever is born is born; and by resorting to the breasts these (beings) continue to exist.
6. Now that milk is indeed food; for in the beginning Pragâpati produced it for food. But that food also means living beings (progeny), since it is by food that they exist: by resorting to the breasts of those who have milk, they continue to exist. And those who have no milk are nursed by the former as soon as they are born; and thus they exist by means of food, and hence food means progeny.
7. He who is desirous of offspring, sacrifices with that oblation, and thereby makes himself the sacrifice, which is Pragâpati6.
8. In the first place7 there is a cake for Agni on eight potsherds. Agni indeed is the root, the progenitor of the deities; he is Pragâpati ('lord of creatures'): hence there is a cake for Agni.
9. Then follows a potful of boiled rice (karu) for Soma. Soma doubtless is seed, and that in Agni, the progenitor; he (Agni) casts the seed Soma: thus there is at the outset a productive union.
10. Then follows a cake on twelve or eight potsherds8 for Savitri. Savitri indeed is the impeller (pra-savitri) of the gods; he is Pragâpati, the intermediate9 progenitor: hence the cake to Savitri.
11. Then follows a potful of boiled rice for Sarasvatî; and another for Pûshan. Sarasvatî doubtless is a woman, and Pûshan is a man: thus there is again a productive union. Through that twofold productive union Pragâpati created the living beings,-- through the one (he created) the upright, and through the other those looking to the ground. This is why there are these five oblations10.
12. After that (follows), as a foundation for the curds, a cake on seven potsherds for the Maruts. The Maruts indeed are the people (visah), the people of the gods. They roamed about here entirely unimpeded. Having approached Pragâpati, when he was sacrificing, they said, 'We shall destroy those creatures of thine which thou art about to create by means of this offering11.'
13. Pragâpati reflected, 'My former creatures have passed away; and if those (Maruts) destroy these (creatures), then nothing will be left.' He accordingly set aside for them that share, the Maruts' cake on seven potsherds; and that is this same cake on seven potsherds for the Maruts. The reason why it is one of seven potsherds, is that the host of the Maruts is (distributed in troops) of seven each12. This is why there is a cake on seven potsherds for the Maruts.
14. Let him offer it to the 'self-strong' (Maruts); since they gained that share for themselves. [If], however, they (the priests) do not find an invitatory and an offering prayer (addressed) to the 'self-strong' (Maruts)13, let it be (offered) simply to the Maruts. It is offered for the safety of creatures: hence it is offered to the Maruts.
15. Thereupon follows the oblation of curds (payasyâ). Now it is on milk that the creatures subsist, it was by means of milk that they were preserved: hence he now offers to them that by which they were preserved, and whereon they subsist; and the beings whom he creates by means of the foregoing offerings, subsist on that milk, on that oblation of curds.
16. Therein a union takes place: the curdled milk (payasyâ, fem.) is female, and the whey is seed. From that union the infinite All was gradually generated; and since the infinite All was gradually generated from that union, therefore it (the offering of curds) belongs to the All-gods.
17. Then follows a cake on one potsherd for Heaven and Earth. Now when Pragâpati had created the living beings by those offerings, he enclosed them within heaven and earth; and so they are now enclosed within heaven and earth. And in like manner he, who by means of those oblations creates living beings, thereby encloses them within heaven and earth: this is why there is a cake on one potsherd for Heaven and Earth.
18. Now as to the course of proceeding. They do not raise an uttara-vedi14 in order that it (the sacred work) may be unobstructed, that it may be entire, that it may be (worthy) of the All-gods.--The barhis is tied up in three (bunches), and then again in one15; for such is the characteristic form of generation, since father and mother are a productive (pair), and what is born forms a third element: hence that which is threefold is again (made) one. Thereto flowering shoots (of sacrificial grass) are tied: these he uses for the prastara16; for this is a productive union, and productive indeed are flowering shoots: this is why he takes flowering shoots for the prastara.
19. On putting the, sacrificial dishes in their place, they churn the fire17. For it was after Agni was born that Pragâpati's offspring was born;. and so for this (sacrificer) also offspring is born after Agni (the fire) has been produced: this is why they churn the fire, after they have deposited the sacrificial dishes in their place.
20. [At the Vaisvadeva-offering] there are nine fore-offerings and nine after-offerings18. Now the virâg metre consists of ten syllables: hence, he obtains both times an inferior (incomplete) virâg for the sake of production, because it was from that inferior (lower) source of production19 that Pragâpati twice produced creatures--both the upright and those looking to the ground. This is why (the Vaisvadeva) has nine fore-offerings and nine after-offerings.
21. There are three Samishtayagus20; for this (offering) is decidedly greater than an (ordinary) havir-yagña21, since it has nine fore-offerings and nine after-offerings. However, there may also be only a single Samishtayagus, since this is a havir-yagña. The priest's fee for it (consists of) the firstborn calf (of the season).
22. And what race, what prosperity accrued to Pragâpati from his offering this sacrifice, that same race he produces, that same prosperity he attains whosoever, knowing this, offers this sacrifice: let him therefore perform this sacrifice.
Second Brâhmana
B. The Varunapraghâsa offerings.
1. Now it was by means of the Vaisvadeva that Pragâpati produced living beings. The beings produced by him ate (ghas) Varuna's barley corn; for originally the barley belonged to Varuna. And from their eating Varuna's barley corn the name Varunapraghâsâh (is derived).
2. Varuna seized them; and on being seized by Varuna, they became rent all over22; and they lay and sat them down breathing in and breathing out. The out-breathing and in-breathing forsook them not, but all the other deities23 forsook them; and owing to these two, the creatures did not perish.
3. Pragâpati healed them by means of that oblation: both the creatures that were born and those that were unborn he delivered from Varuna's noose; and his creatures were born without disease and blemish.
4. Now when this (sacrificer) performs these offerings in the fourth month (after the Vaisvadeva), he does so either because thus Varuna does not seize his offspring, or because the gods performed (the same offering); and both the children that have been born to him and those that are yet unborn he thereby delivers from Varuna's noose, and his children are born without disease and blemish. This is why he performs these offerings in the fourth month.
5. At this (sacrifice) there are two altars and two fires24. The reason why there are two altars and two fires, is that thereby one frees the creatures from Varuna's noose both ways,--on the one side (he frees) the upright, and on the other those looking to the ground: this is why there are two altars and two fires.
6. On the northern (uttara) altar he raises the uttara-vedi (upper or north altar), not on the southern one. Varuna, doubtless, is the nobility, and the Maruts are the people: he thus makes the nobility superior (uttara) to the people; and hence people here serve the Kshatriya, placed above them. This is why he raises the uttara-vedi on the northern, not on the southern altar.
7. In the first place there are those five oblations25. For by means of those five oblations Pragâpati produced the creatures, with them he freed the creatures both ways from Varuna's noose,--on the one side (he freed) the upright, and on the other those that tend to the ground: this is why there are those five oblations.
8. Then follows a cake on twelve potsherds for Indra and Agni. Indra and Agni indeed are the out-breathing and in-breathing: thus this is like doing a good turn to one who has done him a good turn; for it is owing to these two that his creatures26 did not perish. Hence he now restores his creatures by means of the out-breathing and in-breathing, bestows out-breathing and in-breathing on them: this is why there is a cake on twelve potsherds for Indra and Agni.
9. On both (fires) there is an oblation of curds. It is on milk that the creatures subsist and by means of milk that they were preserved: hence it is with that by which they were preserved and whereon they subsist, that he delivers them both ways from Varuna's noose,--on the one side (he delivers) the upright and on the other those looking to the ground. This is why there is an oblation of curds on both (fires).
10. The northern one is offered to Varuna, since it was Varuna who seized his (Pragâpati's) creatures: hence he thereby directly delivers them from Varuna's noose. The southern one is offered to the Maruts. It is for the sake of diversity that it is offered to the Maruts; for a repetition he would undoubtedly commit, were he to offer both to Varuna. Moreover, it was from the south that the Maruts intended to slay his (Pragâpati's) creatures, and with that share he propitiated them: for this reason the southern (oblation of curds) belongs to the Maruts.
11. Upon both (dishes of curds) he scatters karîra-fruits27; for with karîra-fruits Pragâpati bestowed happiness (ka) on the creatures, and so does he (the sacrificer) thereby bestow happiness on the creatures.
12. Upon both of them he also scatters samî-leaves; for with samî-leaves Pragâpati bestowed bliss (sam) on the creatures, and so does he now thereby bestow bliss on the creatures.
13. Then follows a cake on one potsherd for Ka (Pragâpati); for by that cake on one potsherd to Ka Pragâpati indeed bestowed happiness (ka) on the creatures, and so does he (the sacrificer) now bestow happiness on the creatures by that one-cup cake: this is why there is a cake on one potsherd for Ka.
14. And on the first day, after husking and slightly roasting barley on the Dakshinâgni, they prepare therewith as many dishes of karambha28 as there are members of the (sacrificer's) family, exceeded by one.
15. At the same time they also prepare a ram and a ewe; and if he be able to procure wool other than from edaka sheep, let him wash it and stick it on both the ram and the ewe; but should he not be able to procure wool other than from edaka sheep, tufts of kusa grass may also be (used).
16. The reason why there are a ram and a ewe is chat the ram manifestly is Varuna's victim, so that he thereby manifestly delivers the creatures from Varuna's noose. They are made of barley, because it was when they (the creatures) had eaten barley that Varuna seized them. A pair they form, so that he delivers the creatures from Varuna's noose through conjugal union.
17. The ewe he places on the southern, and the ram on the northern dish of curds; for in this way alone a proper union is effected, since the woman lies on the left (or north) side of the man.
18. The Adhvaryu places all the (other) sacrificial dishes upon the northern altar; and the Pratiprasthâtri places on the southern altar that dish of curds (belonging to the Maruts).
19. Having thus placed the sacrificial dishes, he churns the fire; and having churned it and placed it on (the hearth)29, he offers thereon, The Adhvaryu in the first place says (to the Hotri)30, 'Recite to the fire that is being kindled!' Both (the Adhvaryu and the Pratiprasthâtri) then put firewood on (the fire) and both reserve one kindling-stick each; and they both pour out the first libation (âghâra). Thereupon the Adhvaryu says, 'Agnîdh, trim the fire!' Although the summons is given, the trimming does not take place (immediately)31
20. Thereupon the Pratiprasthâtri returns (to where the sacrificer's wife is seated). When he is about to lead the wife away, he asks her, 'With whom holdest thou intercourse?' Now when a woman who belongs to one (man) carries on intercourse with another, she undoubtedly commits (a sin) against Varuna. He therefore thus asks her, lest she should sacrifice with a secret pang in her mind; for when confessed the sin becomes less, since it becomes truth; this is why he thus asks her. And whatever (connection) she confesses32 not, that indeed will turn out injurious to her relatives.
21. He then makes her say the text (III, 44), 'We invoke the Maruts, the voracious consumers of enemies, delighting in their porridge.' This (verse) is (of like import) as the invitatory prayer she therewith invites them to these dishes33.
22. Of these (dishes) there is one for each descendant; as many (children) as there are in the (sacrificer's) family, so many (dishes) there are, exceeded by one. There being one for each descendant, he thereby delivers from Varuna's noose one by one the children born to him; and there being an additional one, he thereby delivers from Varuna's noose those children of his that are as yet unborn: this is why there are (the same number of dishes) exceeded by one.
23. (In the form of) dishes they are, because it is from dishes that food is eaten; and of barley they are prepared, because it was when they (the creatures) had eaten the barley corn that Varuna seized them. From the winnowing basket she offers, because food is prepared by means of the winnowing basket. The wife offers (together with her husband): thus he delivers his offspring from Varuna's noose through conjugal union.
24. She offers previously to the sacrifice, previously to the oblations, since the people do not eat offerings, and the Maruts are the people. Now when Pragâpati's creatures, being seized by Varuna, became rent all over, and sat and lay them down, breathing in and breathing out, then the Maruts destroyed their sin; and so do the Maruts now destroy the sin of his (the sacrificer's) offspring. This is why she offers previously to the sacrifice, previously to the oblations.
25. He34 offers in the southern fire, with the text (III, 45), 'Whatever (sin we have committed) in the village and forest,'--for both in the village and in the forest sin is committed;--'whatever in society and in our own self,'--by 'whatever (we have committed) in society,' he means to say 'against man;' and by 'whatever in our own self' (indriya), he means to say 'against the gods;'--'whatever sin we have here committed, that we expiate by offering, Svâhâ!'--whereby he says 'whatsoever sin we have committed, from all that we rid ourselves.'
26. Thereupon he mutters the (verse) addressed to Indra and referring to the Maruts.--Now when the Maruts destroyed the sin of Pragâpati's creatures, he thought within himself, 'I hope they will not destroy my creatures.'
27. He muttered that (verse) addressed to Indra and referring to the Maruts. Indra indeed is the nobility, and the Maruts are the people; and the nobility are the controllers of the people: 'They shall be controlled,' he thought; and therefore (that verse, Vâg. S. III, 46) is addressed to Indra.
28. 'Let there not, O Indra, be (fight) for us here in battles with the gods, since there is a share for thee in the sacrifice, O fiery one!--for thee, the mighty showerer of gifts, whose Maruts the song of the offerer stream-like celebrates.'
29. He then makes her say the text (Vâg. S. III, 47), 'The men skilled in the work have done the work,'--those skilled in the work have indeed done the work;--'with pleasing song;'--for with song they have done it. 'Having done the work for the gods;'--for the gods indeed they have done the work; 'go home, ye companions!'--they are now together with her while she is led thither from an other place: hence she says, 'ye companions' (sakâbhû, 'being together'). 'Go home,' she says, because that wife doubtless is the hind part of the sacrifice, and he has just now made her take her seat to the east of the sacrifice. 'Home' doubtless means the house, and the house is a resting-place: hence he thereby makes her rest in that resting-place, the house.
30. Having led her back (to her seat) the Pratiprasthâtri returns (to his place by the side of the southern altar). They now trim the fire35. When the fire has been trimmed, both (the Adhvaryu and Pratiprasthâtri) make the second libation (of butter). Thereupon the Adhvaryu, having called (on the Âgnîdhra) for the 'Sraushat,' chooses the Hotri. The chosen Hotri then seats himself on the Hotri's seat beside the northern altar; and having seated himself, he urges (the Adhvaryu and Pratiprasthâtri) to proceed. Being thus urged to proceed, they both take up the spoons and step across (to the south side of the fires). After stepping across and calling for the 'Sraushat,' the Adhvaryu says (to the Hotri), 'Pronounce the offering-prayer on the kindling-sticks!' and 'Pronounce the offering-prayer!' at each (subsequent fore-offering). Pouring (the butter in the spoons) together (into the guhû) at the fourth36, they both proceed with the nine fore-offerings37.
31. Thereupon the Adhvaryu says (to the Hotri), 'Pronounce the invitatory prayer to Agni!' referring to Agni's butter-portion38. Both (the Adhvaryu and Pratiprasthâtri) having taken four 'cuttings' of butter, they step across (to the north side of their respective fires). Having stepped across and called for the 'Sraushat,' the Adhvaryu says (to the Hotri), 'Pronounce the offering-formula to Agni!' After the 'Vashat' has been uttered, they both pour out the oblation.
32. The Adhvaryu then says, 'Pronounce (the invitatory prayer) to Soma!' referring to Soma's butter-portion. Both having taken four cuttings of butter, they step across. Having stepped across and called for the 'Sraushat,' the Adhvaryu says (to the Hotri), 'Pronounce the offering-prayer to Soma!' After the 'Vashat' has been uttered, they both pour out the oblation.
33. Thus whatever has to be done by speech, that the Adhvaryu does, and not the Pratiprasthâtri. Now as to why the Adhvaryu alone calls for the 'Sraushat.' Here indeed when the 'Vashat' is pronounced,
34. The Pratiprasthâtri is merely the imitator of what is done (by the Adhvaryu). For Varuna is the nobility, and the Maruts are the people: hence he thereby makes the people the imitators, the followers of the nobility. But were the Pratiprasthâtri also to call for the 'Sraushat,' he would doubtless make the people equal in power to the nobility: for this reason the Pratiprasthâtri does not call for the 'Sraushat.'
35. The Pratiprasthâtri sits down, after taking the two offering-spoons in his hand. The Adhvaryu then proceeds with those oblations,--viz. Agni's cake on eight potsherds, Soma's pap, Savitri's cake on twelve or eight potsherds, Sarasvatî's pap, Pûshan's pap, and Indra and Agni's cake on twelve potsherds.
36. Thereupon, being about to proceed with those two oblations of curds, (the Adhvaryu and Pratiprasthâtri) exchange (the ram and ewe): the ram which was on the Maruts' (dish of curds) he (the Adhvaryu) places on that of Varuna; and the ewe which was on Varuna's (dish of curds) he (the Pratiprasthâtri) places on that of the Maruts. Now the reason why they make this exchange, is this,--Varuna is the nobility, and the male represents energy: hence they thereby bestow energy on the nobility. The female, on the other hand, is without energy; and the Maruts are the people: hence they thereby cause the people to be without energy. This is why they make this exchange.
37. The Adhvaryu now says (to the Hotri), 'Pronounce the invitatory prayer to Varuna!' He then pours an 'under-layer' of butter (into the guhû), takes two cuttings from Varuna's curds, and with either of the two cuttings puts the rant (in the spoon). He then pours butter thereon, replenishes (the place whence) the two cuttings (have been made), and steps across (to the south side of the fire). After stepping across and calling for the 'Sraushat,' he says (to the Hotri), 'Pronounce the offering-prayer to Varuna!' and, on the 'Vashat' being uttered, he pours out the oblation.
38. Thereupon the Adhvaryu takes both spoons in his left hand; and taking hold of the Pratiprasthâtri's garment, says (to the Hotri), 'Pronounce the invitatory prayer to the Maruts!' The Pratiprasthâtri then makes an 'under-layer' of butter (in his guhû and two cuttings from the curds of the Maruts, and with either of the two cuttings puts the ewe (in the spoon). He then pours butter thereon, replenishes (the place of) the two cuttings, and steps across (to the south of the fire). The Adhvaryu, having called for the 'Sraushat,' says (to the Hotri), 'Pronounce the offering-prayer to the Maruts!' and on the 'Vashat' being uttered, (the Pratiprasthâtri) he pours out the oblation.
39. The Adhvaryu then proceeds with the cake on eleven potsherds for Ka; and having made that offering, he says, 'Pronounce the invitatory prayer to Agni Svishtakrit (" the maker of good offering")!' The Adhvaryu then takes cuttings from all (his) oblations, one from each; and the Pratiprasthâtri also takes one cutting from that oblation of curds (to the Maruts). They then pour twice butter upon (the portions), and step across (to the south side of the fires). On stepping across and calling for the 'Sraushat,' the Adhvaryu says, 'Pronounce the offering-prayer to Agni Svishtakrit;' and after the (concluding) 'Vashat,' they both pour out the oblation.
40. The Adhvaryu now cuts off the fore-portion. Having then cut off the Idâ piece by piece, he hands it to the Pratiprasthâtri; and the Pratiprasthâtri puts thereon two cuttings from the Maruts' curds. He (the Adhvaryu) then pours twice butter thereon. After invoking (the Idâ), they cleanse themselves39.
41. Thereupon the Adhvaryu says, 'O Brahman, shall I step forward?' Having put on the (remaining) kindling-stick40 he says, Agnîdh, trim the fire! He, the Adhvaryu, then pours the clotted butter41 (in the prishadâgya-upabhrit) into the two spoons (the guhû and upabhrit); and the Pratiprasthâtri also, if he have any clotted butter, divides it into two parts and pours it (into the two spoons); but if there is no clotted butter, he divides the butter in the upabhrit in two parts and pours them out separately. Then both step across (to the south side of the fires). The Adhvaryu, having stepped across and called for the 'Sraushat,' says (to the Hotri), 'Pronounce the offering-formula to the gods!' and, 'Pronounce the offering-formula!' at each (subsequent after-offering). Thus they both perform the nine after-offerings42, pouring together (the butter from the spoons) at the (or at every) fourth after-offering. The reason why there are nine fore-offerings and nine after-offerings, is that he thereby delivers the creatures both times from Varuna's noose,--by the former (he delivers) the upright and by the latter those looking to the ground: for this reason there are nine fore-offerings and nine after-offerings.
42. They both then separate the spoons43, after laying them (on the altars). Having separated the spoons, and anointed the enclosing-sticks; and having thereupon taken hold of the (middle) enclosing-stick, and called for the (Âgnîdhra's) 'Sraushat,' the Adhvaryu thus addresses (the Hotri)44, 'The divine Hotris are summoned for the proclamation of success; the human is called upon for the song of praise!' The Hotri then intones the song of praise (sûktavâka). Thereupon both seize their prastara-bunches and throw them (into the fires); both take a single straw each therefrom and remain sitting by (the fires); when the Hotri recites the song of praise,--
43. The Âgnîdhra says, 'Throw after!' Both (the Adhvaryu and Pratiprasthâtri) throw (the stalk) after (the prastara); and both touch themselves.
44. He (the Âgnîdhra) then says45, 'Discourse (with me)!' [The Adhvaryu asks,] 'Has he gone (to the gods), Agnîdh? He has gone!'--'Bid (the gods) hear!'--'Yea, may (one) hear!'--'Goodspeed to the divine Hotris! Success to the human!'---The Adhvaryu also (afterwards)46 says (to the Hotri), 'Pronounce the "All-hail and blessing!"' They both throw the enclosing-sticks (into the fire); and after taking up the spoons together, they both place them on the wooden sword47.
45. Thereupon the Adhvaryu returns (to the Gârhapatya fire) and performs the Patnîsamyâgas48. The Pratiprasthâtri, in the meantime, remains waiting. After performing the Patnîsamyâgas, the Adhvaryu steps up (to the northern fire).
46. He (the Adhvaryu) performs the three Samishtayagus (with the respective texts)49; the Pratiprasthâtri takes up his spoon (and performs those oblations) silently.--The same garments, worn by the sacrificer and his wife at the Vaisvadeva, should be put on also on this occasion. They now take (the havis) mixed with the burnt scrapings of the Varuna curds, and betake themselves to (the place of) the expiatory bath (avabhritha). This (ablution) stands in relation to Varuna, (being performed) with a view to deliverance from Varuna's power. No Sâman-hymn is sung on this occasion, for at this (sacrifice) nothing whatever is performed with a Sâman-hymn. Having silently walked thither and entered (the water), he (the Adhvaryu) immerses (the vessel containing the scrapings).
47. With the text (Vâg. S. III, 48), 'O laving bath, laving thou glidest along: with the help of the gods may I wipe out the sin committed against the gods, and with the help of mortals the sin committed against mortals! Preserve me, O God, from injury from the fiercely-howling (demon)!' Those (garments worn while bathing)50 he may give to whichever (priest) he chooses, since they are not the garments of an initiated person. Even as a snake casts its skin, so does he cast away all his sin.
48. Thereupon they shave (the sacrificer's) hair and beard; and take up the two fires51,--for only after changing his place (to the ordinary sacrificial ground) he performs that (other) sacrifice52, since it is not proper that he should perform the Agnihotra on the uttaravedi: for this reason he changes his place. Having gone to the house53 and 'churned out' the fires, he performs the full-moon offering. These seasonal offerings doubtless are detached sacrifices; whereas the full-moon offering is a regular, established sacrifice: hence he finally establishes himself by means of that regular sacrifice; and therefore he changes his place (to the ordinary sacrificial ground).
Third Brâhmana
C. The Sâkamedha offerings54
1. Verily, by means of the Varunapraghâsâh Pragâpati delivered the creatures from Varuna's noose; and those creatures of his were born without disease and blemish. Now with these Sâkamedha offerings,--therewith indeed the gods slew Vritra, therewith they gained that supreme authority which they now wield; and so does he now therewith slay his wicked, spiteful enemy and gain the victory: this is why he performs these offerings in the fourth month (after the Varunapraghâsâh). He performs them on two successive days.
2. On the first day he offers a cake on eight potsherds to Agni Anîkavat55. For it was after shaping Agni into a sharp point56, that the gods rushed forward, intent on slaying Vritra; and that sharp point, Agni, swerved not. And so does he (the Sacrificer) now rush forward, after shaping Agni into a sharp point, intent on slaying his wicked, spiteful enemy; and that sharp point, Agni, swerves not: this is why he sacrifices to Agni Anîkavat.
3. Thereupon, at midday, he offers a potful of boiled grain (karu) to the Maruts, the Scorchers (Sântapanâh), for at midday indeed the scorching winds scorched Vritra; and thus scorched he lay panting and gasping, being rent all over. And so do the scorching winds scorch his (the Sacrificer's) wicked, spiteful enemy: hence (he sacrifices) to the Maruts, the Scorchers.
4. Thereupon, (in the evening, he offers a potful of boiled grain) to the Maruts, the Householders (Grihamedhinah). That pap he cooks after driving away the calves (from the cows) with the (palâsa-) branch, and having (all the cows) milked into the pot containing the strainers. Now, whenever (in preparing the pap) they use (whole) rice-grains, then that is a karu: this nourishment57 the gods took when they were about to slay Vritra on the morrow; and so does he (the Sacrificer) now take that nourishment, being about to slay his wicked, spiteful enemy. The reason, then, why it is milk-pap, is that milk is nourishment, and rice-grains are nourishment, and that he thus puts into him (âtman) that twofold nourishment. For this reason it is a rice-pap (prepared) with milk.
5. The practice, in regard to this (pap, is as follows). The same altar covered (with sacrificial grass) which served for the (oblation to) the Maruts, the Scorchers, is (now used)58. Near this covered altar they lay down the enclosing-sticks and pieces of wood. Having had (the cows) milked in the same way (as before), he (the Adhvaryu) cooks the pap; and having cooked it and basted it with butter, he removes it from the fire.
6. They then rinse either two plates or two dishes, and put that (pap) thereon in two equal parts. Having then made a hollow in each (pap), he (the Adhvaryu) pours clarified butter therein, and wipes both the dipping-spoon and the offering-spoon. Thereupon he takes the two dishes of pap, and walks up (to the altar); and again, he takes the dipping and offering spoons, and walks up; and having touched59 the covered altar, and laid the enclosing-sticks round (the fire)60, he puts on as many pieces of firewood as he thinks fit. He then deposits those two dishes of pap, and the dipping and offering spoons, in their places (outside the altar). The Hotri sits down on the Hotri's seat. Taking the dipping and offering spoons, he (the Adhvaryu) says,--
7. 'Pronounce the invitatory prayer to Agni!' with reference to Agni's butter-portion. He then takes four 'cuttings' of butter from the hollow of the southern pap, and steps over (to the south side of the fire). Having stepped over, and called for the (Âgnîdhra's) 'Sraushat,' he says (to the Hotri), 'Pronounce the offering-prayer to Agni!' and pours out the oblation, as soon as the Vashat has been uttered.
8. He then says, 'Pronounce the invitatory prayer to Soma!' with reference to Soma's butter-portion. He then takes four cuttings of butter from the hollow of the northern pap, and steps over. Having stepped over and called for the 'Sraushat,' he says, 'Pronounce the offering-prayer to Soma!' and pours out the oblation, as soon as the Vashat has been uttered.
9. He then says, 'Pronounce the invitatory prayer to the Maruts, the Householders!' He makes an 'under-layer' of butter (in the offering-spoon) from the hollow of the southern pap, takes two cuttings from the latter, pours some butter thereon, and steps across. Having stepped across and called for the 'Sraushat,' he says, 'Pronounce the offering-prayer to the Maruts, the Householders!' and pours out the oblation as soon as the Vashat has been uttered.
10. He then says, 'Pronounce the invitatory prayer to Agni Svishtakrit61!' He makes an under-layer of butter from the hollow of the northern pap, takes two cuttings from the latter, pours some butter thereon, and steps across. Having stepped across and called for the 'Sraushat,' he says, 'Pronounce the offering-prayer to Agni Svishtakrit!' and pours out the oblation as soon as the Vashat has been uttered. Thereupon he cuts off the Idâ62, but no fore-portion63. Having invoked (the Idâ), they cleanse themselves. This is one mode of performance.
11. Then there is this other. The same altar covered (with sacrificial grass) which has served for the Maruts, the Scorchers, is (used now). Near this covered altar they lay down the enclosing-sticks and pieces of firewood; and having had (the cows) milked in the same way (as before) he cooks the rice-pap. The butter he puts on so as to be no mere accessory64 Having cooked (the pap) and basted it, and removed it (from the fire), he anoints it. He then removes the butter in the pot (from the fire), and wipes the dipping and offering spoons. Thereupon, taking the dish with the pap, he walks up (to the altar); and again, taking the butter in the pot, he walks up; and again, taking the dipping and offering spoons, he walks up (to the altar). He then touches that covered altar, lays the enclosing-sticks round (the Âhavanîya fire), and puts on as many pieces of wood as he thinks fit. He then deposits successively65 (in their respective places) the dish with the pap, the pot with butter, and the dipping and offering spoons. The Hotri sits down in the Hotri's seat. Taking the dipping and offering spoons, he (the Adhvaryu) says,--
12. 'Pronounce the invitatory prayer to Agni!' with a view to (offering) Agni's butter-portion. He then takes four 'cuttings' of butter from the pot and steps across (to the offering-place on the south side of the fire). Having stepped across and called for the (Âgnîdhra's) Sraushat, he says (to the Hotri), 'Pronounce the offering-prayer to Agni!' and pours out the oblation, as soon as the Vashat has been uttered.
13. He then says, 'Pronounce the invitatory prayer to Soma!' with a view to Soma's butter-portion. He then takes four cuttings of butter from the pot, and steps across. Having stepped across, and called for the Sraushat, he says, 'Pronounce the offering-formula to Soma!' and pours out the oblation, as soon as the Vashat has been uttered.
14. Thereupon he says, 'Pronounce the invitatory prayer to the Maruts, the Householders!' He then makes an 'under-layer' of butter (in the guhû), takes two cuttings from that pap, pours some butter thereon, re-anoints (replenishes with butter the parts of the sacrificial dish from which he has made)66 the two cuttings, and steps across (to the offering-place). Having stepped across and called for the Sraushat, he says, 'Pronounce the offering-prayer to the Maruts, the Householders!' and pours out the oblation, as soon as the Vashat has been uttered.
15. Thereupon he says, 'Pronounce the invitatory prayer to Agni Svishtakrit!' He then makes an under-layer of butter, takes one cutting from the pap, pours twice butter thereon, without, however, re-anointing the (place of the) cutting; and steps across. Having stepped across, and called for the Sraushat, he says, 'Pronounce the offering-prayer to Agni Svishtakrit!' and pours out the oblation, as soon as the Vashat has been uttered.
16, He then cuts off the Idâ, but no fore-portion. Having invoked (the Idâ), they (the priests) eat it. As many members of (the sacrificer's) household as are entitled to partake of the remains of sacrificial food67 may eat (of the pap); or the officiating priests may eat it; or, if there be abundant pap, other Brâhmans also may eat of it. The pot having then been covered, before it is quite emptied, they put it away in a safe place, for the 'full-spoon ceremony.' Thereupon they let the calves together with their mothers; and thus the cattle take that nourishment. That night he performs the Agnihotra with rice-gruel. In the morning they milk a cow, which suckles an adopted calf68, for the purpose of the offering to the fathers.
17. Thereupon, in the morning, either after or before the performance of the Agnihotra--whichever he pleases--he cuts out (the remaining rice-pap) with the darvi-spoon69 from the un-emptied pot, with the text (Vâg. S. III, 49), 'Full, O spoon, fly away, well filled fly back to us! O thou (Indra), of a hundredfold powers, let us two barter food and drink, like wares!' In like manner as an invitatory prayer (is used at offerings) so does he by this (verse) invite him (Indra) to that share.
18. Let him then tell (the Sacrificer) to make a bull roar. 'If it roars,' say some, 'then that (sound) is the Vashat; let him offer after that Vashat.' And in this way indeed he calls Indra in his own form to the slaying of Vritra70; for the bull is indeed Indra's form: hence he thereby calls Indra in his own form to the slaying of Vritra. If it roars, then one may know that Indra has come to his sacrifice, that his sacrifice is with Indra. And should it not roar, let the priest, seated on the south side (viz. the Brahman), say, 'Sacrifice!'--this, indeed, is Indra's voice.
19. He offers with the text (Vâg. S. III, 50), 'Give unto me, (and) I give unto thee. Bestow (gifts) on me, (and) I bestow on thee71! And mayest thou give me guerdon, (and) I will give thee guerdon! Svâhâ!'
20. He then offers a cake on seven potsherds to the sportive (Krîdinah) Maruts. For when Indra went forward in order to slay Vritra, the sportive Maruts were sporting around him singing his praises; and even so do they sport around this (Sacrificer), singing his praises, now that he is about to slay his wicked, spiteful enemy: this is why (he sacrifices) to the sportive Maruts72. Thereupon (follows the performance) of the Great Oblation (Mahâ-havis): this (performance) is in accordance with that of the great (seasonable) oblation73.
Fourth Brâhmana
1. Verily, by means of the Great Oblation the gods slew Vritra74; by means of it they gained that supreme authority which they now wield; and so does he (the Sacrificer) thereby now slay his wicked, spiteful enemy, and gain the victory: this is why he performs this sacrifice.
2. The mode of its performance (is as follows): They raise an uttara-vedi75; they use clotted butter76; and they churn the fire. There are nine fore-offerings and nine after-offerings77, and three Samishtayagus. In the first place there are those five oblations78.
3. Now as to why there is a cake on eight potsherds for Agni. With Agni, (shaped into) a sharp point (tegas)79, indeed, they (the gods) slew him (Vritra); and Agni, that sharp point, swerved not: hence there is (a cake) for Agni.
4. Then as to why there is a rice-pap for Soma. With the aid of Soma, the king, indeed they slew him, they who have Soma for their king: hence there is a pap for Soma.
5. Then as to why there is a cake on twelve, or eight80, potsherds for Savitri. Savitri, indeed, is the impeller (prasavitri) of the gods; and impelled by Savitri they slew him: hence there is (a cake) for Savitri.
6. Then as to why there is a rice-pap for Sarasvatî. Sarasvatî in truth is Speech; and Speech indeed it was that cheered them up, saying, 'Strike! slay81!' Hence there is a pap for Sarasvatî.
7. Then as to why there is a rice-pap for Pûshan. Pûshan doubtless is this earth82, and this earth, indeed, gave him (Vritra) up to slaughter; and they slew him, thus given up by her: hence there is a rice-pap for Pûshan.
8. Then follows a cake on twelve, potsherds for Indra and Agni; for by means of that they slew him, since Agni means fiery glow (tegas), and Indra means manly power, and by means of these two powers they did indeed slay him. Moreover, Agni is the priesthood, and Indra is the nobility; having allied these two, having closely united the priesthood with the nobility, they (the gods) slew him by means of these two powers: hence there is a cake on twelve potsherds for Indra and Agni.
9. Then follows a rice-part for Mahendra. For before the slaying of Vritra he was indeed Indra; but after slaying Vritra he became Mahendra (the great Indra), even as (a king becomes) a mahârâga, after obtaining the victory: hence there is a rice-pap for Mahendra. And thereby indeed he renders him great (strong), for the slaying of Vritra: for this reason also there is a rice-pap for Mahendra.
10. Then follows a cake on one potsherd for Visvakarman. To the gods, indeed, on performing the Sâkamedha-sacrifice and obtaining the victory (over Vritra), that sacred work (karman) was made complete (visva), and all was conquered; and so is that sacred work made complete, and all is conquered, by him who has performed the Sâkamedha-sacrifice and obtained the victory: hence there is a cake on one potsherd for Visvakarman.
11. And, verily, by performing this sacrifice the gods became what race, what prosperity of the gods there now is; and that same race he propagates, that same prosperity he attains, whosoever, knowing this, performs this sacrifice. Let him therefore perform this sacrifice.
Footnotes
1. Or, Pragâpati alone was this (universe). Cf. Muir, Original Sanskrit Texts, p. 70.
2. By pragâh, or (living) beings, mammalia--especially man and domestic animals--seem to be understood.
3. Âtmana evâgre; the Kânva text has âtmany evâgre.
4. Rig-veda VIII, 90, 14.
5. Or perhaps better, as Ludwig takes it, 'On high he took his place within the worlds.'
6. ? Or, Pragâpati, the real, the existent, 'Pragâpatim bhûtam.'
7. Instead of the preliminary Anvârambhanîyâ-ishti (see p. 7), a special ishti may be performed on this occasion, with a cake on twelve potsherds to Agni Vaisvânara, and a potful of boiled rice (hare) to Parganya, for oblations. Kâty. V, 1, 2-4.
8. According to Taitt. S. I, 8, 2, it is one on twelve potsherds.
9. Madhyatah, lit. 'from the middle.'
10. While the five preceding oblations are common to all the seasonal offerings (Kâty. V, I, 15), the succeeding ones are peculiar to the Vaisvadeva.
11. The Kânva text adds, 'if thou wilt not assign a share to us.'
12. In Rig-veda VIII, 96, 8, the Maruts are said to be sixty-three in number, divided into nine troops of seven each.
13. The Kânva text has: Tad uta yâgyânuvâkye svatavatyau na vindanti; yadi yâgyânuvâkye svatavatyau na vinded api mârutyâv eva syâtâm.
14. The uttara-vedi, or northern (or upper) altar, is not required at the performance of the Vaisvadeva, but at that of the Varunapraghâsâh; see II, 5, 2, 5 seq.
15. Three bunches of sacrificial grass are tied together with one band. Kâty. V, 1, 25.
16. For the prastara, or bunch of grass representing the sacrificer, see I, 3, 3, 5 seq.; I, 8, 3, II seq.
17. Kâty. V, I, 27 seq. supplies the following details:--With the text (Vâg. V, 2 a, &c.), 'Agni's birth-place art thou,' the Adhvaryu takes up a piece of wood and puts it on the altar. With 'the two testicles are ye' he lays on it two stalks of sacrificial grass. With 'Urvasî thou art' he places the lower arani (see p. 294, note 3) thereon. With 'Âyus (old age, or the son of Purûravas and Urvasî) thou art' he touches the butter in the pot with the upper arani; and with 'Purûravas thou art' he puts it down on the lower arani. He then calls on the Hotri to recite 'to the fire being churned out.' With the three formulas 'with the gâyatrî (trishtubh, gagatî) metre I churn thee!' he churns thrice from left to right, and then alternately both ways until fire is produced. He then calls on the Hotri to recite 'to the born fire' (Sâṅkh. III. 13, 21); and in carrying the fire towards the Âhavanîya he makes him recite 'to (the fire) being carried forward.' With the text V, 3, he throws it down on the Âhavanîya hearth; and (having put a kindling-stick on it) he makes two libations of butter thereon with V, 4.
18. The same number of prayâgas and anuyâgas are prescribed for the Varunapraghâsâh (see II, 5, 2, 30 and 41, with notes) and for the Mahâhavis of the Sâkamedhâh. Kâty. V, 2, 8.
19. Or rather, from that productive nyûna (womb, lit. defective, lower); see II, 1, 1, 13.
20. See I, 9, 2, 25 seq. The formula used, if there be only one Samishtayagus, is the same as at the Darsapûrnamâsa, viz. II, 21 b (VIII, 21). If there are three, they are offered to the wind (vâta), the sacrifice, and the lord of sacrifice respectively; the formulas Vâg. S. VIII, 22 a b being used with the second and third. Kâty. V, 2, 9. For the Varunapraghâsâh and Sâkamedhâh three Samishtayagus are prescribed, and for the Sunâsîrîya only one.
21. Viz. such as the new and full-moon sacrifice, which serves as the model sacrifice, and at which there are only five fore-offerings and three after-offerings. See I, 5, 3, 1 seq.; I, 8, 2, 7 seq.
22. Paridîrna, i.e. swollen, dropsical.
23. In the St. Petersb. Dict. devatâ is here taken as 'organ of sense.'
24. For the performance of the Varunapraghâsâh the Adhvaryu and his assistant, the Pratiprasthâtri, have to prepare,--to the east of the Âhavanîya, and at the distance of at least three steps (prakrama) from it,--two altars, separate from each other by about a span (of thumb and fore-finger), one south of the other. The northern one, belonging to the Adhvaryu, is to measure between four and five cubits along the west side, and between three and four cubits along the east side; the two sides being between six and eight cubits distant from each other. The southern altar, reserved for the Pratiprasthâtri; is to be of the usual size of the altar at the haviryagñâ. The ceremonies, detailed in I, 2, Brâhmanas 4 and 5, have to be performed also on the present occasion. In the middle of the east side of the northern altar a stake is fixed in the ground. On the north side of the northern altar, and contiguous with it, a pit (kâtvâla), 1⅓ cubits (the length of the wedge) square, is dug, so as to be separated on the west from the utkara (heap of rubbish) by a narrow passage. With the mould dug up from the pit, the so-called uttara-vedi (upper or north altar) is raised on the northern altar, either of the same dimensions as the pit (1⅓ cubits square) or one third of the area of the northern altar, and so that the stake marks the middle of its east side. In the centre of this mound he makes a hollow (or 'navel'), a span square; and the whole mound is then bestrewed with fine gravel. The texts used while tracing the sides of the pit, thrice throwing the wooden sword within the marked-off space, and raising the uttara-vedi, are given Vâg. S. V, 9-10. During the night the uttara-vedi remains covered with udumbara or plaksha branches or with sacrificial grass. Next morning the two fires for the newly-constructed fireplaces are taken from the Âhavanîya, either by dividing the latter into two equal parts, or by means of two bundles of firewood (threefold bound, see p. 389, note 1), lighted at it, and carried eastwards in a pan covered with sand or mould. While the fires, together with the lustral water and a spoonful of ghee, taken from the pot by five ladlings with the sruva, are taken eastward, the Hotri thrice recites the verse 'Pra devyam deva,' &c.; and the Pratiprasthâtri draws, with the wooden sword, a line from the Âhavanîya to the south-west corner (or 'right hip') of the northern altar, or to the uttara-vedi. The Adhvaryu, standing between the two altars, then besprinkles the uttara-vedi with water, while muttering the texts Vâg. S. V, II; whereupon he pours out on it crosswise the spoonful of clarified butter, with the texts V, 12; and lays, with the mantras V, 13, three enclosing-sticks (paridhi) of pîtadâru wood round the 'navel' (see I, 3, 4, 2 seq.), and puts bdellium, fragrant reed-grass, and the front-hair of a ram on the 'navel' as a foundation (sambhâra, see II, 1, 1, 1 seq.) for the fire, which is then laid down thereon. On a hearth-mound (khara), a cubit square, formed on the southern altar, the Pratiprasthâtri also lays down his fire, after performing the usual fivefold lustration (see p. 2). Thereupon the pranîtâ-water is brought forward in the way set forth at I, 1, 1, 12 seq. Kâty. V, 3, 9-4, 21. For a different mode of transferring the fire to the special fire-places, see p. 396, note 1.
25. See II. 5, 1, 11, with note.
26. That is, his offspring and cattle.
27. The fruit of Capparis Aphylla. According to Sâyana, on Taitt. I, 8, 3, it is karîra-shoots--which he says resemble the Soma-creeper (somavallî)--that are so used; but he also mentions that some authorities take karîra to mean the fruit. According to a sûtra he quotes, above a hundred samî-leaves and above a thousand karîras should be strewn over the two dishes of curds. Cf. Taitt. Br. I, 6, 5, 5.
28. A kind of porridge prepared with roasted barley, coarsely ground, and sour curds.
29. The author here apparently alludes to a different way of transferring the fire to the new fire-places from that detailed by Kâtyâyana (see p. 392, note 1). The same mode seems to be referred to by the Paddhati on Katy. V, 4 (p. 467). According to this mode (called sarnâropana, or mounting of the fire), the old fires are 'taken up' by means of the two aranis being lighted, or rather heated, at them, and then 'churned out' and placed on the newly-prepared hearth-mounds.
30. For the detailed course of procedure, see I, 3, 5, I seq.
31. Asamsrishtam eva bhavati sampreshitam. The Kânva recension reads, asamsrishta evâgnir bhavati sampreshitah. Cf. par. 30.
32. According to Kâty. V, 5, 7-9, she is either to give the total number or the names of her lovers, or to hold up as many stalks of grass. [If she have none, she is to reply, 'with no one else.' Comm.]--'He makes the wife speak (confess): (thereby) he renders her pure, and then he leads her to penance. Were she not to reveal (the name of) a paramour she has, she would harm a dear relative. Let her declare "N.N. is my paramour," by thus declaring (any one) she causes him to be seized by Varuna.' Taitt. Br. I, 6, 5, 2.
33. According to the Black Yagus, the Pratiprasthâtri mutters this formula, while leading the mistress to the place of offering. The sacrificer then recites as the invitatory prayer the verse given in par. 28 (Vâg. S. III, 46); while the offering-prayer (Vâg. S. III, 45) and the text III, 47 (par. 29) are muttered by both the husband and wife. Taitt. I, 6, 5, 3 argues against the practice of the wife being made to pronounce the anuvâkyâ.
34. According to Kâty. V, 5, 11, either the mistress alone offers, or she together with her husband. In the latter case, the offering-formula (as well as the dedicatory formula, 'This to the Maruts') is pronounced by both.
35. The Kânva text has more correctly, 'He trims both fires;' since it is the Âgnîdhra who has to trim both the northern and southern fires. See par. 29.
36. The recipients of the first four fore-offerings are the same as at the normal haviryagña (cf. p. 146 note), viz. 1. the kindling-sticks (samidhs); 2. Tanûnapât (or Narâsamsa); 3. the Ids; 4. the Barhis. The remaining ones are--5. the doors (of heaven); 6. dawn and night; 7. the two divine Hotris; 8. the three goddesses (Sarasvatî, Idâ, and Bhâratî); 9. all the deities to whom offering is made during the sacrifice (see I, 5, 3, 22 seq.). The objects of the first eight offerings are identical with those of the first eight verses of the Âprî hymns.
37. Or, 'at every fourth (fore-offering)?' According to the Paddhati on Kâty. V, 5, the butter is poured together at the fourth and seventh prayâgas. See also I, 5, 3, 16.
38. See I, 6, 1, 20 seq.
39. See I, 8, 1, 18-43.
40. See II, 5, 2, 19, and I, 8, 2, 3.
41. Prishad-âgya (lit. mottled butter) is clarified butter mixed with sour milk.
42. The recipients of the nine after-offerings are as follows: 1. The divine Barhis; 2. the divine doors; 3. the divine dawn and night; 4. the two divine benefactresses (goshtrî); 5. the two goddesses of potent sacrifice (ûrgâhutî); 6. the two divine Hotris; 7. the three goddesses; 8. the divine Narâsamsa; 9. the divine Agni Svishtakrit. Cf. p. 400, note .
43. See I, 8, 3, 1 seq.
44. See I, 8, 3, 10 seq.
45. See I, 8, 3, 20 seq.
46. In thus briefly recapitulating the chief points of the course of sacrificial performance, the author's object is merely to assign to each officiating priest--especially to the Adhvaryu and his assistant, the Pratiprasthâtri--his special share of business. In the actual performance, the pronunciation of the formula of 'All-hail and blessing' (see I, 9, 1, 26), of course, comes after the throwing of the enclosing-sticks into the fire (see I, 8, 3, 22).
47. See I, 8, 3, 26.
48. See I, 9, 2, 1.
49. See p. 390, note 3.
50. Kâty. V, 5, 30-33, and the scholiasts supply the following particulars: The sacrificer and his wife, accompanied by the priests, are to repair to some quiet part of flowing water. The Adhvaryu then takes the sacrificer by the arm and makes him enter the water. Thereupon he himself enters, strews sacrificial grass on the water, puts a stick on it, and thereon offers a spoonful of butter to Agni. Then follow six oblations, viz. four fore-offerings, performed in the usual way (the one to the Barhis being omitted); an oblation of butter to Varuna, and another of the scrapings of curds to Agni and Varuna. Other authorities offer ten oblations instead of six, viz. four fore-offerings, two 'butter-portions' to Agni and Soma, the two oblations to Varuna and Agni-Varuna, and two after-offerings. The Adhvaryu then immerses the butter-pot, with the text Vâg. S. III, 48. Thereupon the sacrificer and his wife bathe without diving, but wash each other's back. They then come out of the water and put on fresh clothes.
51. Viz. by lighting (or heating) at them two aranis or churning-sticks, by means of which the fires are transferred to the old hearths. According to the Paddhati, the remaining ceremonies of the ishti, from the offering of the Barhis (see I, 9, 2, 29) to the end, are performed previously to the lifting of the fires.
52. Viz. the full-moon sacrifice, see II, 6, 2, 59, where, however, agnau instead of agnî. The construction here is quite irregular. The Kânva text has: kesasmasrûptvâgnî samârohayata udavasâya hy etena yagate.
53. That is, to the ordinary sacrificial ground.
54. The performance of the Sâkamedha offerings requires two days. In the first place--after the Âhavanîya has been 'taken out' from the Gârhapatya--both fires are taken up by means of (or 'made to mount') the two kindling-sticks, and transferred (by 'churning out') to another altar (the uttaravedi). On the first day oblations are then made to Agni Anîkavat, the Marutah Sântapanâh and the Maruto Grihamedhinah, these being completed on the next morning by a Darvihoma to Indra, and an oblation of cake to the Marutah Krîdinah. Then follows the Mahâhavis, consisting--besides the five constant oblations--of oblations to Indra-Agni, Mahendra, and Visvakarman. In the afternoon takes place the Mahâpitriyagña, or (Great) sacrifice to the Manes (performed on a special altar and fire-place, south of the Dakshinâgi); which is succeeded by the Traiyambakahoma, or offering to Rudra Tryambaka, performed on a cross-way somewhere north of the sacrificial ground.
55. That is, Agni, the 'sharp-pointed' or 'sharp-edged;' an epithet apparently referring to the pointed flames or tongues of. Agni. The St. Petersburg Dict. takes it to mean 'Agni, possessed of a face.' Perhaps it may mean, 'Agni, constituting the front or van of the army.' In Sat. Br. III, 4, 4, 14, Agni is likened to the point (anîka) of the thunderbolt, Soma to its shaft (sakya), and Vishnu to the part where the point is fixed on the shaft (kulmala). Compare the corresponding passage in Taitt. Br. I, 6, 6: 'The gods and Asuras were contending. Agni spake, "My body is anîkavat (possessed of an army, acc. to Sâyana): satisfy it and you will overcome the Asuras!" The gods prepared a cake on eight potsherds for Agni Anîkavat. Agni Anîkavat, being pleased with his share, produced for himself four anîkas; and thereby the gods prevailed and the Asuras were defeated. . . . Now Agni Anîkavat is yonder sun: his rays are the anîkas.' Here anîka would rather seem to mean either 'dart or 'face.' [In Taitt. Br. I, 6, 2, 5, in the battle between the gods and Asuras, Agni is represented as the mukham of the gods, which Sâyana takes to mean the 'van-guard' or 'the champion' of the gods. Compare also Sat. Br. II, 6, 4, 2; XI, 5, 2, 4]. Acc. to the Black Yagus, the cake to Agni Anîkavat is to be prepared (or offered) simultaneously (sâkam) with the rising of the sun;
56. I.e. into a sharp-pointed weapon; or, perhaps, 'after appointing Agni their leader.' Cf. p. 449 note; and Sat. Br. V, 3, 1, I.
57. That is, strengthening food. Instead of medhas, the Kânva recension has throughout medham (as once in our text).
58. At the preceding offering, that to the Marutah Sântapanâh, the ishti is either to be interrupted at the end of the Samishtayagus (see I, 9, 2, 25-28), or only the offering of the Barhis (I, 9, 2, 29-31) is to be omitted. The concluding ceremonies are to be performed either on the same day, after the offering to the Maruto Grihamedhinah--which itself concludes with the Idâ, and (acc. to Taitt. Br. I, 6, 6, 6) has neither fore-offerings nor after-offerings--or the following morning after the Darvihoma (see par. 17). Katy. V, 6, 3-5, 2-33.
59. According to Katy. V, 6, 14, he is to do so either silently, or with the text (Vâg. S. II, 2) used in spreading the sacrificial grass on the altar. See I, 3, 3, 11.
60. See I, 3, 3, 13; 3, 4, 1 seq.
61. See I, 7, 3, 1 seq.
62. See I, 8, 1, 1 seq.
63. See I, 7, 4, 6 seq.
64. Ned eva prativesam âgyam adhisrayati. There seems to be some mistake here. The commentary on Katy. V, 6, 6 has 'tad eva' instead of 'ned eva.' Sâyana says that the butter is put on the Dakshinâgni; but according to Kâty. V, 6, 24, it is put on the fire together with the pap. The Kânva text has, abhyardha âgyam sthâlyâm adhisrayati, 'he puts on the butter in the pot on the near side.'
65. In the original this is expressed by repetition of the verb, as was the case in the last sentence but one, where the original construction is retained. The Kânva text has merely, 'Having taken (the pap) with the dish, he hastes up (udâdravati).'
66. 'Pratyanakti' is probably the same as 'pratyabhighârayati,' generally applied to the basting of the avadâna-sthâna, or that part of the havis from whence the cuttings have been made (Kâty. I, 9, II; the 'replenishing' of the havis in Sat. Br. I, 7, 3, 6 refers to the same thing). See, however, Kâty. V, 6, 22, where it is ruled that no pratyabhighârana is to take place at the present sacrifice. The Kânva MS., on the other hand, reads, 'he does not re-anoint the two cuttings.' Perhaps he is to anoint separately the two cut-off pieces.
67. That is, those who have been invested with the sacrificial cord. According to Taitt. Br. I, 6, 7, 1 the mistress of the house is not to eat of it, but an additional (prativesa) pap is to be cooked specially for her on the Dakshina fire.
68. 'In the morning they tie up the (adopted) calf of a nivânyâ (cow suckling a strange calf),' Kânva text.
69. The Darvi-homa, or oblation of a darvi-spoonful of boiled rice to Indra, the associate of the Maruts, may be considered as part of the Grihamedhîyâ ishti, being, as it were, an offering of remains (or scrapings, nishkâsa, Taitt. Br. I, 6, 7, 3); cf. Kâty. V, 6, 33. Like all Guhoti-offerings, the darvi-homa is performed by the Adhvaryu while seated on the north side of the fire. According to Taitt. Br. I, 6, 7, 3, it is to be offered in the Gârhapatya, but according to Katy. V, 6, 38 (comm.) in the Âhavanîya. If the concluding ceremonies of the Sântapanîyâ ishti (from the offering of the Barhis) have not already been performed on the previous night, they have to be performed after the conclusion of the darvi-homa. If, however, only the offering of the Barhis was then omitted, the darvi-homa, if performed before the Agnihotra, is followed immediately by that oblation.
70. On the symbolic connection of the seasonal offerings, especially the Sâkamedhâh, with the slaying of Vritra, the evil spirit of drought, see II, 6, 4, 1.
71. According to Mahîdhara, this first line is spoken by Indra to his worshipper; the second line containing the latter's reply.
72. Comp. Taitt. Br. I, 6, 7, 4: When Indra had slain Vritra (with the thunderbolt) he went to the farthest distances, thinking that he had missed (his aim). He said, 'Who will know this' [viz. whether Vritra is really dead or not, comm.]? The Maruts said, 'We will choose a boon, then we will know (find it out): let the first oblation be prepared for us!' They sported (danced about) on him (Vritra, and thereby found out that he was dead).
73. That is to say, the Mahâ-havis, or Great Oblation, though apparently only an integral part of the Sâkamedhâh, is in reality its chief ceremony, and may therefore be considered as being itself on a par with the other seasonal offerings; hence it requires the five oblations common to all the Kâturmâsyas; see II, 5, 1, 8-11. The Black Yagus it seems does not use the term Mahâ-havis, but assigns more importance to the Mahâ-pitriyagña (see II, 6, 1, 1 seq.). See Âpastamba's Paribhâshâs, 80, 81 (M. Müller, Zeitschrift der Deutschen Morg. Ges. IX), according to which the sacrifice to the Manes belongs to the Mahâyagñas.
74. See p. 416, note 1.
75. See p. 392, note 1. The southern altar is not required at the present ceremony.
76. See p. 404, note 1.
77. See II, 5, 2, 30 and 41.
78. See II, 5, 1, 11, with note 9.
79. See II, 5, 3, 2. This cake, again, is to be prepared (or offered) simultaneously with the rising of the sun; see p. 409 note.
80. According to Taitt. S. I, 8, 4 it is to be one on twelve potsherds.
81. The Kânva text has, 'Attack (abhipadyasva)! strike! slay!'
82. This identification of Pûshan with the earth is very strange, the more so as, at II, 5, 1, 11, special stress is laid on the male nature of Pûshan. Perhaps it is in his character of bountiful bestower of food and cattle, or as the tutelary god of travellers, that he is so identified.
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