| Philosophy and Religion / Satapatha Brahmana |
The Satapatha Brahmana: Second Kânda, First Adhyâya
The agnyâdhâna, the agnihotra, the pindapitriyagña, the âgrayaneshti, and the kâturmâsyâni.
I. The agnyâdhâna or establishment of the sacred fires.
First Brâhmana
THE Agny-âdhâna (or Agny-âdheya), or ceremony of establishing a set of sacrificial fires, on the part of a young householder, is, as a rule, performed on the first day of the waxing moon. Some authorities also allow the performance to take place at full moon, probably in order to enable the newly-married couple to enter on their sacred duties with as little delay as possible. Moreover, special benefits are supposed to accrue to the performer of the ceremony from the conjunction of the new moon with certain lunar asterisms; though the author of our work, at any rate, does not seem greatly to encourage this practice, but rather to urge the pious householder to set up fires of his own, whenever he feels a longing for the sacrifice.
The normal performance of the Agnyâdhâna, as that of the full and new-moon offerings, requires two days; the first of which is taken up with preliminary rites, while the second--that is, the first day of the respective half-moon--is devoted to the chief ceremonies, beginning with the production of the sacred fire by friction. (See II, 1, 4, 8 seq.)
After the sacrificer has chosen his four officiating priests--viz. the Brahman, Hotri, Adhvaryu, and Âgnîdhra (or Agnîdh)--he proceeds, together with them, to erect the two sheds or 'firehouses.' In order to determine their exact sites, the Adhvaryu first draws from west to east the so-called 'easterly' line (cf. I, 2, 5, 14), and on it marks, at 8, 11, or 12 prakramas or steps from each other, the centres of the Gârhapatya and Âhavanîya fire-places, the outlines of which he then traces, making each a square aratni or cubit in area, the former circular, the latter square. The Dakshinâgni or Anvâhârya-pakana, if it is required at all, is of the same area, but of semicircular form, and lies south of the space between the altar and the Gârhapatya fire. The Gârhapatya fire-house is constructed with its laths running either from west to east, or from south to north, and a door on the south side; and so as to enclose both the Gârhapatya and Dakshina fires. The Âhavanîya fire-house, on the other hand, with its laths necessarily running from west to east, and an entrance from the east, contains the Âhavanîya fire and the altar (vedi) adjoining it on the west, and partly enclosing it with its 'shoulders' on the north and south sides. The two houses are also open to each other on the inner side; and sufficient space is left on all sides for freely moving around the fires.
The Adhvaryu then procures a temporary fire,--either producing it by friction, or obtaining it from certain specified sources in the village,--and after the usual fivefold lustration of the Gârhapatya fire-place (cf. p. 2), he lays down the fire thereon. Towards sunset the sacrificer [while seated east of the Âhavanîya house] invokes the gods and manes with 'Gods, fathers! fathers, gods! I sacrifice, being who I am; neither will I exclude him whose I am: mine own shall be the offering, mine own the toiling, mine own the sacrifice!' He then enters the Âhavanîya house from the east, passes through it to the Gârhapatya, and sits down behind (west of) the fire; his wife at the same time entering the Gârhapatya house from the south and seating herself south of him,--both facing the east. Thereupon the Adhvaryu hands to the sacrificer two pieces of wood (arani),--if possible, of asvattha, grown out of a samî tree,--to be used next morning for the production (or 'churning') of the sacred fire by one of them (the upper arani) being rapidly drilled in a hole in the other (or lower arani). [The sacrificer and his wife then lay the upper and lower sticks respectively on their laps; whereupon certain propitiatory ceremonies are performed by them, and honours are paid to the priests and the sticks; and the latter are finally deposited on a seat.] In the house of the Gârhapatya a he-goat may then be tied up for the night, which, if it belong to the sacrificer, is to be presented by him to the Âgnîdhra on the completion of the sacrifice.
After sunset the Adhvaryu measures out four vessels of husked rice grains--each containing three handfuls, which quantity is considered sufficient to furnish a meal for one man--on an ox-hide died red [and spread out with the hairy side upwards and the neck-part to the east]. With this rice the (odana) kâtushprâsya, or '(pap) to be eaten by the four (priests),' is prepared on the provisional Gârhapatya fire. When it is ready, the Adhvaryu makes a hollow in the pap and pours clarified butter into it. He then takes three kindling-sticks (samidh), anoints them with some of that ghee, and puts them on the fire one after another, with texts (cf. note on II, 1, 4, 5). Thereupon the sacrificer [having paid due honours to the priests by washing their feet and giving them perfumes and wreaths, &c., and assigned to each his share] bids them eat:
During the night the sacrificer and his wife have to remain awake and keep up the fire. When the night clears up, the Adhvaryu extinguishes the fire, or, if there is to be a Dakshinâgni, he takes it southwards and keeps it in a safe place till that fire is made up. He then draws with the wooden sword three lines across the fire-place and proceeds with the preparation of the hearth-mounds in the way set forth in the first Brâhmana of this Book.
1. Now when he equips (Agni, the fire) from this and that quarter, that is the equipping (of the fire) with its equipments1. In whatever (objects) some of (the nature of) Agni is inherent, therewith he equips (the fire); and in thus equipping it he supplies it partly with splendour, partly with cattle, partly with a mate.
2. In the first place he (the Adhvaryu) draws (three) lines (with the wooden sword on the Gârhapatya fire-place2). Whatever part of this earth is either trodden or spit upon, that he thereby removes from it; and he thus establishes his fire on earth that is entirely proper for the sacrifice: this is why he draws lines (across the fire-place).
3. He then sprinkles (the lines) with water. When he thus sprinkles (the fire-place) with water, that is the equipment (of the fire) with water. The reason why he brings water is that water is food; for water is indeed food: hence when water comes to this world, food is produced here. Thus he thereby supplies it (the fire) with food.
4. Water (ap, fem.), moreover, is female, and fire (agni, masc.) is male; so that he thereby supplies the latter with a productive mate. And since all this (universe) is pervaded (or obtained, âpta) by water, he sets up the fire, after he has obtained it by means of water3. This is why he brings water.
5. He then brings (a piece of) gold. Now Agni at one time cast his eyes on the waters4: 'May I pair with them,' he thought. He came together with them; and his seed became gold5. For this reason the latter shines like fire, it being Agni's seed. Hence it (gold) is found in water, for he (Agni) poured it into the water. Hence also one does not cleanse oneself with it6, nor does one do anything else with it. Now there is splendour (for the fire): for he thereby makes it to be possessed of divine seed, bestows splendour on it; and sets up a fire completely endowed with seed. That is why he brings gold.
6. He then brings salt. Yonder sky assuredly bestowed that (salt as) cattle on this earth: hence they say that salt soil is suitable for cattle. That (salt), therefore, means cattle; and thus he thereby visibly supplies it (the fire) with cattle; and the latter having come from yonder (sky) is securely established on this earth. Moreover, that (salt) is believed to be the savour (rasa) of those two, the sky and the earth7: so that he thereby supplies it (the fire) with the savour of those two, the sky and the earth. That is why he brings salt.
7. He then brings (the earth of) a mole-hill (âkhu-karîsha)8. The moles certainly know the savour of this earth: hence, by entering deeper and deeper into this earth, they (grow) very fat, knowing, as they do, its savour; and wherever they know the savour of this earth to be, there they cast it up. Hence he thereby supplies it (the fire) with the savour of this earth: that is why he brings a molehill. Moreover, they say of one who has attained prosperity (or splendour, sri) that he is purîshya; and purîsha and karîsha9 doubtless mean one and the same thing: it is, therefore, for his (Agni's or the sacrificer's) attainment of splendour (sri) that he brings a mole-hill.
8. He then brings pebbles. Now the gods and the Asuras, both of them sprung from Pragâpati, once contended for superiority. This earth was then trembling like a lotus-leaf; for the wind was tossing it hither and thither: now it came near the gods, now it came near the Asuras. When it came near the gods,--
9. They said, 'Come, let us steady this resting-place; and when firm and steady, let us set up the two fires on it; whereupon we will exclude our enemies from any share in it.'
10. Accordingly, in like manner as one would stretch a skin by means of wooden pins, they fastened down this resting-place; and it formed a firm and steady resting-place. And when it was firm and steady, they set up the two fires on it; and thereupon they excluded their enemies from any share in it10.
11. And in like manner that one (the Adhvaryu) now fastens down that resting-place by means of pebbles; and on it, when firm and steady, he sets up the two fires; whereupon he excludes the (sacrificer's) enemies from any share in it. This is the reason why he brings pebbles.
12. These then are the five equipments11: for fivefold is the sacrifice, fivefold the animal victim; and five seasons there are in the year.
13. Now, as to this, they say, 'Six seasons there are in the year.' And in that case the very deficiency (nyûna) itself is rendered a productive union12, since it is from the lower part (nyûna, i.e. of the body) that offspring is here brought forth. Thus also a progressive improvement13 (is assured to the sacrificer): for this reason there are five equipments. And when (it is nevertheless insisted on that) there are six seasons in the year, then Agni is the sixth of them, and thus there is no deficiency.
14. Here also they say, 'He should not equip it even with a single equipment!' For (they argue) all those (objects) are on this earth, and hence, when he establishes the fire on this earth, the latter of itself obtains all those equipments: he need not, therefore, equip it with a single equipment. But let him nevertheless bring (those objects) together; for when he establishes the fire on this (earth), then it obtains all the equipments: and what (benefit) accrues from the equipments being brought together, that also accrues to it14. Let him for that reason bring (the objects) together.
Second Brâhmana
1. He may set up the two fires15 under the Krittikâs; for they, the Krittikâs, are doubtless Agni's asterism, so that if he sets up his fires under Agni's asterism, (he will bring about) a correspondence (between his fires and the asterism): for this reason he may set up his fires under the Krittikâs.
2. Moreover, the other lunar asterisms (consist of) one, two, three or four (stars), so that the Krittikâs are the most numerous (of asterisms)16: hence he thereby obtains an abundance. For this reason he may set up his fires under the Krittikâs.
3. And again, they do not move away from the eastern quarter, whilst the other asterisms do move from the eastern quarter. Thus his (two fires) are established in the eastern quarter: for this reason he may set up his fires under the Krittikâs.
4. On the other hand (it is argued) why he should not set up the fires under the Krittikâs. Originally, namely, the latter were the wives of the Bears (riksha); for the seven Rishis17 were in former times called the Rikshas (bears). They were, however, precluded from intercourse (with their husbands), for the latter, the seven Rishis, rise in the north, and they (the Krittikâs) in the east. Now it is a misfortune for one to be precluded from intercourse (with his wife): he should therefore not set up his fires under the Krittikâs, lest he should thereby be precluded from intercourse.
5. But he may nevertheless set up (his fire under the Krittikâs); for Agni doubtless is their mate, and it is with Agni that they have intercourse: for this reason he may set up (the fire under the Krittikâs).
6. He may also set up his fires under (the asterism of Rohinî. For under Rohinî it was that Pragâpati, when desirous of progeny (or creatures), set up his fires. He created beings, and the creatures produced by him remained invariable and constant18, like (red) cows (rohinî): hence the cow-like nature of Rohinî. Rich in cattle and offspring therefore he becomes whosoever, knowing this, sets up his fires under Rohinî.
7. Under Rohinî, indeed, the cattle set up their fires, thinking that they might attain to (ruh) the desire (or love) of men. They did attain to the desire of men; and whatever desire the cattle then obtained in regard to men, that same desire he obtains, in regard to cattle, whosoever, knowing this, sets up his fire under Rohinî.
8. He may also set up his fires under (the asterism of) Mrigasîrsha. For Mrigasîrsha, indeed, is the head of Pragâpati19; and the head (siras) means excellence (srî), for the head does indeed mean excellence: hence they say of him who is the most excellent (sreshtha) of a community, that he is the head of that community. Excellence therefore he attains whosoever, knowing this, sets up his fire under Mrigasîrsha.
9. On the other hand (it is argued) why one should not set up his fire under Mrigasîrsha20. The latter, indeed, is Pragâpati's body. Now, when they (the gods) on that occasion pierced him21 with what is called 'the three-knotted arrow,' he abandoned that body, for the body is a mere relic (or dwelling, vâstu), unholy and sapless. He should therefore not set up his fires under Mrigasîrsha.
10. But he may, nevertheless, set them up (under Mrigasîrsha). For, assuredly, the body of that god, Pragâpati, is neither a relic nor unholy,22: he may therefore set up (his fires under Mrigasîrsha). 'Under the Punarvasû he should perform the Punarâdheya23,' thus (it is prescribed).
11. He may also set up his fires under the Phalgunîs. They, the Phalgunîs, are Indra's asterism24, and even correspond to him in name; for indeed Indra is also called Arguna, this being his mystic name; and they (the Phalgunîs) are also called Argunîs. Hence he overtly calls them Phalgunîs, for who dares to use his (the god's) mystic name? Moreover, the sacrificer himself is Indra, so that he in that case sets up his fires under his own asterism. Indra is the deity of the sacrifice; and accordingly his Agnyâdheya is thereby brought into relation with Indra. He may set up the fires under the first (Pûrva-phalgunîs)--whereby an advancing (successful) sacrifice accrues to him; or he may set them up under the second (Uttara-phalgunîs)--whereby a progressive (uttarâvat) improvement accrues to him.
12. Let him set up his fires under the asterism Hasta25, whosoever should wish that (presents) should be offered him: then indeed (that will take place) forthwith; for whatever is offered with the hand (hasta), that indeed is given to him.
13. He may also set up his fires under Kitrâ. Now the gods and the Asuras, both of them sprung from Pragâpati, were contending for superiority. Both parties were desirous of rising to yonder world, the sky. The Asuras then constructed the fire (altar) called rauhina (fit to ascend by), thinking, 'Thereby we shall ascend (â-ruh) to the sky26.'
14. Indra then considered27, 'If they construct that (fire-altar), they will certainly prevail over us.' He secured a brick and proceeded thither, passing himself off for a Brâhman.
15. 'Hark ye!' he said, 'I, too, will put on this (brick) for myself!' 'Very well,' they replied. He put it on. That fire (altar) of theirs wanted but very little to be completely built up,--
16. When he said, 'I shall take back this (brick) which belongs to me.' He took hold of it and pulled it out; and on its being pulled out, the fire-altar fell down; and along with the falling fire-altar the Asuras fell down. He then converted those bricks into thunderbolts and clove the (Asuras') necks.
17. Thereupon the gods assembled and said, 'Wonderfully (kitram) indeed it has fared with us who have slain so many enemies!' Hence the wonderful nature (kitrâtva)28 of the asterism Kitrâ; and verily wonderfully it fares with him, and he slays his rivals, his spiteful enemy, whosoever, knowing this, sets up his fires under Kitrâ. A Kshatriya, therefore, should especially desire to take advantage of this asterism; since such a one is anxious to strike, to vanquish his enemies.
18. Originally these (nakshatras) were so many different powers (kshatra), just as that sun yonder. But as soon as he rose, he took from them (â-dâ) their energy, their power; therefore he (the sun) is called Âditya, because he took from them their energy, their power29.
19. The gods then said, 'They who have been powers, shall no longer (na) be powers (kshatra)30!' Hence the powerlessness (na-kshatratvam) of the nakshatras. For this reason also one need only take the sun for one's nakshatra (star), since he took away from them their energy, their power. But if he (the sacrificer) should nevertheless be desirous of having a nakshatra (under which to set up his fires), then assuredly that sun is a faultless nakshatra for him; and through that auspicious day (marked by the rising and setting of the sun) he should endeavour to obtain the benefits of whichever of those asterisms he might desire. Let him therefore take the sun alone for his nakshatra31.
Third Brâhmana
1. The spring, the summer, and the rains, these seasons (represent) the gods; and the autumn, the winter, and the dewy season represent the fathers. That half-moon which increases represents the gods, and that which decreases represents the fathers. The day represents the gods, and the night represents the fathers. And, further, the forenoon represents the gods, and the afternoon the fathers.
2. Those seasons, then, are the gods and the fathers; and whosoever, knowing this, invokes them as the gods and fathers, with his invocation of the gods the gods comply, and with his invocation of the fathers the fathers comply. Him the gods favour at his invocation of the gods, and him the fathers favour at his invocation of the fathers, whosoever, knowing this, invokes (the seasons) as the gods and fathers.
3. Now when he (the sun) moves northwards, then he is among the gods, then he guards the gods; and when he moves southwards, then he is among the fathers, then he guards the fathers32.
4. When he (the sun) moves northwards, then one may set up his fires;--the gods have the evil dispelled from them (by the sun): he (the sacrificer) therefore dispels the evil from himself;--the gods are immortal: he therefore, though there is for him no prospect of immortality, attains the (full measure of) life, whosoever sets up his fires during that time. Whosoever, on the other hand, sets up his fires when (the sun) moves southwards, he does not dispel the evil from him,--since the fathers have not the evil dispelled from them (by the sun). The fathers are mortal: hence he dies before (he has attained the full measure of) life, whosoever sets up his fires during that time.
5. The spring is the priesthood, the summer the nobility, and the rainy season the common people (vis): a Brâhman therefore should set up his fires in spring, since the spring is the priesthood; and a Kshatriya should set them up in summer, since the summer is the nobility; and a Vaisya should set them up in the rainy season, since the rainy season is the common people.
6. And whosoever33 desires to become endowed with holy lustre (brahmavarkasin), let him set up his fires in spring,--for the spring is the priesthood,--and he will certainly become endowed with holy lustre.
7. And whosoever desires to become a power (kshatra)34 in prosperity and renown, let him set up his fires in summer,--for the summer is the nobility (kshatra),--and he will certainly become a power in prosperity and renown.
8. And whosoever may desire to be rich in progeny and cattle, let him set up his fires in the rainy season35,--for the rainy season is the common people, and the people means food,--and he certainly becomes rich in progeny and cattle, whosoever, knowing this, sets up his fires in the rainy season.
9. [In the opinion of others] both these (classes of) seasons have the evil dispelled from them, for the sun is the dispeller of their evil, and as soon as he rises he dispels the evil from both these (classes of seasons). He should therefore set up his fires at any time, when he feels called upon to sacrifice; and should not put it off from one day to the morrow: for who knows the morrow of man36?
Fourth Brâhmana
1. On the day preceding his Agnyâdheya, he (the sacrificer with his wife) should take his food in the day-time. For the gods know the minds of man: they are, therefore, aware that his Agnyâdheya is to take place on the morrow; and all the gods betake themselves to his house and stay (upa-vas) in his house; whence this day is called upavasatha (fast-day)37.
2. Now, as it would be unbecoming for him to take food before men (who are staying with him as his guests) have eaten; how much more would it be so, if he were to take food before the gods have eaten: let him therefore take his food in the day-time. However, he may also, if he choose, take food at night, since the observance of the vow is not necessary for him who has not performed Agnyâdheya. For so long as he has not set up a (sacrificial) fire of his own, he is merely a man, and may therefore, if he choose, take food at night.
3. Here now some tie up a he-goat38, arguing that the goat is sacred to Agni and that (this is done) for the completeness of the fire. But he need not do this. Should he possess a he-goat, let him present it to the Âgnîdhra on the next morning; for it is thereby that he obtains the object he desires. He need, therefore, take no notice of that (practice).
4. They39 then cook a rice-pap sufficient for (the) four (priests) to eat, 'Hereby we gratify the metres,' so they say, arguing that this is done in the same way as if one were to order a team, which he is going to use for driving, to be well fed. He need not, however, do this: for indeed that same wish (which he entertains in so doing) he obtains by the very fact that Brahmans, be they sacrificial priests or not, are residing in his family (kula)40: he need, therefore, take no notice of that (practice).
5. Having then made a hollow in it (the pap) for clarified butter to be poured in, and having poured clarified butter into it, they anoint three sticks of asvattha wood with this butter and put them on the fire with the (three) Rik-verses containing the words 'kindling-stick (samidh)' and 'butter (ghrita)41;' arguing that thereby they obtain what has grown out of a samî42. It is, however, only by (daily) putting (three kindling-sticks) on the fire for a whole year previous (to the Âdhâna) that one obtains that object: let him therefore take no notice of that (practice).
6. And on this point Bhâllabeya remarked, 'If he were to cook that rice-pap, this would assuredly be a mistake, just as if one were to do one thing, while intending to do another; or if one were to say one thing, while intending to say another; or if one were to go one way, while intending to go another.' And, indeed, it is not proper that they should either carry to the south, or extinguish, that fire on which a kindling-stick is put, or an oblation made, with a rik or a sâman or a yagus. Now they do indeed either take it to the south with the view of its becoming the Anvâhâryapakana (or Dakshinâgni), or (if there is to be no Dakshinâgni) they extinguish it43.
7. Thereupon they44 remain awake (during that night). The gods are awake: so that he thereby draws nigh to the gods, and sets up his fires as one more godly, more subdued, more endowed with holy fervour (tapas). He may, however, sleep, if he choose, since the observance of the vow is not necessary for him who has not performed Agnyâdheya. For so long as he has not set up a (sacrificial) fire of his own, he is a mere man; and he may, therefore, sleep, if he choose.
8. Now some churn (the fire)45 before sunrise and take it eastwards (from the Gârhapatya to the Âhavanîya) after sunrise, arguing that thereby they secure both the day and the night for the obtainment of out-breathing and in-breathing, of mind and speech. But let him not do so; for when they thus churn (the fire) before sunrise, and take it eastwards after sunrise, both his (fires) are in reality set up before sunrise. By churning the Âhavanîya after sunrise he will obtain that (combination of blessings).
9. The gods, assuredly, are the day. The fathers have not the evil dispelled from them (by the sun); (and accordingly) he (the sacrificer) does not dispel the evil (if he churns the fire before sunrise). The fathers are mortal; and verily he who churns the fire before the rising of the sun, dies before (he has attained his full measure of) life. The gods have the evil dispelled from them (by the sun): hence he (the sacrificer) dispels the evil (from himself, if he churn after sunrise). The gods are immortal; and--though there is for him no prospect of immortality--he attains (the full measure of life). The gods are bliss, and bliss he obtains; the gods are glorious, and glorious he will be, whosoever, knowing this, churns (the fire) after the rising of the sun.
10. Here now they say, 'If the fire is not setup with either a rik-verse, or a sâman, or a yagus, wherewith then is it set up?' Verily, that (fire) is of the brahman: with the brahman it is set up. The brahman is speech: of that speech it is. The brahman is the truth, and the truth consists in those same (three) mystic utterances: hence his (fire) is established by means of the truth.
11. Verily, with 'bhûh (earth)!' Pragâpati generated this (earth)46; with 'bhuvah (ether)!' the ether; with 'svah (heaven)!' the sky. As far as these (three) worlds extend, so far extends this universe: with the universe it (the fire) is accordingly established.
12. With 'bhûh!' Pragâpati generated the Brahman (priesthood); with 'bhuvah!' the Kshatra (nobility); with 'svah!' the Vis (the common people). As much as are the Brahman, the Kshatra, and the Vis, so much is this universe: with the universe it (the fire) is accordingly established.
13. With 'bhûh!' Pragâpati generated the Self; with 'bhuvah!' the (human) race; with 'svah!' the animals (pasu). As much as are the Self, the (human) race, and the animals, so much is this universe: with the universe it (the fire) is accordingly established.
14. 'Bhûr bhuvah!' this much he utters while laying down the Gârhapatya fire; for if he were to lay it down with all (three words), wherewith should he lay down the Âhavanîya? Two syllables47 he leaves over, and thereby those (five syllables) become of renewed efficacy; and with all the five syllables--'Bhûr bhuvah svah'--he lays down the Âhavanîya. Thus result eight syllables; for of eight syllables consists the gâyatrî, and the gâyatrî is Agni's metre: he thus establishes that (fire) by means of its own metre.
15. Now when the gods were about to set up their fires, the Asuras and Rakshas forbade them, saying, 'The fire shall not be produced; ye shall not set up your fires!' and because they thus forbade (raksh) them, they are called Rakshas.
16. The gods then perceived this thunderbolt, to wit, the horse. They made it stand before them, and in its safe and foeless shelter the fire was produced. For this reason let him (the Adhvaryu) direct (the Âgnîdhra) to lead the horse to where he is about to churn the fire. It stands in front of him48: he thus raises the thunderbolt, and in its safe and foeless shelter the fire is produced.
17. Let it be one used as a leader49; for such a one possesses unlimited strength. Should he be unable to obtain a leader, it may be any kind of horse. Should he be unable to obtain a horse, it may also be an ox, since that (fire) is related (bandhu) to the ox50.
18. And when they carry that (fire) eastward51, they lead the horse in front of it; so that, in proceeding in front of it, it wards off from it the evil spirits, the Rakshas; and they carry it (to the Âhavanîya) safely and unmolested by evil spirits.
19. Let them carry it (the fire) in such wise that it turns back towards him (the sacrificer); for, assuredly, that fire is the (means of) sacrifice, and it is in the direction of him (the sacrificer) that the sacrifice enters him, that the sacrifice readily inclines to him. And, verily, from whomsoever it (the fire) turns away, from him the sacrifice also turns away; and if any one were to curse him, saying, 'May the sacrifice turn away from him!' then he would indeed be liable to fare thus.
20. Moreover, that (fire) is the (sacrificer's) breath: let them therefore carry it in such wise that it turns back towards him; for it is in the direction of him that the breath enters into him. And, verily, from whomsoever it (the fire) turns away, from him the breath also turns away; and if in that case any one were to curse him, saying, 'May the breath turn away from him!' then he would indeed be liable to fare thus.
21. And, verily, the sacrifice is yonder blowing (wind). Let them, therefore, carry it in such wise that it52 turns towards him; for it is in the direction of him that the sacrifice enters him, that the sacrifice readily inclines to him. And from whomsoever it turns away, from him the sacrifice also turns away; and if any one were to curse him, saying, 'May the sacrifice turn away from him!' then he would indeed be liable to fare thus.
22. And, verily, that (fire) is the (sacrificer's) breath. Let them, therefore, carry it in such wise that it turns towards him; for it is in the direction of him that the breath enters into him. And from whomsoever it (the fire) turns away; from him the breath also turns away; and if any one were to curse him, saying, 'May the breath turn away from him!' he would indeed be liable to fare thus.
23. He (the Adhvaryu) then makes the horse step on (the Âhavanîya fire-place)53. When he has made it step on it, he leads it out towards the east, makes it turn round again (from left to right) and lets it stand there facing the west. The horse doubtless represents strength: hence he makes it turn round again in order that this strength shall not turn away from him (the sacrificer).
24. He lays that (fire) down on the horse's footprint54; for the horse represents strength, so that he thereby lays it down on strength: for this reason he lays it down on the horse's foot-print.
25. In the first place he silently touches (the footprint with the burning fire-wood). He then lifts it up and touches once more with it; and at the third time he lays it down with (Vâg. S. III, 5), 'Earth! ether! heaven!' For there are three worlds indeed; so that he thereby obtains these (three) worlds. This now is one (mode of laying down the fire).
26. Then there is this other. Silently he touches (the foot-print with it) in the first place; he then lifts it up, and at the second time lays it down with 'Earth! ether! heaven!' For he who wants to lift a load without having a firm footing on this (earth), cannot lift it; nay, it crushes him.
27. Now, when he touches it silently he thereby takes a firm footing on this resting-place; and having obtained a firm footing on it, he lays down (the fire): and thus he wavers not. Here now Âsuri, Pâñki, and Mâdhuki held it (the fire) slightly to the back (or west of the fire-place)55. 'For,' they argued, 'everything else (that is on the hearth) becomes, as it were, relaxed (on being touched by the fire): he should therefore, after holding it up, lay it down at the first (touching) with "Earth! ether! heaven!" for thus no relaxation takes place.' Let him then do this in whichever way he may deem proper.
28. He (the sacrificer) then goes round to the east side (of the fire), and taking hold of the top part of the burning sticks he mutters (Vâg. S. III, 5): 'Like unto the sky in plenty, like unto the earth in greatness!' When he says, 'Like unto the sky in plenty,' he means to say, 'Like as yonder sky is plenteous with stars, so may I become plenteous!' and when he says, 'Like unto the earth in greatness,' he means to say, 'As great as this earth is so great may I become!'--'On that back of thine, O Earth, that art meet for the worship of the gods'--for on her back he lays down that (fire)--'I lay down Agni, the eater of food, for the obtainment of food.' Agni is an eater of food: 'May I become an eater of food,' this is what he thereby says. This is a prayer for blessing,--he may mutter it, if he choose; or, if he choose, he may omit it.
29. He stands worshipping by (the fire) while muttering the (three) Rik-verses of the queen of serpents (Vâg. S. III, 6-8)56,--'Hither has come that spotted bull and has settled down before the mother; and before the father on going up to heaven.--She moves along through the luminous spheres, breathing forth from his breath: the mighty (bull) has illumined the sky.--He rules over the thirty domains; and song is bestowed on the winged one, yea, with the light at the break of day!' Thus he recites; and whatever (benefit) has not been obtained by him either through the equipments, or through the asterisms, or through the seasons, or through the laying down of the fire, all that is thereby obtained by him; and for this reason he stands worshipping by (the fire), while muttering the verses of the queen of serpents.
30. They say, however, that one need not stand by (the fire) worshipping with the verses of the queen of serpents. For the queen of serpents, they argue, is this earth; and accordingly when he lays down the fire on her, he thereby obtains all his desires: hence he need not stand by (the fire) worshipping with the verses of the queen of serpents.
Footnotes
1. The verb here translated by 'to equip,' is sam-bhri, 'to carry, or bring, together, to collect;' and then 'to make the necessary preparations, to prepare;' hence sambhâra, 'the preparation, outfit,' the technical term for the objects employed in the preparation of the fire-place, with the view of symbolically ensuring success to the fire. In paragraphs 3 seq. the primary meaning 'to bring (together)' has been used, except where it seemed desirable to preserve its technical sense.
2. The three lines drawn across the fire-place form a necessary part of its lustration; see p. 2. According to the Paddhati on Kâty. IV, 8, the Adhvaryu first makes the fivefold lustration of the hearth, and thereupon again draws the mystic lines (? or draws the outline of the fire-place, cf. Kâty. IV, 8, 16) and proceeds with the sambharas; viz. he sprinkles the lines with water, while the sacrificer takes hold of him from behind; then puts down a piece of gold, and on it throws salt soil and the mould of a molehill, with which he forms the hearth-mound (khara)--circular in p. 277 the case of the Gârhapatya, square the Âhavanîya, and semicircular the Dakshinâgni; but each equal in area to a square aratni or cubit. Along the edge of the mound he then lays pebbles close to each other [50 on the Gârhapatya, 73 on the Âhavanîya, and 22 on the Dakshinâgni, according to the Schol. on Kâty. IV, 8, 16]. According to some authorities, the piece of gold is laid on the top of the mound. He thus prepares successively the Gârhapatya, Âhavanîya, and Dakshina hearths; afterwards, if required, those of the Sabhya and Avasathya fires, which are, like the Gârhapatya, of circular form.
3. An etymological play on the word ap, âpah, 'water,' and the verb âp, 'to obtain, pervade.'
4. In the version of this myth given Taitt. Br. I, 1, 3, 8, the waters courted by Agni are called Varuna's wives.
5. Tâh sambabhûva tâsu retah prâsiñkat tad hiranyam abhavat.
6. Sâyana interprets enena na dhâvayati by 'he does not clean (his teeth) with it;'--the St. Petersb. Dict. by 'he does not get himself conveyed (driven) by it.' The Kânva text has: Tasmâd enad apsv evânuvindanty apsu punanty apsu by enat prâsiñkan nainena dhâvayanti na kim kana kurvanti.
7. Cf. Taitt. Br. I, 1, 3, 2: 'The sky and the earth were (originally) close together. On being separated they said to each other, "Let there he a common sacrificial essence (yagñiyam) for us!" What sacrificial essence there was belonging to yonder sky, that it bestowed on this earth, that became the salt (in the earth); and what sacrificial essence there was belonging to this earth, that it bestowed on yonder sky, that became the black (spots) in the moon. When he throws salt (on the fire-place), let him think it to be that (viz. the black in the moon): it is on the sacrificial essence of the sky and the earth that he sets up his fire.'
8. On the mythic connection of (the white, sharp teeth of) the âkhu (mole, mouse, rat), as of that of the boar, with the thunderbolt, see Dr. A. Kuhn's ingenious remarks, 'Herabkunft des Feuers and des Göttertranks,' p. 202. According to Taitt. Br. I, 1, 3, 3, Agni at one time concealed himself from the gods, and having become a mole, dug himself into the earth; so that the mole-hills thrown up by him, have some of Agni's nature attaching to them. The Taittirîyas also put on the hearth the earth of an ant-hill, which the Brâhmana (in the same way as our author does of the molehill) represents as the savour (or marrow, essence) of the earth.
9. The primary meaning of karîsha is 'that which is scattered, or strewn about,' hence 'refuse, rubbish' (and âkhu-karîsha, 'mole-cast'). Its secondary meaning, as is that of purîsha, is 'manure' (or perhaps also 'soft, rich mould'), an article naturally valued by an agricultural population. See I, 2, 5, 17, where purîsha is taken symbolically to represent cattle.
10. The corresponding myth of Taitt. Br. I, 1, 3, 5, though very different from ours, yet presents one or two points of resemblance. According to it, nothing was to be seen in the beginning except water and a lotus-leaf standing out above it. Pragâpati (being bent on creating the firm ground) bethought himself that the lotus-stalk must rest on something; and having assumed the form of a boar, he dived and brought up some of the earth. This he spread out (prath) on the lotus-leaf, whence originated the earth (prithivî), which he then fastened down by means of pebbles. Hence the latter are put on the hearth in order to afford a firm foundation for the fire.
11. According to the authorities of the Black Yagur-veda there are not five, but fourteen sambhâras, seven of which are taken from the earth, viz. sand, salt, a mole-hill, an ant-hill, mire from a dried-up pool, pebbles, and gold; while the remaining seven consist of pieces of wood from the asvattha, udumbara, palâsa (? two pieces), samî, and vikankata trees, and from some tree that has been struck by lightning. The sprinkling of water about the fire-place is not counted by them as a sambhâra, but as one of the usual acts of lustration. Taitt. Br. I, 1, 3 seq.
12. Or, a deficient pairing is effected (on account of the uneven number). I do not quite understand Sâyana's interpretation of the passage, the published text of the commentary being apparently corrupt in one or two places, The Kânva text reads: Tad âhuh shad vâ ritavah samvatsarasyeti yadi vai shal ritavah samvatsarasya nyûnam u vai pragananam nyûnâd vâ imâh pragâh pragâyante, &c.
13. Literally, 'a prevailing (or advancing) better-to-morrow,' svahsreyasam uttarâvat.
14. The drift of the author's reasoning evidently is that it is safer, by putting those objects on the fire-place, to make sure of the magic benefits of those symbols being really secured to the fire, and thereby to the sacrificer. The Kânva text of this paragraph, though differently worded, yields the same sense; except that it refers to p. 282 the sacrificer himself and to the wishes he entertains in collecting the objects.
15. That is, the Gârhapatya and Âhavanîya, the two principal fires.
16. Whilst the Krittikâs, or Pleiades, are supposed to consist of seven (or, according to others, of six) stars. the remaining twenty-six nakshatras or lunar mansions, according to our author, vary between one and four stars. Hence the Krittikâs are also called Bahulâs, 'the numerous.' In the later accounts, however, a larger number of stars is attributed to several nakshatras. Cf. Weber, Nakshatra, II, pp. 368, 381. The Kânva text has: 'Other nakshatras are (i.e. consist of) four; and there is here an abundance, so that he thereby obtains abundance.'
17. Saptarshi, or the seven Rishis, is the designation of the constellation of Ursa Major, or the Wain. In the Rig-vela,. rikshâh (bears) occurs once (I, 24, 10), either in the same restricted sense, or in that of stars generally.
18. Tâ asya pragâh srishtâ ekarûpâ upastabdhâs tasthû rohinya iva.' The Kânva text reads: Tam imâh pragâh srishtâ rohinya ivopastabdhâs tasthur ekarâpâ iva. Sâyana interprets upastabdhâh ('propped up, erect,' established) by 'pratibaddhagâtayah (of continuous lineage),' and ekarûpâh ('uniform') by 'avikkhinnapravâhâh (of uninterrupted flow or succession).' In Taitt. Br. I, 1, 2, 2, it is stated that Pragâpati created Agni under (the asterism) Rohinî, and that the gods then set up that fire under the same asterism.
19. For the mythical allusions in this and the succeeding paragraphs, we have to compare Sat. Br. I, 7, 4, 1; Ait. Br. III, 33. According to the version of the myth given in the latter work, Pragâpati transformed himself into a roe-buck (risya) and approached his own daughter (either the sky, or the dawn), who had assumed the shape of a doe (rohit). Out of their most fearful forms the gods then fashioned a divine being called Bhûtavat (i.e. Rudra), in order to punish Pragâpati for his incestuous deed. The latter was accordingly pierced by Bhûtavat's arrow and bounded up to the sky, where he became the constellation called Mriga (i.e. Mrigasîrsha), while his daughter became the asterism Rohinî. The arrow on the other hand, with which Pragâpati was pierced, became the constellation called 'the three-knotted arrow (perhaps the girdle of Orion).'
20. The Black Yagus does not recommend this asterism for the performance of agnyâdheya.
21. The Kânva text reads, 'When, on that occasion, that god (viz. Rudra) pierced him with the three-knotted arrow.'
22. Na vâ etasya devasya vâstu nâyagñiyam na sarîram asti.--Na vai tasya vâstu na nivîryam nâyagñiyam asti, 'for the relic of that (god) is neither sapless nor impure.' Kânva recension.
23. I.e. the repetition of the âdheya, or setting up of his fires, a ceremony which has to be performed in the event of the âdheya having proved unsuccessful; that is, in case he should not have prospered or even sustained losses. The direction has been inserted in this place on account of the position of Punarvasû, as the fifth mansion, between Mrigasîrsha, the third, and (Pûrva and Uttara) Phalgunîs, the ninth and tenth mansions, in the original order of the nakshatras.
24. In Taitt. Br. I, 1, 2, 4, the Pûrve Phalgunî are assigned to Aryaman, and the Uttare Phalgunî to Bhaga. While, however, both these asterisms are there recommended for the agnyâdheya, the Pûrve Phalgunî are rejected as unsuitable further on, in par. 8 (? a later addition).
25. In the Taitt. Br. this asterism is not mentioned as suitable for the agnyâdheya. The Âsv. S. II, 1, to omits both Hasta and Kitrâ; but permits the asterisms Visâkhe and Uttare Proshthapade.
26. In Taitt. Br. I, 1, 2, 4-6 this myth is related as follows: 'There were Asuras, named Kâlakañgas. They constructed a fire (altar) with a view to (gaining) the world of heaven. They put, every man of them, a brick to it. Indra, passing himself off for a Brâhman, put a brick on for himself, saying, "This one, Kîtra (the wonderful or bright one) by name, is for me!" They climbed up to heaven; Indra, however, pulled out his brick, and they tumbled down. And they who tumbled down, became spiders: two of them flew up, and they became the two heavenly dogs.' On this myth, Dr. A. Kuhn, 'Über entwickelungsstufen der mythenbildung,' p. 129, remarks: 'The myth given in Homer's Od. xi, 305-325, of Otos and Ephialtes, who, in order to fight the immortal gods, piled Ossa on Olympos, and Pelion on Ossa, of ἵν᾽ οὐρανὸς, and who are destroyed by Apollon, shows an obvious resemblance to these Indian myths; the more so, if we divest the latter of their Brâhmanical form, by which altar-bricks are substituted for mountains; and if we hear in mind that the later versions of the myth, e.g. in the well-known passage of Ovid, put the Gigantes in the place of the Aloades.' See also Weber, Nakshatra, II, p. 372.
27. The Kânva text here proceeds thus: The gods then were afraid and said, 'If those (Asuras) complete (samâsyanti) that (fire-altar), they will prevail over us.' Then Indra having fastened a brick with the lightning-band (ârkena dâmnâ) went thither passing himself off for a Brâhman. He said, 'I, too, will put on this (brick) for myself.' They said, 'On then (upa hi)!' He put it on. That (fire-altar) wanted but very little to be built up, when he said, 'I shall take this (brick) which is mine,' Take it then (â hi)!' they said. Then seizing it (tâm abhihâya) he pulled it out. On its being pulled out the fire-altar tumbled down. On the fire-altar having tumbled down he made thunderbolts with those bricks and smote those (Asuras). Then the gods prevailed and the Asuras were worsted, &c.
28. Or, perhaps, its identity with (Indra's brick) Kitrâ; cf. preceding note.
29. The Kânva text reads: Tâni ha vâ etâni kshatrâni nânaiva tepur yathâsau vâ sûryas kandramâ vâ; teshâm hodyann evâdityah kshatram vîryam tegah pralulopa, tad vaishâm âdade.
30. This etymology of nakshatra is of course quite fanciful. For Aufrecht's probably correct derivation of the word from nakta-tra, 'night-protector,' cf. Zeitschrift für vergl. Sprachf., VIII, pp. 71, 72. See also Weber, Nakshatra; II, p. 268.
31. The Kânva text reads: Tasmân na nakshatram âdriyeta yadaivaisha kadâ kodîyâd apy âdadhîtaisha hi sarvâni kshatrâni yadyu nakshatrakâmah syâd upo âsîta nakshatram ahâsya bhavati no etasyânudayo ’sti tasmâd v apy upaina(m â)sîta, 'he need therefore not attend to any nakshatra; but may set up his fires at any time when that (sun) rises, for he (the sun) is all the kshatras. Should he nevertheless be desirous of a nakshatra, let him approach (the sun) with veneration; for then there is a nakshatra for him, and that (sun) does not fail to rise: for this reason let him approach (the sun) with veneration.'
32. According to the Kânva text, it is the rising sun, that guards the god-seasons and father-seasons respectively.
33. I.e. whatsoever Brâhman, as the Kânva text reads.
34. Kshatram sriyâ yasasâ syâm iti. The Kânva text reads: Kshatrasya pratimâ syâm sriyâ yasaseti, 'whosoever should wish to be an image of the kshatra in wealth and glory.'
35. The Black Yagus recommends sarad, autumn, for the Agnyâdheya in the case of a Vaisya.
36. Ko hi manushyasya svo veda. The Kânva text has: Na vai manushyah svastanam veda (veda) ko hi (!) tasmai manushyo yah svastanam vidyât, 'in truth no man knows the morrow, for what man, that knows the morrow, is there for him?'
37. See I, 1, 1, 7 seq.
38. This practice is perhaps the remnant of a former animal offering. See I, 2, 3, 6, where the goat is mentioned as the last of the animals meet for sacrifice.
39. That is, as would seem, those ritualists who maintain that a goat should be tied up for that night. The Kânva text reads, 'Here some cook that night that kâtuhprâsya rice-pap, saying (vadantah), "Hereby we gratify the metres."' According to the Paddhati on Kâty IV, 8, the quotation 'Hereby we gratify the metres' seems to form the last of the formulas pronounced by the sacrificer, while washing the feet of the priests and offering them food.
40. 'The fulfilment of that wish he obtains through Brahmans, whether officiating priests or not, staying in his house (kula) and taking food there.' Kânva text.
41. The three verses containing the words samidh and ghrita are Vâg. S. III, 1, 3, 4. Taitt. Br. I, 2, 1, 9-10 has them in the order 1, 4, 3; and does not give the verse Vâg. S. III, 2 (Rig-veda V, 5, s). As neither version of our Brâhmana makes any mention of this verse, it may be doubted whether originally it formed part of the Samhitâ. According to Kâty. IV, 8, 5-6 he (? the Adhvaryu) is to put on (the three kindling-sticks) with Vâg. S. III, i, &c., one verse with each stick; whereupon he, (the sacrificer, according to the commentary) is to mutter III, 4; and according to ib. 7 'the Adhvaryu optionally mutters the second.' The Paddhati reconciles the different statements thus: he takes the sticks, rises and puts the first on the fire with III, 1; then sitting down he mutters III, 2; thereupon he again rises and puts on the second with III, 3, and the third with III, 4. The commentator, however, alludes to differences of practice in different schools as to this point.
42. The sacrificial fire, to be set up at the Âdheya, should probably be produced by means of two pieces of asvattha wood which has grown out of a samî tree. Sâyana remarks that the ritualists referred to in our passage consider that the cooking of the rice-pap takes place, not with the view of the latter being eaten by the priests, but merely to afford an opportunity for putting the kindling-sticks on the fire, and thereby securing to the sacrificer the benefits that would have accrued to hire from the above mode of ignition. This view, however, is not countenanced by our author, who, on the contrary, favours the daily cooking of a mess of rice-pap for the four priests for a twelvemonth preceding the Agnyâdheya, as a substitute for the production of the fire by friction. See Kâty. IV, 8, 11 (and Paddhati).
43. His argument seems to be that, since the cooking of the rice-pap involves the putting on of consecrated sticks with sacrificial formulas, one is not to cook the pap because that same fire will afterwards have to be extinguished or to be taken to the Dakshinâgni hearth. The passage is, however, far from clear to me.
44. Viz. the ritualists referred to; that is to say, they make the sacrificer and his wife remain awake all night. Sâyana takes gâgrati to stand for gâgarti, 'he, the sacrificer, remains awake.' The Kânva text, however, has, 'Here now they say, he should remain awake that night.'
45. The production of the sacred fire by means of two sticks (arani) of the asvattha (Ficus Religiosa) is thus described by Stevenson, 'Translation of the Sâma Veda,' pref. p. vii: 'The process by which fire is obtained from wood is called churning, as it resembles that by which butter in India is separated from milk. The New-Hollanders obtain fire from a similar process. It consists in drilling one piece of arani wood into another by pulling a string tied to it with a jerk with the one hand, while the other is slackened, and so alternately till the wood takes fire. The fire is received on cotton or flax held in the hand of an assistant Brahman.' On the mythological associations of the agni-manthana, especially with the Teutonic need-fire and the myth of Prometheus; and those of the asvattha tree, grown out of a samî, with the mountain-ash (roun-tree, rowan-tree, witch-elm, witchen, witch-hazel, witch-wood; eber-esche), see A. Kuhn's epoch-making essay, 'Ueber die Herabkunft des Feuers and des Göttertranks.'
46. Compare XI, 1, 6, 3.
47. Viz. svah, pronounced su-vah. In laying down the Gârhapatya he utters the first two words, consisting of three syllables; and in laying down the Âhavanîya he pronounces all three words, consisting of five syllables.
48. The horse is to stand east of the Gârhapatya fire-place, with its head to the west, where, behind the khara, the Adhvaryu is about to produce the fire.
49. Pûrvavah, 'drawing in front,' i.e. a young (newly-harnessed) horse. The term may also mean 'conveying eastwards,' whence it is probably used here; cf. Taitt. Br. I, 1, 5, 6.
50. See XIII, 8, 4, 6, where the ox is said to be sacred to Agni (âgneya). See also p. 292, note 1; and I, 2, 3, 6.
51. The following particulars, not alluded to by our author, have to be supplied here from Katy. IV, 8, 29 seq., and the commentaries: As soon as fire has been obtained from the two pieces of wood, [it is placed in a pan and covered with dry, powdered gomaya; and] the sacrificer blows it with 'Breath I bestow on the immortal;' and the well-kindled flame he inhales with 'The immortal I bestow on the breath' (see II, 2) 2, 15). The fire is then set ablaze with fire-wood and laid down on the newly-made Gârhapatya hearth-mound with '[Om!] Bhûr bhuvah svah!' (Vâg. S. III, 5); and with 'I lay thee down, O Lord of Vows (vratapati), with the law (vrata) of N. N?'--the gotra-name being inserted in the case of the Bhrigus and Aṅgiras; and those of different Rishis or gods and divine beings in that of others. At the sacrificer's bidding the Brahman or Adhvaryu then chants the Rathantara-sâman (cf. p. 196, note 2). Then follows the uddharana or taking out fire from the Gârhapatya for the Âhavanîya. A bundle of wood is lighted at the lower ends on the Gârhapatya and placed in a pan on an underlayer of clay. It is then carried eastwards in such a way that the smoke is directed towards the sacrificer following it; the horse being led in front of the fire. At the starting of the procession the Brahman, at the Adhvaryu's call, chants the Vâmadevya-sâman.
52. Viz. the wind indicated by the backward-turned flame of the fire, as it is carried eastwards to the Âhavanîya.
53. The Adhvaryu sits down and makes the horse put its right fore-foot on the recently prepared hearth-mound. Having then led it eastwards and turned it round, he calls on the Brahman to chant the Brihat-sâman (see p. 196, note 2).
54. Taitt. Br. I, 1, 5, 9, on the contrary, forbids the fire to be laid down on the horse's foot-print, as the sacrificer's cattle is thereby surrendered to Rudra. Moreover, the horse is there made to step beside, not upon, the hearth-mound.
55. The Kânva text reads: Tad v Âsurih Pâñkir Mâdhukir iti dadhrire, 'here now they held it thus.'
56. These verses form the hymn Rig-veda X, 189, the authorship of which is ascribed to the queen of serpents (either Kadrû, or the earth, according to Mahîdhara).
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