Philosophy and Religion / Satapatha Brahmana

The Satapatha Brahmana: Second Kânda, Fourth Adhyâya

First Brâhmana

1. Now after the performance of the Agnihotra he (optionally¹) .approaches the fires with (Vâg. S. III, 37), 'Earth! ether! sky!' In saying 'Earth! ether! sky!' he renders his speech auspicious by means of the truth, and with that (speech) thus rendered propitious he invokes a blessing:--'May I be well supplied with offspring!' whereby he prays for offspring; '--well supplied with men!' whereby he prays for men (heroes); '--well supplied with viands!' whereby he prays for prosperity.

2. That long (form of) fire-worship is a prayer for blessing, and so is this (short) one a prayer for blessing: hence even with this much he obtains all, and he may therefore worship the fires with it. 'Therewith, indeed, we perform,' so spake Âsuri.

3. Now, when he is about to set out on a journey², he approaches first the Gârhapatya, and thereupon the Âhavanîya.

4. The Gârhapatya he approaches with the text (Vâg. S. III, 37 b seq.), 'Thou, that art friendly to man, protect my offspring!' He (Agni Gârhapatya), truly, is the guardian of offspring; and therefore he now makes over to him his offspring for protection.

5. He then approaches the Âhavanîya, with 'Thou, that art worthy of praise, protect my cattle!' He (Agni), truly, is the guardian of cattle, and therefore he now makes over to him his cattle for protection³.

6. Thereupon he walks or drives off; and having got as far as what he considers to be the boundary⁴, he breaks silence. And when he returns from his journey he maintains silence from the moment he sees what he considers to be the boundary. And even though there be a king inside (one's house), one must not go to him (or any other person before one has rendered homage to the fires).

7. He first approaches the Âhavanîya fire, and thereupon the Gârhapatya. The Gârhapatya doubtless is a house (grihâh), and a house is a safe resting-place: so that he thereby (finally⁵) establishes himself in a house, that is, in a safe resting-place.

8. He approaches the Âhavanîya fire, with the text (Vâg. S. III, 38 seq.), 'We have approached (thee), the all-knowing, the most liberal dispenser of goods: O Agni, sovereign lord, bestow on us lustre and strength!' Having then sat down he sweeps the blades of grass⁶ (into the fire).

9. Thereupon he approaches the Gârhapatya, with the text, 'He, Agni Gârhapatya, is the lord of the house, the most liberal dispenser of goods to our offspring: O Agni, lord of the house, bestow on us lustre and strength!' Having then sat down, he sweeps off the blades of grass. In this way (householders) mostly approach the fires with muttered prayer.

10. However, one may also approach the fires silently,--and that for this reason:--If in the place (where one lives), a Brâhman or noble--in short, a better man--resides, one dares not say to him, 'I am going on a journey, take care of this (property) of mine⁷!' Now in this (sacrificial ground) one's betters indeed reside, viz. the divine Agnis: who, then, would dare to say to them, 'I am going on a journey, take ye care of this (property) of mine!'

11. The gods assuredly see through the mind of man: that (Agni) Gârhapatya therefore knows that he (the householder) now approaches in order to give himself up to him. Silently he approaches the Âhavanîya fire: that (Agni) Âhavanîya knows that he now approaches in order to give himself up to him.

12. Thereupon he walks or drives off; and having got as far as what he considers the boundary line, he releases his speech. And when he returns from the journey, he maintains silence from the moment he sees what he considers to be the boundary. And even though there be a king inside (one's house), one must not go to him.

13. He first approaches the Âhavanîya, and thereupon the Gârhapatya. Silently he approaches the Âhavanîya; and silently he sits down and sweeps away the grass-blades. Silently he approaches the Gârhapatya; and silently he sits down and sweeps away the grass-blades.

14. Then as to the observances in regard to (the entering of) his house. Now when a householder comes home from a journey, his house trembles greatly for fear of him, thinking, 'What will he say here? what will he do here?' It is therefore for fear of him that speaks or does anything on this occasion that the house trembles and is liable to crush his family; but him who neither speaks nor does anything, his house receives with confidence, thinking, 'He has not spoken here, he has not done anything here!' And should he be ever so angry at anything on this occasion, let him rather do on the next day whatever he might wish to say or do. This then is the observance in regard to the house⁸.

Second Brâhmana

III. The pindapitriyagña or oblation of obsequial cakes to the fathers.

1. Now the living beings once approached Pragâpati--beings doubtless mean creatures--and said, 'Ordain unto us in what manner we are to live!' Thereupon the gods, being properly invested with the sacrificial cord⁹ and bending the right knee, approached him. To them he said, 'The sacrifice (shall be) your food; immortality your sap; and the sun your light!'

2. Then the fathers approached, wearing the cord on the right shoulder, and bending the left knee. To them he said, 'Your eating (shall be) monthly; your cordial (svadhâ) your swiftness of thought; and the moon your light!'

3. Then the men approached him, clothed and bending their bodies. To them he said, 'Your eating (shall be) in the evening and in the morning; your offspring your death; and the fire (Agni) your light!'

4. Then the beasts approached him. To them he granted their own choice, saying, 'Whensoever ye shall find anything, whether in season or out of season, ye shall eat it!' Hence whenever they find anything, whether in season or out of season, they eat it.

5. Thereupon--so they say--the Asuras also straightway¹⁰ approached him. To them he gave darkness (tamas) and illusion (mâyâ): for there is indeed what is called the illusion of the Asuras. Those creatures, it is true, have perished; but creatures still subsist here in the very manner which Pragâpati ordained unto them.

6. Neither the gods, nor the fathers, nor beasts transgress (this ordinance); some of the men alone transgress it. Hence whatever man grows fat; he grows fat in unrighteousness, since he totters and is unable to walk because of his having grown fat by doing wrong. One should therefore eat only in the evening and morning; and whosoever, knowing this, eats only in the evening and morning, reaches the full measure of life; and whatever he speaks, that is (true); because he observes that divine truth. For, verily, that is Brâhmanic lustre (tegas), when one knows to keep His (Pragâpati's) law.

7. Now that (lustre) indeed belongs to him who presents (food) to the fathers once a month. When that (moon) is not seen either in the east or in the west, then he presents (food) to them; for that moon doubtless is king Soma, the food of the gods. Now during that night (of new moon) it fails them, and when it fails, he presents (food to them), and thereby establishes concord (between the gods and fathers). But were he to present (food) to them when it is not failing, he would indeed cause a quarrel between the gods and fathers: hence he presents (food) to them when that (moon) is not seen either in the east or in the west.

8. He presents it in the afternoon. The forenoon, doubtless, belongs to the gods; the mid-day to men; and the afternoon to the fathers: therefore he presents (food to the fathers) in the afternoon.

9. While seated behind the Gârhapatya, with his face turned toward the south¹¹, and the sacrificial cord on his right shoulder, he takes that (material for the offering from the cart)¹². Thereupon he rises from thence and threshes (the rice) while standing north of the Dakshina fire and facing the south. Only once he cleans (the rice)¹³; for it is once for all that the fathers have passed away, and therefore he cleans it only once.

10. He then boils it. While it stands on the (Dakshina) fire, he pours some clarified butter on it;--for the gods they pour the offering into the fire; for men they take (the food) off the fire; and for the fathers they do in this very manner: hence, they pour the ghee on it while it stands on the fire.

11. After removing it (from the fire) he offers to the gods two libations in the fire. For, in establishing his sacrificial fires, and in performing the new and full-moon sacrifice, that (householder) resorts to the gods. Here, however, he is engaged in a sacrifice to the fathers: hence he thereby propitiates the gods, and being permitted by the gods, he presents that (food) to the fathers. This is why, on removing (the rice), he offers to the gods two libations in the fire.

12. He offers both to Agni and Soma¹⁴. To Agni he offers, because Agni is allowed a share in every (offering); and to Soma he offers, because Soma is sacred to the fathers. This is why he offers both to Agni and Soma.

13. He offers¹⁵ with the formulas (Vâg. S. II, 29 a, b), 'To Agni, the bearer of what is meet for the wise, svâhâ!' 'To Soma, accompanied by the fathers, svâhâ¹⁶!' He then puts the pot-ladle on the fire,--that being in lieu of the Svishtakrit¹⁷. Thereupon he draws (with the wooden sword) one line (furrow) south of the Dakshina fire¹⁸,--that being in lieu of the altar: only one line he draws, because the fathers have passed away once for all.

14. He then lays down a firebrand at the farther (south) end (of the line). For were he to present that (food) to the fathers, without having laid down a firebrand, the Asuras and Rakshas would certainly tamper with it. And thus the Asuras and Rakshas do not tamper with that (food) of the fathers: this is why he lays down the firebrand at the farther end (of the line).

15. He lays it down, with the text (Vâg. S. II, 30), 'Whatsoever Asuras roam about at will¹⁹, assuming various shapes²⁰,--be they large-bodied or small-bodied²¹,--may Agni expel them from this world!' Agni is the repeller of the Rakshas, and therefore he lays (the firebrand) down in this way.

16. He then takes the water-pitcher and makes (the fathers) wash (their hands )²², merely²³ saying, 'N.N., wash thyself!' (naming) the sacrificer's father; 'N.N., wash thyself!' (naming) his grandfather; 'N.N., wash thyself!' (naming) his great-grandfather. As one would pour out water (for a guest) when he is about to take food, so in this case.

17. Now those (stalks of sacrificial grass) are severed with one stroke, and cut off near the root;--the top belongs to the gods, the middle part to men, and the root-part to the fathers: therefore they are cut off near the root. And with one stroke they are severed, because the fathers have passed away once for all.

18. He spreads them (along the line) with their tops towards the south. Thereon he presents [to the fathers the three (round) cakes of rice]²⁴. He presents them thus²⁵;--for to the gods they offer thus; for men they ladle out (the food in any way they please)²⁶; and in the case of the fathers they do in this very way: therefore he presents (the cakes to them) thus.

19. With, 'N.N., this for thee!' he presents (one cake) to the sacrificer's father. Some add, 'and for those who come after thee!' but let him not say this, since he himself is one of those to whom (it would be offered) in common²⁷: let him therefore merely say, 'N.N., this for thee!' as to the sacrificer's father; 'N.N., this for thee!' as to his grandfather; and 'N.N., this for thee!' as to his great-grandfather. He presents (the food) in an order (directed) away from the present time, because it is away from hence that the fathers have once for all departed.

20. He then mutters (Vâg. S. II, 31 a), 'Here, O fathers, regale yourselves: like bulls come hither, each to his own share!' whereby he says, 'Eat ye each his own share!'

21. He then turns round (to the left), so as to face the opposite (north) side: for the fathers are far away from men; and thereby he also is far away (from the fathers). 'Let him remain (standing with bated breath) until his breath fail,' say some, 'for thus far extends the vital energy.' However²⁸, having remained so for a moment--

22. He again turns round (to the right) and mutters (Vâg. S. II, 31 b), 'The fathers have regaled themselves: like bulls they have come each to his own share;' whereby he means to say, 'They have eaten each his own share²⁹.'

23. Thereupon he takes the water-pitcher and makes them wash themselves³⁰, merely saying, 'N.N., wash thyself³¹!' (naming) the sacrificer's father; 'N.N., wash thyself!' (naming) his grandfather; 'N.N., wash thyself!' (naming) his great-grandfather. Even as one would pour out (water for a guest) when he has taken his meal, so here.

24. He then pulls down the tuck³² (of the sacrificer's garment) and performs obeisance. The tuck is sacred to the fathers (pitridevatyâ): therefore he performs obeisance to them after pulling down the tuck. Now obeisance means worship (or sacrifice): hence he thereby renders them worthy of worship. Six times he performs obeisance; for there are six seasons, and the fathers are the seasons: for this reason he performs obeisance six times. He mutters (Vâg. S. II, 32 g), 'Give us houses, O fathers!' for the fathers are the guardians (îsate) of houses; and this is the prayer for blessing at this sacrificial performance. After the cakes have been put back (in the dish containing the remains of boiled rice) he (the sacrificer) smells at (the rice); this (smelling) being the sacrificer's share. The (stalks of sacrificial grass) cut with one stroke he puts on the fire; and he also again throws away the firebrand³³.

Third Brâhmana

IV. The âgrayaneshti or offering of first-fruits.

This sacrifice is performed in spring and autumn--generally at new or full moon--at the commencement of the harvest. The oblations, which, as a rule, are prepared from new grain (viz. barley in spring, and rice in autumn), consist of--1. a sacrificial cake contained on twelve potsherds for Indra and Agni; 2. a karu (mess of boiled grains) for the Visve Devâh, prepared with water or milk; and 3. a cake on one potsherd for heaven and earth. Kâty. IV, 6 and comm. According to the Paddhati, the offering of first-fruits takes place after the new-moon offering, and before the full-moon offering. At the beginning of the harvest of Panicum Frumentaceum (syâmâka), in the rainy season or in autumn; and at that of bamboo in summer, offerings of first-fruits are also made to Soma in the form of a potful of boiled syâmâka or bamboo grains respectively.

1. Now Kahoda Kaushîtaki spake, 'This sap (of the plants) truly belongs to those two, heaven and earth: having offered of this sap to the gods, we will eat it.' 'That is why the offering of first-fruits is performed.'

2. And Yâgñavalkya also spake:--The gods and the Asuras, both of them sprung from Pragâpati, once contended for superiority. The Asuras then defiled, partly by magic, partly with poison, both kinds of plants--those on which men and beasts subsist--hoping that in this way they might over come the gods. In consequence of this neither did men eat food, nor did beasts graze; and from want of food these creatures well-nigh perished³⁴.

3. Now the gods heard as to how these creatures were perishing from want of food. They spake unto one another, 'Come, let us rid them³⁵ of this!'--'By what means?'--'By means of the sacrifice.' By means of the sacrifice the gods then accomplished all that they wanted to accomplish³⁶; and so did the Rishis.

4. They then said, 'To which of us shall this belong?' They did not agree (each of them exclaiming), 'Mine (it shall be)!' Not having come to an agreement, they said, 'Let us run a race for this (sacrifice): whichever of us beats (the others), his it shall be!' 'So be it!' they said, and they ran a race.

5. Indra and Agni won, and hence that Indra-Agni cake on twelve potsherds³⁷; Indra and Agni having won a share in it. And where Indra and Agni were standing when they had won, thither all the gods followed them.

6. Now, Indra and Agni are the Kshatra (nobility), and all the gods (or, the All-gods) are the Vis (common Âryan people); and wherever the Kshatra conquers, there the Vis is allowed to share. Thus they (Indra and Agni) allowed the Visve Devâh (the All-gods) a share (in the offering); and hence that pap of boiled (rice or barley) grain (offered) to the All-gods.

7. 'Let him prepare it from old (grain)³⁸,' say some; 'for Indra and Agni are the Kshatra (and he should therefore use old grain for the Vaisvadeva pap) lest he (the sacrificer) should exalt (the Vis) to the level of the Kshatra.' Nevertheless let both (the cake and karu) consist of new (grain); for (by the very fact that) the one is a cake and the other a pap, the nobility is not equalled (by the people): hence they should both consist of new (grain).

8. The All-gods spake, 'This sap (of the rice and barley plants) truly belongs to those two, heaven and earth: let us, then, allow those two a share in it!' They accordingly assigned that share to them, to wit, the cake on one potsherd offered to heaven and earth³⁹. This is why there is a cake on one potsherd (kapâla) for heaven and earth. Now this (earth) is, doubtless, the cup (depository, kapâla) of that (sap)⁴⁰; and she indeed is one only: hence (the cake) consists of one potsherd.

9. An offence (is thereby committed) by him⁴¹; since, for whatever deity sacrificial food may be taken out, the Svishtakrit (Agni, the maker of good offering) is invariably allowed a share in it after (the respective deity). But that (cake) he offers entire, and he does not cut off a portion for the Svishtakrit this is an offence, and consequently (that cake), when offered, turns upside down.

10. Hence they say, 'That (cake) contained on one potsherd has turned upside down: it will throw the kingdom into disorder.' No offence (is, however, committed) by him, for the Âhavanîya is the support of oblations; and if, after reaching the Âhavanîya, (the cake) were to turn upside down ten times, he need not heed it. And if others ask as to who would care to incur (the result of) such a combination (of errors), let him offer nothing but butter; for clarified butter is manifestly the sap of those two, heaven and earth, so that he thereby manifestly gladdens those two with their own sap or essence: hence he need offer nothing but butter.

11. By performing that same sacrifice, the gods removed the magic spell as well as the poison from both kinds of plants,--those on which men and beasts subsist; and henceforward the men ate food and the cattle grazed.

12. Now when he performs that sacrifice, he does so either for the reason that no one will then defile (the plants) either by magic or poison; or because the gods did so. And whatever share the gods assigned (to themselves), that share he thereby makes over to them. Moreover, he thereby renders wholesome and faultless both kinds of plants,--those on which men and beasts subsist; and these creatures subsist on those wholesome and faultless (plants) of his: this is why he performs that sacrifice.

13. The priests' fee for this (sacrifice) consists of the first-born calf (of the season); for that is, as it were, the first-fruits (of the cattle). If he has already performed the new and full-moon offerings, let him first perform those offerings⁴², and thereupon the present (offering of first-fruits). If, on the other hand, he has not yet performed (the new and full-moon offerings), let them cook a kâtushprâsya⁴³ pap on the southern fire, and let the priests eat it.

14. Verily, there are two kinds of gods: for the gods themselves, assuredly, are gods; and those priests who have studied, and teach Vedic lore, are the human gods. And in like manner as that is offered whereon the Vashat has been pronounced, so is that (offering of first-fruits consecrated by the feeding of the priests). Let him also, at this (sacrifice), give as much as is in his power, for no offering, they say, should be without a dakshinâ. At the Agnihotra (performed at the time of the Âgrayaneshti) let him not offer (milk obtained from the eating of new corn)⁴⁴; for were he to offer such at the Agnihotra, he would cause a conflict (between the deities of the two offerings). The Âgrayana is one thing, and the Agnihotra is another: let him, therefore, not offer (new material) at the Agnihotra.

Fourth Brâhmana

The Dâkshâyana sacrifice.

This peculiar modification of the new and full-moon sacrifice seems to have been originated and generally to have been practised among the Dâkshâyanas, a royal family which was evidently still flourishing at the time of our author⁴⁵.

Here also two days were, as a rule, required for the performance, both at full and new moon; but while, at the ordinary sacrifice, the first day was completely taken up with the preliminary ceremonies, the Dâkshâyanas spread the special offerings over both days, making each time two separate ishtis of them. The special havis, or sacrificial dishes, were, at the ordinary full-moon sacrifice, a rice-cake (to Agni, and another) to Agni and Soma; and at the new-moors sacrifice, a cake (to Agni, and another) to Indra and Agni, or, as an alternative, a dish of curds (sânnâyya) prepared of sweet and sour milk, offered to Indra (or Mahendra). The Dâkshâyanas, on the other hand, offered the Agni-Soma and Indra-Agni cakes in the fore-noon of the first day, that of full and new moon respectively. The afternoons of the same days were then taken up with preliminary rites, such as the eating of fast-day food, the cutting of a palâsa branch, driving away of the calves from the cows, &c. The second day's performance commences (after the Agnihotra) with the election of the Brahman. The chief oblations of the day are (a cake to Agni, and) sour and sweet milk, offered separately to Indra at full moon; and mixed (as sânnâyya or payasyâ) to Mitra and Varuna at new moon.

At full moon some authorities add a special ishti to Indra Vimridh ('the Averter of evil'). The new-moon performance concludes with libations of whey to the divine coursers (the horses of the gods); and, optionally, with an ishti to Âditya.

The performance of the Dâkshâyana sacrifice was held to be obligatory only for a period of fifteen years (see XI, 1, 2, 13), whereas the ordinary new and full-moon offerings had to be performed for double that period from the setting up of the sacred fires. Nay, even the daily performance of it with certain modifications, for a whole year, was supposed to acquit the householder of any further obligation in this respect; his sacrificial duties being henceforth limited to the performance of the Agnihotra, or morning and evening libations. The daily performance of the Dâkshâyana is so regulated that an afternoon and following forenoon are alternately assigned to the two days' ceremonies of the ordinary fortnightly Dâkshâyana sacrifice.

1. In the beginning Pragâpati, being desirous of offspring, sacrificed with this sacrifice: 'May I abound in offspring and cattle; may I obtain prosperity; may I become glorious; may I become an eater of food!' so he thought.

2. Now he was indeed Daksha: and because he sacrificed in the beginning with this sacrifice, it is called Dâkshâyana-sacrifice. Some, however, call it the Vasishtha-sacrifice; for he (Pragâpati) is indeed vasishtha (the best)⁴⁶, and after him they call it. He sacrificed with that sacrifice; and what race, what prosperity of Pragâpati was then produced through his performing that sacrifice, that same race he procreates, that same prosperity he obtains, whosoever, knowing this, performs that sacrifice: let him therefore perform that sacrifice.

3. Now that same sacrifice was afterwards performed by Pratîdarsa Svaikna; and he indeed was an authority⁴⁷ to those who emulated him. An authority, therefore, he will become, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice.

4. Him Suplan Sârñgaya approached for the sake of sanctity; and accordingly he was taught that sacrifice and another⁴⁸; and having learnt it he went back to the Sriñgayas. Now they knew that he was coming to them after studying the sacrifice for their sake. They said, 'Verily, with the gods (saha devaih) he has come to us who has come after studying the sacrifice:' thus he (was called) Sahadeva Sârñgaya; and even now the saying is, 'Lo, Suplan has taken another name!' He performed that sacrifice; and what race and prosperity of the Sriñgayas was then produced through his performing that sacrifice, that same race he procreates, that same prosperity he obtains, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice.

5. That same sacrifice was afterwards performed by Devabhâga Srautarsha. He was Purohita both to the Kurus and the Sriñgayas. Now a very high position (is held by him) who is the Purohita of one kingdom: how much higher, then, is the position (of one) who (is the Purohita) of two (kingdoms). A very high position accordingly he obtains, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice.

6. That same sacrifice was afterwards performed by Daksha Pârvati; and even to this day these (descendants of his) the Dâkshâyanas are possessed of the royal dignity: royal dignity he, therefore, here obtains, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice.--Day by day there is one cake⁴⁹: thereby Fortune (srî) is (wedded) to him without a rival wife and undisturbed. He offers on two days of the full moon and on two of the new moon: for two means a pair, so that a productive pair is thereby obtained.

7. Now when⁵⁰, at full moon, he offers a (cake) to Agni and Soma on the first day,--these are two deities, and two means a pair: hence a productive pair is thereby obtained.

8. And on the morrow there are Agni's cake and Indra's Sânnâyya⁵¹,--these are two deities, and two means a pair, so that a productive pair is thereby obtained.

9. Again when, at new moon, he offers a (cake) to Indra and Agni on the first day,--these are two deities, and two means a pair, so that a productive pair is thereby obtained.

10. Then on the morrow there are Agni's cake and Mitra and Varuna's curds. Now Agni's cake (is offered), for the sole purpose that it may not forsake the sacrifice⁵². Then those two, Mitra and Varuna, are two deities, and two means a pair: hence a productive pair is thereby obtained; and thus is (produced) that form (of the sacrifice) whereby he becomes many, whereby he is reproduced.

11. And when, at full moon, he offers the Agni-Soma (cake) on the first day, then this is for him that victim which they slaughter for Agni and Soma on the fast-day (of the Soma-sacrifice)⁵³.

12. And on the morrow there are Agni's cake and Indra's Sânnâyya. Now Agni's cake is for him what the morning libation is (at the Soma-sacrifice), for the morning libation is indeed sacred to Agni; and the Sânnâyya is for him the mid-day libation, for the mid-day libation is indeed sacred to Indra.

13. And again when, at new moon, he offers the Indra-Agni (cake) on the first day, that is for him the same as the third (or evening) libation; for the third libation is sacred to the All-gods, and Indra and Agni truly are all the gods⁵⁴.

14. And on the morrow there are Agni's cake and Mitra and Varuna's curds. Now Agni's cake is (offered) for the sole purpose that it should not forsake the sacrifice and that dish of curds (payasyâ) is to him the same as that barren cow, the anûbandhyâ, which has to be slaughtered for Mitra and Varuna (at the Soma-sacrifice)⁵⁵: thus. by performing the full and new-moon offering one gains as much as is gained by performing a Soma-sacrifice; and that (offering) is indeed a great sacrifice.

15. And again when, at full moon, he offers the Agni-Soma (cake) on the first day,--it was by that (offering) that Indra slew Vritra⁵⁶; it was thereby he gained that supreme authority which he now wields⁵⁷: and so does he (the sacrificer) thereby slay his wicked spiteful enemy and gain the superiority. And as to his mixing (sweet and sour milk),--the Sânnâyya is (the oblation) of the new moon (amâ-vâsyâ)⁵⁸, and the new moon⁵⁹ means being far away: to him who had slain Vritra this was forthwith (offered), and him they regaled with that draught. He therefore who, knowing this, prepares the Sânnâyya at full moon, forthwith drives away evil. Now that moon doubtless is king Soma, the food of the gods: they extract it on the first day, intending to consume it on the next day; consequently when that (moon) wanes, it is being consumed by them.

16. And when, at full moon, he offers the Agni-Soma (cake) on the first day, he thereby (as it were) extracts that (Soma); and, when extracted, he adds that juice to it, and makes it strong by means of that juice⁶⁰. Whosoever, then, knowing this, prepares the Sânnâyya at full moon, renders his offering palatable to the gods, and his offering is palatable to the gods.

17. And again as to why, at new moon, he offers the Indra-Agni (cake) on the first day. Indra and Agni doubtless are the deities of the new and full moon: it is to these, therefore, that he offers directly and expressly; and directly to the new and full moon is offering made by him who thus knows this.

18. And on the morrow there is Agni's cake and Mitra and Varuna's curds. Now Agni's cake is (offered) for the sole purpose that it may not forsake the sacrifice. Mitra and Varuna, on the other hand, are the two half-moons: the waxing one is Varuna, and the waning one is Mitra. During that night (of new moon) these two meet, and when they are thus together he pleases them with that (cake-offering): and, verily, all is pleased with him, all is obtained by him who thus knows this.

19. In that same night Mitra implants seed in Varuna, and when it (the moon) wanes, then it is produced from that seed. Now as to why that oblation of curds (payasyâ) to Mitra and Varuna is here exactly analogous (to the Sânnâyya offered at new moon)⁶¹.

20. The new moon doubtless is entitled to the Sânnâyya: it is prepared both then and at full moon. Now were he also here (at the full-moon offering) to mix together (the sweet and sour milk), he would commit a repetition and cause a quarrel (between the respective gods)⁶². Having collected that (Soma or moon) from the waters and plants, he causes him to be born from out of the oblations; and on being born from the oblations, he is visible in the western (sky).

21. It is through union that he produces him: the curds (payasyâ, fem.) are female, and the whey is seed. Now what is produced by union is (produced) properly: hence he thereby produces him by a productive union; and therefore there is an offering of curds.

22. He then offers the whey⁶³ to the (divine) Coursers. Now the Coursers are the seasons, and the whey is seed: and thus the seed is cast properly, and the seasons bring forth the seed so cast in the form of these creatures. This is why he offers the whey to the Coursers.

23. He offers, as it were, behind the sacrifice: for it is from behind that the male approaches and impregnates the female. He first offers in the east. With 'O Agni, accept . . . !' he repeats the Vashat,--this is in lieu of the Svishtakrit; and (the latter)⁶⁴ he offers in the east.

24. He then sprinkles (the whey) in the several quarters, with the texts (Vâg'. S. VI, 19 b-g), 'The quarters!--The fore-quarters (pra-dis)!--The by-quarters (â-dis)!--The intermediate quarters (vi-dis)! The upper quarters (ud-dis)!--To the quarters,--Svâhâ⁶⁵!' Five are the quarters, and five the seasons: he thus effects a union between the quarters and the seasons⁶⁶.

25. Five partake of that (whey remaining in the spoon),--viz. the Hotri, the Adhvaryu, the Brahman, the Âgnîdhra, and the Sacrificer; for five are the seasons, so that the characteristic nature of the seasons is thereby obtained; and the seed that is cast is firmly implanted in the seasons. The sacrificer partakes of it first, thinking, 'May I first obtain seed!' But also last (he partakes of it)⁶⁷, thinking, 'May seed remain in me last of all!' By saying, 'Invited,--invite thou⁶⁸!' they make it (the whey to resemble) the Soma.

Footnotes

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