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The Satapatha Brahmana: Sixth Kânda, Second Adhyâya
The animal sacrifice.1
First Brâhmana
1. Pragâpati set his mind upon Agni's forms. He searched for that boy (Kumâra) who had entered into the (different) forms. Agni became aware of it,--'Surely, Father Pragâpati is searching for me: well then, let me be suchlike that he knows me not.'
2. He saw those five animals,--the Purusha (man), the horse, the bull, the ram, and the he-goat. Inasmuch as he saw (pas) them, they are (called) cattle (pasu).
3. He entered into those five animals; he became those five animals. But Pragâpati still searched for him.
4. He saw those five animals. Because he saw (pas) them, therefore they are animals (pasu); or rather, because he saw him (Agni) in them, therefore they are animals.
5. He considered, 'They are Agni: I will fit them unto mine own self2. Even as Agni, when kindled, glares, so their eye glares; even as Agni's smoke rises upwards, so vapour rises from them; even as Agni consumes what is put in him, so they devour; even as Agni's ashes fall down, so do their faeces: they are indeed Agni; I will fit them unto mine own self.' He meant to slaughter them for different deities: the Purusha (man) for Visvakarman, the horse for Varuna, the bull for Indra, the ram for Tvashtri, the he-goat for Agni.
6. He considered, 'For different deities, indeed, I mean to slaughter now; but I myself desire (kam) Agni's forms: well then, I will slaughter them for the Agnis, as for the (object of my) desire.' He slaughtered them for the Agnis, as for (his) desire,--to wit, 'for the Agnis,' because many were the forms of Agni he had set his mind upon; and 'for the desire,' because it was with a desire that he slaughtered them. Having appeased them and carried the fire round them, he led them northwards and slew them.
7. He considered, 'Those glories (signs of excellence3) upon which I have set my mind are contained in the heads: well then, I will only put on the heads4.' He cut off the heads and put them on (himself, or the altar). The remaining trunks he then let float on the water5, and brought the sacrifice to its completion by means of (the offering of) a he-goat, thinking, 'Lest my sacrifice be pulled to pieces.' After performing that animal sacrifice, Pragâpati saw that he had not yet reached the end of Agni (the fire-altar).
8. He considered, 'I must search for that body6 which I let float on the water.' He searched for it; and what (part) of those (bodies) cast into the water had settled therein, that water he gathered; and what (had settled) in this earth, that clay (he gathered)7. And having gathered both that clay and water, he made a brick: hence a brick consists of these two, clay and water.
9. He considered, 'Surely, if I fit8 this (matter) such as it is unto mine own self, I shall become a mortal carcase, not freed from evil: well then, I will bake it by means of the fire.' So saying, he baked it by means of the fire, and thereby made it immortal; for the sacrificial food which is baked by fire is indeed immortal (or, ambrosia). Hence they bake the bricks with fire: they thereby make them immortal.
10. And inasmuch as he saw them after offering (ishtvâ) the animal, therefore they are bricks (ishtakâ). Hence one must make the bricks only after performing an animal sacrifice; for those which are made before (or, without) an animal sacrifice are 'anishtakâ9.' And, moreover, there is this other (consideration).
11. As to those glories, they are these same heads of the victims; and those (headless) trunks are these five layers (of the fire-altar): thus when he builds up the layers after putting on the heads of the victims, he thereby unites those trunks with those heads.
12. And because Agni is all those animal victims, therefore animals delight (being) near the fire10,-- there animals sport with animals. Hence the (sacrificial) fire is set up with him who possesses cattle; for inasmuch as Agni (was) the same as cattle, therefore Pragâpati (the lord of creatures or generation) became Agni.
13. Here now some say, 'It is at this (point of the performance) that he should offer up all those (five) victims; for had Pragâpati then offered up all of them, he would certainly have reached the end of the fire (altar): hence were he (the Sacrificer) now to offer up all those (victims) he would certainly reach the end of the fire (altar).' Let him not do so: he thus would stray from where the gods have gone, he would stray from the path;--and what would he then gather11? For those same bodies, those layers, he gathers: let him therefore not do so.
14. Now when he slaughters those animals, he prepares a home for Agni; for nowhere but in his home does one enjoy himself. But the home means food: it is that he lays down in, front, and when Agni sees that, he turns unto him.
15. There are a man, a horse, a bull, a ram, and a he-goat; for such are all the animals (used for sacrifice). Animals are food: he thus lays down in front whatever food there is; and seeing that, Agni turns unto him.
16. There are five; for there are those five Agnis, to wit, the five layers (of the fire-altar): for them he thus lays down five homes; and seeing that, Agni turns unto him.
17. And when (he offers) 'to the Agnis,'--it is because there are here many Agnis, to wit, those layers; and when (he offers) 'to the desire,' it is in order that the Sacrificer may obtain the object for which he performs that ceremony.
18. A man (purusha) he slaughters first, for man is the first of animals; then a horse, for the horse comes after man; then a bull, for the bull (or cow) comes after the horse; then a ram, for the sheep comes after the cow; then a he-goat, for the goat comes after the sheep: thus he slaughters them according to their form, according to their excellence.
19. Their ropes may be unequal; that of the man being the longest, then shorter and shorter: thus he makes the ropes according to the form of the animals, to avoid confusion between good and bad. But let them be all alike, all similar; for all these victims are alike, all similar, for they are (all) called Agnis, they are called food: hence they are alike and similar.
20. Here now they say, 'How is that complete five-bricked fire of his gained in the animals?'--Well, in the kapâlas of the sacrificial cakes that first brick, the earthen one, is obtained; and when he slaughters the animal, thereby the animal brick is obtained, and when two gold chips are (placed) on both sides of the omentum, thereby the gold brick is obtained; and what firewood, stake, and enclosing sticks there are, thereby the wooden brick is obtained; and what ghee, sprinkling-water, and cake there are, thereby the fifth brick, the food, is obtained: thus then that complete five-bricked fire of his is gained in the animals.
21. For these (victims) there are twenty-four kindling-verses12; for the year consists of twenty-four half-moons, and Agni is the year: as great as Agni is, as great as is his measure, by so much he thus kindles him.
22. And, again, why there are twenty-four,--the Gâyatrî consists of twenty-four syllables, and Agni is Gâyatra13: as great as Agni is, as great as is his measure, by so much he thus kindles him.
23. And, again, why there are twenty-four,--man (purusha) doubtless is twenty-fourfold: ten fingers of the hands, ten toes, and four limbs; and Pragâpati is the Purusha, and Pragâpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
24. He recites both gâyatrî and trishtubh verses; for the gâyatrî metre is the vital air, and the trishtubh is the body (self): by the gâyatrî verses he thus kindles his vital air, and by the trishtubh ones the body. The trishtubh verses are in the middle, and the gâyatrî verses on both sides thereof; for this body is in the middle, and the (organs of) the vital airs are on the sides thereof. He pronounces more gâyatrî verses before, and fewer after (the trishtubh verses); for there are more (organs of the) vital airs in front, and fewer behind.
25. He recites (Vâg. S. XXVII, 1), 'May the months14, O Agni, may the seasons make thee grow!' When Agni restored the relaxed Pragâpati, he (Pragâpati) said to him, 'What kindling-verses there are equal to me (in measure), with them kindle me!'
26. He (Agni) saw these (verses), 'May the months, O Agni, may the seasons make thee grow!' that is, 'May both the months, O Agni, and the seasons make thee grow!'--'The years, the Rishis, whatsoever truths' that is, 'May the years, and the Rishis, and the truths make thee grow!'--'With heavenly brightness do thou shine!'--the heavenly brightness doubtless is yonder sun: thus 'together with that do thou shine!'--'lighten up the whole four regions!' that is, 'lighten up all the four regions!'
27. These (verses) have one and the same explanation regarding him (Agni-Pragâpati): how one would make him complete, how he would restore and produce him. They relate to Agni and Pragâpati: to Agni, inasmuch as Agni saw (them); to Pragâpati, inasmuch as he (Agni) kindled Pragâpati.
28. Twelve Âprî (propitiatory) verses15 there are,--twelve months are a year, and the year is Agni: as great as Agni is, as great as is his measure, with so much he thus propitiates (or gratifies) him.
29. And, again, why there are twelve,--of twelve syllables consists the Gagatî, and the Gagatî is this earth, for on her there is everything that moves (gag-at) here. And Agni also is this earth, for it is out of her that the whole fire (altar) is built up: as great as Agni is, as great as is his measure, by so much he thus propitiates him.
30. And, again, why there are twelve,--of twelve syllables consists the Gagatî, and the Gagatî is all the metres, and all the metres are Pragâpati (the sacrifice), and Pragâpati is Agni: as great as Agni is, as great as is his measure, by so much he thus propitiates him.
31. Those 'kindling-sticks of his (Agni) are upright.' When Agni restored the relaxed Pragâpati, he said to him, 'What Âprî-verses there are equal to me, with them propitiate me!'
32. He saw these (verses)16:--'Upright are his kindling-sticks,' for upright indeed are the kindling-sticks of him when kindled;--'upwards tending the bright flashes of Agni,' for tending upwards are his bright flashes, his flames;--'they, the most brilliant,' that is 'the most powerful;'--'of the fair-looking son,' for fair-looking indeed Agni is on all sides; and inasmuch as he (the Sacrificer) produces him thereby he (Agni) is his son.
33. These (verses) have one and the same explanation regarding him (Agni-Pragâpati): how one would make him complete, how he would restore and produce him. They relate to Agni and Pragâpati,--to Agni, inasmuch as Agni saw (them); to Pragâpati, inasmuch as he (Agni) propitiated Pragâpati.
34. They are unequal, and consist of unequal feet, and unequal syllables; for the metres are unequal: whatever unequal limbs there are at his (Agni's) body, those (limbs) of his he propitiates by these (verses).
35. The animal cake belongs to (Agni) Vaisvânara--Vaisvânara being all the fires--for the obtainment of all the fires.
36. As to why it belongs to Vaisvânara;--those layers (of the altar) no doubt are the seasons, for the seasons are the fires; and the seasons are the year, and the year is Vaisvânara (belonging to all men). Were it (offered) to Agni (Vaisvânara), he would cause it (the formula) to be redundant. It is one on twelve potsherds: twelve months are a year, and the year is Vaisvânara. The offering and invitatory formulas relate to Agni, for the obtainment of Agni's forms. They contain the word 'kâma' (desire), for the obtainment of his desires.
37. Now some, having in that way17 obtained those heads, put them on (the fire-altar), thinking, 'Either way18 are they animals.' But they (who do this) become mortal carcases, for unpropitiated are those (heads) of theirs. In this way, indeed, they did put them on for Ashâdhi Sausromateya19; but quickly indeed he died after that.
38. Some, however, make gold ones, saying, 'They are immortal bricks (amriteshtakâ).' But indeed those are false bricks (anriteshtakâ), those are no heads of victims.
39. Some, again, make earthen ones, thinking, 'Passed away, forsooth, are these animals, and this earth is the shelter of all that has passed away: thus whither those animals have gone, from thence we collect them.' Let him not do so, for whoso knows not both the practice and theory of these (victims), for him let them be passed away. Let him slaughter those very five victims, as far as he may be able to do so; for it was these Pragâpati was the first to slaughter, and Syâparna Sâyakâyana the last; and in the interval also people used to slaughter them. But nowadays only these two are slaughtered, the one for Pragâpati, and the one for Vâyu. The theory of these two is now (to be) told.
Second Brâhmana
1. The Karakas slaughter (a he-goat) for Pragâpati, saying, 'Pragâpati, having built up the fire-altar (agni), became Agni. When he slaughters that one, then indeed he reaches the end of Agni (the fire-altar).'
2. It is a dark grey one; for the grey has two kinds of hair, the white and the black; and two make a productive pair: that is its Pragâpati-characteristic. It is a hornless one, for Pragâpati is hornless.
3. For this (animal sacrifice) there are twenty-one kindling-verses20;--twelve months, five seasons, these three worlds, and yonder sun,--that is the twenty-onefold Pragâpati; and Pragâpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
4. And, again, why there are twenty-one;--man (purusha) doubtless is twenty-onefold, ten fingers of the hand, ten toes, and the body (make) the twenty-onefold man Pragâpati; and Pragâpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
5. He recites both gâyatrî and trishtubh verses: their significance has been told; and (what applies to) the order of the verses has been told. The libation of ghee21 he makes with the verse containing (the name) Hiranyagarbha22; for Hiranyagarbha is Pragâpati, and Pragâpati is Agni. There are twelve Âprî-verses: their significance has been told; and (what applies to) the order of the verses has been told. The animal cake belongs to Pragâpati, for the relation of the victim is also that of the animal cake23. It is one on twelve potsherds: twelve months are a year, and the year is Pragâpati. The offering and invitatory formulas contain the word 'Ka,' for Pragâpati is Ka24.
6. He then slaughters for Vâyu Niyutvat (the wind, driving a team of horses) that white, bearded (he-goat). When Pragâpati had produced living beings, he looked about him, and from exceeding delight his seed fell: it became that white, hornless, bearded he-goat (aga, 'unborn'); for seed is life-sap, and as far as there is life-sap, so far extends the self. And when he slaughters that one, then indeed he reaches the end of Agni (the fire-altar). It is a white one, because seed is white. It is hornless, because seed is hornless. It belongs to Vâyu, because Vâyu (the wind) is the out-breathing; and to Niyutvat, because the teams (niyut25) are the in-breathing: the out-breathing and in-breathing he thus lays into him.
7. And, again, why he slaughters that white, hornless (he-goat);--when the gods restored the relaxed Pragâpati, they, by means of this victim, put into him that out-breathing which had gone out of him; and in like mariner this one now puts it into him. It belongs to Vâyu, because Vâyu is the out-breathing; and to Niyutvat, because the teams are the in-breathing: he thus puts the out-breathing and in-breathing into him. It is white, because Vâyu (the wind) is white; and it is hornless, because Vâyu is hornless.
8. For this (animal sacrifice) there are seventeen kindling-verses26; for the year is seventeenfold--there are twelve months and five seasons--Pragâpati is the year, and Pragâpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
9. And, again, why there are seventeen,--man is seventeenfold,--there are ten vital airs, four limbs, the body the fifteenth, the neck-joints the sixteenth, and the head the seventeenth,--Pragâpati is the Person (or man, purusha), and Pragâpati is Agni: as great as Agni is, as great as is his measure, by so much he thus kindles him.
10. He recites both gâyatrî and trishtubh verses: their significance has been told; and (what applies to) the order of the verses has been told. There are twelve Âprî-verses: their significance has been told; and (what applies to) the order of the verses has been told. The animal cake belongs to Pragâpati: 'Therein then that wish was obtained,' Mâhitthi once said,--'which the Karakâs say is in the victim to Pragâpati.'
11. And as to why the victim belongs to Vâyu, and the animal cake to Pragâpati;--one half of Pragâpati doubtless is Vâyu, and one half is Pragâpati: thus, were they both to belong to Vâyu, or both to Pragâpati, then only one half of him (Pragâpati) would be made up, and one half would not (be made up). But in that the victim belongs to Vâyu, and the animal cake to Pragâpati, thereby he puts together (restores) him, Pragâpati, wholly and entirely.
12. And, again, why the victim belongs to Vâyu, and the animal cake to Pragâpati;--when the gods restored the relaxed Pragâpati, they, by means of this victim, put into him that out-breathing which had gone out of him; and by means of this cake they restored that body (trunk) of his. And as to why it belongs to Pragâpati, it is because the body (self) is Pragâpati; and (why it is) one on twelve potsherds,--twelve months are a year, and Pragâpati is the year. One of the offering prayers and one of the invitatory prayers27 contain (the word) 'ka,' for Pragâpati is Ka.
13. Now when in the first place he offers the omentum, he thereby puts into him (Pragâpati) that vital air which is here in front. And when they proceed with that (cake) in the middle, it is because this trunk is in the middle. And when they proceed thereafter with the (meat) oblation, he thereby puts into him that vital air which is behind. The (remaining) offering and invitatory prayers should contain the word 'bright,' with the view of the obtainment of bright forms; and the word 'niyut' (team), for the obtainment of that form which has a team28.
14. As to this they say, 'It is rather the two (prayers) of the Omentum that should contain (the word) "bright," for so far as the two (prayers) of the omentum containing (the word) "bright" extend, extends what is bright in the animal (sacrifice); and the two (prayers) of the (meat) oblation should contain (the word) "team," for the obtainment of that form of him (Pragâpati) which has a team.'
15. And, again, why he slaughters this animal;--in this animal doubtless the form of all (the five kinds of) animals is (contained): inasmuch as it is hornless and bearded, that is the form of man, for man is hornless and bearded; inasmuch as it is hornless and furnished with a mane, that is the form of the horse, for the horse is hornless and furnished with a mane; inasmuch as it is eight-hoofed, that is the bull's form, for the bull is eight-hoofed; inasmuch as its hoofs are like those of the sheep, that is the form of the sheep; and inasmuch as it is a he-goat, that is that of the goat. Thus when he slaughters this one, thereby indeed all those (five) animals are slaughtered for him. Whichever of these may suit him--either those five animals, or that (he-goat) for Pragâpati, or that one for (Vâyu) Niyutvat29--
16. Let him slaughter it at full moon. 'Let him slaughter at new moon,' so say some, 'for Pragâpati is yonder moon: during that night (of new moon) he dwells here (on earth)30, and it would be just as if he slaughtered him while staying near.'
17. But, indeed, this (takes place) at full moon, for the victim is yonder moon, and him the gods slaughter at full moon31: 'I will slaughter him at the time when the gods slaughter him,' thus he thinks, and therefore (he does so) at full moon. And, again, why at full moon;--the full moon no doubt was the first to shine forth, hence also (the sacrifice takes place) at full moon.
18. And furthermore, at the Phâlguna (full moon), for that full moon of Phâlguna, that is, the second (Phâlguna)32, is the first night of the year; and that first (Phâlguna) is the last (night of the year): he thus begins the year at the very mouth (beginning).
19. Now, as soon as he has performed the full-moon offering, let him slaughter the victim. For Indra, having driven away Vritra, evil, by means of the full-moon offering, thus freed from evil entered upon this sacrificial performance; and in like manner the Sacrificer, having driven away Vritra, evil, by means of the full-moon offering, thus freed from evil now enters on this (sacred) performance.
20. This is (performed) in a low voice, for by means of these victims Pragâpati sought to obtain this (sacred) work33; but that (work) was then, as it were, uncertain, indistinct: hence in a low voice.
21. And, again, why in a low voice;--this performance assuredly belongs to Pragâpati, for it is Pragâpati he enters upon by this performance; and Pragâpati is undefined.
22. And, again, why in a low voice;--there is seed here in the sacrifice, and seed is cast silently--the omentum, the animal cake, and the chief oblation, for of that much consists the animal sacrifice.
23. On the eighth day (after full moon) he collects (the materials for) the fire-pan; for sacred to Pragâpati is that day, the eighth (after full moon), and sacred to Pragâpati is this (sacred) piece of work, the fire-pan: on a day sacred to Pragâpati he thus performs the work sacred to Pragâpati.
24. And as to why (it is performed) on the eighth day;--that eighth day no doubt is a joint of the year, and that fire-pan is a joint of Agni (the fire-altar): he thus makes joint upon joint.
25. And, again, why on the eighth day;--eightfold doubtless is the pan34--the bottom part, the two side-parts, the horizontal belt (or rim), that makes four; and four upright (bands), that makes eight: he thus makes the eightfold on the eightfold (or eighth).
26. He performs the initiation on the day of new moon; for from out of the new moon the sacrifice is spread: 'Whence the sacrifice is spread, thence will I generate the sacrifice,' so he thinks.
27. And, again, why he (does so) at new moon;--when he performs the initiation, he verily pours out his 'own self, as seed, into the fire-pan, the womb; and when he becomes initiated, he makes for it (his self) that world (or place) beforehand35, and he is born into the world made by him: hence they say, Man is born into the world made (by him)36.'
28. Now, were he to be initiated during less than a year, he would build up bricks without space (for them)37: the bricks would exceed the spaces. And if, after making more spaces38, he were not to fill up bricks in accordance therewith, the spaces would exceed the bricks. And when, after initiating himself at new moon, he buys (Soma) at new moon39, he piles up as many bricks as he (during the interval) makes space for; and when his (Agni's second) wing is covered (with loose soil), the whole Agni is built up.
29. As to this they say, 'If at the time of the buying (of Soma) the days and nights (of the initiation-period) amount to just as many as there are bricks of that fire-altar, why then are not those spaces of his filled up (which are prepared) during the days there are after the buying (of Soma)40? Well, when he buys (Soma) at new moon, after becoming initiated at new moon (a year previously), then he piles up just as many bricks as (during that interval) he makes space for; and what days there then are after the buying (of Soma), during that interval the Adhvaryu builds up the fire-altar. But when should he build up, if there were not that interval? As many as there are days and nights in the year, so many are the bricks of that fire-altar. Thereto (comes) a thirteenth month, for there is that thirteenth month;--thus during the days there are after the buying (of Soma), those spaces of it (the altar) are filled up afterwards with those bricks of the thirteenth month: thus the spaces and the bricks become equal.
30. Thus, then, what first full moon there is (in the year) on that he slaughters the victim; and what first eighth-day there is, on that he prepares the fire-pan; and what first new moon there is, on that he becomes initiated: thus whatever first days there are in the year, of those he thereby takes possession for him (Agni, the altar), those he thereby gains. Now then as to the total amount (of the fire-altar)41.
31. Here now they say, 'How does that sacrificial performance of his (the animal sacrifice) gain the year, Agni? how does it correspond42 with the year, with Agni?' Well, for those five victims there are twenty-five kindling-verses, twelve Âprî-verses,--that makes thirty-six;--eleven after-offerings, eleven by-offerings43,--that makes fifty-eight.
32. Now what forty-eight there are (in these fifty-eight), they are the Gagatî (metre) consisting of forty-eight syllables;--the Gagatî doubtless is this earth, for it is thereon that everything is that moves (gagat); and Agni also is this earth, for it is thereof that the whole Agni is built up: as great as Agni is, as great as is his measure, so great does this become44.
33. And, again, why there are forty-eight;--of forty-eight syllables consists the Gagatî; the Gagatî (comprises) all the metres; all the metres are Pragâpati (the sacrifice45); and Pragâpati is Agni as great as Agni is, as great as is his measure, so great does this become.
34. And what (remaining) ten there are (in those fifty-eight), they are the Virâg, consisting of ten syllables; and the Virâg is Agni,--there are ten regions, and the regions are Agni; ten vital airs, and the vital airs are Agni: as great as Agni is, as great as is his measure, so great does this become.
35. The omentum and the animal cake, that makes sixty;--sixty are the days and nights of a month: thus he gains the month; the month gained gains the season; and the season (gains) the year: he thus gains the year, Agni, and the wishes which are contained in the year, and what other food than that there is in the year, all that (he gains).
36. And for that (victim) of Pragâpati there are twenty-one kindling-verses, and twelve Âprî-verses, that makes thirty-three;--eleven after-offerings, eleven by-offerings, that makes fifty-five;--omentum, animal cake, and chief oblation, that makes fifty-eight: whatever wish is contained in the fifty-eight, that he gains even here46;--two libations of ghee, that makes sixty: whatever wish is contained in the sixty, that he gains even here; and what other food than that there is in the year, all that (he gains).
37. And for that (victim) of (Vâyu) Niyutvat, there are seventeen kindling-verses, and twelve Âprî-verses, that makes twenty-nine;--eleven after-offerings, and eleven by-offerings, that makes fifty-one;--omentum, animal cake, and chief oblation, that makes fifty-four;--two libations of ghee, two (oblations to Agni) Svishtakrit, that makes fifty-eight: whatever wish is contained in the fifty-eight, that he gains even here;--the wood-lord47 (tree) and the oblation of gravy, that makes sixty: whatever wish is contained in the sixty, that he gains even here, and what other food than that there is in the year, all that (he gains); and thus that sacrificial performance gains for him the year, Agni; thus it (the animal sacrifice) corresponds with the year, with Agni.
38. As to this they say, 'Of that animal he should offer no Samishtayagus, nor should he go down with the heart-spit to the purificatory bath48; for that animal (sacrifice) is the commencement of Agni; the Samishtayagus are the gracious dismissal of the deities49; and the purificatory bath is the completion;--lest he should at the very commencement dismiss the deities, and complete the sacrifice.' Let him nevertheless complete (the sacrifice): Pragâpati, having offered that animal, saw that he had not reached the end of him, Agni,--let him therefore complete (the sacrifice). And, again, why he completes it;--that animal sacrifice is his vital air, and if anything were to cut him off from that, it would cut him off from the vital air; and if anything were to cut him off from the vital air, he would thus die: let him therefore complete (the sacrifice). Now, then, as to the vows (rites of abstinence).
39. Here now they say, 'After he has performed that animal offering, he must not sleep upon (a couch), nor eat flesh, nor hold carnal intercourse; for that animal sacrifice is the first Dîkshâ, and improper surely it would be, were the initiated to sleep upon (a couch), or were he to eat flesh, or hold carnal intercourse.' But in no way is this a Dîkshâ, for there is neither a girdle, nor a black antelope skin50; but he makes this the first brick51: let him therefore, if he like, sleep upon (a couch); and whatever food animals here eat, all that is here obtained and taken possession of by him; and whatever kinds of food there are other than honey, of all those he may eat at pleasure, if he can get them. Carnal intercourse, however, he may not hold prior to the (offering of) clotted curds to Mitra and Varuna52: the purport of this (will be explained) hereafter.
40. Here now they say, 'At this sacrifice he should give a Dakshinâ (sacrificial gift); thinking, "Lest my sacrifice should be without a dakshinâ!" let him give to the Brahman the prescribed dakshinâ, for the Brahman is the entire sacrifice: thus the entire sacrifice of his becomes healed.' Let him not do so; for he makes this a brick, and it would be just as if he were to give a present with each brick: only at that (proper) time53 let him therefore give what it befits him (to give).
Third Brâhmana
1. Now, the gods said, 'Meditate ye!'--whereby, no doubt, they meant to say, 'Seek ye a layer54 (for the fire-altar)! 'Whilst they were meditating, Pragâpati saw this earth, as a first naturally-perforated55 layer: hence it is by means of Pragâpati that he lays on that (brick)56.
2. Agni said to him (Pragâpati), 'I will step nigh!'--'Wherewith?'--'With cattle!'--'So be it!' He thereby doubtless meant to say, 'with the cattle-brick;' for that cattle-brick is the same as the dûrvâ-brick57: hence the dûrvâ-brick is laid so as not to be separated from the first naturally-perforated one; hence also not separated from this earth are the plants, the cattle, the fire,--for not separated (from the earth)58 he (Agni) stepped nigh with this (brick).
3. They said, 'Meditate ye yet!' whereby no doubt they meant to say, 'Seek ye a layer! seek ye (to build) from hence upwards!' Whilst they were meditating, Indra and Agni, and Visvakarman saw the air, as a second naturally-perforated layer: hence he lays on that (brick59) by means of Indra and Agni, and Visvakarman.
4. Vâyu said to them, 'I will step nigh!' Wherewith!'--'With the regions!'--'So be it!' He thereby doubtless meant to say, 'with the regional (bricks60):' hence on the second naturally-perforated one the regional ones are laid, without being separated from it61; and hence not separated from the air are the regions, the wind; for not separated therefrom he (Vâyu) stepped nigh with this (brick).
5. They said, 'Meditate ye yet!'--whereby no doubt they said, 'Seek ye a layer! seek ye (to build) from hence upwards!' Whilst they were meditating, Parameshthin saw the sky, as a third naturally-perforated layer: whence it is by Parameshthin (the most high) he lays on that (brick62).
6. Yonder Sun said to him, 'I will step nigh!'--'Wherewith?'--'With a space-filling (brick63).'--'So be it!'--Now he (the sun) indeed is the space-filler: 'by (mine own) self,' he thus means to say. Hence the third naturally-perforated one is laid on so as not to be separated from the space-filling one64; and hence yonder sun is not separated from the sky, for not separated therefrom did he step nigh with this (brick).
7. These six deities forsooth became all this (universe), whatsoever exists here. The gods and the Rishis said, 'Those six deities forsooth have become all this (universe): bethink ye yourselves how we also may share therein!' They said, 'Meditate ye!' whereby doubtless they meant to say, 'Seek ye a layer! seek ye how we also may share in this65! Whilst they were meditating, the gods saw a second, the Rishis a fourth, layer66.
8. They said, 'We will step nigh!'--'Wherewith?'--'With what is over and above these worlds!'--'So be it!' Now what there is above the earth on this side of the air, therewith the gods stepped nigh, that is this second layer; and what there is above the air on this side of the sky, therewith the Rishis stepped nigh, that is this fourth layer.
9. Now when they said, 'Meditate ye (ketayadhvam)!' they doubtless meant to say, 'Seek ye a layer (kitim ikkhata)!' and inasmuch as meditating (ketay) they saw them, therefore they are 'layers' (kitayah).
10. Pragâpati saw the first layer: Pragâpati assuredly is its (spiritual) ancestry. The gods saw the second layer: the gods assuredly are its ancestry. Indra and Agni, and Visvakarman saw the third layer: they assuredly are its ancestry. The Rishis saw the fourth layer: the Rishis assuredly are its ancestry. Parameshthin saw the fifth layer: Parameshthin assuredly is its ancestry. And, verily, whosoever so knows that (spiritual) ancestry of the structures (layers of the fire-altar), his structures are indeed possessed of an ancestry, possessed of relations (or, of mystic significance, bandhu).
Footnotes
1. This is the so-called ishtakâ-pasu, or animal sacrifice performed with regard to the bricks; the heads of the victims being used in building up the altar, whilst some of the blood is mixed with the clay of which the bricks are made.
2. Or, I will make them part of mine own self.--Similarly St. Petersburg dictionary, 'I will change them into myself.' But differently Professor Delbrück, Altind. Synt., p. 239, 'I will make myself to be these, change myself into these.' This is on account of the middle form of the verb, which, however, is quite justified also in the former interpretation. Cf. VI, 8, 2, 1, where there is no question of changing the whole sacrifice into a heap of ashes, but of taking over the ashes, or some of it, to form part of the sacrifice.
3. See VI, 1, 1, 4.
4. That is, on the fire-altar, or (which is the same thing) on himself, Pragâpati, the sacrifice. The heads of the five victims are placed in (a dish introduced into) the bottom layer of the altar so as to impart stability to it. See VII, 5, 2, 1 seq.
5. Or, he washed them, cleaned them, in water.
6. Literally, that self, i.e. that part of mine own self, the sacrifice (?).
7. It seemed desirable here to leave the construction of the original text unchanged.
8. Sâyana explains 'abhisamskarishye' by 'âdhiyagñike sarîra upadhâsyâmi,' 'if I were to put this (clay and water) on the sacrificial body.'
9. A play on the word which may mean either 'non-bricks,' or 'being without oblation (ishta).'
10. Sâyana seems to take this to mean, that animals (cattle) delight, or sport, when the sacrificial fire is established; that is to say, they feel at home and increase wherever a new household is established (?);--tasmâd agnâv âhite pasavo ramante, âtmany eva sâ prîtir ity abhiprâyah. Adhunâऽgneh pasushv âtmabhûteshu prîtim darsayann âha, yasmâd agnir esha yat pasavas tasmâd yasya manushyasya pasavo bhavanti tasminn etad agnir âdhîyate, tatra hi sa âtmabhûtaih pasubhî ramate nânyatra; evam yad agnyâtmikâh pasavas tatas tam agnim âtmâऽbhisamskritya pragâpatir agnir abhavat.
11. That is, what 'sambhâras' or equipments of the fire should he then collect? Cf. part i, p. 276.
12. For the eleven gâyatrî verses, used as sâmidhenîs at an ordinary ishti--and raised to the number of fifteen by repetitions of the first and last verses--see part i, p. 102. The present animal sacrifice (ishtakâ-pasu) adds to these verses nine trishtubh verses (Vâg. S. XXVII, 1-9), which (according to Kâty. XVI, 1, 11) are to be inserted between the two verses containing the words 'samidhyamâna' (being kindled) and 'samiddha' (kindled) respectively,--that is, between the ninth and tenth of the normal or gâyatrî kindling-verses (cf. I, 4, 1, 38).
13. See VI, 1, 1, 15; 3, 19.
14. This is the meaning assigned here to 'samâh' by Mahîdhara, a doubtful meaning indeed. Besides the ordinary meaning year,' the St. Petersburg dictionary also allows to 'samâ' that of 'half-year' in some passages of the Atharva-veda. In the present passage, the dictionary refers 'samâh' to the adjective 'sama,' hence 'the equal seasons.' This cannot, however, have been the meaning assigned to the word by the author of this part of the Brâhmana, whatever it may originally have been in this verse of the Samhitâs. Sâyana, Taitt. S. IV, 1, 7, takes 'samâh' in the sense of 'the years,' but remarks that 'the months and half-months' have to be understood by it in this verse.
15. For the purport of these verses which form the offering-prayers at the fore-offerings of the animal sacrifice, see part ii, p. 185, note 1.
16. Vâg. S. XXVII, II seq.
17. That is, according to Sâyana, somehow or other, in some worldly manner, as by buying or begging them, without performing the animal sacrifice.
18. That is to say, whether they are consecrated or unconsecrated, in either case they are 'pasavah' or animal (victims). Sây.
19. The son of Ashâdha and Susromatâ, according to Sâyana.
20. Viz. the eleven ordinary gâyatrî verses raised, by repetitions, to the number of fifteen; with six special trishtubh inserted (p. 167, note 1). Kâty. XVI, 1, 34.
21. On the two libations of ghee, see part i, p. 124 note; p. 128, n. 2. It is doubtful which of the two libations is intended here; whether the first which in any case belongs to Pragâpati, but is usually made with a different formula from the one prescribed here, or the second. The later ritualists themselves seem to have been doubtful on this point; but Kâtyâyana (XVI, 1, 35-37) leans to the opinion, that the second libation must be intended; both libations thus being made to Pragâpati on this occasion. Sâyana remarks,--hiranyavatyâ rikâ 'hiranyagarbhah samavartatety' ata uttaram samaprakam (? samaprakâram) âghâram âghârayati; pragâpatir vai hiranyagarbhah sa kâgnis tam evam tarpayitvâpnotîty abhiprâyah.
22. That is, Vâg. S. XXV, 10 (XIII, 4; Rd S. X, 321, 1, 'Hiranyagarbhah samavartatâgre'), 'Hiranyagarbha (the golden child) came first into existence; he was born as the only lord of all being; he sustained this earth and sky: what god (or the god K a) shall we serve with offering.'
23. See III, 8, 3, 1 seq.
24. See I, 1, 1, 13 with note.--The above verse, Rik S. X, 121, I, and following five verses,--each of which ends with, 'what god (or the god Ka) shall we serve with offering,'--are used with the omentum, the animal cake (pasupurodâsa), and the animal oblations respectively; viz. the first three verses as invitatory formulas (anuvâkayâ) and the last three as offering formulas (yâgyâ). Âsv. Sr. III, 8, 1.--Vâg. S. XXV, 10-13, only the first four verses are given together; whilst Sâyana, in accordance with Âsvalâyana, remarks,--vapâ purodâsapasûnâm 'hiranyagarbhah samavartatâgra' ity âdayah syuh.
25. Probably 'niyutah' here with allusion to 'niyuta,' shut in.
26. That is, only two additional trishtubh verses are to be inserted between the 11 (or 15) gâyatrî ones.
27. The three chief oblations of the Animal Sacrifice, requiring each an invitatory prayer (anuvâkyâ) and an offering prayer (yâgyâ), are the omentum-oblation (vapâ), the animal cake (pasupurodâsa), and the meat oblations (pasu-havis). This is the order on the present occasion, whilst usually the cake-oblation succeeds the offering of meat portions. Now the first of the three invitatory prayers (that of the omentum), viz. Vâg. S. XXVII, 26 (Rik S. X, 121, 8), and the last of the three offering prayers (that of the meat portions), viz. Vâg. S. XXVII, 25 (Rik S. X, 121, 7), end with the refrain, 'what god (or, the god Ka) should we serve with offering.' Thus, then, the first and the last of the six formulas would be addressed to Pragâpati; and to him is also exceptionally offered the animal cake, which is here assigned the central position, and which, in the normal sacrificial order, would belong to the recipient of the animal sacrifice itself, or in the present case, to Vâyu Niyutvat. Sâyana, on the other hand, makes the above two verses, containing the word Ka, the invitatory and offering prayers of the cake-offering, as the MS. makes him say,--kadvatyau yâgyânuvâkye purodâsasya, 'âpo ha yad brihatîr' (Rik S. X, 121, 7), 'yaskid âpo' (X, 121, 8) ity ete. This, indeed, would also seem to be the opinion of Kâtyâyana, whose rules (XVI, I, 39-43) are,--39. To Pragâpati belongs the animal cake at both (animal sacrifices); 40. The offering and invitatory formulas of the Prâgâpatya (animal sacrifice) contain the word 'Ka;' 41. Those of the Vâyavya contain the word 'bright;' 42. Optionally so, those of the omentum (but not at the meat portion, commentary); 43. The remainder is equal in all (three views).--Now it would indeed be the most natural, that the formulas of the cake-offering, here exceptionally assigned to Pragâpati, should be made to correspond to that deity; but the order in which the formulas are given in the Vâg. S. XXVII, 23-28 (cf. Âsval. III, 8, I, as well as paragraph 13 above, seems to favour the first view; though the next paragraph shows that there were differences of opinion on this point. Cf. next note.
28. The form of Pragâpati which has a team of horses is Vâyu, the god of wind; while his bright forms are represented by Agni, the fire (VI, I, 3, 20, 'Agni is all bright things').--Vâg. S. XXVII, 29-34 gives six verses for use as invitatory and offering formulas at the ishtakâpasu to Vâyu. Five of these contain the word 'niyut,' team, but only the first two contain the word 'sukra' (bright): these two are presumably to be used on the present occasion; though I am at a loss to see what other two verses containing the word 'bright' are to be used; unless indeed 'suklavatyah' in the text means verses containing some word for 'bright,' in which case the ordinary verses used at an animal offering to Vâyu Niyutvat, viz. Vâg. S. XXVII, 23 and 24 (Rik S. VII, 91, 3; 90, 3) which contain the word 'sveta' (white, light), might be used. The MS. of Sâyana's commentary is unfortunately very corrupt in this place; it alludes to the latter two verses, but whether to recommend them, or set them aside, for the present occasion, is not clear. He does, however, specially except the formulas of the animal cake from being included in the above specification. In the view put forth in paragraph 14, the above-mentioned two verses would apparently have to be used for the omentum-oblation, the two verses containing 'Ka' for the cake-oblation, and (any) two verses containing the word 'team' (either the ordinary ones, Rik S. VII, 92, 5; VI, 49, 4; or some of the special ones) for the meat-oblation.
29. Sâyana here supplies 'let him perform that,'--eshâm karmanâm madhye yat karmâsya sampadyeta tat kuryâd iti seshah; but he then adds, that the pronoun 'it' (tam) at the beginning of the next paragraph is caused by proximity of the Niyutvatîya.
30. See I, 6, 4, 5. 'Now this king Soma, the food of the gods, is no other than the moon. When he (the moon, masc.) is not seen that night either in the east or in the west, then he visits this world, and here he enters into the waters (f.) and plants (f.).' Thus Pragâpati is here identified with Soma, the moon, and food.
31. Cp. I, 6, 4, 12-13. 'The full-moon oblation, assuredly, belongs to the Vritra-slayer, for by means of it Indra slew Vritra; and this new-moon oblation also represents the slaying of Vritra, since they prepared that invigorating draught for him who had slain Vritra. An offering in honour of the Vritra-slayer, then, is the full-moon sacrifice. Vritra, assuredly, is no other than the moon; and when during that night (of new moon) he is not seen either in the east or in the west, then he (Indra) finishes in destroying him by means of that (new-moon sacrifice), and leaves nothing remaining of him.'
32. In the older division of the year the first or spring season (vasanta) begins with the month of Phâlguna, that is the month when the moon is in conjunction with the nakshatra of the Uttare Phalgunî, whence that full moon, in the Kaush. Br. 5, 1, is called the mouth, and that of the first Phalgunî the tail, of the year. See A. Weber, Nachrichten von den Naxatra, II, p. 329. In the above, somewhat bold figure, we are, Sâyana reminds us, to understand the fifteenth or last day (of the dark fortnight) of the first Phalgunî, and the pratipad, or first day of the second Phalgunî.
33. That is, the construction of the fire-altar.
34. For the construction of the fire-pan, in which the sacred fire has to be kept up for a year, during which the initiation-ceremony is repeated day after day, see VI, 5, 2, 1 seq.
35. There is kept up in these paragraphs a play on the word 'loka,' meaning both 'space' and 'world (or place of living),'--and applying both to the space occupied by a brick, in building up the altar; and to the place which the Sacrificer, by this performance, gains for himself in another world. The initiation period is here represented as the time during which the Sacrificer prepares both the requisite space for the altar (as it were, adding day by day so many brick-spaces, thus becoming available for the altar-pile at the time of construction), and an adequate place for himself in the celestial regions.
36. That is, man receives, in a future existence, the reward or punishment for his deeds during this life.
37. The author argues in support of the orthodox initiation-period of just one year, as just the amount of time required for preparing the exact amount of space (or brick-spaces) requisite for an altar of proper size. If the initiation were to last less than a year, he would not have had sufficient time to prepare the necessary amount of space, or rather, number of spaces required for the bricks; and, by implication, he would not acquire for himself an adequate place hereafter.
38. That is to say, if he were to make the initiation-period last longer than a year, thus providing for more space than his supply of bricks would suffice to fill up.
39. That is, after the expiration of the period of initiation, or just a year after the commencement of the latter.
40. That is, during the days from the commencement to the completion of the altar. These are the upasad-days (part ii, p. 104 seq.), the number of which varies from three days up to three years. During this period the Upasads have to be performed twice daily, and in the interval between the two performances the building of the altar takes place, a certain number of bricks being added each day.
41. Or, rather, the correspondence, in toto, of the sacrificial performance with the object to be attained, viz. Agni, the fire-altar.
42. Or, come up to, tally with,--katham samvatsarena sampadyate samgakkhateऽvayavasâmyena, Sây.
43. For these supplementary oblations at the animal sacrifice, see III, 8, 4, 10 seq.
44. That is, the animal sacrifice that has been performed is thus made out to be equal to Agni, or to the object for which it was performed.
45. That is, because all the metres are employed in the chants and recitations during the sacrifice.
46. ? That is, also in this calculation, or in the parts of the sacrifice here enumerated.
47. For the oblation to Vanaspati, see part ii, p. 208; for the vasâhoma, ib. 205.
48. See III, 8, 5, 8 seq.
49. See I, 9, 2, 26-27.
50. For the antelope skin used at the initiation-ceremony, see III, 2, 1, 1; for the girdle, ib. 10.
51. See above, VI, 2, 1, 20.
52. This is the concluding oblation of the Soma-sacrifice, performed at the close of the Agnikayana; see IX, 5, 1, 54.
53. Viz. at the proper time when the priests receive their fees, after the mid-day Soma-service, see part ii, p. 340.
54. The author here connects the causal verb 'ketay' (to reflect) with 'ki,' to pile, to build; or rather with 'kitim ish,' to desire building (an altar).
55. See p. 155, note 8.
56. Or, that (layer), the three naturally-perforated bricks occupying the centre of the first, third, and fifth layers of the altar, these bricks are, as it were, the representatives of the respective layers. This first svayam-âtrinnâ brick is laid down with the formula, 'May Pragâpati settle thee!' See VII, 4, 2, 6.
57. A stalk of Dûrvâ (Dûb) grass--Panicum (or Cynodon) dactylon, or Agrostis linearis--is laid upon the first naturally-perforated brick (which again lies on the man of gold) in such a way that the root lies upon it and the tops hanging down to the ground. 'Its flowers in the perfect state are among the loveliest objects in the vegetable world, and appear through a lens like minute rubies and emeralds in constant motion from the least breath of air. It is the sweetest and most nutritious pasture for cattle, and its usefulness, added to its beauty, induced the Hindus in the earliest ages to believe it was the mansion of a benevolent nymph.' Sir W. Jones, Works, vol. v, p. 78. Professor R. Wallace, in his 'India in 1887,' gives an excellent illustration of this famous grass. He remarks (p. 282) that it has a wonderful power of remaining green, being the grass of all Indian grasses which retains its succulence throughout the extreme heat of summer.'
58. That is to say, immediately after (the earth-brick had been laid on).
59. This second naturally-perforated brick, representing the air, forms the centre of the third layer of the altar. See VIII, 3, 1, 1 seq.
60. That is, the bricks marking the regions, or quarters (disyâ); five of these are laid down immediately after the self-perforated one, in the four directions from it, two of them being laid on the south. See VIII, 3, 1, 11.
61. Viz. without being separated from the layer which the second svayam-âtrinnâ represents. They would seem to lie about a foot away from the central brick; but as no other special brick lies between them, they may on that account be considered as not separated from it.
62. The third svayam-âtrinnâ, though considered as forming part of the fifth layer, is really laid on the top of it or rather on the 'punaskiti'--an additional pile of eight bricks laid over the central, gârhapatya-like, portion of the fifth layer (cf. VI, 6, 1, 14, with note *3*). It is laid down with the formula 'May the Most High settle thee!'--and on it the fire is subsequently placed. See VIII, 7, 3, 13 seq.
63. See p. 153, note *1*.
64. The laying down of the last svayam-âtrinnâ (together with the likewise perforated 'vikarnî') is immediately preceded by the filling up of the fifth layer with the 'space-filling' bricks, only one of which has the common formula pronounced over it. See VIII, 7, 2, 1 seq.
65. Viz. in this universe, and, as a representation thereof, in this fire-altar.
66. In the foregoing 1-5 paragraphs only those three layers, which have a 'naturally-perforated' brick in the centre, viz. the first, third, and fifth layers, were mentioned. The author now remarks on the two other layers, representing as it were the space between the three worlds.
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