Philosophy and Religion / Satapatha Brahmana

The Satapatha Brahmana: Third Kânda, Eighth Adhyâya

First Brâhmana

C. The oblations.

1. Thereupon the Hotri, having sat down on the Hotri's seat whereon he sits down after being chosen¹, urges, and thus urged the Adhvaryu takes the two spoons.

2. They then proceed with the Âprî (verses). The reason why they proceed with the Âprîs is this. With his whole mind, with his whole self, forsooth, he who consecrates himself prepares and endeavours to prepare the sacrifice. His self is, as it were, emptied out; with those Âprîs they fill it again; and because they fill² it therewith, therefore they are called Âprî. For this reason they proceed with the Âprîs.

3. Now there are here eleven fore-offerings; for here in man there are ten vital airs, and the eleventh is the self wherein those vital airs are contained; this is the whole man; thus they fill his whole self, and therefore there are eleven fore-offerings.

4. [The Adhvaryu] having called (on the Âgnîdhra) for the Sraushat, he says (to the Maitrâvaruna), 'Prompt (the Hotri to recite to) the kindling-sticks³!' Thus he proceeds with ten fore-offerings, saying, 'Prompt . . .' at each, and pouring the ghee together at every fourth fore-offering⁴. Having performed ten fore-offerings, he says, 'Bring the slayer!' 'Slayer,' namely, the (butcher's) knife is called.

5. He then takes the (svaru) chip of the sacrificial stake, and having anointed both (the slaughtering-knife and the chip) at the top (with ghee) from the guhû-spoon, he touches the forehead of the victim with them, saying (Vâg. S. VI, 11), 'Anointed with ghee, protect ye the animals!' for the chip of the stake is a thunderbolt, and the slaughtering-knife is a thunderbolt, and ghee is a thunderbolt; having thus fitted together the entire thunderbolt⁵ he appoints it the keeper of this (victim), lest the evil spirits should injure it. He again conceals the chip of the stake (under the girding-rope of the stake). In handing the slaughtering-knife to the butcher, he says, 'Be this thine approved edge!' and deposits the two spoons.

6. Thereupon he says (to the Hotri), 'Recite to Agni circumambient⁶!' Having taken a firebrand, the Agnîdh carries the fire round (the victim). Why he carries the fire round, is that he encircles it (the victim) by means of the fire with an unbroken fence, lest the evil spirits should seize upon it; for Agni is the repeller of the Rakshas; therefore he carries the fire round. He carries it round the place where they cook it (the victim⁷).

7. As to this they say, 'Let him take back that firebrand (to the Âhavanîya); and having there (at the Sâmitra) churned out a new fire, let them cook it (the victim) thereon. For this (firebrand), surely, is âhavanîya (fit to offer upon); it is not for the purpose that they should cook uncooked (food) thereon, but for this that they should sacrifice cooked (food) thereon.'

8. Let him, however, not do this. For in that he carries fire round it, it (the victim) becomes as food swallowed by that (firebrand), and it would be as if he were to seize and tear out food that has been swallowed and offer it to some one else; let them, therefore, crumble some coals off that same firebrand, and thereon cook that (victim).

9. Thereupon the Agnîdh, taking a (new) firebrand, walks in front: whereby he places Agni in front, thinking, 'Agni shall repel the evil spirits in front!' and they lead the victim after him (to the slaughtering-place) on a (way) free from danger and injury. The Pratiprasthâtri holds on to it from behind by means of the two spits⁸, and the Adhvaryu (holds on to) the Pratiprasthâtri, and the Sacrificer to the Adhvaryu.

10. As to this they say, 'That (victim) must not be held on to by the sacrificer, for they lead it unto death; therefore let him not hold on to it.' But let him nevertheless hold on to it; for that (victim) which they lead to the sacrifice they lead not to death; therefore let him hold on to it. Moreover he would cut himself off from the sacrifice, were he not to hold on to it; therefore let him hold on to it. It is held on to in a mysterious way; by means of the spits the Pratiprasthâtri (holds on to it); to the Pratiprasthâtri the Adhvaryu, to the Adhvaryu the Sacrificer; thus then it is held on to in a mysterious way.

11. Thereupon the Adhvaryu takes two stalks of grass from the covered altar, and having called for the Sraushat, he says (to the Maitrâvaruna), 'O Hotri, prompt again (the Hotri to recite for) the offerings to the gods⁹!' This is what belongs to the All-gods at the animal offering.

12. He then makes (the Sacrificer) say the text (Vâg. S. VI, 11), 'O thou prosperous! upon the Sacrificer,'--the prosperous one, forsooth, is Speech, it is because she speaks much, that Speech is prosperous,--'bestow thou what is agreeable unto him! Approach thou,'--thereby he means to say, 'Approach thou an existence free from affliction,'--'from the wide air, along with the divine wind;' for the Rakshas moves about the air rootless and unfettered on both sides, even as man here moves about the air rootless and unfettered on both sides: he means to say, 'Meeting together with the wind, protect thou this one from the wide air,' when he says 'from the wide air, along with the divine wind.'

13. 'Offer thou with the self of this oblation!' whereby he means to say to Speech, 'Offer thou with the soul of this unblemished oblation;'--'Unite thou with its body!' whereby he means to say to Speech, 'Unite thou with the body of this unblemished oblation!'

14. In front¹⁰ of the place where they cut it up, he throws down a stalk of grass, with, 'O great one, lead the lord of sacrifice unto greater sacrifice!' he thus strews barhis (an underlayer of sacrificial grass) for it, that no sacrificial food may be spilt; whatever may now be spilt of it when it is cut up, that settles thereon and thus is not lost.

15. They then step back (to the altar) and sit down turning towards the Âhavanîya, 'lest they should be eye-witnesses to its being quieted (strangled).' They do not slay it on the frontal bone¹¹, for that is human manner; nor behind the ear, for that is after the manner of the Fathers. They either choke it by merely keeping its mouth closed, or they make a noose. Therefore he says not, 'Slay! kill!' for that is human manner, but, 'Quiet it! It has passed away!' for that is after the manner of the gods. For when he says, 'It has passed away,' then this one (the Sacrificer) passes away to the gods: therefore he says, 'It has passed away.'

16. When they hold it down, then, before the strangling, he offers with 'Hail, to the gods!' And when (the butcher) says, 'Quieted is the victim,' he offers with, 'To the gods, Hail!' Thus some of the gods are preceded by 'Hail,' and others followed by 'Hail;' he thereby gratifies them, and thus gratified both kinds of gods convey him to the heavenly world. These are the so-called 'paripasavya¹²' oblations; he may offer them if he choose; or, if he choose, he need not mind them.

Second Brâhmana

1. When he (the slaughterer) announces, 'The victim has been quieted!' the Adhvaryu says, 'Neshtar, lead up the lady!' The Neshtri leads up the (sacrificer's) wife bearing a vessel of water for washing the feet.

2. He makes her say (Vâg . S. VI, 12), 'Homage be to thee, O wide-stretched!'--the wide-stretched one, forsooth, is the sacrifice; for they stretch the sacrifice (over the sacrificial ground): hence the wide-stretched one is the sacrifice. But that wife, forsooth, is the hind-part of the sacrifice, and he wants her, thus coming forward, to propitiate the sacrifice. Thereby, then, she makes amends to that sacrifice, and thus that sacrifice does not injure her: therefore she says, 'Homage be to thee, O wide-stretched!'

3. 'Advance, unresisted!' whereby she means to say, 'Advance on (a way) free from injury!' 'Unto the rivers of ghee, along the paths of sacred truth!' whereby she means to say, 'Unto good.' [Vâg. S. VI, 13], 'Ye divine, pure waters, carry ye (the sacrifice) to the gods, well-prepared! May we be well-prepared preparers!' Thereby she purifies the water.

4. Thereupon the wife cleanses with the water the (openings of the) vital airs of the victim. The reason why she thus cleanses with water the (openings of the) vital airs is this: the food of the gods is living, is immortal (ambrosia) for the immortals; but in quieting and cutting up that victim they kill it. Now the vital airs are water; hence she now puts into it those vital airs, and thus that food of the gods becomes truly living, becomes immortal for the immortals.

5. Then as to why it is the wife that cleanses. The wife is a woman, and from woman progeny is born here on earth; thus he causes that (creature) to be born from that woman; and therefore the wife cleanses (the victim).

6. With (Vâg. S. VI, 14) 'Thy speech I cleanse' she wipes the mouth; with 'Thy breath I cleanse,' the nostrils; with 'Thine eye I cleanse,' the eyes; with 'Thine organ of hearing I cleanse,' the ears; with 'Thy navel I cleanse,' that mysterious (opening of a) vital air; or with 'Thy sexual organ I cleanse;' with 'Thy hind-part I cleanse,' that (opening of a) vital air behind. Thus she puts the vital airs into it, revives it. Thereupon, holding the legs together, (she wipes them) with 'Thy feet I cleanse;' for it is on its feet chat it stands firmly; she thus makes it stand (on its feet) for the sake of a firm position.

7. With one half or the whole of the water that is left, he (the Adhvaryu) and the Sacrificer¹³ then sprinkle it, beginning from the head; thereby they put those vital airs into it, and revive it (beginning) from that part.

8. Thus, wherever they wound it¹⁴, wherever they hurt it--water being a means of soothing--there they soothe it by that means of soothing, water, there they heal it with water.

9. They sprinkle with (Vâg. S. VI, 15), 'May thy mind grow full! may thy speech grow full! may thy breath grow full! may thine eye grow full! may thine ear grow full!' Thus they put the vital airs into it and revive it: 'Whatever is sore, whatever hurt in thee, may that fill up and become firm.'

10. Thus, wherever they wound it, wherever they hurt it--water being a means of soothing--they soothe it by that means of soothing, water, there they heal it with water: 'May that become pure in thee!' thereby they render it sacrificially pure. With 'Auspicious be the days!' they pour out (the remaining water) behind the victim.

11. Thus, wherever they wound it, wherever they hurt it,--lest thereafter the days and nights should be inauspicious¹⁵,--they pour out (the water) behind the victim with, 'Auspicious be the days.'

12. Thereupon they turn the victim over so as to lie on its back. He (the Adhvaryu) puts the (other) stalk of grass thereon, with, 'O plant, protect!' for the knife is a thunderbolt, and thus that thunderbolt, the knife, does not injure it (the victim). He then applies the edge of the knife to it (and cuts through it) with, 'Injure it not, O blade!' for the knife is a thunderbolt, and thus that thunderbolt, the knife, does not injure it.

13. He applies that approved edge of his, for that has been made sacrificially pure by a text¹⁶. That which is the top part of the stalk he puts in his left hand, and that which is the bottom part he takes with his right hand.

14. And where he skins (the victim), and whence the blood spirts out, there he smears it (the bottom part with blood) on both ends with (Vâg. S. VI, I6), 'Thou art the Rakshas' share!' for that blood is indeed the Rakshas' share.

15. Having thrown it away (on the utkara), he treads on it with, 'Herewith I tread down the Rakshas! herewith I drive away the Rakshas! herewith I consign the Rakshas to the nethermost darkness!' Thus it is by means of the sacrifice that he drives away the evil spirits, the Rakshas. And as to its being rootless and severed on both sides,--rootless, forsooth, and severed on both sides, the Rakshas moves about in the air, even as man here moves about in the air rootless and severed on both sides: therefore it (the grass-end) is rootless and severed on both sides.

16. Thereupon they pull out the omentum, and envelop the two spits¹⁷ therein with, 'May ye envelop heaven and earth with ghee!' whereby he endows those two, heaven and earth, with strength and sap, and puts strength and sap into them; and upon those two, thus filled with sap and affording the means of subsistence, these creatures subsist.

17. The two omentum-spits are made of kârshmarya wood. For when the gods in the beginning seized (slew) a victim, then, as it was drawn upwards, its sacrificial essence¹⁸ flowed downwards, and from it sprang a tree; and because it flowed down from the (victim) as it was drawn (karsh) upwards, therefore (it became) a kârshmarya tree¹⁹. With that same sacrificial essence he now perfects it, and makes it whole; therefore the two omentum-spits are of kârshmarya wood.

18. He cuts it (the omentum) off on all sides (from the belly) and heats it at the cooking-fire: thus it becomes cooked for him already at this (fire)²⁰. The Agnîdh again takes a firebrand (from the Sâmitra, and walks in front). They go behind the pit (kâtvâla) and proceed to the Âhavanîya. The Adhvaryu throws that (top part of the) grass-stalk into the Âhavanîya with, 'O Vâyu, graciously accept the drops!' for this is the kindler (samidh) of the drops²¹.

19. Thereupon he heats the omentum while standing on the north side; for he is about to pass by the fire and to roast (the omentum) after walking round to the south side. Hereby then he propitiates it, and thus that fire does not injure him while passing by; this is why he heats the omentum while standing on the north side.

20. They take it along between the sacrificial stake and the fire. The reason why they do not take it across the middle (of the altar)²², where they take other sacrificial dishes, is lest they should bring the sacrifice in the middle into contact with the uncooked (omentum). And why they do not take it there outside (the altar) along the front of the sacrificial stake, is that they would thereby put it outside the sacrifice; therefore they take it along between the sacrificial stake and the fire. Having gone round to the south side, the Pratiprasthâtri roasts it.

21. Thereupon the Adhvaryu, having taken ghee with the dipping-spoon, pours it upon the omentum, with, 'May Agni graciously accept the ghee, Hail!' Thus those drops thereof reach the fire after becoming cooked offerings, made with Svâhâ (hail)!

22. He then says (to the Maitrâvaruna²³), 'Recite to the drops!' He recites to the drops verses addressed to Agni²⁴. The reason why he recites to the drops verses addressed to Agni, is that rain originates from gifts made from this earth, for from here it is that Agni obtains the rain; by means of these drops (falling from the omentum) he obtains those (rain) drops, and those drops rain down; therefore he recites to the drops verses addressed to Agni. When it is roasted,--

23. The Pratiprasthâtri says, 'It is roasted: proceed²⁵!' The Adhvaryu, having taken the two spoons and stept across (to the north side of the fire) and called for the Sraushat, says (to the Maitrâvaruna), 'Prompt for the Svâhâs²⁶!' and offers (the ghee) when the Vashat has been pronounced²⁷.

24. Having offered, he bastes first the omentum, then the clotted ghee. Now the Karaka-Adhvaryus, forsooth, baste first the clotted ghee, arguing that the clotted ghee is the breath; and a Karaka-Adhvaryu, forsooth, cursed Yâgñavalkya for so doing, saying, 'That Adhvaryu has shut out the breath; the breath shall depart from him!'

25. But he, looking at his arms, said, 'These hoary arms--what in the world has become of the Brâhman's word²⁸!' Let him not heed that (objection of the Karakas); for this is the last fore-offering,--and this being a havis-offering, at the last fore-offering he first pours ghee into the dhruvâ, being about to offer the first two butter-portions with it²⁹. Now, on the present occasion, he will first offer the omentum; therefore let him first baste the omentum, then the clotted ghee. And though he does not baste the victim with ghee, 'lest he should baste the uncooked,' that whole victim of his yet becomes (as it were) basted with ghee in that he bastes the omentum; let him therefore first baste the omentum, then the clotted ghee.

26. Thereupon he makes an 'underlayer' of ghee (in the guhû-spoon), and lays a piece of gold thereon. Then, cutting off the omentum (from the spits and putting it into the spoon), he says (to the Hotri), 'Recite (the invitatory prayer) to Agni and Soma for the omentum and fat of the buck!' He then lays (another) piece of gold on (the omentum) and bastes it twice with ghee above.

27. The reason why there is a piece of gold on both sides is this. When they offer the victim in the fire they slay it; and gold means immortal life: hence it (the victim) rests in immortal life. And so it rises from hence, and so it lives; for this reason there is a piece of gold³⁰ on both sides. Having called for the Sraushat, he says (to the Maitrâvaruna), 'Prompt (the Hotri to recite the offering-prayer³¹ on) the omentum and fat of the buck for Agni and Soma!' He does not say, '. . . (the omentum and fat) brought forward;' when the Soma has been pressed he says, 'brought forward³².' He offers when the Vashat has been pronounced.

28. Having offered the omentum, he lays the two spits together and throws them after (the omentum into the fire), with, 'Consecrated by Svâhâ, go ye to Ûrdhvanabhas³³, son of the Maruts!' He does so, thinking, 'Lest these two wherewith we have cooked the omentum should come to nought.'

29. The reason why they perform with the omen-tum is this. For whatever deity the victim is seized, that same deity he pleases by means of that fat (part); and that same deity, thus pleased with that fat, waits patiently for the other sacrificial dishes being cooked; this is why they perform with the omentum.

30. They then cleanse themselves over the pit³⁴. For in quieting and cutting up (the victim) they wound it; and water being a means of soothing, they now soothe it by means of water, heal it by means of water; therefore they cleanse themselves over the pit.

Third Brâhmana

1. For the same deity for which there is a victim, he subsequently prepares a sacrificial cake³⁵. The reason why he subsequently prepares a cake is this. Rice and barley, truly, are the sacrificial essence of all animals (victims)³⁶; with that same essence he now completes that (victim) and makes it whole. This is why he subsequently prepares a sacrificial cake.

2. And why he proceeds with that cake after performing (offering) with the omentum is this. It is from the middle (of the victim) that this omentum is pulled out, and from the middle he now completes that (victim) by means of that sacrificial essence and makes it whole; therefore he proceeds with that cake after performing with the omentum. The relation of this (cake to the animal offering), indeed, is one and the same everywhere; that cake is prepared after (and supplementary to) a victim.

3. Thereupon he cuts up the victim: 'Move thrice³⁷, and make the heart the uppermost of the thrice-moved!' thus (he says to the slaughterer), for threefold is the sacrifice.

4. He then instructs the slaughterer: 'If one ask thee, "Is the sacrificial food cooked, O Samitar?" say thou only "Cooked!" not "Cooked, reverend sir!" nor "Cooked, forsooth!"'

5. Having then taken clotted ghee with the guhû, the Adhvaryu, stepping up (from the altar) to (the Sâmitra), asks, 'Is the sacrificial food cooked, O Sâmitar?' 'Cooked,' he says. 'That is of the gods,' says the Adhvaryu in a low voice.

6. The reason why he asks is this. Cooked, forsooth, not uncooked (must be) the gods' food; and the Samitri indeed knows whether it is cooked or uncooked.

7. And again, why he asks. 'I will perform with cooked (food),' so he thinks; and if that sacrificial food be uncooked, it is yet cooked food for the gods, and is cooked as regards the Sacrificer; and the Adhvaryu is guiltless; on the slaughterer that guilt lies. Thrice he asks, for threefold is the sacrifice. And as to his saying, 'That is of the gods,' that which is cooked, indeed, belongs to the gods; therefore he says, 'That is of the gods.'

8. The heart he bastes (with clotted ghee) first of all; for the heart is the self (soul), the mind; and the clotted ghee is the breath; he thus puts the breath into its (the victim's) self, into its mind; and thus it verily becomes the living food of the gods, and immortal for the immortals.

9. He bastes it with (Vâg. S. VI, 18), 'May thy mind unite with the mind; thy breath with the breath!' He utters no Svâhâ ('hail'), for this is not an oblation. They remove the victim (from the cooking-fire)³⁸.

10. 'They take it along the back of the pit, and between the sacrificial stake and the (Âhavanîya) fire. The reason why, though it is cooked, they do not take it across the middle (of the altar), as they take other sacrificial dishes, is 'lest they should bring the sacrifice in the middle in connection with that which is cut up by limbs and mangled.' And why they do not take it outside (the altar) in front of the stake, is that they would thereby put it outside the sacrifice: therefore they take (the flesh) along between the stake and the fire. When they have put it down south (of the fire), the Pratiprasthâtri cuts off (the portions). There are Plaksha branches³⁹ (Ficus Infectoria) by way of an upper barhis (covering of altar); thereon he cuts. The reason why there are Plaksha branches by way of an upper barhis is this.

11. For when the gods, at first, seized an animal to sacrifice), Tvashtri first spat upon its head, thinking, 'Surely, thus they will not touch it!' for animals belong to Tvashtri. That (spittle became) the brain in the head and the marrow in the neck-bone⁴⁰: hence that (substance) is like spittle, for Tvashtri spat it. Let him therefore not eat that, since it was spitten by Tvashtri.

12. Its sacrificial essence flowed down and there a tree sprang up. The gods beheld it; wherefore it (was called) 'prakhya' (visible), for 'plaksha,' doubtless, is the same as 'prakhya.' With that same sacrificial essence he now completes it (the victim), and makes it whole: hence there are Plaksha branches as an upper covering.

13. He then makes an 'underlayer' of ghee both in the guhû and the upabhrit, and in the vasâhomahavanî⁴¹, and the samavattadhânî⁴²; and puts a piece of gold⁴³ both in the guhû and the upabhrit.

14. Thereupon he addresses (the Hotri) for the recitation on the havis to the manotâ deity⁴⁴. The reason why he addresses him for the recitation on the havis to the manotâ deity is this. All the deities draw nigh to the victim while it is immolated, thinking, 'My name he will choose, my name he will choose!' for the animal victim is sacrificial food for all deities. The minds (manas), then, of all those deities are, fixed upon (ota) that victim; those (minds of theirs) he thereby satisfies, and thus the minds of the gods have not drawn nigh in vain. For this reason he addresses him for the recitation on the havis to the manotâ deity.

15. He first makes a portion of the heart⁴⁵. The reason why he first makes a portion of the heart which is in the middle, is that the heart is the breath, since it is from there that this breath moves upward⁴⁶; and the animal is breath, for only so long does the animal (live) as it breathes with the breath; but when the breath departs from it, it lies there useless, even (as) a block of wood.

16. The heart, then, is the animal; thus he first makes a portion of its very self (or soul). And, accordingly, if any portion were omitted, he need not heed this, since it is of his entire animal victim that the first portion is made which is made of the heart. He therefore first makes a portion of the heart, that being in the middle. Thereupon according to the proper order.

17. Then of the tongue, for that stands out from its fore-part. Then of the breast, for that also (stands out) therefrom⁴⁷. Then of the simultaneously moving (left) fore-foot⁴⁸. Then of the flanks. Then of the liver. Then of the kidneys.

18. The hind-part he divides into three parts; the broad piece (he reserves) for the by-offerings⁴⁹; the middle one he cuts into the guhû after dividing it in two; the narrow piece (he reserves) for the tryaṅga⁵⁰. Then of the simultaneously moving (right) haunch⁵¹. This much, then, he cuts into the guhû.

19. Then into the upabhrit, he makes a portion of the upper part of the fore-foot belonging to the tryaṅga (viz. the right one); of the (narrow piece of the) hind-part, after dividing it in two; and of the haunch belonging to the tryaṅga (viz. the left). Thereupon he puts two pieces of gold on (the flesh oblations in the spoons) and pours ghee thereon.

20. He then takes the oblation of gravy⁵² with (Vâg. S. VI, 18), 'Thou art trembling,' for quivering, as it were, is the broth: hence he says, 'Thou art trembling;'--'May Agni prepare⁵³ thee!' for the fire does indeed cook it: hence he says, 'May Agni prepare thee!'--'The waters have washed thee together,' for the water indeed gathers together that (fat) juice from the limbs: hence he says, 'The waters have washed thee together.'

21. 'For the sweeping of the wind--thee!' for verily yonder blower sweeps along the air, and for the air he takes it: hence he says, 'For the sweeping of the wind (I take) thee.'

22. 'For the speed of Pûshan,'--Pûshan's speed, forsooth, is yonder (wind)⁵⁴, and for that he takes it: hence he says, 'For the speed of Pûshan.'

23. 'From the hot vapour may totter--;' the hot vapour, namely, is yonder (wind), and for that he takes it: hence he says, 'From the hot vapour may totter--.' Thereupon he bastes it twice with ghee above.

24. He then mixes it either with the crooked knife or with the chopping-knife⁵⁵, with '--Confounded hatred⁵⁶!' whereby he chases away from here those evil spirits, the Rakshas.

25. The broth which is left he pours into the Samavattadhânî, and therein he throws the heart, tongue, breast, the broad piece (of the back part), the kidneys, and the rectum. He then bastes it twice with ghee above.

26. The reason why there is a piece of gold on each side is this. When they offer up the victim in the fire, they slay it, and gold means immortal life: thereby then it rests in immortal life; and so it rises from hence, and so it lives. This is why there is a piece of gold on each side.

27. And because he cuts crossways,--of the left fore-foot and the right haunch; and of the right forefoot and the left haunch,--therefore this animal draws forward its feet crossways. But were he to cut straight on, this animal would draw forward its feet (of the same side) simultaneously: therefore he cuts crossways. Then as to why he does not make cuttings of the head, nor the shoulders, nor the neck, nor the hind-thighs.

28. Now the Asuras, in the beginning, seized a victim. The gods, from fear, did not go near it⁵⁷. The Earth⁵⁸ then said unto them, 'Heed ye not this: I will myself be an eye-witness thereof, in whatsoever manner they will perform this (offering).'

29. She said, 'Only one oblation have they offered, the other they have left over.' Now that which they left over are these same portions. Thereupon the gods made over three limbs to (Agni) Svishtakrit, whence the Tryaṅga oblations. The Asuras then made portions of the head, the shoulders, the neck, and the hind-thighs: therefore let him not make portions of these. And since Tvashtri spat upon the neck, therefore let him not make a portion of the neck. Thereupon he says (to the Hotri), 'Recite (the invitatory prayer) to Agni and Soma for the havis of the buck!' Having called for the Sraushat, he says (to the Maitrâvaruna), 'Prompt (the Hotri to recite the offering-prayer⁵⁹ for) the havis of the buck to Agni and Soma!' He does not say '(the havis) made ready:' when the Soma has been pressed he says 'made ready.'

30. In the interval between the two half-verses of the offering-prayer he offers the oblation of gravy. It is from out of this that that essence (juice) has risen upwards here,--that sap of this earth whereby creatures exist on this side of the sky⁶⁰; for the oblation of gravy is sap, and essence is sap: thus he renders the sap strong by means of sap, whence this sap when eaten does not perish.

31. And as to why he offers the oblation of gravy in the interval between the two half-verses of the offering-prayer,--one half-verse, forsooth, is this earth, and the other half-verse is yonder sky. Now between the sky and the earth is the air, and it is to the air that he offers: therefore he offers the oblation of gravy between the two half-verses of the offering-prayer.

32. He offers with (Vâg. S. VI, 19), 'Drink the ghee, ye drinkers of ghee! Drink the gravy, ye drinkers of gravy! thou art the havis of the air, Hail!' With this prayer to the All-gods he offers, for the air belongs to the All-gods: because creatures move about here in the air breathing in and breathing out therewith, therefore it belongs to the All-gods. As the Vashat (of the offering-prayer for the meat portions) is pronounced, he offers the portions that are in the guhû.

33. Thereupon, while taking clotted ghee with the guhû, he says (to the Hotri), 'Recite (the invitatory prayer) to the Lord of the forest!' Having called for the Sraushat, he says (to the Maitrâvaruna), 'Prompt (the Hotri to recite the offering-prayer) to the lord of the forest!' and offers, as the Vashat is pronounced⁶¹. The reason why he offers to the lord of the forest (the tree) is,--he thereby makes that thunderbolt, the sacrificial stake, a sharer (in the sacrifice); and, the lord of the forest being Soma⁶², he thereby makes the victim to be Soma. And as to his offering (to the tree) between the two oblations, he thus fills both completely: therefore he offers between the two oblations.

34. Thereupon, while pouring together the meat portions that are for the upabhrit, he says (to the Hotri), 'Recite (the invitatory prayer) to Agni Svishtakrit (the maker of good offering)!' Having called for the Sraushat, he says (to the Maitrâvaruna), 'Prompt for Agni Svishtakrit!' and offers as the Vashat is pronounced.

35. With what is left of the offering of gravy, he then sprinkles the quarters, with, 'The regions,--the fore-regions,--the by-regions,--the intermediate regions,--the upper regions,--to the regions, Hail!' For the offering of gravy is sap: thus he imbues all the regions with sap, and hence sap is obtained here on earth in every region.

36. Thereupon he touches (what remains of) the victim⁶³: now is the time for the touching. And whether he has touched it before, fearing 'those (evil spirits) that hover near will tear it about,' or whether he be not afraid⁶⁴ of its being torn about, let him in any case now touch (the victim).

37. [Vâg. S. VI, 20], 'To Indra belongeth the out-breathing: may it attend⁶⁵ to every limb! To Indra belongeth the in-breathing: it is attended to in every limb.' Where it has been cut up limb by limb, there he heals it by means of the out-breathing and in-breathing.--'O divine Tvashtri, let thine ample (forms) closely unite together, that it be uniform what is of different shape:' whereby he makes it completely enclosed (in its limbs and flesh). 'May thy friends, thy father and mother⁶⁶, to please thee, joyfully welcome thee going to the gods!' Thus, having made it whole wherever he has offered (a piece of) it, he afterwards unites it firmly, and that body (self) of it is complete in yonder world.

Fourth Brâhmana

1. Now there are three elevens at the animal offering,--eleven fore-offerings, eleven after-offerings, and eleven by-offerings: ten fingers, ten toes, ten vital airs, and the out-breathing, in-breathing and through-breathing--this much constitutes man, who is the highest of animals, after whom⁶⁷ are all animals.

2. Now they say,' What, then, is done at the sacrifice whereby the vital air is kindly to all the limbs?'

3. When he divides the hind-part into three portions,--the hind-part being (an opening of the) vital air, and that (animal) extending from thence forward, that vital air pervades it all through.

4. And in that he cuts the hind-part into three portions,--one third for the by-offerings, one third into the guhû, and one third into the upabhrit,--thereby the vital air is kindly to all the limbs.

5. He alone, however, may slay an animal who can supply it with the sacrificial essence⁶⁸. And if it be lean, let him stuff into the hind-part whatever may be left of the fat of the belly: the hind-part being (an opening of) the vital air, and that (animal) extending from thence forward, that vital air pervades it all through. The animal, forsooth, is breath; for only so long (does) the animal (live), as it breathes with the breath; but when the breath departs from it, it lies there useless, even (as) a block of wood.

6. The hind-part is (part of) the animal, and fat means sacrificial essence⁶⁹: thus he supplies it with the sacrificial essence. But if it be tender (juicy), then it has itself obtained the sacrificial essence.

7. Thereupon he takes clotted ghee; for twofold indeed is this (clotted ghee),--to wit, both ghee and sour milk⁷⁰,--and a productive union means a couple: thus a productive union is thereby effected.

8. Therewith they perform at the after-offerings. The after-offerings mean cattle, and clotted ghee means milk: hence he thereby puts milk into the cattle, and thus milk is here contained (or beneficial, Nita) in the cattle; for clotted ghee means breath, because clotted ghee is food, and breath is food.

9. Therewith he (the Adhvaryu) performs in front (on the Âhavanîya) at the after-offerings,---whereby he puts into (the victim) that vital air which is here in front;--and therewith he (the Pratiprasthâtri) performs behind (the altar) at the by-offerings⁷¹,--whereby he puts into it that vital air which is here behind: thus two vital airs are here contained (or beneficial) on both sides, the one above and the one below.

10. Here now, one (Hotri) pronounces the Vashat for two,--for the Adhvaryu (who performs the after-offerings) and for him (the Pratiprasthâtri) who performs the by-offerings. And because he offers them by (in addition to) the offering (Adhvaryu), therefore they are called by-offerings. And in performing the by-offerings, he produces (offspring)⁷², since he performs the by-offerings behind (the altar), and from behind offspring is produced from woman.

11. He offers the by-offerings with (Vâg. S. VI, 21), 'Go thou to the sea, Hail!' The sea is water, and seed is water: he thereby casts seed.

12. 'Go thou to the air, Hail!' It is into (along) the air that offspring is born: into the air he produces (offspring).

13. 'Go thou to the divine Savitri, Hail!' Savitri is the impeller of the gods: impelled by Savitri he thus produces creatures.

14. 'Go thou to Mitra and Varuna, Hail!' Mitra and Varuna are the out-breathing and in-breathing: he thus bestows out-breathing and in-breathing on the creatures.

15. 'Go thou to the day and the night, Hail! It is through (along) day and night that offspring is born: through day and night he causes creatures to be born.

16. 'Go thou to the metres, Hail!' There are seven metres; and there are seven domestic and seven wild animals: both kinds he thus causes to be produced.

17. 'Go thou to heaven and earth, Hail!' For, Pragâpati, having created the living beings, enclosed them between heaven and earth, and so these beings are enclosed between heaven and earth. And in like manner does this (offerer), having created living beings, enclose them between heaven and earth.

18. He then makes additional by-offerings (atiupayag). Were he not to make additional by-offerings, there would only be as many living beings as were created in the beginning; they would not be propagated; but by making additional by-offerings he indeed propagates them; whence creatures are again born here repeatedly⁷³.

Fifth Brâhmana

1. He makes the additional by-offerings:--with 'Go thou to the sacrifice⁷⁴, Hail!' The sacrifice is water, and seed is water: he thus casts seed.

2. 'Go thou to Soma, Hail!' Soma is seed: he thus casts seed.

3. 'Go thou to the heavenly ether, Hail!' The heavenly ether is water, and seed is water: he thus casts seed.

4. 'Go thou to Agni Vaisvânara, Hail!' Agni Vaisvânara ('belonging to all men') is this earth, and she is a safe resting-place: upon that safe resting-place he thus produces (creatures).

5. He then touches his mouth, with, 'Give me mind and heart!' thus indeed the by-offerer does not throw himself after (the oblations into the fire).

6. Thereupon⁷⁵ they perform the Patnîsamyâgas with the tail (of the victim), for the tail is the hind-part, and from the hind-part of woman offspring is produced: hence offspring is produced by the Patnîsamyâgas being performed with the tail.

7. For the wives of the gods he cuts portions from the inside, since it is from the inside of woman that offspring is produced; for Agni the householder from above, since it is from above that the male approaches the female.

8. Thereupon they betake themselves, with the heart-spit, to the purificatory bath⁷⁶. Now, the anguish of the victim, in being slaughtered, concentrates itself into the heart, and from the heart into the heart-spit; and whatever part of cooked (food) is pierced that becomes palatable⁷⁷: therefore let him roast it on the spit after piercing it. Uppermost on the thrice-moved (portions of the) victim he places that heart after pulling it off (the spit).

9. He (the slaughterer) then hands the heart-spit (to the Adhvaryu). Let him not throw it on the ground, nor into the water; for were he to throw it on the ground, that anguish would enter into the plants and trees; and were he to throw it into the water, that anguish would enter into the water: hence neither on the ground, nor into the water.

10. But on going down to the water, let him bury it at the place where the dry and the moist meet. But if he feel disinclined to going down (to the water), he pours out a vessel of water in front of the sacrificial stake and buries (the spit) at the place where the dry and the moist meet, with (Vâg. S. VI, 22), 'Injure thou not the waters nor the plants!' thus it injures neither the waters nor the plants; 'From every fetter⁷⁸--therefrom deliver us, O king Varuna! That they say, we swear by the "Inviolable (cows)," by "Varuna⁷⁹," therefrom deliver us, O Varuna!' Thereby he delivers him⁸⁰ from every noose of Varuna, from all (guilt) against Varuna.

11. He then addresses (the water)⁸¹ with, 'May the waters and plants be friendly unto us, unfriendly to him who hateth us, and whom we hate!' For when they proceed with that (spit), the waters, forsooth, as well as the plants, keep as it were receding from him; but hereby he now makes a covenant with them, and so they again approach to him, and that expiation is performed (to them). He does not perform (the spit-bath) at the animal offering to Agni and Soma, nor at that to Agni, but only at that of the Anûbandhyâ-cow⁸², for therewith the whole sacrifice attains to completion. And in that they perform (the ceremony) with the heart-spit at the cow (offering), thereby indeed it comes to be performed also for the animal offering to Agni and Soma, as well as for that to Agni.

Footnotes

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