Philosophy and Religion / Satapatha Brahmana

The Satapatha Brahmana: Third Kânda, Fifth Adhyâya

Preparation of the Soma altar with the high altar.¹

First Brâhmana

1. From that post which is the largest on the east side (of the hall)² he now strides three steps forwards (to the east), and there drives in a peg,--this is the intermediate (peg)³.

2. From that middle peg he strides fifteen steps to the right, and there drives in a peg,--this is the right hip.

3. From that middle peg he strides fifteen steps northwards, and there drives in a peg,--this is the left hip.

4. From that middle peg he strides thirty-six steps eastwards, and there drives in a peg,--this is the fore-part⁴.

5. From that middle peg (in front) he strides twelve steps to the right, and there drives in a peg, this is the right shoulder.

6. From that middle peg he strides twelve steps to the north, and there drives in a peg,--this is the left shoulder. This is the measure of the altar.

7. Now the reason why it is thirty steps broad behind is this: the Virâg metre consists of thirty syllables, and by means of the Virâg the gods obtained a firm footing in this world; and even so does he now, by means of the Virâg, obtain a firm footing in this world.

8. But there may also be thirty-three (steps); for of thirty-three syllables also consists the Virâg; and by means of the Virâg, he obtains a firm footing in this world.

9. Then as to why the 'easterly line⁵' is thirty-six steps long;--the Brihatî consists of thirty-six syllables, and by means of the Brihatî the gods obtained the heavenly world: and so does he now, by means of the Brihatî, obtain the heavenly world and that offering-fire (Âhavanîya) of his is in the sky.

10. And as to (the altar) being twenty-four steps broad in front;--the Gâyatrî consists of twenty-four syllables, and the Gâyatrî is the fore-part of the sacrifice: this is why it is twenty-four steps broad in front. This is the measure of the altar.

11. And why it is broader behind,--'Wider behind, broad-hipped,' thus they praise a woman. And by its being wider behind, he makes that womb at the hind-part (of the altar) wider, and from that wider womb these creatures are born.

12. That high altar (Uttaravedi⁶) is the nose of the sacrifice; because they throw it up so as to be higher than the altar, therefore it is called 'high altar.'

13. Now, in the beginning there were two kinds of beings here, the Âdityas and the Aṅgiras. The Aṅgiras then were the first to prepare a sacrifice, and having prepared the sacrifice they said to Agni, 'Announce thou to the Âdityas this our to-morrow's Soma-feast, saying, "Minister ye at this sacrifice of ours!"'

14. The Âdityas spake (to one another), 'Contrive ye how the Aṅgiras shall minister unto us, and not we unto the Aṅgiras!'

15. They said, 'Verily by nothing but sacrifice is there a way out of this⁷: let us undertake another Soma-feast!' They brought together the (materials for) sacrifice, and having made ready the sacrifice, they said, 'Agni, thou hast announced to us a Soma-feast for to-morrow; but we announce to thee and the Aṅgiras a Soma-feast even for to-day: it is for us that thou art (to officiate as) Hotri⁸!'

16. They sent back some other (messenger) to the Aṅgiras; but the Aṅgiras going after Agni, were exceeding angry with him, saying, 'Going as our messenger, why didst thou not mind us⁹?'

17. He spake, 'The blameless chose me: as the chosen of the blameless, I could not go away.' And let not therefore the chosen (priest) of a blameless man turn away from him. The Aṅgiras then officiated for the Âdityas in the sacrifice with Soma bought (krî) on the same day (sadyas); whence this Sadyahkrî¹⁰.

18. They brought Vâk (speech) to them for their sacrificial fee. They accepted her not, saying, 'We shall be losers if we accept her.' And so the performance of that sacrifice was not discharged (completed), as it was one requiring a sacrificial fee.

19. Thereupon they brought Sûrya (the sun) to them, and they accepted him. Wherefore the Aṅgiras say, 'Verily, we are fit for the sacrificial office, we are worthy to receive Dakshinâs; yea, even he that burns yonder has been received by us¹¹!' Hence a white horse is the sacrificial fee for the Sadyahkrî.

20. On the front of this (horse) there is a golden ornament, whereby it is made an image of him that burns yonder.

21. Now Vâk was angry with them: 'In what respect, forsooth, is that one better than I,--wherefore is it, that they should have accepted him and not me¹²?' So saying she went away from them. Having become a lioness she went on seizing upon (everything¹³) between those two contending parties, the gods and the Asuras. The gods called her to them, and so did the Asuras. Agni was the messenger of the gods, and one Saharakshas for the Asura-Rakshas.

22. Being willing to go over to the gods, she said, 'What would be mine, if I were to come over to you?'--'The offering shall reach thee even before (it reaches) Agni.' She then said to the gods, 'Whatsoever blessing ye will invoke through me, all that shall be accomplished unto you!' So she went over to the gods.

23. And, accordingly, when he pours ghee on the high altar¹⁴, while the fire is held (over it)--since the gods said to her on that occasion, 'The offering shall reach thee even before Agni'--then that offering does reach her even before (it reaches) Agni; for this (high altar) is in reality Vâk. And when he raises the high altar, it is for the completeness of the sacrifice, for the sacrifice is Vâk (speech) and that (high altar) is Vâk.

24. He measures it with the yoke and pin;--namely with the yoke (that place) whither they take (the earth); and with a yoke-pin that, from whence they take (the earth¹⁵), for the team is harnessed with the yoke and the pin: it is because she (Vâk), as a lioness, at that time roamed about unappeased that he thus yokes her here at the sacrifice.

25. One must not therefore accept a Dakshinâ (sacrificial fee) that has been refused (by another priest¹⁶), for, having turned into a lioness, it destroys him;--nor must he (the sacrificer) take it home again, for, having turned into a lioness, it destroys him;--nor must he give it to any one else, as he would thereby make over the sacrifice to some one other than himself. Hence if he have any wretched kinsman, let him give it to him; for in that he gives it away, it will not turn into a lioness and destroy him; and in that he gives it to a kinsman, he does not make over (the sacrifice) to one other than himself: and this is the settling of a refused Dakshinâ.

26. He now takes the yoke-pin and the wooden sword; and from where the northern peg of the front side is, he strides three steps backwards and there marks off the pit (kâtvâla). The measure for the pit is the same (as for the high altar)¹⁷; there is no (other) measure in regard to it: wherever he himself may think fit in his mind (to fix it), in front of the heap of rubbish (utkara), there let him mark off the pit.

27. From the (north) edge of the altar he lays down the pin from south to north, and draws the (western) outline, with the text (Vâg. S. V, 9), 'Thou art for me the resort of the afflicted!' Thereby he means this (earth), for it is thereon that he walks afflicted.

28. Thereupon he lays down the pin in front from south to north, and draws the outline with, 'Thou art my wealth-resort.' Thereby he means this (earth), for it is thereon that he walks having acquired (wealth).

29. He then lays down the pin along the (north) edge of the altar from west to east, and draws the outline with, 'Preserve me from being in want¹⁸!' Thereby he means this (earth): 'Wherever there is want, from that preserve me!'

30. He then lays down the pin on the north side from west to east, and draws the outline with, 'Preserve me from being afflicted¹⁹!' Thereby he means this (earth): 'wherever there is affliction, from that preserve me!'

31. He then flings (the wooden sword)²⁰; at the place where he flings²¹, the Agnîdh sits. He flings while mentioning the names of the Agnis²². For those (three) Agnis whom the gods at first chose for the office of Hotri passed away: they crept into these very earths,--namely, into this one and the two beyond it. It is really with this one²³ that he now flings.

32. He flings with the texts, 'May the Agni called Nabhas²⁴ know (thee)! Go thou, O Agni, Aṅgiras, with the name of Âyu (life)!' What life they passed away from²⁵ that he bestows, that he re-animates. Having with, 'Thou who art in this earth,' taken (the loose soil dug up by the wooden sword), he puts it down (on the altar²⁶), with, 'Whatever inviolate, holy name of thine, therewith I lay thee down!' whereby he means to say, 'whatever holy name, unviolated by the Rakshas, is thine, thereby I lay thee down²⁷.'--With 'Thee, moreover, for the delight of the gods,' he takes (earth) a fourth time²⁸; whereby he means to say, 'I take thee well-pleasing to the gods.' He takes that (high altar) from a quadrangular pit, for there are four quarters: thus he takes it from all the four quarters.

33. Thereupon he shifts (the earth) asunder, with the text (Vâg. S. V, 10), 'Thou art a lioness, overcoming the enemies; be thou meet for the gods!' Inasmuch as, on that occasion, she became a lioness and roamed about unappeased, therefore he says to her, 'Thou art a lioness;' and by 'overcoming the enemies' he means to say, 'Through thee may we worst our enemies.' 'Be thou meet for the gods' he says, because the high altar is a woman: her he thus renders meet for the gods.

34. He makes it on each side either of the size of the yoke, or ten feet of the sacrificer's²⁹; for the Virâg consists of ten syllables, and the Virâg is speech, and the sacrifice is speech. In the middle³⁰ he makes, as it were, a navel, thinking, 'Seated in one and the same place, I shall sprinkle (ghee) all round³¹.'

35. He sprinkles it with water: inasmuch as, on that occasion, she became a lioness and roamed about unappeased--water being (a means of) appeasement--he appeases her with water. And, the high altar being a woman, he thereby fits her for the gods: this is why he sprinkles it with water.

36. He sprinkles it with, 'Thou art a lioness, overcoming the enemies: get thee pure for the gods!' He then bestrews it with gravel. Now gravel certainly is an ornament, because gravel is rather shining. And that gravel being the ashes of Agni Vaisvânara, he is now about to place Agni thereon, and so Agni does not injure it: this is why he bestrews it with gravel. He bestrews it with, 'Thou art a lioness, overcoming the enemies: array thee for the gods!' He then covers it³², and thus covered it remains during that night.

The Agni-pranayana, or leading forward of the fire³³ to the high altar.

Second Brâhmana

1. They put fire-wood on (the Âhavanîya fire), and prepare the underlayer (of gravel³⁴). He (the Adhvaryu) puts the butter on (the Gârhapatya to melt), and cleans both the dipping-spoon and the offering-spoon. Having then clarified the ghee, he ladles five times thereof (into the offering-spoon). When the fire-wood is ablaze-

2. They lift the (burning) fire-wood, and place it on the underlayer³⁵. Thereupon he says (to the Hotri), 'Recite for Agni as he is taken forward³⁶!' (and to the Pratiprasthâtri), 'Come up after me with the single sword(-line)!' The Pratiprasthâtri goes up after him with the single sword(-line) as far as that middle peg on the hind-part of the altar³⁷: whatever part of the Gârhapatya³⁸ is cut off from the altar by that intermediate (peg), that he thereby carries on to (connects with) it.

3. Now some walk up behind (and draw a line) as far as the high altar; but let him not do that: let him walk up only as far as that middle peg. They proceed and come up to the high altar³⁹.

4. The Adhvaryu takes the sprinkling-water. He first sprinkles (the high altar) in front, while standing (south of it) facing the north, with the text (Vâg. S. V, 11), 'May Indra's noise⁴⁰ shield thee in front with the Vasus!' whereby he means to say, 'May Indra's noise protect thee in front with the Vasus.'

5. He then sprinkles it behind with, 'May the Wise⁴¹ shield thee from behind with the Rudras!' whereby he means to say, 'May the Wise One protect thee from behind with the Rudras!'

6. He then sprinkles on the right (south) side with, 'May the Thought-swift shield thee with the Fathers on the right!' whereby he means to say, 'May he swift as thought⁴² protect thee on the right with the Fathers!'

7. He then sprinkles on the left side with, 'May Visvakarman (the All-shaper) shield thee with the Âdityas on the left!' whereby he means to say, 'May Visvakarman protect thee on the left with the Âdityas!'

8. The sprinkling-water which is left he pours outside the altar close to where is the southern of those two front corners (of the high altar) with, 'This burning water I dismiss from the sacrifice.' Because she (Vâk--the altar) on that occasion became a lioness and roamed about unappeased⁴³, he thus dismisses from the sacrifice that sorrow of hers,--if he do not wish to exorcise. But should he wish to exorcise, let him indicate it by saying, 'This burning water I dismiss from the sacrifice against so and so!' He then smites him with that sorrow, and sorrowing he goes to yonder world.

9. Now as to why he pours ghee on the high altar, while the fire is held (over it). Because the gods said to her on that occasion, 'The offering shall reach thee before Agni,' therefore the offering now does reach her before (it reaches) Agni. And because she said to the gods, 'Whatsoever blessing ye will invoke through me, all that shall be accomplished unto you!' therefore the priests now invoke through her that blessing upon the sacrificer, and it is fully accomplished unto him.

10. When he pours ghee on the high altar, he does it twofold even while doing it in one⁴⁴. Now that which is the southern of the two front corners of that navel, so to say, which is in the middle of these (sides of the high altar)--

11. On that⁴⁵ he pours ghee, with the text (Vâg. S. V, 12), 'Thou art a lioness; Hail!' Then on the northern of the two back corners with, 'Thou art a lioness, winning the Âdityas⁴⁶, Hail!' Then on the southern of the two back corners with, 'Thou art a lioness, winning the Brahman, winning the Kshatra, Hail!' Manifold, verily, is the prayer for blessing in the sacrificial texts: by this one he prays⁴⁷ for the Brahman (priesthood) and the Kshatra. (nobility), those two vital forces.

12. Then on the northern of the front corners with, 'Thou art a lioness, winning abundant offspring, winning growth of wealth, Hail!' In that he says, 'winning abundant offspring,' he prays for offspring; and in that he says, 'winning growth of wealth'--growth of wealth meaning abundance--he prays for abundance.

13. He then pours ghee into the middle with, 'Thou art a lioness, bring thou hither the gods for the sacrificer! Hail!' whereby he causes the gods to be brought to the sacrificer. He then raises the offering-spoon with, 'To the beings thee! Hail!'--beings meaning offspring--he thereby means to say, 'To offspring thee!'

14. He then lays the enclosing-sticks⁴⁸ round (the navel); with the text (Vâg. S. V, 13), 'Thou art firm, steady thou the earth!' the middle one; with, 'Thou art firmly settled, steady thou the air!' the right one; with, 'Thou art immovably settled, steady thou the sky!' the left one. With, 'Thou art Agni's provision' he throws the 'equipments' upon (the high altar). Wherefore are the equipments?--for Agni's completeness.

15. The pine-wood, namely, is his body⁴⁹: hence in that there are enclosing-sticks of pine-wood, thereby he supplies him with a body, makes him whole.

16. And the bdellium, forsooth, is his flesh: hence in that there is bdellium, thereby he supplies him with flesh, makes him whole.

17. And the fragrant reed-grass (sugandhi-tegana), forsooth, is his fragrance: hence in that there is fragrant reed-grass, thereby he supplies him with fragrance, makes him whole.

18. And as to why there is a wether's hair-tuft,--Agni, forsooth, dwelt once for one night between the two horns of a wether: 'Whatever of Agni's nature is inherent therein, let that be here too,' so he thinks, and therefore there is a wether's hair-tuft. Let him, therefore, cut off that (tuft) which is nearest to the head, and bring it; and if he be unable to procure that, let him bring any kind (of wether's hair). And why there are enclosing-sticks?--for the protection (of Agni): for it is somewhat long before the next enclosing-sticks will come nigh to him⁵⁰.

Construction of sheds, and preparation of pressing-place and hearths (dhishnyas).

Third Brâhmana

1. The sacrifice is a man; it is a man for the reason that a man spreads (prepares) it. In being spread it is made just as large⁵¹ as a man: this is why the sacrifice is a man.

2. The Soma-cart (shed) is no other than his head, and has Vishnu for its deity⁵². And because Soma is therein--Soma being havis (material for offering) for the gods--therefore it is called Havirdhâna (receptacle of havis).

3. The Âhavanîya is no other than his mouth: hence, when he offers on the Âhavanîya, it is as if he poured (food) into the mouth.

4. The sacrificial stake is no other than his crest-lock; and the Âgnîdhrîya and Mârgâlîya⁵³ are his arms.

5. The Sadas⁵⁴ (tent for the priests) is no other than his belly: wherefore they feed in the Sadas, for whatever food is eaten here on earth all that settles down here in the belly. And because all the gods sat (sad) in it therefore it is called Sadas: and so do these Brahmans of every family now sit therein.

6. And the two fires which are behind⁵⁵ it are his feet. In being spread it is made just as large as a man: this is why the sacrifice is a man.

7. The cart-shed has doors on both sides; and so has the Sadas doors on both sides: hence this man is perforated from one end to the other. He steps to the Soma-carts when they have been -washed down.

8. They turn them round, the southern one on the south side, and the northern one on the north side⁵⁶. The larger of the two should be the southern (or right) one⁵⁷.

9. Over them, having been turned round (and placed on the altar), they put a mat of reed-grass; or, if he cannot procure a reed-mat, a frame of split cane made in like manner as a reed-mat. They fasten a front-band (to the posts of the front door⁵⁸). They enclose (the carts) within two upright hurdles; and lay a (second) reed-mat, or a frame of split cane made in like manner as a reed-mat, behind (the first mat⁵⁹).

10. Now⁶⁰, having again entered (the hall), and taken ghee in four ladlings, he makes offering to Savitri for his impulsion, for Savitri is the impeller (prasavitri) of the gods: 'We will perform the sacrifice, for one impelled by Savitri,' thus (the priest thinks and) therefore he makes offering to Savitri.

11. He offers with the text (Vâg. S. V, 14; Rig-veda V, 81, 1), 'They harness the mind and they harness the thoughts'--with the mind and with speech they truly perform the sacrifice. When he says, 'They harness the mind,' he harnesses the mind; and when he says, 'and they harness the thoughts (dhî),' he harnesses speech; for it is thereby⁶¹ that people seek to make their living in accordance with their respective intelligence (dhî), either by reciting (the Veda), or by readiness of speech, or by songs,--with these two thus harnessed they perform the sacrifice.

12. 'The priests of the priest, of the great inspirer of devotion,'--the learned Brâhmans versed in sacred writ, truly, are the priests: it is regarding them that he says this. And 'of the great inspirer of devotion⁶²,'--the great inspirer of devotion, truly, is the sacrifice: it is regarding the sacrifice that he says this. 'The knower of rites alone hath assigned the priestly offices,' for, in performing the sacrifice, they indeed assign the priestly offices. 'Great is the praise of the divine Savitri; Hail!' Thus he offers to Savitri for his impulsion.

13. Having then taken ghee a second time in four ladlings, he walks out (of the hall by the front door). The (sacrificer's) wife is led out by the south door. He then lays down a piece of gold in the right wheel-track of the southern Sonia-cart, and offers thereon, with (Vâg. S. V, 15; Rig-veda I, 22, 17), 'Vishnu strode through this (universe), thrice he put down his foot: it is enveloped in his dust; Hail!' The residue (of ghee) he pours into the wife's hand. She anoints the burning (part) of the axle⁶³ with (Vâg. S. V, 17), 'Audible to the gods, announce ye unto the gods!' He hands to his assistant both the offering-spoon and the melting-pot. They lead the wife round by the back of the two fires⁶⁴.

14. Having taken ghee in four ladlings, the assistant lays down a piece of gold in the right wheel-track of the northern Soma-cart, and offers thereon, with (Vâg. S. V, 16; Rig-veda VII, 99, 3), 'Be ye too abundant in food and milch kine and pastures, through benevolence to man! Thou proppedst asunder these two worlds, O Vishnu; with beams of light didst thou hold fast⁶⁵ the earth on all sides; Hail!' The residue (of ghee) he pours into the wife's hand. She anoints the burning (part) of the axle with, 'Audible to the gods, announce ye unto the gods!' Then as to why he thus offers.

15. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack on the part of the Asura-Rakshas; and, the ghee being a thunderbolt, they kept off the evil spirits from the south by that thunderbolt, the ghee; and thus they came not after them on their way. And in like manner does he now keep off the evil spirits from the south by that thunderbolt, the ghee; and thus they do not come after him on his way. And the reason why he offers with two verses relating to Vishnu, is that the Soma-cart belongs to Vishnu.

16. And in that the wife anoints the burning (part) of the axle, thereby a productive union is effected; for when woman and man become heated, the seed flows, and thereupon birth takes place. She anoints in a direction away (from the cart), for away the seed is cast. He then says (to the Hotri), 'Recite to the Soma-carts as they are wheeled forward⁶⁶!'

17. He makes (the sacrificer) say, 'Go ye both forward, furthering the cult!' The cult, namely, is the sacrifice: 'go ye both forward, furthering the sacrifice' he thereby means to say. 'Convey ye the sacrifice upward; lead it not astray⁶⁷!' whereby he means to say, 'convey this sacrifice upward to the world of the gods;' and by saying 'lead it not astray,' he prays for this (sacrificer) that he may not stumble. Let them wheel (the carts) forward, as it were lifting them, so that they may not creak; for of the Asuras is that voice which is in the axle⁶⁸: 'Lest the Asuras’ voice should speak here!' so he thinks. But if they should creak,--

18. Let him make (the sacrificer) say this, 'Speak ye unto your own cow-pen, ye divine resorts; speak not my life away, speak not my offspring away!' This, then, is the expiation thereof.

19. As to this they say, 'Let him stride three steps from the high altar westward and make the Soma-carts stop there: this is the measure for the Soma-carts.' But there is no (fixed) measure in this; wherever he himself may think fit in his mind, only not too near⁶⁹, nor too far (from the high altar), there let him stop them.

20. He salutes them with, 'May ye rejoice here on the height of the earth!' for this (altar) is verily the height⁷⁰ (top) of the earth, since his offering-fire is in the heaven. He makes them rest on their naves⁷¹ for that is the appearance of repose.

21. The Adhvaryu, having gone round along the north side (of the carts), props the southern cart, with (Vâg. S. V, 18; Rig-veda I, 154, 1), 'Now will I declare the heroic deeds of Vishnu, who measured out the earthly regions; who propped the upper seat, striding thrice, the wide-stepping! For Vishnu (I prop) thee!' He fixes the prop in a different place from where (it is fixed) in ordinary practice⁷².

22. The assistant then props the northern cart, with (Vâg. S. V, 19), 'Either from the heaven, O Vishnu, or from the earth, or from the great, wide airy region, O Vishnu, fill both thine hands with wealth and bestow on us from the right and the left! For Vishnu thee!' He fixes the prop in a different place from where (it is fixed) in ordinary practice. The reason why he performs with prayers to Vishnu is that the Soma-cart belongs to Vishnu.

23. He then makes (the sacrificer) say, after touching the middle reed-mat⁷³ (Vâg. S. V, 20; Rig-veda I, 154, 2), 'Let Vishnu then be praised for his power, terrible like a wild beast prowling about the mountains, on whose three wide strides all beings abide!' Now that (mat-covering) indeed is his (Vishnu, the shed's) upper skull-bone⁷⁴ for thereon, as it were, the other skull-bones rest: this is why he says 'they abide on.'

24. Thereupon he makes him say, after touching the front-band (Vâg. S. V, 2), 'Thou art Vishnu's fillet;' for it indeed is his fillet. He then makes him say, after touching the two upright hurdles, 'Ye are the corners of Vishnu's mouth;' for they indeed are the corners of his mouth. Then that mat which is behind there, that indeed is that skull-bone of his here behind (viz. the occiput).

25. With 'Thou art Vishnu's sewer⁷⁵,' he sews (the hurdles to the four door posts) with cord by means of a wooden pin. With, 'Thou art Vishnu's fixed (point)⁷⁶,' he then makes a knot, 'lest it should fall asunder.' That same (knot) he undoes when the work is completed; and thus disease⁷⁷ befalls not either the Adhvaryu or the Sacrificer. The completed (cart-shed) he touches with, 'Thou art Vishnu's own,' for the Soma-cart (and shed) belongs to Vishnu.

Fourth Brâhmana

1. It is for a twofold reason that the sounding-holes are dug. The cart-shed, truly, is the head of the sacrificer; and what four holes there are here in the head--namely, these two and these two⁷⁸--those he thereby makes: for this reason he digs the sounding-holes.

2. Now the gods and the Asuras, both of them sprung from Pragâpati, were contending. The Asuras then by way of witchcraft buried charms⁷⁹ within these worlds, thinking, 'Peradventure we may thus overcome the gods.'

3. The gods then prevailed. By means of these (sounding-holes) they dug up those magic charms. Now, when a charm is dug up, it becomes inoperative and useless. And in like manner, if any malicious enemy buries here charms by way of witchcraft for this (sacrificer), does he thereby dig them up; this is why he digs sounding-holes. He digs just beneath the fore-part of the shafts of the southern cart.

4. He takes up the spade⁸⁰, with the text (Vâg. S. V, 22), 'At the impulse of the divine Savitri, I take thee with the arms of the Asvins, with the hands of Pûshan: thou art a woman.' The significance of this formula is the same (as before). That spade (abhri, fem.) is indeed a female: therefore he says 'thou art a woman.'

5. He draws their outlines, saving⁸¹ the measure of a span, with, 'Here do I cut off the necks of the Rakshas!' For the spade is the thunderbolt: it is with the thunderbolt that he thus cuts off the necks of the Rakshas.

6. Let him first mark off the right (southern) one of the two that are in front; then the left one of the two behind; then the right one of those behind; then the left one of those in front.

7. But they say conversely, that he should mark off first the left one of the two behind; then the right one of those in front; then the right one of those behind; and then the left one of those in front. Or he may also mark them off in one and the same direction⁸²: but let him, in any case, mark off last of all the one which is on the left of those in front.

8. He digs them, in the very same order in which they have been marked off, with, 'Thou art great, of great sound!'--he praises and extols them, when he says, 'Thou art great, of great sound;'--'Utter thou the great voice unto Indra!'--Indra, forsooth, is the deity of the sacrifice; and the cart-shed belonging to Vishnu, he thereby makes it to be connected with Indra: therefore he says, 'Utter thou the great voice unto Indra!'

9. 'The Rakshas-killing, charm-killing (voice),' for it is indeed for the killing of the charms of the Rakshas that these (holes) are dug;--'Of Vishnu;' for that voice in the cart-shed is indeed Vishnu's.

10. He throws out (the earth from) them in the order in which he has dug them, with (Vâg. S. V, 23), 'Here do I cast out the charm which the alien, which the inmate of my house has buried for me!' Either an alien or an inmate of his house buries charms by way of witchcraft: these he thereby casts out.

11. 'Here do I cast out the charm which my equal, which my unequal has buried for me!' Either one equal, or one unequal, to him buries charms by way of witchcraft: these he thereby casts out.

12. 'Here do I cast out the charm which the kinsman, which the stranger has buried for me!' Either a kinsman or a stranger buries charms by way of witchcraft: these he thereby casts out.

13. 'Here do I cast out the charm which the countryman, which the foreigner has buried for me!' Either a countryman or a foreigner buries charms by way of witchcraft: these he thereby casts out. With 'I cast out witchcraft!' he finally throws out (the earth remaining in the several holes⁸³), whereby he casts out witchcraft.

14. Let him dig them arm-deep; for that being the end (extreme limit to which he can reach) he thereby in the end brings witchcraft to naught. He connects them crossways by (underground) channels⁸⁴; or, if he cannot crossways, he may do so in one and the same direction. This is why these (openings of the) vital airs are connected by channels farther (inside).

15. In the same order in which he has dug them he makes (the sacrificer) touch them, with the texts (Vâg. S. V, 24), 'Self-ruling thou art, a slayer of enemies! Ever-ruling thou art, a slayer of haters! Man-ruling thou art, a slayer of Rakshas! All-ruling thou art, a slayer of foe-men!' This is the blessing of that work: he thereby invokes a blessing.

16. The Adhvaryu and Sacrificer then touch one another (with their right hands through the holes), the Adhvaryu is at the right one of those in front, and the Sacrificer at the left one of those behind. The Adhvaryu asks, 'Sacrificer, what is here?'--'Happiness!' he says.--'(Be) that ours in common!' says the Adhvaryu in a low voice.

17. Thereupon the Adhvaryu is at the right one of those behind, and the Sacrificer at the left one of those in front. The Sacrificer asks, 'Adhvaryu, what is here?'--'Happiness!' he says.--'(Be) that mine!' says the Sacrificer. Now in that they thus touch one another, thereby they make the vital airs yoke-fellows: hence these vital airs meet together farther (inside). And in that, when asked, he replies, 'Happiness (bhadram),' thereby he utters the wish of 'prosperity (kalyânam)' of ordinary speech: that is why, being asked, he replies, 'Happiness.' Thereupon he sprinkles (the holes with water): one and the same forsooth is the significance of sprinkling; he thereby renders them pure.

18. He sprinkles, with the text (Vâg. S. V, 25), 'You, the Rakshas-killers, the charm-killers;' for they are indeed Rakshas-killers as well as charm-killers; 'Vishnu's own, I sprinkle;' for they indeed belong to Vishnu.

19. What remains of the sprinkling-water he then pours out into the pits;--what moisture there is here in the vital airs⁸⁵, that he thereby puts into them: hence that moisture in the vital airs.

20. He pours it out with, 'You, the Rakshas-killers, the charm-killers, Vishnu's own, I pour out.' Thereupon he spreads barhis-grass, both such as is turned with its tops to the east and such as is turned to the north⁸⁶; what hair there is here at (the openings of) the vital airs, that he thereby bestows: hence that hair at (the openings of) the vital airs.

21. He spreads it with, 'You, the Rakshas-killers, the charm-killers, Vishnu's own, I spread.' He, as it were, covers the bodies on the top, for that (grass) is indeed his (Vishnu's) hair⁸⁷.

22. Thereon he lays two pressing-boards⁸⁸ with, 'You, the Rakshas-killers, the charm-killers, Vishnu's own, I lay down;' they are indeed his (Vishnu's) jaws. He surrounds them (with earth) with, 'You, the Rakshas-killers, the charm-killers, Vishnu's own, I surround;' he thereby steadies them, makes them immovable.

23. Now the pressing-skin is cut straight all round and (dyed) red all over, for it is his (Vishnu's) tongue: the reason, then, why it is quite red, is because this tongue is, as it were, red. He lays it down with, 'Thou art Vishnu's own;' for it indeed belongs to Vishnu⁸⁹.

24. He then brings down the (five) press-stones. The press-stones, doubtless, are his (Vishnu's) teeth: hence, when they press (the Soma) with the stones it is as if he chewed with his teeth. He puts them down with, 'Ye are Vishnu's own;' for they indeed belong to Vishnu. Thus, then, the head of the sacrifice is complete.

Footnotes

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