Philosophy and Religion / Satapatha Brahmana

The Satapatha Brahmana: Third Kânda, Second Adhyâya

First Brâhmana

1. South of the Âhavanîya he spreads two black antelope skins on the ground, with the neck parts towards the east: thereon he consecrates him. If there are two (skins), they are an image of these two worlds (heaven and earth), and thus he consecrates him on these two worlds.

2. They are joined (fitted) together along their edge¹, for these two worlds are also, as it were, joined together at their edge. At the hind part they are fastened together through holes: thus, after uniting (mithunîkritya) these two worlds, he consecrates him thereon.

3. But if there be only one (skin), then it is an image of these (three) worlds; then he consecrates him on these (three) worlds. Those (hairs) which are white are an image of the sky; those which are black are (an image) of this (earth);--or, if he likes, conversely: those which are black are an image of the sky, and those which are white are (an image) of this (earth). Those which are of a brownish yellow colour², are an image of the atmosphere. Thus he consecrates him on these (three) worlds.

4. And let him, in that case, turn in the hind end (of the skin)³: thus, after uniting these worlds with each other, he consecrates him thereon.

5. He then squats down behind the two skins, with his face towards the east and with bent (right) knee; and while touching them thus⁴ at a place where the white and black (hair) join, he mutters (Vâg. S. IV, 9), 'Ye are the images of the Rik and Sâman;'--an image doubtless is what is conformable⁵: 'Ye are conformable to, the riks and sâmans' he thereby means to say.

6. 'I touch you.' Now, he who is consecrated becomes an embryo, and enters into the metres: hence he has his hands closed, since embryos have their hands closed.

7. And when he says, 'I touch you,' he means to say, 'I enter into you.' 'Do ye guard me up to the goal of this sacrifice!' whereby he says, 'Do ye protect me until the completion of this sacrifice!'

8. He then kneels down with his right knee (on the skin), with the text, 'Thou art a refuge: afford me refuge!' for the skin (karma) of the black deer it is indeed among men, but among the gods it is a refuge (sarma): therefore he says, 'Thou art a refuge: afford me refuge.' 'Homage be to thee: injure me not!' Now he who raises himself upon the sacrifice⁶ doubtless raises himself to one that is his better; for the black deer skin is a (means of) sacrifice. Hereby, now, he propitiates that sacrifice, and thus that sacrifice does not injure him: for this reason he says, 'Homage be to thee: injure me not!'

9. He must indeed sit down first on the hind part (of the skin). Were he, on the other hand, to sit down at once in the middle (of the skin), and were any one there to curse him, saying, 'He shall either become demented or fall down headlong!' then that would indeed come to pass. Let him therefore first sit down on the hind part (of the skin).

10. He then girds himself with the zone. For once upon a time when the Aṅgiras were consecrated, they were seized with weakness, for they had prepared no other food but fast-milk. They then perceived this (source of) strength (viz. the zone), and this (source of) strength they put in (or round) the middle of their body as a (means of attaining) completion: and thereby they attained completion. And so does he now put that (source of) strength in the middle of his body and thereby attain completion.

11. It is made of hemp. Hempen it is in order to be soft. Now when Pragâpati, having become an embryo, sprung forth from that sacrifice, that which was nearest to him, the amnion, became hempen threads: hence they smell putrid. And that which was the outer membrane (and placenta) became the garment of the consecrated. Now the amnion lies under the outer membrane, and hence that (zone) is worn under the garment. And in like manner as Pragâpati, having become an embryo, sprung forth from that sacrifice, so does he become an embryo and spring forth from that sacrifice.

12. It (the cord) is a triple one, because food is threefold, food being cattle. (Moreover) the father and mother (are two), and that which is born is a third: hence it is a triple (cord).

13. It is intertwined with a shoot of reed (muñga) grass, for the sake of chasing away the evil spirits, the reed being a thunderbolt. It is plaited after the manner of a braid of hair. For were it to be twisted⁷ sunwise (from left to right) as any other cords, it would be human; and were it twisted contrary to the course of the sun, it would be sacred to the Fathers: hence it is plaited after the manner of a braid of hair.

14. He girds himself with it, with the text (Vâg. S. IV, 10), 'Thou art the strength of the Aṅgiras,'--for the Aṅgiras perceived this (source of) strength; 'soft as wool, bestow thou strength on me!' there is nothing obscure in this.

15. He then tucks up the end of his (nether) garment, with the text, 'Thou art Soma's tuck.' For heretofore it was the tuck of him, the unconsecrated; but now that he is consecrated, it is that of Soma⁸: therefore he says, 'Thou art Soma's tuck.'

16. He then wraps up (his head)⁹. For he who is consecrated becomes an embryo; and embryos are enveloped both by the amnion and the outer membrane: therefore he covers (his head).

17. He covers himself, with the text, 'Thou art Vishnu's refuge, the refuge of the sacrificer.' He who is consecrated indeed becomes both Vishnu and a sacrificer; for when he is consecrated, he is Vishnu; and when he sacrifices, he is the sacrificer: therefore he says, 'Thou art Vishnu's refuge, the refuge of the sacrificer.'

18. Thereupon he ties a black deer's horn to the end (of his garment¹⁰). Now the gods and the Asuras, both of them sprung from Pragâpati, entered upon their father Pragâpati's inheritance: the gods came in for the Mind and the Asuras for Speech. Thereby the gods came in for the sacrifice and Asuras for speech; the gods for yonder (heaven) and the Asuras for this (earth).

19. The gods said to Yagña (m., the sacrifice), 'That Vâk (f., speech) is a woman: beckon her, and she will certainly call thee to her.' Or it may be, he himself thought, 'That Vâk is a woman: I will beckon her and she will certainly call me to her.' He accordingly beckoned her. She, however, at first disdained him from the distance: and hence a woman, when beckoned by a man, at first disdains him from the distance. He said, 'She has disdained me from the distance.'

20. They said, 'Do but beckon her, reverend sir, and she will certainly call thee to her.' He beckoned her; but she only replied to him, as it were, by shaking her head: and hence a woman, when beckoned by a man, only replies to him, as it were, by shaking her head. He said, 'She has only replied to me by shaking her head.'

21. They said, 'Do but beckon her, reverend sir, and she will certainly call thee to her.' He beckoned her, and she called him to her; and hence a woman at last calls the man to her. He said, 'She has indeed called me.'

22. The gods reflected, 'That Vâk being a woman, we must take care lest she should allure him¹¹.--Say to her, "Come hither to me where I stand!" and report to us her having come.' She then went up to where he was standing. Hence a woman goes to a man who stays in a well-trimmed (house). He reported to them her having come, saying, 'She has indeed come.'

23. The gods then cut her off from the Asuras; and having gained possession of her and enveloped her completely in fire, they offered her up as a holocaust, it being an offering of the gods¹². And in that they offered her with an anushtubh verse, thereby they made her their own; and the Asuras, being deprived of speech, were undone, crying, 'He ’lavah! he ’lavah¹³!'

24. Such was the unintelligible speech which they then uttered,--and he (who speaks thus) is a Mlekkha (barbarian). Hence let no Brahman speak barbarous language, since such is the speech of the Asuras. Thus alone he deprives his spiteful enemies of speech; and whosoever knows this, his enemies, being deprived of speech, are undone.

25. That Yagña (sacrifice) lusted after Vâk (speech¹⁴), thinking, 'May I pair with her!' He united with her.

26. Indra then thought within himself, 'Surely a great monster will spring from this union of Yagña and Vâk: [I must take care] lest it should get the better of me.' Indra himself then became an embryo and entered into that union.

27. Now when he was born after a year's time, he thought within himself, 'Verily of great vigour is this womb which has contained me: [I must take care] that no great monster shall be born from it after me, lest it should get the better of me!'

28. Having seized and pressed it tightly, he tore it off and put it on the head of Yagña (sacrifice¹⁵);for the black (antelope) is the sacrifice: the black deer skin is the same as that sacrifice, and the black deer's horn is the same as that womb. And because it was by pressing it tightly together that Indra tore out (the womb), therefore it (the horn) is bound tightly (to the end of the garment); and as Indra, having become an embryo, sprang from that union, so is he (the sacrificer), after becoming an embryo, born from that union (of the skin and the horn).

29. He ties it (to the end of the garment) with the open part upwards, for it is in this way that the womb bears the embryo. He then touches with it his forehead close over the right eyebrow, with the text, 'Thou art Indra's womb,'--for it is indeed Indra's womb, since in entering it he enters thereby¹⁶, and in being born he is born therefrom: therefore he says, 'Thou art Indra's womb.'

30. Thereupon he draws (with the horn) the ('easterly') line, with the text, 'Make the crops full-eared!' Thereby he produces the sacrifice; for when there is a good year, then there is abundant (material) for sacrifice; but when there is a bad year, then there is not even enough for himself: hence he thereby produces the sacrifice.

31. And let not the consecrated henceforth scratch himself either with a chip of wood or with his nail. For he who is consecrated becomes an embryo; and were any one to scratch an embryo either with a chip of wood or his nail, thereby expelling it, it would die¹⁷. Thereafter the consecrated would be liable to be affected with the itch; and--offspring (retas) coming after the consecrated--that offspring would then also be liable to be born with the itch. Now his own womb¹⁸ does not injure its offspring, and that black deer's horn being indeed his own womb, that (horn) does not injure him; and therefore the consecrated should scratch himself with the black deer's horn and with nothing but the black deer's horn.

32. He (the Adhvaryu) then hands to him a staff, for driving away the evil spirits,--the staff being a thunderbolt.

33. It is of Udumbara wood (Ficus Glomerata), for him to obtain food and strength,--the Udumbara means food and strength: therefore it is of Udumbara wood.

34. It reaches up to his mouth,--for so far extends his strength: as great as his strength is, so great it (the staff) is when it reaches up to his mouth.

35. He makes it stand upright, with the text, 'Stand up, O tree, erect; guard me from injury on to the goal of this sacrifice!' whereby he means to say, 'Standing erect, protect me till the completion of this sacrifice!'

36. It is only now that some bend the fingers inward¹⁹ and restrain their speech, because, they argue, only from now will he not have to mutter anything. But let him not do so; for in like manner as if one were to try to overtake some one who runs away, but could not overtake him, so does he not overtake the sacrifice. Let him therefore turn in his fingers and restrain his speech on that (former) occasion.

37. And when the consecrated (after restraining his speech) utters either a rik, or a sâman, or a yagus²⁰, he thereby takes a firmer and firmer hold of the sacrifice: let him therefore turn in his fingers and restrain his speech on that (former) occasion.

38. And when he restrains his speech--speech being sacrifice--he thereby appropriates the sacrifice to himself²¹. But when, from speech restrained, he utters any sound (foreign to the sacrifice), then that sacrifice, being set free, flies away. In that case, then, let him mutter either a rik or a yagus addressed to Vishnu, for Vishnu is the sacrifice: thereby he again gets hold of the sacrifice; and this is the atonement for that (transgression).

39. Thereupon some one²² calls out, 'Consecrated is this Brâhman, consecrated is this Brâhman:' him, being thus announced, he thereby announces to the gods: 'Of great vigour is this one who has obtained the sacrifice; he has become one of yours: protect him!' this is what he means to say. Thrice he says it, for threefold is the sacrifice.

40. And as to his saying, 'Brâhman,' uncertain, as it were, is his origin heretofore²³; for the Rakshas, they say, pursue women here oil earth, and so the Rakshas implant their seed therein. But he, forsooth, is truly born, who is born of the Brahman (neut.), of the sacrifice: wherefore let him address even a Râganya, or a Vaisya, as Brâhman, since he who is born of the sacrifice is born of the Brahman (and hence a Brâhmana). Wherefore they say, 'Let no one slay a sacrificer of Soma; for by (slaying) a Soma-sacrificer he becomes guilty of a heinous sin²⁴!

Second Brâhmana

1. He maintains silence; and silently he remains seated till sunset. The reason why he maintains silence is this:

2. By means of the sacrifice the gods gained that supreme authority which they now wield. They spake, 'How can this (world) of ours be made unattainable to men?' They sipped the sap of the sacrifice, even as bees would suck out honey; and having drained the sacrifice and scattered it by means of the sacrificial post, they disappeared: and because they scattered (yopaya, viz. the sacrifice) therewith, therefore it is called yûpa (post)²⁵.

3. Now this was heard by the Rishis. They collected the sacrifice. As that sacrifice was collected (prepared)²⁶, so does he who is consecrated collect the sacrifice (by keeping his speech within him),--for the sacrifice is speech.

4. When the sun has set, he breaks silence. Now Pragâpati is the year, since the sacrifice is Pragâpati; and the year is day and night, since these two revolving produce it. He has been consecrated during the day, and he has gained the night: as great as the sacrifice is, as great as is its extent, to that extent has he gained it before he breaks silence.

5. Some, however, make him break his silence on seeing the (first) start²⁷, arguing that then the sun has actually set. But let him not do so, for what would become of them if it were cloudy? Let him therefore break silence as soon as he thinks the sun has set.

6. Now, some make him break silence by the formula, 'Earth! ether! sky!' arguing that thereby they strengthen the sacrifice, they heal, the sacrifice. But let him not do so; for he who breaks silence with that (formula) does not strengthen the sacrifice, does not heal the sacrifice.

7. Let him rather break silence with this one (Vâg. S. IV, 11), 'Prepare ye the fast-food! prepare ye the fast-food! [prepare ye the fast-food!] Agni is the Brahman, Agni is the sacrifice; the tree is meet for the sacrifice.' For this indeed is his sacrifice, this is his havis-offering at this (rite of consecration), even as the Agnihotra was heretofore²⁸. In thus preparing the (Soma) sacrifice by means of the sacrifice, he establishes the sacrifice in the sacrifice, and carries on the sacrifice by means of the sacrifice; for (the partaking of) that fast-food is indeed carried on by him till the pressing of the Soma. Thrice he pronounces (the first words²⁹), for threefold is the sacrifice.

8. Moreover, he breaks silence, after turning round towards the fire. He, on the other hand, who breaks silence with any other (formula) but this³⁰, does not strengthen the sacrifice, does not heal the sacrifice. In pronouncing the first (part of the formula)³¹ he utters the truth of speech³².

9. 'Agni is the Brahman' (neut.), he says, for Agni is indeed the Brahman (sacerdotium);--'Agni is the sacrifice,' for Agni is indeed the sacrifice;--'the tree is meet for the sacrifice,' for trees³³ are indeed meet for the sacrifice, since men could not sacrifice, if there were no trees: therefore he says, 'the tree is meet for the sacrifice.'

10. Thereupon they cook the fast-food for him. For he who is consecrated draws nigh to the gods and becomes one of the deities. But the sacrificial food of the gods must be cooked, and not uncooked: hence they cook it, and he partakes of that fast-milk (vrata) and does not offer it in the fire. The reason why he eats the fast-food and does not offer it in the fire is this:

11. By means of the sacrifice the gods gained that supreme authority which they now wield. They spake, 'How can this (world) of ours be made unattainable to men?' They sipped the sap of the sacrifice, even as bees would suck out honey; and having drained the sacrifice and scattered it by means of the sacrificial post, they disappeared. And because they scattered (yopaya) therewith, therefore it is called yûpa (post).

12. Now this was heard by the Rishis. They collected the sacrifice. As that sacrifice was collected, so does he who is consecrated now become the sacrifice, for it is he that carries it on, that produces it. And whatever (sap) of the sacrifice was sucked out and drained, that he now restores again by sipping the fast-milk and not offering it in the fire; for, assuredly, were he to offer it in the fire, he would not replenish (the sacrifice). But let him, nevertheless, think (that he does so) sacrificing and not the reverse.

13. For, verily, these vital airs are born of the mind, endowed with mind³⁴, of intelligent power³⁵: Agni is speech; Mitra and Varuna are the out-breathing and the in-breathing; Âditya (the sun) is the eye; and the All-gods are the ear,--it is unto these deities that offering is thereby made by him.

14. Now, some add both rice and barley to the first (day's) fast-milk, arguing,--"By means of these two substances (rasa) we restore what part of the sacrifice was sucked out and drained; and, should the vrata-cow yield no milk, he may prepare his fast-food of whichever of these (cereals) he pleases; and thus both the rice and the barley are 'taken hold of' by him." But let him not do this; for he who adds both rice and barley (to the milk) neither replenishes the sacrifice nor heals it. Let him therefore add only the one or the other (cereal). Both the rice and barley doubtless form his (havis) material for offering (at the New and Full-moon Sacrifice), and when they do so become his material for offering, then they are also 'taken hold of³⁶' by him. Should the vrata, cow yield no milk, let him prepare the fast-food of whichever of them he pleases.

15. Some, again, add to the first (day's) fast-food (vrata) all manner of vegetables and fragrant (seasoning), arguing,--'If disease were to befall him, he might cure it by whatever thereof he pleases, as if he cured it by the fast-milk³⁷.' But let him not do this, lest he should do what is inauspicious to the sacrifice; for those people do at the sacrifice what is a human act, and inauspicious to the sacrifice assuredly is that which is human. If any disease were to befall him who is consecrated, let him cure it wherewith he pleases; for completion is proper³⁸.

16. He (the Adhvaryu) hands the fast-food to him, after letting the ordinary (meal-)time pass,--viz. the evening-milk in the latter part of the night, and the morning-milk in the afternoon,--for the sake of distinction: he thereby distinguishes the divine from the human.

17. And when he is about to hand the fast-food to him he makes him touch water³⁹, with the text, 'For protection we direct our thoughts to divine devotion, the source of supreme mercy⁴⁰, the bestower of glory and the bearer of sacrifices⁴¹: may it prosper our ways, according to our desire!' Heretofore, indeed, it was for a human meal that he cleansed himself, but now it is for the sake of divine devotion: therefore he says, 'For the sake of assistance we turn our thoughts to divine devotion, the source of supreme mercy, the bestower of glory, the bearer of sacrifices: may it prosper our ways, according to our desire!' Whenever, being about to take the fast-food, he touches water, let him touch it with this same (formula).

18. Thereupon he drinks the fast-food, with the text, 'May the gods favour us, they who are born of the mind, and endowed with mind⁴², and of intelligent power! may they protect us! Hail to them!' Thus that (fast-food) comes to be for him (by means of the Svâhâ) as an oblation consecrated by the Vashat.

19. Having drank the fast-food, he touches his navel⁴³, with the text (Vâg. S. IV, 12), 'Ye waters that have been drank, may ye become palatable and auspicious within us! may they prove agreeable to us, freeing us from disease and weakness and sin,--they the divine, the immortal, the holy!' Now, he who is consecrated draws nigh to the gods and becomes one of the deities; but the sacrificial food of the gods is not increased (with other material): hence, if in handing the fast-food (to the consecrated) he increases it (with other milk), he commits a fault and breaks the fast. This (formula), however, is the atonement for that (transgression), and thus that fault is not committed by him, and he does not break the fast (or vow): therefore he says, 'Ye waters . . . !' Whenever, after drinking the fast-food, he touches his navel, let him touch it with this (formula); for who knows whether (or not) he who hands the fast-food (to the consecrated) increases it (with other milk)⁴⁴!

20. When he intends to pass urine, he takes up a clod of earth or some other object by means of the deer's horn, with the text (Vâg. S. IV, 13), 'This (O Earth) is thy covering meet for worship.' For this earth truly is divine, and serves as a place for the worship of the gods: it must not be defiled by him who is consecrated. Having lifted up this its sacrificially pure covering⁴⁵, he now relieves himself on its impure body, with the formula, 'I discharge not offspring, but waters,'--for so indeed he does⁴⁶; 'delivering from trouble, and consecrated by Svâhâ,'--for they do indeed deliver from trouble what is pressed together inside: therefore he says, 'delivering from trouble,'--'consecrated by Svâhâ, enter ye the earth!' whereby he means to say, 'Having become offerings, do ye enter the earth, appeased!'

21. Thereupon he throws the clod of earth down again, with the text, 'Unite with the earth!' for truly this earth is divine, and serves as a place for the worship of the gods: it must not be defiled by him who is consecrated. Having lifted up this its sacrificially pure covering, he has relieved himself on its impure body, and now restores to it this its pure covering: therefore he says, 'Unite with the earth!'

22. He then gives himself up to Agni (the fire) for protection and lies down to sleep. For he who is consecrated draws nigh to the gods and becomes one of the deities; but the gods do not sleep, while to him sleeplessness is not vouchsafed; and Agni being Lord of vows to the gods, it is to him that he now commits himself and lies down to sleep, with the text (Vâg. S. IV, 14), 'O Agni, be thou a good waker: may we thoroughly refresh ourselves!' whereby he says, 'O Agni, wake thou: we are going to sleep!'--'Guard us unremittingly!' whereby he means to say, 'protect us heedfully!'--'Make us awake again!' whereby he means to say, 'Order so that, having rested here, we may awake safely.'

23. And when he has slept and does not wish to fall asleep again, (the Adhvaryu) makes him mutter the text (Vâg. S. IV, 15), 'Thought and life have come back to me, breath and soul have come back to me, eye and ear have come back to me;' for all these depart from him when he sleeps; the breath alone does not; and after he has slept he again unites with them: therefore he says, 'Thought and life have come back to me . . .'--'May Agni Vaisvânara, the unassailable preserver of lives, preserve us from mishap and shame!' whereby he means to say, 'May Agni save us from whatever mistake (may be committed) on this occasion, either by sleep or otherwise:' this is why he says, 'May Agni Vaisvânara, the unassailable preserver of lives, preserve us from mishap and shame!'

24. For, when he who is consecrated utters anything that is foreign to the vow, or when he becomes angry, he commits a fault and breaks his vow, since suppression of anger behoves him who is consecrated. Now, Agni is the Lord of vows among the gods,--it is to him therefore that he resorts (Vâg. S. IV, 16; Rig-veda VIII, II, 7): 'Thou, O Agni, art the divine guardian of vows among men, to whom praise is due at the sacrifices.' This, then, is his atonement for that (transgression); and thus that fault is not committed by him, and he does not break his vow: therefore he says, 'Thou, O Agni, art the divine guardian of vows among men, to whom praise is due at the sacrifices.'

25. And whatever (gift) people offer to him⁴⁷, thereon he (the Adhvaryu) makes him pronounce the text, 'Bestow this much, O Soma, bring more!' for Soma indeed it is that appropriates for the consecrated whatever people offer to him: when he says, 'Bestow this much, O Soma,' he means to say, 'Bestow this much on us, O Soma;' and by 'Bring more,' he means to say, 'Fetch more for us!'--'The divine Savitri, the bestower of wealth, hath bestowed wealth on us;' whereby that (gift) comes to be impelled by Savitri with a view to (further) gifts.

26. Before sunset he (the Adhvaryu) says, 'Consecrated, restrain thy speech!' and after sunset he releases speech. Before sunrise he says, 'Consecrated, restrain thy speech!' and after sunrise he releases his speech,--for the sake of continuity: with the night he continues the day, and with the day the night.

27. Let not the sun set on him while abiding elsewhere (than the hall); nor let the sun rise on him while asleep. For were the sun to set on him while abiding elsewhere, he (the sun) would cut him off from the night; and were the sun to rise on him while asleep, he would cut him off from the day: there is no atonement for this, hence it must by all means be avoided. Prior to the purificatory bath he should not enter water, nor should it rain upon him; for it is improper that he should enter water, or that it should rain upon him, before the purificatory bath. Moreover, he speaks his speech falteringly, and not effusively after the manner of ordinary speech⁴⁸. The reason why he speaks his speech falteringly and not after the manner of ordinary speech is this:

28. By means of the sacrifice the gods gained that supreme authority which they now wield. They spake, 'How can this (world) of ours be made unattainable to men?' They sipped the sap of the sacrifice, even as bees would suck out honey; and having drained the sacrifice and scattered it by means of the sacrificial post, they disappeared. And because they scattered (yopaya) therewith, therefore it is called yûpa (post).

29. Now this was heard by the Rishis. They collected the sacrifice; and as that sacrifice was collected, so does he who is consecrated now collect the sacrifice (by keeping back his speech),--for the sacrifice is speech. And whatever part of the sacrifice was then sucked out and drained, that he now restores again by speaking his speech falteringly and not effusively after the manner of ordinary speech. For were he to speak effusively after the manner of ordinary speech, he would not restore (the sap of the sacrifice): therefore he speaks his speech falteringly and not effusively after the manner of ordinary speech.

30. He verily anoints himself,--it is for speech that he anoints himself⁴⁹, since he anoints himself for the sacrifice, and the sacrifice is speech. Dhîkshita (the anointed) doubtless is the same as dîkshita (the consecrated).

The Prâyanîyeshti, or opening-sacrifice.

Third Brâhmana

1. He prepares the Prâyanîya rice-pap for Aditi. Now while the gods were spreading (performing) the sacrifice on this (earth) they excluded her (the earth) from the sacrifice. She thought, 'How is it that, in spreading the sacrifice on me, they should exclude me from the sacrifice?' and confounded their sacrifice: they knew not that sacrifice.

2. They said, 'How comes it that our sacrifice was confounded, when we spread it on this (earth)? how is it that we know it not?'

3. They said, 'In spreading the sacrifice on her, we have excluded her from the sacrifice: it is she that has confounded our sacrifice,--let us have recourse to her!'

4. They said, 'When we were spreading the sacrifice on thee, how was it that it became confounded, that we know it not?'

5. She said, 'While spreading the sacrifice on me, ye have excluded me from the sacrifice: that was why I have confounded your sacrifice. Set ye aside a share for me; then ye shall see the sacrifice, then ye shall know it!'

6. 'So be it!' said the gods: 'Thine, forsooth, shall be the opening (prâyanîya⁵⁰), and thine the concluding (udayanîya) oblation!' This is why both the Prâyanîya and the Udayanîya (pap) belong to Aditi; for Aditi truly is this (earth). Thereupon they saw and spread the sacrifice.

7. Hence, when he prepares the Prâyanîya rice-pap for Aditi, he does so for the purpose of his seeing the sacrifice: 'After seeing the sacrifice I shall buy (the Soma) and spread that (sacrifice);' thus thinking he prepares the Prâyanîya pap for Aditi. The sacrificial food had been prepared, but offering had not yet been made to the deity (Aditi),--

8. When Pathyâ Svasti⁵¹ appeared to them. They offered to her, for Pathyâ Svasti (the wishing of 'a happy journey') is speech, and the sacrifice also is speech. Thereby they perceived the sacrifice and spread it.

9. Thereupon Agni appeared to them: they offered to him; whereby they perceived that part of the sacrifice which was of Agni's nature. Now of Agni's nature is what is dry in the sacrifice: that they thereby perceived and spread.

10. Then Soma appeared to them: they offered to him; whereby they perceived that part of the sacrifice which was of Soma's nature. Now of Soma's nature is what is moist in the sacrifice: that they thereby perceived and spread.

11. Then Savitri appeared to them: they offered to him. Now Savitri represents cattle, and the sacrifice also means cattle: hence they thereby perceived and spread the sacrifice. Thereupon they offered to the deity (Aditi), for whom the sacrificial food had been prepared.

12. It is to these same five deities, then, that he offers. For that sacrifice, when thrown into disorder, was in five parts; and by means of those five deities they recognised it.

13. The seasons became confounded, the five: by means of those same five deities they recognised them.

14. The regions became confounded, the five: by means of those same five deities they recognised them.

15. Through Pathyâ Svasti they recognised the northern (upper) region: wherefore speech sounds higher here⁵² among the Kuru-Pañkâlas; for she (Pathyâ Svasti) is in reality speech, and through her they recognised the northern region, and to her belongs the northern region.

16. Through Agni they recognised the eastern region: wherefore they take out Agni from behind towards the east⁵³, and render homage to him; for through him they recognised the eastern region, and to him belongs the eastern region.

17. Through Soma they recognised the southern region: hence, after the Soma has been bought, they drive it round on the south side; and hence they say that Soma is sacred to the Fathers; for through him they recognised the southern region, and to him belongs the southern region.

18. Through Savitri they recognised the western region, for Savitri is yonder burning (sun): wherefore he goes towards the west, for through him they recognised the western region, and to him belongs the western region.

19. Through Aditi they recognised the upper region, for Aditi is this (earth): wherefore the plants and trees grow upwards on her; for through her they recognised the upper region, and to her belongs the upper region.

20. The hospitable reception⁵⁴ (of King Soma) verily is the head of the sacrifice, and the opening and closing oblations are its arms. But the arms are on both sides of the head, and hence those two oblations, the Prâyanîya and Udayanîya, are made on both sides of (before and after) the reception.

21. Now, they say that whatever is done at the Prâyanîya should be done at the Udayanîya⁵⁵, and the barhis (grass-covering of the altar), which is used at the Prâyanîya, is also used at the Udayanîya: he lays it aside, after removing it (from the altar). The pot (in which the rice-pap was cooked) he puts aside with the parched remains of dough, and (so he does) the pot-ladle after wiping it. And the priests who officiate during the Prâyanîya, officiate also at the Udayanîya. And because of this identical performance at the sacrifice the two arms are alike and of the same shape.

22. But let him not do it in this way. Let him rather⁵⁶ (at the proper time) throw both the barhis and the pot-ladle after (the prastara, into the fire⁵⁷), and let him put the pot aside after rinsing it. The priests who officiate during the Prâyanîya, officiate also at the Udayanîya; but should they (in the mean time) have departed this life, others may officiate instead. It is because he offers to the same deities, and the same oblations, that the two arms are alike and of the same shape.

23. To five deities he offers at the Prâyanîya, and to five at the Udayanîya: hence there are five fingers here and five there. This (Prâyanîya offering) ends with the Samyu. They perform no Patnîsamyâgas⁵⁸. For the arms are on the fore-part of the body, and the fore-part of the sacrifice he perfects by this (opening ceremony). This is why it ends with the Samyu, and why no Patnîsamyâgas are performed.

Hiranyavatî-âhuti, or offering with gold; and homage to the soma-cow.

Fourth Brâhmana

1. Now Soma was in the sky, and the gods were here on earth. The gods desired,--'Would that Soma came to us: we might sacrifice with him, when come.' They created those two illusions, Suparnî and Kadrû. In the chapter on the hearths (dhishnya⁵⁹) it is set forth how that affair of Suparnî and Kadrû came to pass.

2. Gâyatrî flew up to Soma for them. While she was carrying him off, the Gandharva Visvâvasu stole him from her. The gods were aware of this,--'Soma has indeed been removed from yonder (sky), but he comes not to us, for the Gandharvas have stolen him.'

3. They said, 'The Gandharvas are fond of women: let us send Vâk (speech) to them, and she will return to us together with Soma.' They sent Vâk to them, and she returned to them together with Soma.

4. The Gandharvas came after her and said, 'Soma (shall be) yours, and Vâk ours⁶⁰!' 'So be it!' said the gods; 'but if she would rather come hither, do not ye carry her off by force: let us woo her!' They accordingly wooed her.

5. The Gandharvas recited the Vedas to her, saying, 'See how we know it, see how we know it⁶¹!'

6. The gods then created the lute and sat playing and singing, saying, 'Thus we will sing to thee, thus we will amuse thee!' She turned to the gods; but, in truth, she turned to them vainly, since she turned away from those, engaged in praising and praying, to dance and song. Wherefore even to this day women are given to vain things: for it was on this wise that Vâk turned thereto, and other women do as she did. And hence it is to him who dances and sings that they most readily take a fancy⁶².

7. Both Soma and Vâk were thus with the gods. Now, when he buys Soma he does so in order that he may sacrifice with him, when obtained, for his (own) obtainment (of heavenly bliss⁶³); for he who sacrifices with Soma that has not been bought, sacrifices with Soma that has not been (properly) obtained⁶⁴.

8. In the first place he pours the butter, which remains in the dhruvâ spoon, in four parts into the guhû; and having tied a piece of gold with a blade of the altar-grass⁶⁵, and laid it down (in the guhû), he offers (the butter), thinking, 'I will offer with pure milk;' for milk and gold are of the same origin, since both have sprung from Agni's seed⁶⁶.

9. He lays down the piece of gold, with the text (Vâg. S. IV, 17), 'This (butter) is thy body, O shining (Agni)! this (gold) is thy light,'--for that gold is indeed light:--'unite therewith and obtain splendour!' When he says, 'Unite therewith,' he means to say, 'Mingle therewith;' and when he says, 'Obtain splendour,'--splendour meaning Soma,--he means to say, 'Obtain Soma.'

10. And as the gods then sent her (Vâk) to Soma, so does he now send her to Soma; and the cow for which the Soma is bought being in reality Vâk, it is her he gratifies by this offering, thinking, 'With her, when gratified, I shall buy the Soma.'

11. He offers, with the text, 'Thou art the singer of praises⁶⁷,'--for this (word 'gûh'), the 'singer of praises,' is one of her (Vâk's) names;--'upholden by the Mind,'--this speech of ours is indeed upheld by the mind, because the Mind goes before⁶⁸ Speech (and prompts her), 'Speak thus! say not this!' for, were it not for the Mind, Speech would indeed talk incoherently: for this reason he says, 'Upholden by the Mind.'

12. 'Well-pleasing to Vishnu,' whereby he means to say, 'Well-pleasing to Soma whom we approach⁶⁹.' [He proceeds, Vâg. S. IV, 18], 'Inspired by thee of true inspiration,' whereby he means to say, 'Be thou of true inspiration! go thou to Soma for us!'--'May I obtain a support for my body, Svâhâ!' for he who reaches the end of the sacrifice, indeed obtains a support for his body: hence he thereby means to say, 'May I reach the end of the sacrifice!'

13. Thereupon he takes out the piece of gold (from the spoon), whereby he bestows gold on men; but were he to offer (the butter) together with the gold, he would doubtless cast the gold away from men, and no gold would then be gained among men.

14. He takes it out, with the text, Thou art pure, thou art shining, thou art immortal, thou art sacred to all the gods.' When, having offered the whole milk, he now says, 'Thou art pure . . . ,' it is indeed pure, and shining, and immortal, and sacred to all the gods. Having loosened the grass-blade, he throws it on the barhis, and ties a string round the gold⁷⁰.

15. Having then taken butter a second time in four parts, he says, 'Sacrificer, hold on behind⁷¹!' They open the (south and east)⁷² doors of the hall (and walk out). On the right side (of the front door) approaches the Soma-cow⁷³: (by having) her thus put forward⁷⁴, he has sent her forth (to Soma); for the Soma-cow is in reality Vâk: it is her he has gratified by this offering, thinking, 'With her, when gratified, I will buy Soma.'

16. Having gone up to her, he (the Adhvaryu) salutes her, with the text (Vâg. S. IV, 19), 'Thou art thought, thou art the mind,'--for speech, doubtless, speaks in accordance with thought, with the mind⁷⁵;--'Thou art intelligence, thou art the Dakshinâ⁷⁶,'--for it is by means of their respective intelligence⁷⁷ that people seek to make their living, either by reciting (the Veda), or by readiness of speech⁷⁸, or by songs: therefore he says, 'Thou art intelligence;' and 'Dakshinâ' (gift to the priests) he calls her, because she is indeed the Dakshinâ;-- 'Thou art supreme, thou art worthy of worship,'--for she is indeed supreme and worthy of worship;--'Thou art Aditi, the double-headed,'--inasmuch as, through her (Vâk, speech), he speaks the right thing wrongly, and puts last what comes first, and first what comes last, therefore she is double-headed: that is why he says, 'Thou art Aditi, the double-headed⁷⁹.'

17. 'Be thou for us successful (in going) forward and successful (in coming) back!' when he says, 'Be thou for us successful (in going) forward,' he means to say, 'Go to (fetch) Soma for us!' and when he says, 'Be thou successful (in coming) back,' he means to say, 'Come back to us with Soma!' This is why he says, 'Be thou for us successful (in going) forward and successful (in coming) back!'

18. 'May Mitra bind thee by the foot!' For that rope, doubtless, is of Varuna; and were she (the cow) tied with a rope, she would be (under the power) of Varuna. And, on the other hand, were she not tied at all, she would be uncontrolled. Now that which is of Mitra is not of Varuna; and as (a cow), if tied with a rope, is under control, so it is in the case of this one when he says, 'May Mitra bind thee by the foot!'

19. 'May Pûshan guard thy paths!' Now Pûshan is this Earth, and for whomsoever she is the guardian of his paths⁸⁰, he stumbles not at any time: therefore he says, 'May Pûshan guard thy paths!'

20. 'For Indra as the supreme guide;'--whereby he says, 'May she be well-guarded!' [He proceeds, Vâg. S. IV, 20], 'May thy mother grant thee permission, thy father, thine own brother, thy fellow in the herd!' whereby he says, 'Go thou for us to fetch Soma, with the permission of all thy kin.'--'O goddess, go to the god,'--for it is indeed as a goddess, as Vâk, that she goes to a god, to Soma: therefore he says, 'O goddess, go to the god;'--'To Soma for the sake of Indra!' Indra truly is the deity of the sacrifice: therefore he says, 'To Soma for the sake of Indra.' 'May Rudra guide thee back!' this he says for her safety, for cattle cannot pass beyond Rudra⁸¹. 'Hail to thee! come back, with Soma for thy companion!' whereby he says, 'Hail to thee, come back to us together with Soma!'

21. Even as, at that time, the gods sent her to Soma, and she returned to them together with Soma, so does he now send her to Soma, and she returns to him together with Soma.

22. And as the gods then wooed her with the Gandharvas, and she turned to the gods, so does the sacrificer now woo her, and she turns to the sacrificer. They lead her (the Soma-cow) northwards round (to the place where the Soma is to be sold); for the north is the quarter of men, and hence it is that of the sacrificer for this reason they lead her northwards round.

Footnotes

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