| Philosophy and Religion / Satapatha Brahmana |
The Satapatha Brahmana: Thirteenth Kânda, Eighth Adhyâya
First Brâhmana
Funeral ceremonies.
1. They now1 do what is auspicious for him. They now prepare a burial-place (smasâna2) for him, (to serve him) either as a house or as a monument; for when any one dies, he is a corpse (sava), and for that (corpse) food (anna) is thereby prepared, hence 'savanna,' for, indeed, 'savanna' is what is mystically called 'smasâna.' But 'smasâh' also are called the eaters amongst the Fathers, and they, indeed, destroy in yonder world the good deeds of him who has had no sepulchre prepared for him: it is for them that he prepares that food, whence it is 'smasânna,' for 'smasânna' is what is mystically called 'smasâna.'
2. Let him3 not make it too soon (after the deceased man's death) lest he should freshen up his sin; but let him make it a long time after, as thereby he obscures the sin;--and when people do not even remember the years (that have passed4), as thereby one causes the sin to pass into oblivion. If they do remember5,--
3. Let him make it in uneven years, since the uneven belongs to the Fathers; and under a single Nakshatra6, since the single Nakshatra belongs to the Fathers; and at new-moon, since the new-moon is a single Nakshatra;--for he (the Sacrificer) is a single (person); and in that all the beings dwell together during that night, thereby he obtains that object of desire which is (contained) in all Nakshatras.
4. Let him make it in autumn, for the autumn is the Svadhâ, and the Svadhâ is the food of the Fathers: he thus places him along with food, the Svadhâ;--or in (the month of) Mâgha, thinking, 'Lest (mâ) sin (agha) be in us;'--or in summer (nidâgha), thinking, 'May thereby be removed (nidhâ) our sin (agha)!'
5. Four-cornered (is the sepulchral mound). Now the gods and the Asuras, both of them sprung from Pragâpati, were contending in the (four) regions (quarters). The gods drove out the Asuras, their rivals and enemies, from the regions, and, being regionless, they were overcome. Wherefore the people who are godly make their burial-places four-cornered, whilst those who are of the Asura nature, the Easterns and others7, (make them) round, for they (the gods) drove them out from the regions. He arranges it so as to lie between the two regions, the eastern and the southern8, for in that region assuredly is the door to the world of the Fathers: through the above he thus causes him to enter the world of the Fathers; and by means of the (four) corners he (the deceased) establishes himself in the regions, and by means of the other body9 (of the tomb) in the intermediate regions: he thus establishes him in all the regions.
6. Now as to the choosing of the ground. He makes it on ground inclining towards the north, for the north is the region of men: he thus gives him (the deceased) a share in the world of men; and in that respect, indeed, the Fathers share in the world of men that they have offspring; and his (the deceased man's) offspring will, indeed, be more prosperous.
7. 'Let him make it on ground inclining towards the south,' they say, 'for the world of the Fathers inclines towards the south: he thus gives him a share in the world of the Fathers.' Let him not do so, however, for, indeed, such a one is an opening tomb, and certainly another of these (members of the dead man's family) quickly follows him in death.
8. And some, indeed, say, 'Let him make it on a counter-cutting10 in ground inclined towards the south, for such (a tomb) indeed becomes rising sin11.' But one must not do so, for indeed such (a burial place) alone becomes rising sin which one makes, on ground inclining towards the north.
9. On any level (ground) where the waters, flowing thither from a south-easterly direction12, and coming to a stand-still, will, on reaching that (north-westerly) quarter, without pressing forward13, join imperishable water14, on that (ground) one may make (the tomb); for, water being food, one thereby offers food to him from the front towards the back; and, water being the drink of immortality, and that region between the rising of the seven Rishis15 and the setting of the sun being the quarter of the living, one thereby bestows the drink of immortality upon the living:--and such a one, indeed, is a closing tomb; and verily what is good for the living that is also good for the Fathers.
10. Let him make it in a pleasant (spot), in order that there should be pleasure for him; and in a peaceful (spot), in order that there should be peace for him. He must not make it either on a path, or in an open space, lest he should make his (the deceased's) sin manifest.
11. Whilst being secluded it should have the sun shining on it from above16: in that it is secluded one hides his sin; and in that it has the sun shining on it from above---yonder sun being the remover of evil--he, indeed, removes the evil from him, and he also causes him to be endowed with the radiance of the sun.
12. Let him not make it where it would be visible from here17, for assuredly it is beckoning, and another of these (members of his family) quickly follows (the deceased) in death.
13. Let there be beautiful objects18 at the back,--for beautiful objects mean offspring: beautiful objects, offspring, will thus accrue to him. If there be no beautiful objects, let there be water either at the back or on the left (north) side, for water is indeed a beautiful object; and beautiful objects, offspring, will indeed accrue to him.
14. He makes it on salt (barren) soil, for salt means seed; the productive thus makes him partake in productiveness, and in that respect, indeed, the Fathers partake in productiveness that they have offspring: his offspring assuredly will be more prosperous.
15. On such (ground) as is filled with roots, for to the Fathers belongs the (sod) filled with roots;--it is (sod) of vîrina (Andropogon muricatus) and other grasses, for thus the Fathers’ share in this (earth) is not excessive19; and he also thereby makes (the deceased's) sin to be restricted20.
16. Let him not put it near (where grows) Bhûmipâsa21, or reeds, or Asmagandhâ22, or Adhyândâ, or Prisniparnî ('speckled-leaf,' Hemionitis cordifolia); nor let him make it near either an Asvattha (Ficus religiosa), or a Vibhîtaka (Terminalia bellerica), or a Tilvaka (Symplocos racemosa), or a Sphûrgaka (Diospyros embryopteris), or a Haridru (Pinus deodora), or a Nyagrodha (Ficus indica), or any other (trees) of evil name23, so as to avoid (such) names from a desire of good luck.
17. Now as to the order of procedure. For an Agnikit (builder of a fire-altar) one makes the tomb after the manner of the fire-altar; for when a Sacrificer builds a fire-altar he thereby constructs for himself by sacrifice a (new) body for yonder world; but that sacrificial performance is not complete until the making of a tomb; and when he makes the tomb of the Agnikit after the manner of the fire-altar, it is thereby he completes the Agnikityâ.
18. One must not make it (too) large lest he should make the sin (of the deceased) large. 'Let him make it as large as the fire-altar without wings and tail,' say some, 'for like that of the fire-altar is this his (the Sacrificer's) body.'
19. But let him rather make it just of man's size: he thus leaves no room for another;--broader (varîyas) behind24, for what is (left) behind is offspring: he thus makes the (dead man's) offspring more excellent25 (varîyas);--and broader on the left (north26 or higher, uttara) side, for the later (uttara) are offspring: he thus makes the offspring more excellent. Having attended to this, he encloses it with cords twisted (and extended) in the non-sunwise way27; for the (sacrificial) performance connected with the Fathers is done in the non-sunwise way.
20. He then bids them cut out (the earth). He should cut it out to whatever extent he intends to raise (the sepulchral mound), but let him rather cut it out so as to be just of man's size: he thus leaves no room for another. For, on the one hand28, the Fathers are the world of plants, and amongst the roots of plants they (are wont to) hide; and, on the other29, (he does so) lest he (the deceased) should be separated from this (earth).
Second Brâhmana
1. Now, some bank up (the sepulchral mound) after covering up (the site). The gods and the Asuras, both of them sprung from Pragâpati, were contending for (the possession of) this (terrestrial) world. The gods drove out the Asuras, their rivals and enemies, from this world; whence those who are godly people make their sepulchres so as not to be separate (from the earth), whilst those (people) who are of the Asura nature, the Easterns and others, (make their sepulchral mounds) so as to be separated (from the earth), either on a basin30 or on some such thing.
2. He then encloses it by means of enclosing-stones: what those enclosing-stones (round the fire-hearths) are, that they are here31. With a formula he sets up those, silently these: he thus keeps separate what refers to the gods and what refers to the Fathers. With (an) undefined (number of stones he encloses it), for undefined is yonder world.
3. He then sweeps that (site) with a palâsa (Butea frondosa) branch--what the sweeping (signified) on that occasion32, that (it does) here--with (Vâg. S. XXXV, I), 'Let the niggards avaunt from hence, the perverse scorners of the gods!'--he thereby expels from this world the niggards, the perverse haters of the gods, the Asura-Rakshas;--'it is the place of this Soma-offerer,' for he who has performed a Soma-sacrifice is a Soma-offerer;--'(an abode) distinguished by lights, by days, by nights,'--he thereby makes him to be of the world of the seasons, the days and nights;--
4. 'May Yama grant him an abode;'--for Yama has power over the abode in this (earth), and it is him he solicits for an abode therein for this (dead man). He throws out this (branch) to the right (south), the other33 to the left (north) side: he thus keeps the divine separate from what belongs to the Fathers.
5. He (the Adhvaryu) then yokes (the team) to the plough on the south side,--some say on the north side: he may do as he chooses. Having given the order, saying, 'Yoke!' he (the Sacrificer) utters the formula (Vâg. S. XXXV, 2), 'May Savitri vouchsafe for thy bones a place in the earth!'--Savitri now indeed vouchsafes a place in the earth for his (the deceased man's) bones;--'Let the oxen be yoked therefore!' for it is indeed for this work that the oxen are yoked.
6. It is (a team) of six oxen,--six seasons are a year: on the seasons, on the year, as a firm foundation, he thus establishes him. Having turned round (the plough) from right to left34, he ploughs the first furrow with (Vâg. S. XXXV, 3), 'May Vâyu purify!' along the north side (along the cord) towards the west35; with, 'May Savitri purify!' along the west side towards the south; with, 'With Agni's lustre!' along the south side towards the east; with, 'With Sûrya's brilliance!' along the front side towards the north.
7. Four furrows he ploughs with a formula: he thereby establishes him in whatever food there is in the four quarters. And (as to why it is done) with a formula,--certain, assuredly, is the sacrificial formula (yagus), and certain are these quarters.
8. He then ploughs across the body (of the sepulchral site)--he thereby establishes him in whatever food there is in the year36--silently with (an) undefined (number of furrows), for undefined is yonder world.
9. Having performed the work for which he has put the team to that (plough), he now unfastens it: 'Let the oxen be unyoked!' he says, for it is for that work that the oxen were yoked. To the right (south) side37 he removes this (plough and team), to the left (side) arty other: he thus keeps the divine separate from what' belongs to the Fathers.
Third Brâhmana
1. He then sows (seed) of all (kinds of) herbs: what the all-herb (seed signified) on that occasion38, that (it does) here. With many (verses39) he sows that (former seed), with a single one this,--he thus keeps the divine separate from what belongs to the Fathers,--with40.
2. He then pours out that (jarful of bones41); for this earth is the foundation: on this (earth), as a foundation, he thus establishes him. Before sunrise (he does so), for, in secret, as it were, are the Fathers, and in secret, as it were, is the night;--in secret, indeed, he does this, (but) so that (the sun) should rise over him doing it: on both day and night he thus establishes him.
3. [He does so, with Vâg. S. XXXV, 5-6,] 'May Savitri deposit thy bones in the mother's lap,'--Savitri thus deposits his bones in the lap of the mother, this earth;--'O Earth, be thou propitious unto him!' he thus says this in order that this (earth) may be propitious to him.--'In the deity Pragâpati I place thee, in the world nigh unto the water42, O N.N.,' therewith he mentions the name (of the deceased); for nigh to the water, indeed, is this (terrestrial) world: he thus places him in the deity Pragâpati, in the world nigh unto the water.
4. He then says to some one, 'Proceed in that (southern) direction without drawing breath, and, having thrown down the jar, return hither without looking behind thee!' He then mutters (Vâg. S. XXXV, 7), 'O Death, go away another way, what second way there is of thine other than the path of the gods43; I call unto thee that hast eyes and hearest: hurt not our family nor our men!' for long life he thereby prays for these, and accordingly each subsequent one of them dies of old age.
5. He then arranges him (the dead man) limb by limb, with (Vâg. S. XXXV, 8-9), 'Propitious be the wind unto thee, propitious the heat of the sun; propitious be the bricks; propitious be the fires unto thee, and may the earthly ones not scorch thee!--May the regions fit themselves to thee, and may the waters be most kind unto thee, and the rivers; and kind. also the air: may all the regions fit themselves to thee!'--he thereby makes everything fit itself to him, and be auspicious for him.
6. Now thirteen unmarked44 bricks, measuring a foot (square), have been made: they are just like those bricks in the fire-altar. Those (altar bricks) he lays down with a formula, silently these: he thus keeps the divine separate from what belongs to the Fathers.
7. There are thirteen of them,--thirteen months are a year: on the seasons, on the year, he thus establishes him, as on a firm foundation.
8. They measure a foot (square),--the foot is a foundation: a foundation he thus prepares for him. Unmarked they are, for in secret, as it were, are the Fathers; and in secret, as it were, is what is unmarked: he thus secretes what is in secret.
9. One of them he places in the middle, with the front side towards the east: this is the body (trunk);--three in front, fitted to (the position of) the head: that is the head;--three on the right; that is the right wing (side);--three on the left: that is the left wing;--three behind: that is the tail. Thus this his body, furnished with wings and tail, is just like that of Agni (the fire-altar).
10. He then bids them bring some soil from a cleft in the ground, for thus the Fathers’ (share) in this (earth) is not excessive; and he also thereby makes the (dead man's) sin to be restricted45. And some, now, dig in that intermediate (south-eastern) quarter, and fetch it from there; and others, again, do so towards the south-west, and fetch it northwards from there: he may do as he chooses.
11. Let him not make it (the sepulchral mound) too large, lest he make the (deceased's) sin large. For a Kshatriya he may make it as high as a man with upstretched arms, for a Brâhmana reaching up to the mouth, for a woman up to the hips, for a Vaisya up to the thighs, for a Sûdra up to the knee; for suchlike is their vigour.
12. But let him rather make it so as to reach below the knee: he thus leaves no room for another. While that (mound) is being made, they hold a bundle (of reed grass) to the left (north, uttaratah) of it,--that is offspring: they thus hold the (deceased's) offspring upwards (uttaratah). Do not let him throw it down either after holding it up, or after bringing it; but let him set it up in the house46: he thus sets up offspring in the house.
13. Having prepared it, he sows barley grain (yava), thinking, 'May they ward off (yavaya) sin from me!' He covers it over with Avakâ-plants47 in order that there may be joy (or moisture, ka) for him; and with Darbha grass (Poa cynosuroides) he covers it for the sake of softness.
Fourth Brâhmana
1. They now fix pegs round it48,--a Palâsa (Butea frondosa) one in front,--for the Palâsa is the Brahman (n.): he thus makes him go to the heavenly world with the Brahman for his leader;--a Samî (Prosopis spicigera) one on the left (north corner), in order that there may be peace (sam) for him;--a Varana (Crataeva Roxburghii) one behind, in order that he may ward off (vâraya) sin from him;-- and a Vritra-peg49 on the right (south corner) for sin not to pass beyond.
2. On the right (south) side they then dig two somewhat curved (furrows50), and fill them with milk and water,--these, indeed, are two inexhaustible streams (that) flow to him in the other world;--and seven (they dig) on the left (north) side, and fill them with water, for sin not to pass beyond, for indeed sin cannot pass beyond seven rivers51.
3. They52 throw three stones each (into the northern furrows), and pass over them, with (Vâg. S. XXXV, 10; Rig-v. X, 53, 8): 'Here floweth the stony one: hold on to each other, rise, and cross over, ye friends: here will we leave behind what unkind spirits there be, and will cross over to auspicious nourishments;'--as the text so its import.
4. They cleanse themselves with Apâmârga plants53--they thereby wipe away (apa-marg) sin-- with (Vâg. S. XXXV, 11), 'O Apâmârga, drive thou away from us sin, away guilt, away witchery, away infirmity, away evil dreams!'--as the text so its import.
5. They bathe at any place where there is water. With (Vâg. S. XXXV, 12), 'May the waters and plants be friendly unto us!' he takes water with his joined hands,--for water is a thunderbolt: with the thunderbolt he thus makes friendship,--and with, 'Unfriendly may they be unto him who hateth us, and whom we hate!' he throws it in the direction in which he who is hateful to him may be, and thereby overthrows him.
6. And if it be standing water, it makes their (the bathers’) evil stop; and if it flows, it carries away their evil. Having bathed, and put on garments that have never yet been washed, they hold on to the tail of an ox54, and return (to their home),--for the ox is of Agni's nature: headed by Agni they thus return from the world of the Fathers to the world of the living. And Agni, indeed, is he who leads one over the paths (one has to travel), and it is he who leads these over.
7. They proceed (towards the village) muttering this verse (Vâg. S. XXXV, 14), 'From out of the gloom have we risen55 . . .'--from the gloom, the world of the Fathers, they now indeed approach the light, the sun. When they have arrived, ointments for the eyes and the feet are given them: such, indeed, are human means of embellishment, and therewith they keep off death from themselves.
8. Then, in the house, having made up the (domestic) fire, and laid enclosing-sticks of Varana wood round it, he offers, by means of a sruva-spoon of Varana wood, an oblation to Agni Âyushmat56, for Agni Âyushmat rules over vital power: it is of him he asks vital power for these (the Sacrificer's family). [Vâg. S. XXXV, 16,] 'Thou, Agni, causest vital powers to flow: (send us food and drink, and keep calamity. far from us),' serves as invitatory formula.
9. He then offers, with (Vâg. S. XXXV, 17), 'Long-lived be thou, O Agni, growing by offering, ghee-mouthed, ghee-born: drinking the sweet, pleasant cow's ghee, guard thou these, as a father does his son, hail!' he thus says this so that he (Agni) may guard and protect these (men).
10. The sacrificial fee for this (ceremony) consists of an old ox, old barley, an old arm-chair with head-cushion--this at least is the prescribed Dakshinâ, but he may give more according to his inclination. Such, indeed, (is the performance) in the case of one who had built a fire-altar.
11. And in the case of one who has not built a fire-altar, there is the same mode of selecting the site (for the sepulchral mound) and the same performance save that of the fire-altar. 'Let him use pebbles (instead of bricks57) in the case of one who keeps up a sacrificial fire,' say some, 'they are just what those pebbles used at the Agnyâdheya are58.' 'Let him not use them,' say others; 'surely they would be liable to weigh heavily upon one who has not built a fire-altar.' Let him do as he pleases.
12. Having fetched a clod from the boundary, he59 deposits it (midway) between (the grave and the village), with (Vâg. S. XXXV, 15), 'This I put up as a bulwark for the living, lest another of them should go unto that thing: may they live for a hundred plentiful harvests, and shut out death from themselves by a mountain!'--he thus makes this a boundary between the Fathers and the living, so as not to commingle; and therefore, indeed, the living and the Fathers are not seen together here.
Footnotes
1. The commentator is at pains to show that 'atha' here has not the force of 'thereupon'--that is after the performance of the Sarvamedha--but that of introducing a new topic ('Now, they do . . .'); and that therefore the directions about to be given are by no means intended to apply only to one who has performed the Sarvamedha, or even to the Agnikit, or builder of a fire-altar, but also to others.
2. Yâska (Nir. III, 5) resolves this word into 'sman' (body) + 'sayana' (couch); whilst Prof. Weber, Ind. Stud. I, p. 189, proposes 'asman' (stone) + 'sayana' (couch). The smasâna; or burial-place, sepulchre, is constructed in the form of a tumulus, or grave-mound.
3. Viz. the Sacrificer, the performer of the funeral rites, being the next of kin.
4. This is the way in which the scholiasts interpret the corresponding rule, Kâty. Sr. XXI, 3, 1 (pitrimdhah samvatsarâsmritau), instead of 'when they do not remember it (even once) for years, he brings it about that the sin is forgotten, even in case they should remember it,' as Prof. Delbrück, Altind. Syntax, p. 351 translates the passage. For the subject of the verb 'they remember it,' Prof. Delbrück supplies 'pitarah,' i.e. the dead man's deceased ancestors, instead of the living people, which seems rather improbable. The comment is very corrupt, but it makes at least some allusion to 'people's talk':--na srutih srutyabhâvas (tam) tena kirakaranena agham pâpakaranam gamayati, kirât smasânam kurvasraranam (? kurvatah sravanam) ganavâdoऽpi na srinotîty (!) arthah.
5. In this way Harisvâmin, as well as the scholiasts on Kâty. XXI, 3, 2, construes the clause with the next paragraph, and it is difficult to see how otherwise any satisfactory sense could be extracted from it. At the same time, it can evidently only qualify the first specification of time, as the others will apply in any case.
6. That is, a lunar mansion consisting of a single star, such as Kitrâ and Pushya (in contradistinction to such in the dual, as Punarvasû and Visâkhe, and to those in the plural number, as the Krittikâs). As regards the symbolic connection of the uneven number with the deceased ancestors, the commentator reminds us of the fact that it is the father, grandfather, and great-grandfather who represent the Fathers.--The only available MS. of the commentary (Ind. Off. 149) terminates at this place.
7. Yâ âsuryah prâkyâs tvad ye tvat parimandalâni (smasânâni kurvate),--Prof. Weber, Ind. Stud. I, p. 189, takes this in the sense of 'part of the prâkya, the âsuryah pragâh of them (hence probably the non-Âryan portion of them), have round smasâna.' J. Muir, Orig. Sansk. Texts, vol. ii, p. 485, takes no account of the words 'tvad ye tvat.' For our rendering of these words, cp. V, 3, 2, 2 sûdrâms tvad yâms tvat, 'Sûdras and others,' or 'Sûdras and suchlike people.'
8. That is to say, its front side is towards the south-east. Cp. p. 428, note 4.
9. That is, by means of the sides of the grave which are to face the intermediate points of the compass.
10. This is meant as a literal rendering of 'pratyarsha.' What is intended thereby would seem to be either a cutting made into southward sloping ground, in such a way as to make the cut piece of ground rise towards the south, or perhaps such a part of the southward inclined ground as naturally rises towards the south. The St. Petersburg Dict. suggests 'steep bank (escarpment), or side (of a hill).' Kâty. XXI, 3, 15 (kakshe) seems also to imply some kind of hollow ground, surrounded by bushes and trees.
11. That is, apparently, lightened, or improving, sin.
12. It might also mean, in a south-easterly direction, but the comparison with food introduced into the mouth from the front (east) and the specification of the opposite direction evidently point to the above meaning.
13. That is, without urging forward the standing water which they join, but quickly flowing into it.
14. That is, apparently, such a lake as never dries up.
15. That is, Ursa major, the Great Bear, or Charles's Wain.
16. That is, it should be in a place where at midday the rays of the sun do not fall obliquely on it, Kâty. XXI, 3, 15 comm.
17. That is, from the village, cf. Kâty. XXI, 3, 18.
18. Or, beautiful ground (kitra). According to the comments on Kâty. XXI, 3, 23 this means that the site of the grave should be so chosen that there are at the back (or west) of it, either woods of various kinds, or ground diversified by woods, hills, temples (!) &c.
19. Whilst their share would have been excessive, if all the ground covered with vegetation were assigned to them. It is also worthy of note that Kâty. Sr. XXV, 7, 17, in enumerating the plants which are to be removed from the site of the funeral pile, mentions (apparently in the place of our Bhûmipâsâ) the Visâkha, explained by the commentator as identical with 'dûrvâ'; and Sir H. M. Elliott, Races of the N. W. Province of India, II, p. 303, remarks, on the Dûb grass (Agrestis linearis, or Cynodon dactylon), that 'its tenacity whenever it once fixes its roots has caused it to be used in a common simile when the attachment of Zamiṅdârs to their native soil is spoken of.'
20. Apparently lit. 'binding (itself),'? i.e. either restricted in quantity, or limited to his own person, not transmitted to his son. Cf. XIII, 8, 3, 10. It can hardly be taken in the sense of 'binding the sin.'
21. Literally, 'Earth-net,' apparently some troublesome creeping plant corresponding to our rest-harrow (Ononis arvensis or spinosa), or couch-grass (Triticum repens), but of tropical dimensions.
22. Lit. 'rock-smell,' perhaps identical with Asvagandhâ (lit. 'horse-smell,' Physalis flexuosa).
23. The commentator, on Kâty. XXI, 3, 20, and Vâg. S. XXXV, 1, instances the sleshmântaka ('antiphlegmatic,' i.e. Cordia latifolia or myxa) and the kovidâra ('bad for splitting,' Bauhinia variegata; which, according to Stewart and Brandis, shows vertical cracks in the bark).
24. The grave being constructed in such a way that the four corners lie in the direction of the four quarters, the back, or west side of the grave would really mean the side facing the north-west.
25. Or, perhaps, more extended, more numerous or prosperous.
26. In reality, the north means here the side facing the north-east. The side of the tumulus is to form a quadrilateral, of which the two sides intersecting each other at the north corner, are to be longer than the two which intersect at the south corner; viz. each of the former is to measure one man's length plus 9¼ aṅgulas (thumb's breadths), and each of the latter one man's length minus 9¼ aṅgulas. See comm. on Vâg. S. XXXV, 1.
27. That is, by twisting or spinning the strands from right to left, or contrary to the sun's course. The cord is extended round the grave from right to left (east, north, west, south) by means of pegs driven into the ground at the four corners; see XIII, 8, 4, 1.
28. I do not see how the usual force of 'atho'--viz. that of introducing a new element or argument either analogous, or not quite conformable, to what precedes (cf. Delbrück, Altind. Syntax, p. 513)--can apply to this double use of the particle. The two 'atho' seem to introduce the reasons for his digging up the ground, and for his not digging up more than a man's size.
29. I do not see how the usual force of 'atho'--viz. that of introducing a new element or argument either analogous, or not quite conformable, to what precedes (cf. Delbrück, Altind. Syntax, p. 513)--can apply to this double use of the particle. The two 'atho' seem to introduce the reasons for his digging up the ground, and for his not digging up more than a man's size.
30. I take the 'kamû' to be a shallow stone basin or trough, either solid or consisting of masonry (bricks) in the manner of our stone-lined graves.
31. Cf. VII, 1, 1, 12 seq. 'The enclosing-stones are the womb: he thus encloses the seed here sown in a womb. . . And, again, the Gârhapatya hearth is this (terrestrial) world, and the enclosing-stones are the waters: he thus surrounds this world with water.'
32. Viz. in building the Gârhapatya hearth (VII, 1, 1, 11 seqq.); no such sweeping taking place in preparing the site for the Âhavanîya (VII, 3, 1, 7).
33. Viz. that used in sweeping the Gârhapatya, VII, 7, 1, 5.
34. That is, having driven the plough round from the south side to the north, in the non-sunwise direction (i.e. keeping the sepulchral site on the left hand side).
35. In ploughing the site of the fire-altar, the first furrow was drawn along the south side from west to east; and then, in sunwise fashion, from the south-west corner round along the west, north, and east sides; see VII, 2, 2, 9 seqq.
36. The Sacrificer's body (trunk) or self, like that of Pragâpati, is as usual identified with the year (Father Time).
37. Or rather to the south-west side, whilst at the Agnikayana (VII, 2, 2, 21) it was done towards the north-east.
38. Viz. that it means food of every kind, see VII, 2, 4, 14.
39. Viz. with fifteen verses (VII, 2, 4, 15 seqq.) of which the one here used formed part (part iii, p. 340, note 2, verse,).
40. That is, they die of old age; just as do the herbs now sown to which the verse is, of course, addressed in the first place. Cf. Mahîdhara on Vâg. S. XII, 79.
41. On burning the dead body, immediately after death, the calcined bones were carefully collected and kept in an earthen vessel; cf. p. 117, note 3.
42. Or, in a place near water. The Samhitâ adds (either before or after the dead man's name), 'May he (Pragâpati) burn away our sin!'
43. Viz. the 'pitriyâna,' or path of the Fathers. See I, 9, 3, 2.
44. That is, not marked with lines, as those of the fire-altar are. As to the use of pebbles, instead of bricks, in the case of one who has not performed the Agnikayana, see XIII, 8, 4, 11.
45. See XIII, 8, 1, 15.
46. That is, fix it so as to stand upright, by means of a bambû stick to which it is tied. Cf. Kâty. XXI, 3, 27 comm.
47. Blyxa (or Vallisneria) octandra (Roxburghii), a grass-like plant with sword-shaped leaves (A. K. Nairne, The Flowering Plants of Western India, p, 318), growing freely on the margins of tanks. Cf. VII, 5, 1, 11; IX, 1, 2, 22 (where read 'Avakâ-plant' instead of 'lotus-flower').
48. According to Kâty. Sr. XXI, the pegs are driven in immediately after the measuring, and prior to the sweeping, of the site of the tumulus; and this must certainly be the case, seeing that the cords by which the site is enclosed (XIII, 8, 1, 19) are fastened to the pegs.
49. The exact meaning of 'vritra-saṅku' is doubtful. Kâty. Sr. XXI, 3, 31 has 'deha-saṅku' instead, to which the commentary assigns the rather improbable meaning of 'stone-pillar,' in favour of which he refers to IV, 2, 5, 15 of our Brâhmana--'Soma, in truth, was Vritra: the mountains and stones are his body; 'whence he makes 'vritra' = 'asman' (stone).
50. Or narrow trenches or ditches--kutile karshû, Kâty. XXI, 4, 20. They are apparently semicircular, probably with their open part towards the grave.
51. These seven furrows are straight, running from west to east; thus separating the grave from the north, the world of men.
52. That is, the Adhvaryu and the members of the Sacrificer's family.
53. Lit. 'cleansing-plants' or 'wiping-plants,' Achyranthes aspera; also called the burr-plant (Birdwood), a common hairy weed found all over India, and much used for incantations and sacrificial purposes.
54. That is to say, one of them takes hold of the tail, whilst the others follow in single file, each holding on to the one walking in front of him. Prof. Weber, Ind. Stud. IX, p. 21, note, refers to the somewhat analogous practice of tying to the left arm of a dead man the tail of the anustaranî-cow slain at the funeral sacrifice, whereby the deceased is supposed to be led safely--across the river Vaitaranî (Styx); see Sây. on Shadv. Br., as quoted Ind. Stud. I, p. 39; cf. also Colebrooke, Misc. Essays, second ed., p. 192--to the world of the Fathers. According to Katy. XXI, 4, 24 the ceremony of taking hold of the tail is performed with the verse, Vâg. S. XXXV, 53, 'For our well-being we hold on to the ox, sprung from Surabhi: even as Indra to the gods, so be thou a saving leader unto us!'
55. See XII, 9, 2, 8.
56. I.e. imbued with vital power, long-lived.
57. See XIII, 8, 3, 6.
58. See II, 1, 1, 8 seqq.
59. Viz. the Adhvaryu, according to Mahîdhara on Vâg. S. XXXV, 15. According to Katy. XXI, 4, 25, this ceremony takes place whilst they are on their way back from the grave to the village; as indeed appears from the order in which the formula used appears in the Vâg. Samhitâ. It is difficult to see why the author should not have given it in its right place, unless it was done with a view to a good conclusion to the Kânda, or because he really wished it to he done after the performance of the offering. It is scarcely necessary to assume that this Kandikâ is a later addition, perhaps based on the Kânva recension.
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