| Philosophy and Religion / Satapatha Brahmana |
The Satapatha Brahmana: Twelfth Kânda, Eighth Adhyâya
First Brâhmana
1. Now, when Indra's energies, or vital powers, departed from him, the gods restored them by means of this very sacrifice. Both cups of milk and cups of Surâ-liquor are filled: they thereby restore to him his energies, or vital powers. On the northern fire they offer (from) the cups of milk, and thereby provide him1 with the bright liquor, with the Soma-drink.
2. He (the Adhvaryu) offers (of the three cups of milk) with (Vâg. S. XIX, 32), 'By their devotions the buffalos quicken the sacrifice,'--the buffalos, doubtless, are the officiating priests, and devotion is sacrifice: through the priests he causes the sacrifice to prosper, and through the sacrifice the sacrificer2;--'the barhis-seated one, supplied with Surâ and goodly heroes,' supplied with Surâ, indeed, is this barhis-seated sacrifice, to wit, the Sautrâmanî: by means of the barhis (the sacred grass on the Vedi), and the sacrifice, he causes him to prosper;--'they who bestow Soma,'--they thus bestow the Soma-drink upon him;--'with the deities in heaven,'--they thus place him with the deities in heaven;--'may we enjoy ourselves,'--the Soma-juice, indeed, conduces to joy, and so does the Surâ-liquor: both the joy of Soma and the joy of Surâ he thus secures;--'worshipping Indra with good hymns of praise!'--for the hymn of praise is food for the gods, and the sacrifice also is food: by sacrifice, by food, he thus makes him successful. Having sacrificed, they drink (of the milk), and thereby increase what is prosperous with him.
3. He drinks3 with (Vâg. S. XIX, 34), 'The (Soma) which the Asvins (brought away) from Namuki, the Asura,'--for the two Asvins indeed brought away that (Soma juice) from Namuki;--'and Sarasvatî distilled for the sake of Indra's strength,'--for Sarasvatî indeed distilled it for the sake of Indra's strength;--'that clear, sweet draught,'--for clear and sweet indeed is that draught, Soma;--'King Soma I now drink,'--it is thus king Soma that comes to be drunk by him. The cups of Surâ-liquor they offer (from) on the southern fire4, and thereby keep him (the Sacrificer) from evil5.
4. He (the Pratiprasthâtri) offers (libations from the cups of Surâ-liquor6), with (Vâg. S. XIX, 33), 'What essence there is of thine, gathered from the plants,' for this Surâ-liquor, indeed, is the essence of both the waters and the plants: by the essence of both the waters and the plants he thus causes him to prosper;--'the strength of the Soma-juice together with the Surâ-liquor,'--he thereby secures what strength there is in the Soma-juice and in the Surâ-liquor;--'by that exhilarating drink quicken thou the Sacrificer,'--that is, 'by that exhilarating drink gladden thou the Sacrificer;'--'Sarasvatî, the Asvins, Indra, and Agni,'--by deities he (the priest) thus causes the sacrifice to prosper, and by deities and sacrifice the Sacrificer. Having made the offering, they drink (the liquor), and thereby cause to prosper what is unprosperous with him.
5. He drinks, with (Vâg. S. XIX, 35), 'Whatever is mingled herewith of the juicy Soma,'--he thereby secures for him the essence (juice) of the effused (extracted) and the infused7 (Soma);--'which Indra drank with eagerness,'--for Indra, indeed, drank it with eagerness;--'that (essence) thereof (I drink) with propitious mind,'--for unpropitious, as it were, to a Brâhmana is that drink, the Surâ-liquor: having thus made it propitious, he takes it to himself;--'King Soma I drink,'--it is thus king Soma that comes to be drunk by him.
6. Here, now, other Adhvaryus hire some Râganya or Vaisya with the view that he shall drink that (liquor); but let him not do this; for, indeed, this Soma-drink falls to the share of the fathers and grandfathers of whoever drinks (the liquor8) on this occasion. Having shifted three coals of the southern fire to outside the enclosing-stones9, he may there offer (of the liquor) with these (three) utterances (Vâg. S. XIX, 36):--
7. 'To the Svadhâ-loving Fathers be Svadhâ, adoration!' he thereby places the Fathers with the Svadhâ in the world of the Fathers.--'To the Svadhâ-loving grandfathers he Svadhâ, adoration!' he thereby places the grandfathers with the Svadhâ in the world of the grandfathers.--'To the Svadhâ-loving great-grandfathers be Svadhâ, adoration!' he thereby places the great-grandfathers with the Svadhâ in the world of the great-grandfathers.
8. Having fetched water, he pours it (into the cups) with, 'The Fathers have drunk:' he thereby bestows food on them;--'the Fathers have enjoyed themselves:' he thereby causes them to enjoy themselves;--'the Fathers have become satisfied:' he thereby satisfies them;--'may the Fathers cleanse themselves!' he thereby purifies all of them from the first downwards, for the Sautrâmanî is a means of purification10.
9. By three implements of purification he purifies,--three in number are these worlds: by means of these worlds he thus purifies him.
10. With 'pâvamânî11 (verses)' they purify; for pâvamânîs are a means of purification: by a means of purification they thus purify him.
11. With three (verses) they purify each time,--there are three vital airs, the in-breathing, the up-breathing, and the through-breathing: it is by means of these that they purify him.
12. With nine (verses) they purify,--there are nine vital airs: by means of the vital airs they purify him, and when purified they establish him again in the vital airs.
13. They purify by means of a (goat's hair and sheep's wool) strainer,--such a strainer doubtless is a form (symbol) of goats and sheep: by means of goats and sheep they thus purify him.
14. They purify by means of a tail-whisk,--such a tail-whisk doubtless is a form of kine and horses: with kine and horses they thus purify him.
15. They purify by means of gold,--that (metal), to wit, gold, doubtless is a form of the gods: by means of a form of the gods they thus purify him.
16. They purify him by means of Surâ-liquor, for the Surâ is purified: they thus purify him by that which is purified; and even as the liquor, whilst being purified, is cleared of impure matter12, so is that Sacrificer thereby freed from all evil who, knowing this, performs the Sautrâmanî, or who even knows this.
17. Here, now, they ask, 'Is the Sautrâmanî to be performed, or is it not to be performed, seeing that (in any case) they continuously repel from him all evil?' As to this Revottaras Sthapati Pâtava Kâkra once said, 'Even after making the surrender, one ought certainly to perform the sacrifice; for the Sacrificer is the body of the sacrifice, and the officiating priests are its limbs; and wherever the body is pure there the limbs also are pure; both of them, indeed, purify him, and both of them repel the evil from him: therefore even after making the surrender (of one's own self) one ought certainly to sacrifice.'
18. But, indeed, those who perform at the southern fire, go down to the world of the Fathers. He offers an oblation of ghee: ghee being (material of) sacrifice, it is by sacrifice that they establish themselves in the sacrifice.
19. He (the Sacrificer) offers, with (Vâg. S. XIX, 45), 'The Fathers who, one in form and one in mind, live in Yama's realm,--may their world, the Svadhâ, adoration, and sacrifice prosper among the gods!' he thereby commits the Fathers to Yama, and he also conquers the world of the Fathers. Having, all of them, invested themselves sacrificially13, they betake themselves to the northern fire, for the northern fire14 is this (terrestrial) world15: they thus establish themselves in this world. He offers an oblation of ghee: ghee being sacrifice, it is from out of the sacrifice that they establish themselves in the sacrifice.
20. He (the Sacrificer) offers, with (Vâg. S. XIX, 46), 'Mine own (people) who are one in form and one in mind, living among the living,--may their fortune prosper with me, in this world, for a hundred years!' he thereby secures the good fortune of his own people, and he also confers long life on them. Whilst they hold on to each other, he (the Adhvaryu) offers milk, for milk is vital air and food: in the vital air, in food, they thus finally establish themselves.
21. He offers, with (Vâg. S. XIX, 47), 'Two paths for mortals have I heard of, (that of the Fathers and that of the gods16),'--'two paths indeed there are,' they say, 'those of the gods and of the Fathers,'--'thereon all that liveth here passeth,' for thereon, indeed, everything living here passes;--'what there is between the father and the mother,'--the father, doubtless, is yonder (sky), and the mother is this (earth): by means of these two he leads the Fathers to the world of heaven. He (the Sacrificer) alone drinks what is left from the offering17: to himself alone he thus takes prosperity, for milk is prosperity.
22. He drinks it, with (Vâg. S. XIX, 48), 'May this oblation be productive for me,'--for productive indeed it is, whether it be milk or Soma;--'possessed of ten heroes,'--the ten heroes, doubtless, are the vital airs: vital airs he thus takes to himself;--'possessed of all the troops,'--all the troops, doubtless, are the limbs: it is limbs he thus takes to himself;--'for well-being: breath-winning,'--the breath of life he thus wins;--'race-winning,'--a race (offspring) he thus wins;--'cattle-winning,'--cattle he thus wins;--'place-winning'--for it is for a place (in heaven) that he sacrifices: it is that he gains;--'safety-winning,'--the (place of) safety, doubtless, is the heavenly world: in the heavenly world he thus finally establishes himself;--'May Agni raise for me abundant offspring, and bestow ye upon us food, milk, and seed!' it is to those (priests) who offer for him that he thus says, 'Bestow ye all this upon me!' By means of gold they cleanse themselves18; for gold is immortal life: in immortal life they thus finally establish themselves.
Second Brâhmana
1. Pragâpati created the (Soma-)sacrifice. He took it and performed it. When he had performed it, he felt like one emptied out. He saw this sacrificial performance, the Sautrâmanî, and performed it, and then he was again replenished; and, indeed, he who performs the Soma-sacrifice is, as it were, emptied out, for his wealth, his prosperity is, as it were, taken from him.
2. Having performed a Soma-sacrifice one ought to perform the Sautrâmanî: as a cow that has been milked would replenish again, even so, indeed, does he replenish himself,--he replenishes himself by offspring and cattle; and, verily, he who, knowing this, performs the Sautrâmanî, or he who (even) knows this, establishes himself in this world, and wins the heavenly world.
3. As to this Suplan Sârñgaya asked Pratîdarsa Aibhâvata19, 'Seeing that neither does one become initiated, nor are Soma-shoots20 thrown down (to be pressed), how then does the Sautrâmanî become a Soma-sacrifice?'
4. He replied, 'The observance of the fast, assuredly, is the head of the sacrifice, and the initiation its body. And the truth, doubtless, is of the form of the fast-observance, and faith of that of the initiation. And mind is of the form of the Sacrificer, and speech of that of the sacrifice.'
5. Thus, when he enters upon the fast-observance, he thereby restores the head to the body of the sacrifice, and he puts truth into faith, and the Sacrificer into the sacrifice.
6. Therefore at this sacrifice (the Sautrâmanî) the fast-observance21 is the initiation. Now, the fast-observance is a male, and the initiation a female; and the truth is a male, and faith a female; and the mind is a male, and speech a female; and the Sacrificer is the male to his wife, whence wherever there is a husband there is a wife: and at the very outset of the sacrifice he thus sets up couples with a view to production.
7. 'And, indeed, those (materials) are the Soma-shoots at this sacrifice,' they say, 'to wit, the malted rice, the malted barley, and the fried rice.'
8. The malted rice22, indeed, is of the form of the morning-pressing, for the morning-pressing is this (terrestrial) world, and the latter relates to the Asvins, and Âsvina milk he pours (into the Surâ-liquor) the first night: he thus provides him (the Sacrificer23) with the morning-pressing--with its own world, with its own deity, with its own form24.
9. And the malted barley is of the form of the midday-pressing, for the midday-pressing is the air, and the latter relates to Sarasvatî25, and the Sârasvata milk he pours (into the Surâ) the second night: he thus provides him with the midday-pressing--with its own world, with its own deity, with its own form.
10. And the fried rice is of the form of the evening-pressing, for the evening-pressing is the sky, and the latter relates to Indra, and Aindra milk he pours (into the Surâ) the third night: he thus provides him with the evening-pressing--with its own world, with its own deity, with its own form.
11. The milk of one (cow) he pours (into the Surâ) the first night, the milk of two the second night, and the milk of three the third night: he thus provides him with the pressings, in accordance with their forms, and in accordance with their deities.
12. With (Vâg. S. XIX, 2), 'Hereof pour ye to the juice,' he pours in (the milk) for the sake of (conformity with) the Soma-pressing;--'(to) the Soma who is the supreme offering,'--for this, to wit, Soma, is indeed the supreme offering (-material): he thus makes it26 to be the supreme offering;--'the manly one who hath rushed into the waters,' for both with water and between it is he (Soma) indeed pressed out;--'I have pressed out Soma by stones,' for by means of stones Soma is indeed pressed out: it is thus by means of stones he presses it out for the sake of (conformity with) the Soma-pressing.
13. As to this they say, ‘That Sautrâmanî, surely, is of the form of both effused (extracted) and infused27 (Soma);--to wit, that essence of both water and plants, the milk, is of the form of the effused (Soma); and that essence of food, the liquor, is of the form of infused (Soma): by both (kinds of) pressings he thus expresses it, by both pressings he secures it.
14. As to this they say, 'Seeing that the Soma-juice is pressed out by stones, how as to the Sautrâmanî?' Let him reply, 'By the directions28 and the Âprî-verses;' for the directions (praisha) are in the Brihatî (metre), and the pressing-stones are of bârhata nature: by means of stones the Soma-juice is indeed pressed out, and by means of stones he now presses it out for the sake of (conformity with) the Soma-pressing.
15. All (the praishas) contain (the word) 'payas' (milk), for in the form of milk Soma is (here) pressed29; they all contain (the word) 'Soma,' for the sake of (conformity with) the Soma-pressing; they all contain (the word) 'parisrut' (spirituous liquor), for in the form of spirituous liquor Soma is (here) pressed; they all contain (the word) 'ghrita' (ghee), for this--to wit, ghee--doubtless is manifestly a form of the sacrifice: he thus makes it to be manifestly a form of the sacrifice; they all contain (the word) 'madhu' (honey), for this--to wit, honey--is manifestly a form of Soma: he thus makes it to be manifestly a form of Soma.
16. They all refer to the Asvins30, for the sake of healing-power31; they all refer to Sarasvatî, for the obtainment of food; they all refer to Indra, for the obtainment of energy, or vital power.
17. And, again, as to why they all refer to the Asvins, all of them to Sarasvatî, and all of them to Indra,--these, indeed, were the deities who first prepared this sacrifice (the Sautrâmanî); with the help of these deities he thus prepares it; and, besides, he also provides these deities with a share.
18. The invitatory and offering formulas are made continuous32, and relate to the same deities,--for the sake of continuity and uninterruptedness of the race (offspring). All of them relate to the Asvins, all of them to Sarasvatî, and all of them to Indra: the significance of this is the same as before.
19. The Âprî-formulas33 are anushtubh verses; for the Anushtubh is speech, and with speech Soma is pressed: he thus presses it with speech, for the sake of (conformity with) the Soma-sacrifice. All of them relate to the Asvins, all of them to Sarasvatî, and all of them to Indra: the significance of this is the same as before.
20. The anupraishas34 (after-directions) are in the gâgata metre; for the Gagatî is this (earth), and by means of her Soma is pressed: by means of her he thus presses it for the sake of (conformity with) the Soma-pressing. All of them relate to the Asvins, all of them to Sarasvatî, and all of them to Indra: the significance of this is the same as before.
21. This Sautrâmanî, then, is manifestly a Soma-sacrifice; and were the Sacrificer alone to drink (the liquor), it would be either an ishti-offering, or an animal sacrifice; but, for the sake of conformity of the liquor) to the Soma, all the priests drink thereof, for all the priests drink of the Soma-juice.
22. The Adhvaryus35 drink (the contents of) the Âsvina (cup), for the Asvins are the Adhvaryus of the gods: they thus consume each his own share in his own abode.
23. The Hotri, Brahman, and Maitrâvaruna (drink that) of the Sârasvata (cup), for the Hotri is the voice of the sacrifice, the Brahman its heart, and the Maitrâvaruna its mind: they thus consume each his own share in his own abode.
24. The Sacrificer drinks (that of) the Aindra (cup), for this sacrifice, the Sautrâmanî, belongs to Indra, and even now he who sacrifices has his abode along with Indra: he thus consumes his own share in his own abode.
25. The Âsvina cup, indeed, is the eye, the Sârasvata one the vital air, and the Aindra one speech. From the Âsvina (cup) he pours (the remains) into the Sârasvata one, whereby he combines his eye with the vital airs; from the Sârasvata cup) into the Aindra one, whereby he combines his vital airs with his speech, and also establishes his vital airs in (the channel of) speech, whence all the vital airs are established on speech.
26. Three (men) drink the Âsvina (cup), to wit, the Adhvaryu, Pratiprasthâtri, and Agnîdh; for this eye is threefold--the white, the black, and the pupil: he thus bestows on him the eye in accordance with its form.
27. Three (drink) the Sârasvata (cup), the Hotri, Brahman, and Maitrâvaruna; for threefold divided is this vital air--the in (and out)-breathing, the up-breathing, and the through-breathing: he thus bestows on him the vital air in accordance with its form.
28. Singly the Sacrificer drinks the Aindra (cup), for single is that distinction of the vital airs, speech: singly and solely to himself does he take that distinction, speech; whence he who has performed the Sautrâmanî becomes singly and solely the most distinguished among his own people, and so does even he who knows this.
29. The officiating priests (ritvig), doubtless, are the seasons (ritu), and the draughts (of liquor) are the months;--six priests drink, for there are six seasons: by means of the priests he thus secures the seasons.
30. There are twelve draughts36, and twelve months: by means of the draughts he thus secures the months. The priests drink again and again by turns, whence the seasons and months succeed one another by turns.
31. The thirteenth draught the Sacrificer takes, for, indeed, that thirteenth month is manifestly the year itself: it is this he secures by obtaining (that draught). And, indeed, the Sautrâmanî is the same as the year, and by means of this he wins everything, and secures everything for himself.
32. There are three victims, for three in number are these worlds: it is these worlds he thereby secures,--to wit, this (terrestrial) world by that of the Asvins, the air by that of Sarasvatî, and the sky by that of Indra: he thus wins and secures these worlds for himself in accordance with their (peculiar) form and deity.
33. There are three sacrificial cakes, for there are three seasons: it is the seasons he thereby secures,--to wit, the summer by that of Indra, the rainy season by that of Savitri, and the winter by that of Varuna: he thus wins and secures the seasons for himself in accordance with their (peculiar) form and deity.
34. There are six cups (of milk and liquor), for there are six seasons: it is the seasons he thereby secures,--to wit, the spring and summer by the two Âsvina (cups), the rainy season and autumn by the two Sârasvata ones, and the winter and dewy season by the two Aindra ones: he thus wins and secures the seasons for himself in accordance with their form and deity.
35. The invitatory and offering formulas are made continuous, and relate to the same deities-- for the sake of the continuity and uninterruptedness of the seasons. They are all of them invitatory-formulas and all offering-formulas37, whence all the seasons pass onwards, and all of them return. All (the formulas) are first, all of them intermediate, and all of them last, whence all the seasons are first, all of them intermediate, and all of them last. All the cups have two (formulas, an) invitatory and (an) offering-formula,--this is of the form of day and night: it is the day and the night he thus secures for himself; whence both the seasons and the months are established on day and night.
36. The Sautrâmanî, truly, is the same as the year, and the same as the moon; and the Sacrificer is manifestly the sun: his vedi (altar-ground) is this earth, his uttara-vedi the air, his barhis the sky, his officiating priests the quarters, his fuel the trees, his ghee the waters, his oblations the plants, his fire Agni himself, his samsthâ (the particular form of sacrifice) the year--and, indeed, everything here, whatever there is, is the year; whence he who has performed the Sautrâmanî wins everything, and secures everything for himself.
Third Brâhmana
1. Tvashtri, seeing his son slain, brought Soma suitable for witchery, and withheld from Indra. Indra, committing a desecration of the sacrifice, by main force drank off his (Tvashtri's) Soma juice. He went asunder in every direction,--from his mouth and vital airs his excellence and fame passed away, and entered the cattle, whence cattle are one's fame: and famous, indeed, is he who, knowing this, is consecrated38 by the Sautrâmanî.
2. The two Asvins and Sarasvatî then prepared for him this sacrifice, the Sautrâmanî, for the purpose of healing him, and thereby consecrated him: thereby he became the highest of gods, and so does he who is consecrated by that (offering) become the highest among his own people.
3. He consecrates him on a black antelope skin; for the black antelope skin is the sacrifice39: it is at the sacrifice he thus consecrates him; on the hairy side (of the skin), for the hair is the metres: it is on the metres (or sacred writ) he thus consecrates him.
4. On a throne-seat he consecrates him, for imperial dignity is seated (established) on a throne-seat: by means of imperial dignity he thus causes him to attain imperial dignity.
5. It is made of udumbara wood, for the udumbara (ficus glomerata) is strength: for the sake of strength he thus is consecrated. It is knee-high, for knee-high is this (terrestrial) world, and it is for (the rule of) this world that the Kshatriya is consecrated; and the ruler (kshatra) indeed he becomes who is consecrated by the Sautrâmanî: therefore it is knee-high, and of unlimited size horizontally (in width and depth),--
6. For the throne-seat means royal dignity, and of unlimited prosperity is royal dignity. It is covered with plaited reed-work, for reed-grass is meet for sacrifice. Two of its feet stand on the northern, and two on the southern altar-ground40, for the northern vedi is this (terrestrial) world, and the southern one the world of the Fathers: he thus consecrates him for both worlds.
7. Concerning this, Gaurîviti Sâktya, knowing this, once said, 'Like rulers41, assuredly, we shall be in yonder world!' Perhaps42 it was Rishabha Yâgñatura, king of the Svikna, who had told him so.
8. He places the throne-seat, with (Vâg. S. XX, 1), 'Thou art the womb of the Kshatra, thou art the navel of the Kshatra!' for it indeed is the womb and navel of the Kshatra (ruling power).
9. He then spreads the black antelope skin thereon, with, 'May it not injure thee! do not injure me!' for the black antelope skin is the sacrifice: (thus it is spread) for the safety of the sacrifice and his own self.
10. He then mounts it, with a verse to Varuna (Vâg. S. XX, 2), for Varuna is the king of the gods: by means of his own deity he thus consecrates him43,--'He hath sat down, the upholder of the sacred law, Varuna, in the home-steads, for supreme rule, he the wise!'
11. He then throws down a gold and a silver plate (beneath his feet, the silver one beneath the left foot) with, 'Protect (me) from death!' (the gold one beneath the right foot44 with,) 'Protect (me) from lightning!' The Virâg, doubtless, is the rain, and of this there are these two terrible forms, lightning and hail; of these the gold plate is of the form of lightning, and the silver one of that of hail: against these two deities he affords protection to him, whence he who has performed the Sautrâmanî has no fear of these two deities, as he also who thus knows this.
12. He consecrates him by sprinkling him with the fat gravy of the sacrificial animals, for the gravy of the animals means excellence: with that excellence, the essence of cattle, he thus sprinkles him. But that gravy is also the highest kind of food: with the highest kind of food he thus sprinkles him.
13. There are hoof-cups (of gravy), for on hoofs cattle support themselves: he thus causes him to obtain a support. There are thirty-three (such) cupfuls, for thirty-three in number are all the deities: by means of all the deities he thus consecrates him. He offers them with gagatî verses, for animals are of gâgata (movable) nature: by means of the Gagatî he thus secures cattle for him. With sixteen verses (Vâg. S. XIX, 80-94) he offers, for animals are of sixteen parts: he thus bestows excellence (or prosperity) on him part by part.
14. 'With lead the wise, with wool and thread45 the sages weave the web, the sacrifice: the Asvins, Savitri, Sarasvatî, and Varuna healed the form of Indra46.' Each time he has offered two (cupfuls) together, he pours the residue into a bowl (sata): he thereby establishes the days and nights, the half-months, the months, and the seasons in the year, and hence these days and nights, half-months, months, and seasons are established (contained) in the year.
15. The bowl is made of reed, for the reed has its birth-place in the waters, and the waters are all the deities: by means of all the deities he thus consecrates him.
16. A rubbing down (of the Sacrificer) with all manner of sweet-smelling substances takes place (before sprinkling him with fat), for such a rubbing down with all manner of sweet-smelling substances means supreme fragrance: with fragrance he thus consecrates (anoints) him.
17. He sprinkles him (with the fat gravy) in front while (himself) looking towards the back (west), for from the front food is visibly eaten. On. every side (he sprinkles him) whilst moving round: he thus bestows food on him from all quarters, whence food is secured from all quarters by him who has performed the Sautrâmanî, or even by him who thus knows this.
18. With a formula to the Asvins he sprinkles him first47, then with one to Sarasvatî, then with one to Indra: it is by means of these deities he thus consecrates him. Now, some consecrate him by means both of these deities and those utterances, 'bhûh bhuvah, svar,' 'for,' say they, 'these utterances ("earth, air, heaven") mean all this (universe) it is by means of all this (universe) we thus consecrate him.' Let him, however, not do so, but let him only consecrate him by means of those deities, for those deities, indeed, are all this (universe).
19. He consecrates him prior to the Svishtakrit (offering), for the Svishtakrit is the Kshatra: he thus consecrates him by means of the Kshatra (or, by a Kshatriya). And he consecrates him between (the oblation to) the Lord of the Forest48 and the Svishtakrit, for the lord of the forest (or the tree) is Soma, and the Svishtakrit (maker of good offering) is Agni: he thus consecrates him after encompassing him by Agni and Soma; whence both those who know, and those who do not, say, 'A Kshatriya is the consecrator of a Kshatriya49.'
20. They then lift him up50 knee-high, then navel-high, then as high as the mouth; for the Vâgapeya doubtless is the same as the consecration, and the Sautrâmanî is a consecration; and even as there, at the Vâgapeya, he (the Sacrificer) mounts the sacrificial stake51, like that is this rite.
21. As to this they say, 'But, surely, he who is consecrated by the Sautrâmanî moves away from this world.' Well, he descends again upon the black antelope skin, and, the black antelope skin being the sacrifice, he thus finally establishes himself on the sacrifice.
22. [He descends52, with Vâg. S. XX, 10,] 'Firmly53 I establish myself in the Kshatra (lordship), in royal sway,'--in lordship and royal sway he thus establishes himself so as not to lose lordship and royal sway;--'firmly in horses I establish myself, and in kine,'--in the midst of horses and kine he thus establishes himself so as not to lose horses and kine;--'firmly in the limbs I establish myself, and in the body,'--in the limbs and in the body he thus establishes himself so as not to lose his limbs and his body;--'firmly in the vital airs I establish myself, and in prosperity,'--in the vital airs and in prosperity he thus establishes himself so as not to lose the vital airs and prosperity;--'firmly in heaven and on earth I establish myself, and in the sacrifice,'--he thus establishes himself in these two, heaven and earth, within which is all this (universe).
23. He54 then sings a Sâman (hymn-tune), for the Sâman means lordship (kshatra): with lordship he thus consecrates him; or the Sâman means imperial sway: by means of imperial sway he thus causes him to attain imperial sway. And, indeed, the Sâman is the essence of all the Vedas: he thus consecrates him with the essence of all the Vedas.
24. He sings it on a brihatî verse55, for established on the Brihatî, as his excellence and foundation, that sun shines56: he thus establishes him on the Brihatî, as his excellence and foundation.
25. He sings it on a brihatî verse relating to Indra, for this sacrifice, the Sautrâmanî, belongs to Indra, and even now he who sacrifices has Indra for his support: he thus consecrates him on his own support (or resting-place).
26. And as to why (these hymns) are called 'bracers57;' it is because by means of these Sâmans the gods braced Indra up to energy, or vital power: in like manner do the officiating priests, by means of these Sâmans, brace the Sacrificer up to energy, or vital power. 'Samsravase, visravase, satyasravase, sravase58'--these are the Sâmans: they proclaim him in these worlds. There are four finales, for there are four quarters: they thus establish him in all the quarters. All (the priests) join in the finale: with one mind they thus bestow excellence upon him.
27. As to this they say, 'Seeing that this Sâman is sung, wherein then does the recitation (uktha) of this Sâman consist, and what is its foundation; for unsuccessful is what is chanted unless it be followed by a recitation?'
28. 'Thrice eleven are the gods;' this, indeed, is the recitation59 belonging to that Sâman, this its foundation.
29. Or he (the Adhvaryu) takes a thirty-third cupful (of gravy), with (Vâg. S. XX, 11-12 1), 'Thrice eleven are the gods,'--for there are indeed thrice eleven gods;--'three-and-thirty, bountiful,'--for there are thirty-three gods; 'with Brihaspati for their Purohita,'--Brihaspati is the Brahman (n.): he thus means to say, 'With the Brahman for their Purohita (family-priest);'--'at the impulse (sava) of the god Savitri,'--that is, 'impelled by the god Savitri;'--'may the gods protect me through the gods!' for the gods indeed consecrate him through the gods.
30. 'The first with the second,'--for the first (gods, on earth) consecrate him along with the second ones (in the air);--'the second with the third,'--for the second ones consecrate him along with the third ones (in the sky);--'the third with60 the truth,'--for the third ones consecrate him with the truth;--'the truth with the sacrifice,'--for the truth consecrates him with the sacrifice;--'the sacrifice with sacrificial texts,'--for the sacrifice consecrates him with sacrificial texts;--'sacrificial texts with hymn-tunes,'--for sacrificial texts (yagus) consecrate him along with hymn-tunes 'hymn-tunes with hymn-verses,'--for hymn-tunes consecrate him along with hymn-verses (rik):--'hymn-verses with invitatory verses,'--for hymn-verses consecrate him along with invitatory verses;--'invitatory verses with offering-verses,'--for invitatory verses consecrate him along with offering-verses;--'offering-verses with Vashat-calls,'--for offering-verses consecrate him along with Vashat-calls;--'Vashat-calls with oblations,'--for Vashat-calls consecrate him along with oblations;--'May the oblations render successful my wishes! bhûh! svâhâ!'--having thus consecrated him by means of those deities from first to last, he thus, by means of oblations, renders all his wishes successful. Having then solicited an invitation from the officiating priests, he (the Sacrificer) drinks61 (the remains of the cup of vasâ), for the officiating priests are the seasons: it is thus in the seasons that he solicits art invitation.
31. He drinks it, with (Vâg. S. XX, 13), 'My hair is endeavour62, my skin submission and approach63, my flesh inclination, my bone wealth, and my marrow submission,'--for he who is consecrated by the Sautrâmanî enters the worlds and among the deities; he now has himself, invited amongst them64, and thus he arises (in the other world) complete, with a whole body, and with (all) limbs.
Footnotes
1. Or, cause him to prosper, render him successful by means of the liquor; MS. I. O. 311 reads 'samardhayanti.'
2. Or, perhaps, he provides the sacrifice with priests, and the Sacrificer with sacrifice. For obvious reasons the first two pâdas of the verse have been transposed in the translation.
3. For particulars as to the persons who partake of the respective cups of milk and Surâ-liquor, see XII, 8, 2, 22 seqq.
4. That is, on the fire of the southern of the two special Vedis, see p. 225, note.
5. Viz. inasmuch as the libations of liquor are not made on the offering-fire proper, the (northern) Âhavanîya, where the oblations from the cups of milk are made.
6. These cups are of the same kind as those used for the draughts of Soma, being made of palâsa-wood, and resembling mortars in shape; cf. part ii, p. 259, note 1, towards the end.
7. For the distinction between 'suta' and 'âsuta' (not 'asuta'), cf. XII, 8, 2, 12.
8. According to Kâty. Sr. XIX, 3, 15, some authorities, however, think the inhaling of the fumes of the liquor to be sufficient for this purpose.
9. The coals are to be placed on the south side of the southern fire, from north to south, and the libation from the Âsvina cup is made on the northernmost coal, that from the Sârasvata cup on the central one, and that from the Aindra cup on the southern one. According to Kâty. XIX, 3, 17, and Mahîdhara on Vâg. S. XIX, 36, this is a fourth alternative of disposing of the liquor (in favour of the Fathers), the others being actual drinking, or smelling it, or hiring some one to drink it.
10. At XII, 7, 2, 13 a perforated pot (with a hundred holes) was mentioned as being used at this sacrifice. According to Kâty. Sr. XIX, 3, 20, and Mahîdhara on Vâg. S. XIX, 37, use is made of this pot at this juncture in much the same way as is described in V, 5, 4, 27 seqq.; viz. two poles are driven into the ground north and south of the southern fire, and a bamboo stick laid thereon: on a string fastened to this stick the pot, containing a tail-whisk (for straining) and a piece of gold, is then made to hang over the fire, and the remains of the Surâ-liquor poured into it; and whilst it trickles through into the fire, the priest makes the Sacrificer pronounce the verses Vâg. S. XIX, 37-44, 52-60, addressed to the different kinds of departed ancestors.
11. That is, verses recited at the Soma-sacrifice whilst the Soma-juice is clarifying; the term being usually confined to the verses of hymns of the ninth mandala of the Riksamhitâ, whence indeed most of the verses used on this occasion (Vâg. S. XIX, 37-44) are taken.
12. The term 'balkasa' (apparently connected with 'valkala') would seem to mean vegetable matter, esp. chaff or husks. The comm. explains it by 'kidisa' (? kilbisha or kiknasa).
13. That is, by shifting their Brâhmanical cord so as to hang across the breast from the left shoulder to the right hip.
14. That is, the fire on the uttara-vedi of the northern of the two special Vedis, see p. 225, note.
15. They are supposed to return to the earth from the world of the Fathers below.
16. Not only is the second pâda of the verse omitted here (as also in MS. I. O. 311), but the construction of the first half of the verse is also rather peculiar, the most natural rendering being, 'Two paths of the Fathers have I heard of, (those) of the gods and of men.' The same verse occurs Riks. X, 88, 15 (with the reading 'dve srutî' instead of 'dve sritî'), where Grassmann translates,-- 'Two paths there are, so the Fathers have told me, passable for gods and men;' whilst Ludwig takes it in the way just referred to. The above interpretation is that of Mahîdhara, who refers to Sat.-Br. I, 9, 2, 3; whilst Sâyana (on Riks.) seems to take the two paths to be that of the Fathers and gods, and that of men (pitrînâm devânâm kotâpi martyânâm ka dve srutî dvau mârgau); though he afterwards calls them 'devayâna' and 'pitriyâna.'
17. That is to say, the milk which remains in the pot (ukhâ), from which the milk used for the oblation was taken.
18. Kâty. Sr. XIX, 3, 27, 'Over the kâtvâla (pit) they cleanse themselves, with their wives, putting gold between;' that is to say, whilst the water is poured on their hands a piece of gold is held between, over which the water flows.
19. Cf. II, 4, 4, 3-4, where the latter is called Pratîdarsa Svaikna (king of the Svikna), whilst the former, after studying with him, is said to have been called Sahadeva Sârñgaya.
20. The 'Somâmsava iva' would seem to have here the force of 'Soma-shoots proper,' only substitutes (milk and liquor) being used instead.
21. That is to say, the observance of the fast--by which the Sacrificer during the four days of the performance of the Sautrâmanî, lives solely on the remains of the Agnihotra--takes the place of the ordinary initiation of the Soma-sacrifice, there being no Dîkshâ at the Sautrâmanî.
22. The malted rice, malted barley, and fried rice, referred to in this and the next two paragraphs, refer to the remnants of these materials, not used at first in the preparation of the Surâ, and amounting to one-third of the original quantity of each; these being added successively during the three nights during which the Surâ has to mature; cf. p. 223, note 2.
23. Or, he renders him, the Sacrificer (or, perhaps, it, the sacrifice), successful by means of the morning-pressing.
24. The literal translation would seem to be,--he thus provides him with the respective (sva) world, with the respective deity, and with the respective form,--(hence) with the morning-pressing. It may be remarked, however, that the deities here connected with the three services (the Asvins, Sarasvatî, and Indra) are not those elsewhere associated with them (Vasus, Rudras, and Âdityas, IV, 3, 5, 1; or Agni, Indra, Visve Devâh, XI, 5, 9, 7).
25. Viz. inasmuch as it is full of moisture (saras).
26. The 'enam' must refer to the Surâ-liquor, treated as identical with Soma.
27. I do not quite understand the distinction between suta' and 'âsuta '; cf. XII, 8, 1, 6; unless the former be the pure Soma-juice, and the latter that mixed with other ingredients.
28. The 'praisha' are the directions by which the Maitrâvaruna calls on the Hotri to recite the offering-formulas (cf. part ii, p. 183, note 2). For the fore-offerings of the three victims, these directions are given, Vâg. S. XXI, 29-40. They all commence with 'Hotâ yakshat' (may the Hotri worship!), and end with 'payah somah parisrutâ ghritam madhu vyantv âgyasya hotar yaga' (milk, Soma, with parisrut-liquor, ghee, honey,--may they partake of the butter, Hotri worship!).
29. ? Literally, 'by (way of) milk'--or, perhaps, 'by the admixture of milk--Soma is (here, as it were) produced.'
30. In all the directions referred to, the three deities are named.
31. The two Asvins are the physicians of the gods. Cf. IV, 1, 5, 8 seqq.; XII, 7, 2, 3.
32. This refers to the puroऽnuvâkyâs and yâgyâs of the oblations of omentum (vapâ) of the three victims. For these formulas the three verses, Vâg. S. XX, 67-69, are used in such a way that verse 1 forms the anuvâkyâ, and verse 2 the yâgyâ, of the Asvins’ oblation; verse 2 the anuvâkyâ, and verse 3 the yâgyâ, of Sarasvatî's oblation; and verse 3 the anuvâkyâ, and verse 1 the yâgyâ, of Indra's oblation. In each of the three verses all the three deities are mentioned.--In exactly the same way the three verses, XX, 70-72, are used as the anuvâkyâs and yâgyâs of the three pasupurodâsas; and 73-75 as those of the chief oblations (havis) of meat-portions.
33. The Âprîs (propitiatory verses, cf. part ii, p. 185) are the offering-formulas (yâgyâ) of the eleven (or twelve) fore-offerings (prayâga) of the animal sacrifice. Those used on the present occasion are the twelve verses given, Vâg. S. XX, 55-66; there being on this occasion (in the second and third places) fore-offerings both to Tanûnapât and Narâsamsa. In each of these verses, again, all three deities are referred to.
34. I do not exactly know what formulas are thereby referred to. It can hardly be the praishas of the anuyâgas (Vâg. S. XXI, 48-58), as these are not in the gagatî, but in the (ârshî) trishtubh metre; though certainly each of them contains the names of the three deities.
35. Viz. the Adhvaryu, and his two assistants, the Pratiprasthâtri and Agnîdh. Cf. XII, 8, 1, 3 seqq.
36. Viz. inasmuch as three priests partake of each of the first two cups of milk, and of the first two cups of Surd-liquor, and each priest drinks twice.
37. See p. 244, note , where it is shown that each of the three verses serves successively as puroऽnuvâkyâ and as yâgyâ.
38. Literally, sprinkled, i.e. anointed, with the 'vasâ,' or fat gravy obtained from the cooking of the sacrificial animals.
39. See part i, p. 23, note 2.
40. For the two special Vedis, see p. 225, note 1.
41. 'A kind of Kshatriyas,' Delbrück, Altind. Synt., p. 494.
42. For this or some such meaning ('probably'--German, 'wohl' or 'vielleicht') which seems to me to suit best the use of 'sasvat' in the Brâhmanas, see part iii, p. 98, note 2.--Thus, at I, 2, 3, 2, I would now translate 'and perhaps it was Trita who slew him,--Indra at all events was exonerated from that (guilt), for he is a god.' Similarly, I, 8, 1, 4, 'perhaps it was a ghasha, for that (fish) grows best (fastest);' II, 2, 1, 2, 'If, on the other hand, that oblation were not offered up in him, he would perhaps burn either the Adhvaryu, or the Sacrificer.' Somewhat peculiar is the passage, I, 6, 3, 10, where sasvat occurs both in the relative and in the demonstrative clause, and where we can hardly translate otherwise than 'If, perchance, he had said, "Grow thou, the foe of Indra!" he (Vritra) would perhaps have slain Indra.'--Hätte er vielleicht (etwa) gesagt: 'Wachse, du Feind Indras!' so würde er (Vritra) vielleicht (? gewiss) Indra erschlagen haben.--If this be the right interpretation of these passages, they would have td be transferred, in the St. Petersb. Dict., from meaning b (?) to c, where 'vielleicht' would have to be added, as it certainly suits better than 'gewiss' (most likely) the last of the foregoing passages, at all events. The comm. explains 'sasvat' by 'bahukritvah.'
43. Cf. V, 4, 4, 5, where the verse is explained.
44. Or, on the head, according to others. The plates are of the usual round shape.
45. See p. 219, note 3.
46. Only the first pâda of this, the first of the sixteen verses, is given in the text. Regarding the allusions in this verse, see XII, 7, 1, 10 seqq.; 2, 17; 7, 3, 3.
47. According to Katy. Sr. XIX, 4, 14-17, he sprinkles him up to the mouth, letting it flow down on all four sides; and with each sprinkling he pronounces one of the formulas, first, the Sâvitra one, Vâg. S. XX, 3, 'At the impulse of God Savitri (I consecrate) thee by the arms of the Asvins, and the heads of Pûshan!' followed by the Âsvina one, 'with the healing medicine of the Asvins I sprinkle thee for energy and holy lustre!' and the Sârasvata one, 'with the healing medicine of Sarasvatî I sprinkle thee for vigour and food!' Then a fourth time with a formula referring to all the deities (or with the three great utterances), or with the Aindra text, 'With Indra's power I sprinkle thee for strength, for excellence, and for fame!'
48. For this oblation, see III, 8, 3, 33; IV, 5, 2, 11; in both cases it is followed immediately by the oblation to Agni Svishtakrit.
49. Kshatriyo râgñoऽbhishektâ bhavati, pûrvam hi râgaiva vriddhah kumâram kâbhishiñkatîty arthah; comm.
50. According to Kâty. Sr. XIX, 4, 19-2I, the Adhvaryu first touches him, with (Vâg. S. XX, 4), 'Thou art Ka, thou art Katama,--to Ka thee!' and the Sacrificer replies, 'O thou of good fame! O most propitious one! O true king!' and touches his limbs one after another with XX, 5-9.
51. See part iii, p. 32 (V, 2, 1, 9 seqq.).
52. That is, when the throne-seat has been lowered again, he rises from it and stands on the deer-skin.
53. The function of 'prati' here seems to be to strengthen the preposition in the verb 'prati-tishthâmi.'
54. According to the commentator on Kâty. XIX, 5, 1, the Brahman sings, whilst Lâty. V, 4, 16-19 gives directions from which the Udgâtri would seem to be expected to perform this duty. When the Sacrificer is being anointed, the Udgâtri is to step between the (northern and southern) fires and, as soon as he is called upon by the Adhvaryu, he is to commence the Sâman. It would probably depend on the Brahman's previous studies, whether or not he was sufficiently conversant with the complicated details of the hymnology.
55. Viz. Vâg. S. XX, 30 (Riks. VIII, 89, 1), 'To Indra, O Maruts, sing ye the great (hymn), most destructive to Vritra, whereby the promoters of sacred rites produced the light, the wakeful god for the god.'
56. Professor Weber, Ind. Stud. VIII, p. 42, refers to a parallel passage in Tândya-Br. VII, 4, 7--'By means of the Bahishpavamâna (of the morning service) the gods carried off Âditya, the sun, to heaven; but he did not stop there. At midday they then fixed him by means of the Brihatî, and for this reason the Brihatî metre is used for the Pavamâna-stotra at the midday service.'
57. Literally, sharpeners or sharpenings (samsâna).
58. These words--apparently meaning 'for fame all round, for fame far and wide, for true fame, for fame' (or, perhaps, for hearing, or, rather, being heard of all round,' &c.)--are used to form the finales (nidhana) in which all the priests are to join; cf. Sâmav., Calc. ed., I, pp. 533-4, where the figured text is given. According to Katy. XIX, 5, 4-5; Lâty. V, 4, 19, the words, 'samgityai, vigityai, satyagityai, gityai' (for complete victory, victory far and wide, &c.), and 'sampushtyai, vipushtyai,' &c. (for complete prosperity, &c.), are to be used instead, in the case of a Kshatriya and Vaisya respectively, either optionally or necessarily. Though these four words are here, and elsewhere, spoken of as so many different Sâmans, only 'the last of them ('sravase') forms the finale of a Sâman in the ordinary sense of the word; the others being merely combined with certain musical ejaculations, or expletives (stobhas). All the four 'Sâmans' begin with the same phrase (varying only in the verb)--'sam tvâ hinvanti (rinanti, tatakshur, sisanti) dhîtibhih,' i, e. 'they make thee up (or urge thee on) with prayers,' serving as a kind of prelude (prastâva) the single words of which are given among the Stobhas (Sâmav„ Calc. ed., II, p. 522, last line), as, indeed, the words 'samsravase,' &c., themselves are (ib., p. 520). In the first three Sâmans this phrase is followed by the finale consisting of the respective characteristic word preceded by the Stobha 'auhovâ.' In the last Sâman, on the other hand, the introductory phrase is followed by the choral setting of the verse 'Brihad indrâya gâyata' (see p. 255, n. 2), which, in its turn, is followed again by the first phrase, with a slightly modified modulation, ending with 'auhovâ sravase.' Whilst joining in the finale, the priests, according to Lâty. V, 4, 17, are to lay their hands on the head of the Sacrificer.
59. According to Katy. Sr. XIX, 4, 24; 5, 8 seq.; 7, 1 seq., the thirty-third libation of gravy is taken with the text, XX, 32, 'yo bhûtânâm adhipatih (he who is the over-lord of creatures),' &c.; whilst, on the conclusion of the Sastra, or Hotri's recitation, the Sacrificer offers the libation from that last cup with XX, 11-12, and drinks the remainder with XX, 13. The Sastra, recited in response to the Sâman, consists of the section of .eleven verses, Vâg. S. XX, 80-90, the first and last verses of which are recited thrice; whilst the 'âhâva' (somsâvom, 'let us praise, om!') is inserted by him before each triplet of the remaining nine verses. The two verses used whilst the Sacrificer offers (XX, 11-12) are likewise recited by the Hotri, as a 'nivid,' being either added at the end of the Sastra, or inserted before the ninth or tenth verse; the whole recitation thus consisting of seventeen verses.
60. Mahîdhara takes the instrumental throughout as a sociative (saha satyena).
61. According to Kâty. XIX, 5, 9, the priests themselves first smell the remainder of the fat gravy, with the text (XX, 34), 'The protector of my breath thou art,' &c. Cf. also XIV, 2, 2, 42, with note.
62. The use of 'prayati' in this sense (here and Vâg. S. XVIII, 1) is peculiar; being apparently derived from 'pra-yam,' one would expect it to have some such meaning as 'offer, gift.' This and the other predicates, according to Mahîdhara, are to show the state of feeling of beings towards the (royal) Sacrificer. The repetition of 'ânati' (bowing, prostration, submission) is strange. A strong alliterative cadence is noticeable in the verse.
63. ? Hardly 'return' here; rather, perhaps, 'attaining to (the other worlds),' or, possibly, 'the turning to him, gathering round him (of the people).'
64. ? Or, he now calls these to himself in the meantime.
YOU MAY ALSO LIKE
