Philosophy and Religion / Satapatha Brahmana

The Satapatha Brahmana: Twelfth Kânda, Fourth Adhyâya

First Brâhmana

Expiatory ceremonies in connection with the Agnihotra.

1. Verily, they who perform an Agnihotra enter upon a long sacrificial session:--the Agnihotra, indeed, is a sacrificial session ensuring death in old age¹, for people are set free from it either by old age or by death.

2. Here, now, they say, 'If either a team (yukta) were to drive through, or people were to walk to and fro, between the two fires of such a one performing an Agnihotra, and (being thus) a performer of a long session, what rite and what expiation would there be in that case?' He may, indeed, perform an expiation, and also offer an ishti; but let him disregard it, for he who lays down his two fires doubtless spreads himself all over these worlds.

3. His Gârhapatya is this (terrestrial) world, his Anvâhâryapakana (or southern fire) the air-world, and his Âhavanîya yonder (heavenly) world; and freely, indeed, birds, both combined (yukta) and single, pass to and fro in these worlds; and even if a whole crowd were to pass through between his fires, let him know that no harm and no hurt will come to him.

4. 'But, surely, there are three unclean animals, a vicious boar, a vicious ram² and a dog: if any one of these runs about between (the fires) whilst the Agnihotra-offering is put on (the fire), what rite and what expiation would there be in that case?' Well, some poke out the ashes from the Gârhapatya, and keep throwing it down from the Âhavanîya, with this verse (Rig-veda I, 22, 17), 'Here Vishnu strode³,' saying, 'Vishnu is the sacrifice: by the sacrifice we thus continue the sacrifice, and with ashes we bestrew its track.' But let him not do it in this way, for if, in that case, any one were to say of him, 'Surely this (priest) has scattered about⁴ the Sacrificer's ashes: he will soon scatter his last ashes, the chief's household will be wailing,' then that would indeed be likely to come to pass.

5. Let him proceed in this way:--Having taken either a bowl of water, or a pot of water, let him go on pouring it out from in front of the Gârhapatya up to the Âhavanîya, with this verse, 'Here Vishnu strode;' for Vishnu being the sacrifice, he thus continues the sacrifice by the sacrifice; and whatever is injured or unpropitiated in the sacrifice, for all that the water is the means of propitiation, and by water, as a means of propitiation, he thus propitiates it. Such, then, is the rite performed in that case.

6. They also say, 'If any one's Agnihotra (milk) were to be spilled whilst he gets it milked, what rite and what expiation would there be in that case?' Having touched (the spilled milk) with the (formula of) expiation for spilling, and poured water on it, let him make offering with what (milk) is left. But if the bowl were to be turned upside down, or if it were to break, let him touch (the spilled milk) with the (formula of) expiation, and, having poured water on it, let him make offering with what other (milk) he can procure.

7. Now, in case there should be a spilling (of milk), let him touch it with, 'It hath been shed, it hath been implanted: birth hath ensued;' for when (seed) is shed then it is implanted; and when it is implanted then birth takes place. And, indeed, this (earth) is a womb, and the milk is seed: he thus implants seed in that womb, and forthwith that shed seed of him who so knows this is born forth. And, indeed, it rains from yonder sky, and herbs and trees are produced here on earth; and seed flows from man and animals, and therefrom everything here is generated: let him therefore know that abundant production has accrued unto him, that he will be multiplied in offspring and cattle, and that he will become more prosperous.

8. And in case there should be a breaking (of the vessel), let him pour out a bowlful or potful of water, and, indeed, whatever is injured or unpropitiated in the sacrifice, for all that water is the means of propitiation, and by water, as a means of propitiation, he thus propitiates it. He does so with these utterances, 'Bhûr bhuvah svar (earth, air, sky);' for these utterances are all-expiatory⁵: he thus makes expiation with all this (universe). Having collected the potsherds let him throw them to where the ashes have been removed. This, then, is the rite performed in that case.

9. They also say, 'If any one's Agnihotra-cow were to lie down whilst being milked, what rite and what expiation would there be in that case?' Well, some make her get up by means of the Yagus-formula, 'The divine Aditi hath risen,'--Aditi, doubtless, is this (earth):--thus saying, 'It is this (earth) we thus raise for him;'--'life hath she bestowed upon the lord of sacrifice,' thereby saying,--'It is life we thus bestow upon this (Sacrificer);'--'giving unto Indra his share,' thereby saying, 'It is Indra's power we thus bestow upon him;'--'and unto Mitra and Varuna,'--Mitra and Varuna, doubtless, are the in-breathing and the up-breathing:--thus saying, 'It is the in and up-breathing we thus bestow upon him.' At this offering he should present that (cow) to a Brâhmana whom he does not intend to visit⁶--(thus they enjoin) saying, 'It was, indeed, after perceiving the Sacrificer's suffering and evil that she lay down: we thus fasten the suffering and evil on this (Brâhmana)⁷.'

10. But on this point Yâgñavalkya said, 'Surely, the cow turns from them as from faithless ones, and they smite the offering with trouble; let him rather do it in this way:--Let him make her get up by pushing her with a staff.' And, indeed, as in the case of one driving about here, Ibis horse, or his mule, or his ox yoked (to the car) might become weary, and, by its being urged forward by means of a staff or a goad, he completes the way he wishes to accomplish, even so does he, by that (cow) being urged forward by means of a staff or a goad, attain that heavenly world which he desires to reach.

11. And Âruni, indeed, said, 'His Agnihotra-cow, assuredly, is the sky, her calf is that blowing (wind), and the Agnihotra-vessel is this (earth). And, verily, the Agnihotra-cow of him who knows this does not perish, for how could yonder (sky) perish? Neither does the calf of the Agnihotra-cow of him who knows this perish, for how could that (wind) perish? Nor does the Agnihotra-vessel of him who knows this break to pieces, for how could this (earth) break to pieces? The rain-cloud showers down blessings: let him therefore think, "Unable to bear my glory and greatness, she (the Agnihotra-cow) has lain down: I shall become more glorious." Let him keep her for himself⁸: he thereby takes glory (prosperity) to himself,'--thus spake Âruni. This, then, is the rite performed in that case.

12. They also say, 'If any one's Agnihotra-cow were to low whilst he gets it milked, what rite and what expiation would there be in that case?' Let him pluck a bunch of grass and make her eat thereof. This is the rite performed in that case.

Second Brâhmana

1. They also say, 'If any one's Agnihotra-cow were to milk blood, what rite and what expiation would there be in that case?' Let him say 'Disperse!' and having made a stirring-spoon, let him order the Anvâhârya-pakana fire to be enclosed; and having boiled that (blood) thereon, let him silently offer it in an undefined (indistinct) way⁹, for Pragâpati is undefined, and the Agnihotra is sacred to Pragâpati; and the undefined also means everything: he thus makes atonement with everything. At this offering he should give that (cow) to a Brâhmana whom he does not intend to visit; for, indeed, she who milks blood milks it after perceiving the Sacrificer's suffering and evil: he thus fastens that suffering and evil upon this (Brâhmana). Let him then make offering with what other milk he can procure: by that which is not unsound he thus throws out what is unsound in the sacrifice. This, then, is the rite performed in that case.

2. They also say, 'If any one's Agnihotra-milk were to become impure¹⁰ whilst being milked, what rite and what expiation would there be in that case?' Now some think that it should be offered (arguing that) it is ready (for offering), and it would be improper if it were not offered; and that the gods have no loathing for anything. But the gods have indeed loathings:--let him rather proceed in the following way. Having shifted some hot cinders from the Gârhapatya, let him silently pour that (milk) on these hot cinders. He then pours water thereon, and thus secures (âp) it by means of the water (âp). Let him then make offering with what other (milk) he can procure. This, then, is the rite performed in that case.

3. They also say, 'If any one's Agnihotra-milk were to become impure after he has had it milked, what rite and what expiation would there be in that case?' Let him shift back the coals which were shifted away (from the fire) and on which he was going to put (the Agnihotra-milk); and let him then pour it silently on these hot cinders. He then pours water thereon, and secures it by means of the water. Let him then make offering with what other (milk) he can procure.

4. They also say, 'If any one's Agnihotra-milk were to become impure after being put on the fire, what rite and what expiation would there be in that case?' Let him offer it silently on the coals which were shifted away (from the fire), and on which it had been placed: thus it is both offered and not offered; for inasmuch as he offers it on those (hot coals) it is offered, and inasmuch as he extinguishes it along with them it is not offered. He pours water thereon, and secures it by means of the water. Let him then make offering with what other (milk) he can procure.

5. They also say, 'If the Sacrificer were to die when the Agnihotra-milk has been put on the fire, what rite and what expiation would there be in that case?' Having enclosed it, let him pour it out: and such, indeed, they say, is the expiation (in that case) for every Haviryagña. This, then, is the rite performed in that case.

6. They also say, 'If any one's Agnihotra-milk were to be spilled after being ladled out into the offering-spoon, what rite and what expiation would there be in that case?' Let him touch it with the (formula of) atonement for spilling, and, having poured water thereon, let him make offering with what (milk) there is left. And if the spoon be turned upside down, or if it were to break, let him touch (the spilled milk) with the (formula of) atonement for spilling, and, having poured water thereon, let him make offering with what (milk) is left in the pot.

7. Now some go back (to the Gârhapatya) and make offering with what (milk) is left in the pot; but let him not do this, for, indeed, that Agnihotra is conducive to heaven, and if any one, in that case, were to say of him, 'Surely, this one has descended again from the heavenly world: this (offering) will be in no wise conducive to heaven for him,' then that would indeed be likely to come to pass.

8. Let him rather do it in this way:--let him sit down there and then, and let them ladle out and bring to him what (milk) there is left in the pot. Now some perplex him, saying, 'Surely, this (milk) is the remainder of an offering; surely, this is exhausted: offering should not be made thereof;' but let him give no heed to this; for, surely, when that (milk) is of unexhausted strength it is used for curdling the offering-material¹¹: let them therefore ladle out and bring to him what (milk) there is left in the pot; and if there should not be any in it, let him put on the fire what other (milk) he can procure; and when he has made the light fall on it¹², and poured water to it, and taken it off (the fire),--then on that (former) occasion¹³ he (the Adhvaryu) says, 'I will ladle out¹⁴;' but on the present occasion let them ladle it out in the way it is (there) ladled out and bring it to him; and let him by all means make offering therewith. This, then, is the rite performed in that case.

9. They also say, 'If any one's Agnihotra-milk were to become impure after it has been ladled into the offering-spoon, what rite and what expiation would there be in that case?' Now some think it should be offered, on the ground that it is ready (for offering), and it would be improper if it were not offered, for the gods have no loathing for anything. And some fill it to overflowing and let it flow off¹⁵; but let him not do this; for if, in that case, any one were to say of him, 'Surely, this (priest) has poured away the Agnihotra: this Sacrificer will be poured away,' then that would indeed be likely to come to pass. Let him rather do it in this way:--let him put fuel on the Âhavanîya, and, having shifted some hot cinders away from the Âhavanîya, let him silently pour it on these hot cinders. He then pours water on it, and secures it by means of the water; and let him then make offering with what other (milk) he can procure. This, then, is the rite performed in that case.

10. They also say, 'If it were to rain upon (uparishtât) any one's Agnihotra-milk when it has been ladled into the offering-spoon, what rite and what expiation would there be in that case?' Let him know, 'Light (or sap) has come to me from above (uparishtât); the gods have helped me: I shall become more glorious;' and let him by all means make offering therewith. This, then, is the rite performed in that case.

Third Brâhmana

1. They also say, 'If the fire were to go out after the first libation has been offered, what rite and what expiation would there be in that case?' Having thrown down (on the fire-place) any log of wood he may find lying near by¹⁶, let him offer thereon, saying, 'In every (piece of) wood there is a fire,' for, indeed, there is a fire in every (piece of) wood. But if his heart should at all misgive him, he may offer upon gold; for gold, doubtless, is Agni's seed; and the father is the same as the son, and the son is the same as the father: he may therefore offer upon gold. This, then, is the rite performed in that case.

2. They also say, 'If, after being taken out (from the Gârhapatya), the Âhavanîya were to go out before the Agnihotra (has been offered), what rite and what expiation would there be in that case?' Let him take it out (again) from the Gârhapatya (and bring it) forward, and, having laid it down (on the Âhavanîya hearth), let him offer the Agnihotra thereon. And were it to go out again and again, after being taken out even a hundred times, let him take it out (again) from the Gârhapatya, and, having laid it down, let him offer the Agnihotra thereon. This, then, is the rite performed in that case.

3. They also say, 'If the Gârhapatya were to go out, what rite and what expiation would there be in that case?' Well, some churn it out from a firebrand, saying, 'Whereby man's (body) is destroyed in the end, it is therefrom he desires the expiation of this (mishap).' Let him, however, not do this; but let them proceed by taking either a firebrand, or a piece from a firebrand;--let him do it in this way:--having taken a coal from a firebrand, let him crumble it on the two churning-sticks, for (in this way) he obtains both that desire which is contained in the (fire) churned out of a firebrand, and that which is contained in (the fire churned out from) the churning-sticks. This, then, is the rite performed in that case.

4. They also say, 'If they take out fire for any one and put it with (the burning Âhavanîya) fire, what rite and what expiation would there be in that case?' When uniting, these two (fires), if unappeased, would indeed be liable to burn up the Sacrificer's family and cattle: let him therefore utter upon them the text (Vâg. S. XII, 57, 58), 'Unite ye two, and get ye on together, loving, radiant, well disposed, dwelling together for food and drink!--Together have I brought your minds, together your rites, together your thoughts: O Agni Purîshya, be thou the overlord, and bestow thou food and drink upon our Sacrificer!' He thereby bespeaks peace on the part of those two for the safety of the Sacrificer's family and cattle.

5. But if his heart should at all misgive him, let him prepare a cake on eight potsherds to Agni Agnimat (the fire possessed of a fire). The course of procedure thereof (is as follows):--he should recite seventeen kindling-verses; the two butter-portions relate to the slaying of Vritra¹⁷; the samyâgyâs¹⁸ are two Virâg verses; and the invitatory and offering formulas (of the chief oblation) are as follows:--(the anuvâkyâ, Rig-veda S. I, 12, 6), 'Agni is kindled by Agni, he, the sage, the youthful house-lord, the tongue-mouthed bearer of oblations;' and the yâgyâ, 'For thou, O Agni, art kindled by Agni, priest, as thou art, by a priest, friend by friend.' He thereby bespeaks peace on the part of those two, for the safety of the Sacrificer's family and cattle. This, then, is the rite performed in that case.

6. They also say, 'If any one's Gârhapatya were to go out when the Âhavanîya has not gone out, what rite and what expiation would there be in that case?' Now, some take (a new fire) out from that same (Âhavanîya hearth, and carry it) forwards¹⁹, saying, 'The fires are the vital airs: it is the vital airs we thus take up for him.' But let him not do this, for if, in that case, any one were to say of him, 'Surely this one has obstructed the forward vital airs²⁰: this Sacrificer will die,' then that would indeed be likely to come to pass.

7. And some, indeed, take (the Âhavanîya) back (to the Gârhapatya²¹), saying, 'These two are the out-breathing and the up-breathing.' But let him not do this; for conducive to heaven, indeed, is the Agnihotra; and if, in that case, any one were to say of him, 'Surely, this one has descended again from the heavenly world: this (offering) will be in no wise conducive to heaven for him,' then that would indeed be likely to come to pass.

8. And some, indeed, churn out another Gârhapatya; but let him not do this, for if, in that case, any one were to say of him, 'Surely, this one has raised a spiteful enemy from out of the fire²²: speedily a spiteful enemy will be raised to him; he (the Sacrificer) will weep²³ for him who is dearest to him,' then that would indeed be likely to come to pass.

9. And some, again, extinguish (the Âhavanîya fire) and churn out another;--let him not yield to a desire for this; (for if, in that case, any one were to say of him²⁴), 'He has caused to be extinguished even what was left him: no heir will remain to him,' then that would indeed be likely to come to pass.

10. Let him rather proceed thus:--having lifted the two fires on the two churning-sticks²⁵, let him betake himself northwards, and, having churned out (the fire), let him remain there offering; for in this way he passes no censure on any one, and towards night offering is made by him at his new resting-place.

Fourth Brâhmana

1. And, in the morning, having taken out the ashes, and smeared (the fire-places) with cow-dung, he lifts the two fires on the churning-sticks, and returns (to the offering-ground). Having then churned out the Gârhapatya, taken out the Âhavanîya, and brought the Anvâhârya-pakana (to the southern hearth), he should prepare a cake on eight potsherds to Agni Pathikrit (the path-maker). The course of procedure thereof (is as follows):--he should recite those same seventeen kindling-verses; the two butter-portions relate to the slaying of Vritra²⁶; the samyâgyâs are two Virâg verses²⁷; and the invitatory and offering formulas are as follows:--(the anuvâkyâ, Rig-veda VI, 16, 3), 'For thou, most wise Agni, divine disposer, readily knowest the ways and paths at sacrifices;' and the yâgyâ (Rig-veda X, 2, 3), 'We have entered upon the path of the gods to carry on what we can do: the wise Agni shall sacrifice, he shall be the priest, he shall order the sacrifices and their seasons;' for Agni is the path-maker, the guide of paths: he, verily, guides him upon the path of sacrifice. This, then, is the rite performed in that case.

2. They also say, 'If any one's fires were to come in contact with each other, what rite and what expiation would there be in that case?' If this burning (fire) were to come (to the other) from behind, he may know that light has come to him from beyond; that the gods have helped him, and that he will become more glorious. But if his heart should at all misgive him, let him prepare a cake on eight potsherds for Agni Viviki (the discerning). The course of procedure thereof (is as follows):--he should recite those same seventeen kindling-verses; the two butter-portions relate to the slaying of Vritra; the samyâgyâs are two Virâg verses; and the invitatory and offering formulas are as follows:--(the anuvâkyâ, Rig-veda VI, 6, 3), 'Thy brilliant, wind-sped flames, bright Agni, spread in every direction: the divine ninefold destroyers overpower the woods, boldly crushing them;' and the yâgyâ (Rig-veda V, 8, 3), 'The tribes of men glorify thee, Agni, the discerning knower of offerings, and most liberal dispenser of treasures; thee, O wealthy one, dwelling in secret, yet visible to all, loud-sounding offerer of sacrifice, glorying in ghee!' And if any one should desire to rid himself of his spiteful enemy, let him, with that object in view, perform this offering, and he verily will rid himself of him. This; then, is the rite performed in that case.

3. If, however, this burning (fire) were to come from this side, he may know that he will overcome his spiteful enemy; that he will become more glorious. But if his heart should at all misgive him, let him prepare a cake on eight potsherds for Agni Samvarga (the despoiler). The course of procedure thereof (is as follows):--he should recite those same seventeen kindling-verses; the two butter-portions relate to the slaying of Vritra, the samyâgyâs are two Virâg verses; and the invitatory and offering formulas are as follows:--(Rig-veda VIII, 75, 15; Vâg. S. XI, 71), 'From the far region cross thou over to the near: protect thou that wherein I am!' and the yâgyâ (Rig-veda VIII, 75, 12), 'Desert us not in this great strife, like as the bearer of a load: win thou the spoil (sam vargam gaya), win riches thou!' And if any one desire to despoil his spiteful enemy, let him, with that object in view, perform this offering, and he verily will despoil him. This, then, is the rite performed in that case.

4. They also say, 'If the lightning were to burn any one's (sacrificial fire), what rite and what expiation would there be in that case?' Let him know that light has come to him from above; that the gods have helped him, and that he will become more glorious. But if his heart should at all misgive him, let him prepare a cake on eight pot sherds for Agni Apsumat (abiding in the waters). The course of procedure thereof (is as follows):he should recite those same seventeen kindling-verses; the two butter-portions relate to the slaying of Vritra; the samyâgyâs are two Virâg verses; and the invitatory and offering formulas are as follows: --(Rig-veda VIII, 43, 9; Vâg. S. XII, 36), 'In the waters, O Agni, is thy seat; as such thou clingest to plants: being in (their) womb, thou art born again;' and the yâgyâ (Vâg. S. XII, 37), 'Thou art the child of the herbs, the child of the trees, the. child of all that is, O Agni, thou art the child of the waters;'--he thereby bespeaks peace on the part of those two (fires) for the safety of the Sacrificer's family and cattle. This, then, is the rite performed in that case.

5. They also say, 'If any one's fires were to come in contact with impure (profane) fires, what rite and what expiation would there be in that case?' Let him prepare a cake on eight potsherds for Agni Suki (the bright),--the course of procedure thereof (is as follows):--he should recite those same seventeen kindling-verses; the two butter-portions relate to the slaying of Vritra; the samyâgyâs are two Virâg verses; and the invitatory and offering formulas are as follows:--(Rig-veda VIII, 44, 21), 'Agni of brightest work, the bright priest, the bright sage, brightly he shineth with offering fed;' and the yâgyâ (Rig-veda VIII, 44, 17), 'Up rise thy flames, the bright, the pure, the shining, thy lights, O Agni;'--he thereby bespeaks peace to those two (kinds of fires) for the safety of the Sacrificer's family and cattle. This, then, is the rite performed in that case.

6. They also say, 'If the sun were to set on any one's Âhavanîya not yet having been taken out, what rite and what expiation would there be in that case?' Verily, those rays (of the sun) are the All-gods: they go from him, and that (Agnihotra) fails him, because the gods go from him; and after that failure--whether he know it or know it not--those two (fires) say, 'He (the sun) has set on his unlifted (fire).' In such a case let him proceed thus:--having fastened a piece of yellow gold to a plant of darbha grass, let him order it to be taken towards the back (west): thus it is made of the form of him who shines yonder; and that (sun) being the day, it is made of the form of the day. And darbha plants are a means of purification²⁸: he thus purifies it thereby. Having then kindled some firewood, let him order it to be taken forward (to the Âhavanîya hearth). A Brâhmana descended from a Rishi should take it out, for a Brâhmana descended from a Rishi represents all the deities: it is thus with the help of all the deities that he causes it (the fire) to succeed. Having laid it down, he returns, and having placed ghee on the Gârhapatya, taken it off, purified it and looked down on it²⁹, he takes ghee by four ladlings, and, having seized a log, he hastens up to the front; and, having put the log on the Âhavanîya, he bends his right knee, and offers with, 'To the All-gods, hail!' Even as one would call (back) to him a Brâhmana staying at one's dwelling, when he goes away offended, by (presenting him with) a cow longing for the bull, so he thereby calls to him the All-gods; and they indeed acknowledge, and turn to, him. This, then, is the rite performed in that case.

7. They also say, 'If the sun were to rise over any one's Âhavanîya not having been taken out, what rite and what expiation would there be in that case?' Verily, those rays are the All-gods; and, having dwelt there, they now go from him, and that (Agnihotra) fails him, because the gods go from him; and after that failure--whether he know it or know it not--those two (fires) say, 'He (the sun) has risen on his unlifted (fire)' In such a case let him proceed thus:--having fastened a piece of white gold (silver) to a plant of darbha grass, let him order it to be taken towards the front: thus it is made of the form of the moon; and, the moon being the night, it is made of the form of the night. And darbha plants are a means of purification: he thus purifies it thereby. Having then kindled some firewood, let him order it to be taken after (the piece of silver). A Brâhmana descended from a Rishi should take it out, for a Brâhmana descended from a Rishi represents all the deities: it is thus with the help of all the deities that he causes it (the fire) to succeed. Having laid it down, he returns, and, having placed ghee on the Gârhapatya, taken it off, purified it and looked down upon it, he takes ghee in the same way as it was taken before, and, having seized a log, he hastens up to the front; and, having put the log on the Âhavanîya, he bends his right knee and offers with, 'To the All-gods, hail!' The import is the same as before; and, verily, no hurt and no harm of any kind befalls where that expiation is made. This, then, is the rite performed in that case.

Footnotes

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