The Satapatha Brahmana
translated by Julius Eggeling
THE SATAPATHA-BRÂHMANA
ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL
Translated by
Julius Eggeling
SATAPATHA-BRÂHMANA.
FIRST KÂNDA.
THE DARSAPÛRNAMÂSA-ISHTÎ OR NEW AND FULL-MOON SACRIFICES.
FIRST ADHYÂYA. FIRST BRÂHMANA.
A. THE VOW OF ABSTINENCE.
EACH of the two half-monthly sacrifices, the regular performance of which is enjoined on the Brâhmanical householder for a period of thirty years from the time of his performance of the ceremony of agny-âdhâna, or setting up of a fire of his own,--according to some authorities even for the rest of his life--usually occupies the greater part of two consecutive days. Whilst the first day--the upavasatha or fast-day--is chiefly taken up with preparatory rites, such as the sweeping and trimming of the fire-places and lighting of the fires; and the formal taking of the vow of abstinence (vrata) by the sacrificer and his wife; the second day is reserved for the main performance of the sacrifice. As to the exact days of the month appointed for these ceremonies, there is some difference of opinion among native authorities, some of them deciding in favour of the last two days of each half of the lunar month, whilst the generality of ritualistic writers consider the first day of the half-month--or the first and sixteenth day of the month respectively--to be the proper time for the main performance. The personal restrictions involved in the householder's entering on the vrata include chiefly the abstention from certain kinds of food, especially meat, and from other carnal pleasures; the cutting (optional, according to some) of the beard and hair, except the crest-lock; the sleeping on the ground in one of the chief fire-houses; and the observance of silence during the ceremonies. It was, however, permitted to compress the two-days'p. 2
rites of the Full-moon sacrifice into one single day, in which case some of these restrictions would of course not be applicable.
The ceremonies begin with the preparation of the sacrificial fires. [First, the fivefold lustration successively of the Âhavanîya and Dakshinâgni fire-places, to render them fit for receiving the fire from the Gârhapatya or householder's fire, viz. by thrice sweeping the hearths; thrice besmearing them with gomaya; drawing three lines across them from west to east, or south to north, with the wooden sword (sphya); removing the dust from the lines with the thumb and ring-finger; and thrice sprinkling the lines with water 1.] Then the Adhvaryu performs the agny-uddharana, or twice taking out of the fire from the Gârhapatya, and putting it successively on the forepart of the Âhavanîya and Dakshinâgni hearths. After this takes place the agny-anvâdhâna, or putting (fuel) on the fires, by either the householder or the Adhvaryu; two logs being put on each of the three fires. This may be done in three different ways, viz. first on the Âhavanîya, then on the Gârhapatya, and last on the Dakshinâgni, in which case the first log is put on by him whilst muttering the verse Rig-veda X, 128, 1 (Taitt. S. IV, 7, 14, 1), 'Let there be lustre, O Agni, at my invocations!' &c., the second log silently. Or the first logs are put on with one of the three mystical words 'bhûr, bhuvah, svar' on the Gârhapatya, Dakshinâgni, and Âhavanîya successively, and the second logs again silently. Or both logs may be put on silently, the order of fires being in that case the one in which they originate, viz. Gârhapatya, Âhavanîya, and Dakshinâgni.
In the afternoon the householder and his wife partake of the vratopanîya or fast-day food (prepared chiefly of rice, barley, or mudga beans) with clarified butter; whereupon they take the vow in the manner prescribed in the Brâhmana. In the evening, immediately after sunset, and on the following morning just before sunrise, the householder has, as usual, to perform the Agnihotra, a burnt-offering of fresh milk, which has to be made by him twice daily, with certain exceptions, from the Agnyâdhâna to the end of his life.
1:1:1:11. He who is about to enter on the vow, touches water 2 whilst standing between the Âhavanîya
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and Gârhapatya fires, with his face turned towards east. The reason why he touches water is, that man is (sacrificially) impure on account of his speaking untruth; and because by that act an internal purification (is effected),--for water is indeed (sacrificially) pure. 'After becoming sacrificially pure, I will enter on the vow,' thus (he thinks); for water is indeed purifying. 'Having become purified through the purifying one, I will enter on the vow,' thus (he thinks, and) this is the reason why he touches water.
1:1:1:22. Looking towards the (Âhavanîya) fire 1, he enters on the vow, with the text (Vâg. S. I, 5 a): 'O Agni, Lord of Vows! I will keep the vow! may I be equal to it, may I succeed in it!' For Agni is Lord of Vows to the gods, and it is to him therefore that he addresses these words. In the words, 'I will observe the vow; may I be equal to it; may I succeed in it,' there is nothing that requires explanation.
1:1:1:33. After the completion (of the sacrifice) he divests himself (of the vow), with the text (Vâg. S. II, 28 a), 'O Agni, Lord of Vows! I have kept the vow; I have been equal to it; I have succeeded in
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it;' for he who has attained the completion of the sacrifice, has indeed been equal to it; and he who has attained the completion of the sacrifice, has succeeded in it. It is in this way that most (sacrificers) will probably enter on the vow; but one may also enter on it in the following way.
1:1:1:44. Twofold, verily, is this, there is no third, viz. truth and untruth. And verily the gods are the truth, and man is the untruth. Therefore in saying (Vâg. S. I, 5 b), 'I now enter from untruth into truth,' he passes from the men to the gods 1.
1:1:1:55. Let him then only speak what is true; for this vow indeed the gods do keep, that they speak the truth; and for this reason they are glorious: glorious therefore is he who, knowing this, speaks the truth.
1:1:1:66. After the completion (of the sacrifice) he divests himself (of the vow), with the text (Vâg. S. II, 28 b): 'Now I am he who I really am.' For, in entering upon the vow, he becomes, as it were, nonhuman; and as it would not be becoming for him to say, 'I enter from truth into untruth;' and as, in fact, he now again becomes man, let him therefore divest himself (of the vow), with the text: 'Now I am he who I really am.'
1:1:1:77. Now then of the eating (or) fasting 2. And on this point Âshâdha Sâvayasa, on the one hand, was of opinion that the vow consisted in fasting. For assuredly, (he argued,) the gods see through the mind of man; they know that, when he enters on this
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vow, he means to sacrifice to them the next morning. Therefore all the gods betake themselves to his house, and abide by (him or the fires, upa-vas) in his house; whence this (day) is called upa-vasatha 1.
1:1:1:88. Now, as it would even be unbecoming for him to take food, before men (who are staying with him as his guests) have eaten; how much more would it be so, if he were to take food before the gods (who are staying with him) have eaten: let him therefore take no food at all.
1:1:1:99. Yâgñavalkya, on the other hand, said: 'If he does not eat, he thereby becomes a sacrificer to the Manes; and if he does eat, he eats before the gods have eaten: let him therefore eat what, when eaten, counts as not eaten.' For that of which no offering is made, even though it is eaten, is considered as not eaten. When he therefore eats, he does not become a sacrificer to the Manes; and by eating of that of which no offering is made, he does not eat before the gods have eaten.
1:1:1:1010. Let him therefore eat only what grows in the forest, be it forest plants or the fruit of trees. And in regard to this point Barku Vârshna said: 'Cook ye beans for me, for no offering is made of them!' This, however, he should not do; for pulse
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serves as an addition to rice and barley; and hence he increases the rice and barley by means of it: let him therefore eat only what grows in the forest.
1:1:1:1111. Let him sleep that night in the house of the Âhavanîya fire or in the house of the Gârhapatya fire. For he who enters on the vow approaches the gods; and he sleeps in the midst of those very gods whom he approaches. Let him sleep on the ground 1; for from below, as it were, one serves one's superior.
B. THE PREPARATION OF THE OFFERINGS.
After the morning's performance of the Agnihotra and the subsequent rising of the sun, the sacrificer chooses his Brahman, or superintending priest. [In the first place he gets six seats ready, covered with sacrificial grass: two of these, to be used by the Brahman and sacrificer during the ceremony of election, are placed somewhere on the north side of the sacrificial ground; another south of the Âhavanîya fire, to serve for the Brahman's permanent seat (brahmasâdanam), and west of the latter (placed so as to be quite close to the altar to be constructed hereafter, cf. Kâty. Sr. I, 8, 28), the sacrificer's permanent seat; finally a seat north of each of the two fires, the Gârhapatya and the Âhavanîya, to be used by the Adhvaryu on certain occasions. The sacrificer and future Brahman then having seated themselves on the two first-mentioned seats on the north side, the former with his face turned northward, and the latter looking toward east; the sacrificer, holding the wooden sword (sphya) in his left hand, touches the right knee of the Brahman with his right hand, in which he holds barley-corns and] chooses him for his Brahman with the formula: ['Thou, of such and such a family, N.N. Sarman! we are about to perform the Full-moon sacrifice,'] 'O Lord of the earth! Lord of the world! Lord of the great universe! we choose thee for our Brahman!' The chosen one then mutters (cf. Vâg. S. p. 57): 'I am the lord of the earth, I lord of the world, I lord of the great universe (mahâbhûta)! earth! ether! heaven! O God Savitri, thee they choose for their Brahman, their lord of prayer (Brihaspati)!' &c., 'Brihaspati is Brahman to the gods, I to the men!' He (or, accordingp. 7
to some, the sacrificer) further says, 'O Lord of speech, protect the sacrifice!' after which he betakes himself to the Brahman's seat (south of the Âhavanîya), and whilst [standing north of it, with his face turned eastward and] looking on it, he mutters: 'Avaunt! unholy one (daidhishavya, lit. son of a re-married woman)! take thee away from here and seat thee on another's seat who is less exalted (pâkatara) than we!' He takes one blade of grass from the seat and flings it towards south-west (the region of the Rakshas or evil spirits) with the formula: 'Expelled is sin with him whom we detest!' and then sits down with the formula 'Here I sit on the seat of Brihaspati, at the command of the divine Savitri! This I proclaim to the fire, this to the wind, this to the earth!' Here he remains seated, with his face towards the Âhavanîya fire, to watch the progress of the ceremony and give directions, whenever he is appealed to. When the full or new-moon sacrifice is performed for the first time, it should be preceded by the Anvârambhanîyâ offering, performed in much the same way as the Paurnamâsî, except that the oblations themselves consist of a rice cake on eleven potsherds for Agni and Vishnu, a potful of boiled (rice) grains (karu) for Sarasvati; and a rice cake on twelve potsherds for Sarasvat; the priest's fee on this occasion consisting of a cow four years old, or a pair of cattle, instead of the Anvâhârya mess. Kâty. Sr. IV, 5, 22-23.
1:1:1:1212. By way of his first act on the following morning he (the Adhvaryu priest) betakes himself to the water, and brings water forward 1: for
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water is (one of the means of) sacrifice. Hence by this his first act he approaches (engages in) the sacrifice; and by bringing (water) forward, he spreads out (prepares) the sacrifice.
1:1:1:1313. He brings it forward with those mysterious words (Vâg. S. I, 6): 'Who (or Pragâpati) joins (or yokes) thee (to this fire) 1? He joins thee. For what (or, for Pragâpati) does he join thee? For that (or him) he joins thee!' For Pragâpati is undefined 2 (mysterious); Pragâpati is the sacrifice: hence he thereby yokes (gets ready for the performance) Pragâpati, this sacrifice.
1:1:1:1414. The reason why he brings forward water is, that all this (universe) is pervaded by water 3; hence by this his first act he pervades (or gains) all this (universe).
1:1:1:1515. And whatever here in this (sacrifice) the Hotri, or the Adhvaryu, or the Brahman, or the Âgnîdhra, or the sacrificer himself, does not succeed in accomplishing, all that is thereby obtained (or made good).
1:1:1:1616. Another reason why he brings forward water is this: whilst the gods were engaged in performing sacrifice, the Asuras and Rakshas forbade (raksh)
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them, saying, 'Ye shall not sacrifice!' and because they forbade (raksh), they are called Rakshas.
1:1:1:1717. The gods then perceived this thunderbolt, to wit, the water: the water is a thunderbolt, for the water is indeed a thunderbolt; hence wherever it goes, it produces a hollow (or depression of ground); and whatever it comes near, it destroys (lit. it burns up). Thereupon they took up that thunderbolt, and in its safe and foeless shelter they spread (performed) the sacrifice. And thus he (the Adhvaryu priest) likewise takes up this thunderbolt, and in its safe and foeless shelter spreads the sacrifice. This is the reason why he brings forward water.
1:1:1:1818. After pouring out some of it (into the jug) he puts it down north of the Gârhapatya fire. For water (ap) is female and fire (agni) is male; and the Gârhapatya is a house: hence a copulation productive of offspring is thereby effected in this house. Now he who brings forward the water, takes up a thunderbolt; but when he takes up the thunderbolt, he cannot do so unless he is firmly placed; for otherwise it destroys him.
1:1:1:1919. The reason then why he places it near the Gârhapatya fire is, that the Gârhapatya is a house, and a house is a safe resting-place; so that he thereby stands firmly in a house, and therefore in a safe resting-place: in this way that thunderbolt does not destroy him,--for this reason he places it near the Gârhapatya fire.
1:1:1:2020. He then carries it north of the Âhavanîya fire 1. For water is female and fire is male: hence
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a copulation productive of offspring is thereby effected. And in this way alone a regular copulation can take place, since the woman lies on the left (or north) side of the man.
1:1:1:2121. Let nobody pass between the water (and the fire), lest by passing between them he should disturb the copulation which is taking place. Let him set the water down without carrying it beyond (the north side of the fire, i.e. not on the eastern side); nor should he put it down before reaching (the north side, i.e. not on the western side). For, if he were to put the water down after carrying it beyond,--there being, as it were, a great rivalry between fire and water,--he would cause this rivalry to break forth on the part of the fire; and when they (the priests and the sacrificer) touch the water of this (vessel), he would, by carrying it and setting it down beyond (the northern side), cause the enemy to rise (spirt) in the fire. If, on the other hand, he were to put it down before gaining (the northern side), he would not gain by it the fulfilment of the wish for which it has been brought forward. Let him therefore put it down exactly north of the Âhavanîya fire.
1:1:1:2222. He now strews sacrificial grass all round (the fires) 1, and fetches the utensils, taking two at a
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time, viz. the winnowing basket and the Agnihotra ladle, the wooden sword and the potsherds, the wedge and the black antelope skin, the mortar and the pestle, the large and the small mill-stones. These are ten in number; for of ten syllables consists the Virâg (metre), and radiant (virâg) 1 also is the sacrifice: so that he thereby makes the sacrifice resemble the Virâg. The reason why he takes two at a time is, because a pair means strength; for when two undertake anything, there is strength in it. Moreover, a pair represents a productive copulation, so that a productive copulation (of those respective objects) is thereby effected.
Footnotes
2:1 The statements enclosed in brackets [ ] are drawn from the comments and Paddhati on Kâtyâyana's Srauta-sûtra.2:2 I.e. 'he dips his hand into water contained in a vessel,' Schol. Kâty. Sr. S. I, 10, 14. According to the general rule there given, p. 3 the same purificatory act has to be repeated whenever, in the course of ceremonial performances, a sacrificial formula or prayer has been used, which is addressed to, or directed against, Rudra, the Rakshas and Asuras, and the Manes; or one directed against some specified enemy of the sacrificer with the view of exorcising or averting the evil influences with which the latter is supposed to be threatened from that quarter; or lastly, when a touching of one's self has taken place, either accidentally or as part of the ceremonial.
3:1 'Stepping between the Gârhapatya and Dakshina fires (aparâgnî), and standing west of the Âhavanîya, with his face turned eastward and looking at the fire.' Kâty. Sr. S. II, 1, 11.
4:1 I.e. 'he obtains a divine body (devatâsarîram),' Mahîdh.; man's existence is untruth on account of its perishableness,' id.
4:2 The discussion which here follows refers to the evening meal which the sacrificer is allowed to take after he has performed the Agnihotra. Cf. Kâty. Sr. S. II, 1, 13.
5:1 The primary meaning of upa-vas probably is 'to dwell or abide near (? the gods or fires);' its secondary and technical meaning being 'to fast,' whence upavasatha, 'a fasting or fast-day,' literally 'the abiding near (? or honouring, the gods or fires).' Cf. III, 9, 2, 7. The term is more usually applied to the preliminary fast-day of the Soma-sacrifice; but the latter being considered the most solemn and efficacious of sacrificial rites, a strong tendency prevails to establish some kind of connection between it and the other ceremonies. Cf. Kâty. Sr. S. IV, 15, 36.
6:1 A shake-down of grass (âstaranam,? a blanket) is not forbidden. Paddh. on Kâty. Sr. II, 1.
7:1 He, in the first place, pours water into a jug [usually made of varana wood (Cratæva Roxburghii), four-cornered, about a span or twelve fingers' breadths deep and four fingers' breadths square, and furnished with a handle], puts it down north of the Gârhapatya fire, and touches it with the formula: 'I, the existent, will operate with thee (?tvâ karishyâmi), O existent one!' He then addresses himself to the Brahman: 'O Brahman! shall I bring the water forward?' and to the patron or sacrificer: 'Sacrificer, restrain thy speech!' The Brahman,---after muttering the mantra (as he does, with certain modifications, on similar occasions when his permission is asked in the course of the performance): 'Lead on the sacrifice! gladden the deities! May the sacrificer be on the vault of heaven! Where the world of the seven pious Rishis is, thither do thou lead this sacrifice and sacrificer!'--replies aloud: 'Hail (õm)! bring forward!'
8:1 'Ka (i.e. who? or Pragâpati) joins thee (i.e. places thee, O water, by the side of the Âhavanîya fire)? (I) . . Kasmai (i.e. for what purpose? or, for whom? or, for Pragâpati) does he join thee? (!)' Mahîdh. Dark is the meaning of these words because of the ambiguity of ka, the interrogative pronoun, which speculative theology also takes for a mystic name of Pragâpati. Cf. XI, 5, 4, seq.; Max Müller, History of Ancient Sanskrit Literature, p. 433.
8:2 Cf. also I, 6, 1, 20, where Sâyana says that Pragâpati is anirukta, because he represents all deities.
8:3 A play on the word âpah (ap), 'water,' and the root âp, 'to obtain, to pervade.'
9:1 After the water has been brought forward by the Adhvaryu from the house of the Gârhapatya fire, its technical name is Pranîtâh, p. 10 'brought forward.' On putting it down north of the Âhavanîya, he covers the jug over with sacrificial grass.
10:1 Kâty. Sr. II, 3, 6: 'Having strewn sacrificial grass around the fires, beginning on the east side,' which the Comm. interprets: 'He strews eastward and northward-pointed grass around first the Âhavanîya, then the Gârhapatya, and last the Dakshinâgni, beginning each time on the eastern side, and then moving around from left to right, and turning his right side towards the fire, so as to end on the north side' (cf. Kâty. IV, 13, 15). The Paddhati, on p. 11 the other hand, following Âpastamba, interprets it to the effect that on the eastern and western sides he strews the grass with its tops turned northward, and on the southern and northern sides with the tops turned eastward.
SECOND BRÂHMANA.
1:1:2:11. Thereupon he takes the winnowing basket and the Agnihotra ladle 2, with the text (Vâg. S. I, 6 b): 'For the work (I take) you, for pervasion (or accomplishment) you two!' For the sacrifice is a work: hence, in saying 'for the work you two,' he says, 'for the sacrifice.' And 'for pervasion you two,' he says,p. 12
because he, as it were, pervades (goes through, accomplishes) the sacrifice.
1:1:2:22. He then restrains his speech; for (restrained) speech means undisturbed sacrifice; so that (in so doing) he thinks: 'May I accomplish the sacrifice!' He now heats (the two objects on the Gârhapatya), with the formula (Vâg. S. I, 7 a): 'Scorched is the Rakshas, scorched are the enemies!' or (Vâg. S. I, 7 b): 'Burnt out is the Rakshas, burnt out are the enemies!'
1:1:2:33. For the gods, when they were performing the sacrifice, were afraid of a disturbance on the part of the Asuras and Rakshas: hence by this means he expels from here, at the very opening 1 of the sacrifice, the evil spirits, the Rakshas.
1:1:2:44. He now steps forward (to the cart 2), with the text (Vâg. S. I, 7 c): 'I move along the wide aërial realm.' For the Rakshas roams about in the air, rootless and unfettered in both directions (below and above); and in order that this man (the Adhvaryu) may move about the air, rootless and unfettered in both directions, he by this very prayer renders the atmosphere free from danger and evil spirits.
1:1:2:55. It is from the cart that he should take (the rice required for the sacrifice). For at first the cart (is the receptacle of the rice) and afterwards this hall
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and because he thinks 'what was at first (in the cart, and hence still unimpaired by entering the householder's abode), that I will operate upon;' for that reason let him take (rice) from the cart.
1:1:2:66. Moreover, the cart represents an abundance; for the cart does indeed represent an abundance: hence, when there is much of anything, people say that there are 'cart-loads' of it. Thus he thereby approaches an abundance, and for this reason he should take from the cart.
1:1:2:77. The cart further is (one of the means of) the sacrifice; for the cart is indeed (one of the means of) sacrifice. To the cart, therefore, refer the (following) Yagus-texts, and not to a store-room, nor to a jar. The Rishis, it is true, once took (the rice) from a leathern bag, and hence, in the case of the Rishis, the Yagus-texts applied to a leathern bag. Here, however, they are taken in their natural application. Because he thinks 'from (or, by means of) the sacrifice I will perform the sacrifice,' let him, therefore, take (rice) from the cart.
1:1:2:88. Some do indeed take it from a (wooden) jar. In that case also he should mutter the Yagus-texts without omitting any; and let him in that case take (the rice) after inserting the wooden sword 1 under
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[paragraph continues] (the jar). He does so, thinking 'where we want to yoke, there we unyoke;' for from the same place where they yoke, they also unyoke.
1:1:2:99. (Like) fire, verily, is the yoke of that very cart; for the yoke is indeed (like) fire: hence the shoulder of those (oxen) that draw this (cart) becomes as if burnt by fire. The middle part of the pole behind the prop represents, as it were, its (the cart's) altar 1; and the enclosed space of the cart (which contains the rice) constitutes its havirdhânam (receptacle of the sacrificial food) 2.
1:1:2:1010. He now touches the yoke, with the text (Vâg. S. I, 8 a): 'Thou art the yoke (dhur); injure (dhûrv) thou the injurer! injure him that injures us! injure him whom we injure!' For there being a fire in the yoke by which he will have to pass when he fetches the material for the oblation, he thereby propitiates it, and thus that fire in the yoke does not injure him when he passes by.
1:1:2:1111. Here now Âruni said: 'Every half-moon 3 I destroy the enemies.' This he said with reference to this point.
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1:1:2:1212. Thereupon, whilst touching the pole behind the prop, he mutters (Vâg. S. I, 8 b-9 a): 'To the gods thou belongest, thou the best carrying one, the most firmly joined 1, the most richly filled 2, the most agreeable (to the gods), the best caller of the gods!' 'Thou art unbent, the receptacle of oblations; be thou firm, waver not!' Thus he eulogises the cart, hoping that he may obtain the oblation from the one thus eulogised and pleased. He adds (Vâg. S. I, 9 b), 'May thy Lord of Sacrifice not waver!' for Lord of Sacrifice is the sacrificer, and it is for the sacrificer, therefore, that he thus prays for firmness.
1:1:2:1313. He now ascends (the cart by the southern wheel), with the text (Vâg. S. I, 9 c): 'May Vishnu ascend thee!' For Vishnu is the sacrifice; by striding (vi-kram) he obtained for the gods this all-pervading power (vikrânti) which now belongs to them. By his first step he gained this very (earth), by the second the aërial expanse, and by the last step the sky. And this very same pervading power Vishnu, as sacrifice, by his strides obtains for him (the sacrificer).
1:1:2:1414. He then looks (at the rice) and (addressing the cart) mutters (Vâg. S. I, 9 d): 'Wide open (be
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thou) to the wind!' For wind means breath; so that by this prayer he effects free scope for the air of the (sacrificer's) breath.
1:1:2:1515. With the text (Vâg. S. I, 9 e), 'Repelled is the Rakshas!' he then throws away whatever (grass, &c.) may have fallen on it. But if nothing (have fallen on it), let him merely touch it. He thereby drives away from it the evil spirits, the Rakshas.
1:1:2:1616. He touches (the rice), with the text (Vâ, . S. I, 9 f), 'Let the five take!' for five are these fingers, and fivefold also is the sacrifice 1; so that he thereby puts the sacrifice on it (the cart).
1:1:2:1717. He then takes (the rice), with the text (Vâg. S. I, 10 a, b): 'At the impulse (prasavana) of the divine Savitri, I take thee with the arms of the Asvins, with the hands of Pûshan, thee, agreeable to Agni!' For Savitri is the impeller (prasavitri) of the gods: therefore he takes this as one impelled by Savitri. 'With the arms of the Asvins,' he says, because the two Asvins are the Adhvaryu priests (of the gods). 'With the hands of Pûshan,' he says, because Pûshan is distributer of portions (to the gods), who with his own hands places the food before them. The gods are the truth, and men are the untruth: thus he thereby takes (the rice) by means of the truth.
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1:1:2:1818. He now announces (the oblation) to the deity (for whom it is intended). For when the Adhvaryu is about to take the oblation, all the gods draw near to him, thinking, 'My name he will choose! my name he will choose!' and among them who are thus gathered together, he thereby 1 establishes concord.
1:1:2:1919. Another reason for which he announces (the oblation) to the deity, is this: whichever deities are chosen, they consider it as an obligation that they are bound to fulfil whatever wish he entertains whilst taking (the oblation); and for that reason also he announces it to the deity. After taking the oblations (to the other deities) in the same way as before 2,--
1:1:2:2020. He touches (the rice that is left), with the text (Vâg. S. I, 11 a): 'For existence (or, abundance,--I leave) thee, not for non-offering 3!' He thereby causes it to increase again.
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1:1:2:2121. He now (whilst seated on the cart) looks towards east, with the text (Vâg. S. I, 11 b): 'May I perceive the light!' For that cart being covered up, its eye is thereby, as it were, affected with evil. Light, moreover, represents the sacrifice, the day, the gods, and the sun; so that he thereby perceives this same (fourfold) light.
1:1:2:2222. He then descends (from the cart), with the text (Vâg. S. I, 11 c): 'May those provided with doors stand firm on the earth!' Those provided with doors are the houses: for the houses of the sacrificer might indeed be capable of breaking down behind the back of his Adhvaryu, when he walks forward (from the cart) with the sacrifice, and might crush his (the sacrificer's) family. By this (text), however, he causes them to stand firmly on this earth, so that they do not break down and crush (his family); for this reason he says: 'May those provided with doors stand firm on the earth!' He then walks forward (north of the Gârhapatya fire), with the text (Vâg. S. I, 11 d), 'I move along the wide aërial realm;' the application of which is the same (as before; see par. 4).
1:1:2:2323. In the case of one (viz. householder) whose Gârhapatya fire they (the priests) use for coking oblations, they place the utensils in the Gârhapatya (house); and let him (the Adhvaryu) in that case put (the winnowing basket with the rice) down at the back (or west) side of the Gârhapatya. But in the case of one whose Âhavanîya they use for cooking oblations, they place the utensils together in the Âhavanîya; and let him in that case put it (the rice) down at the back of the Âhavanîya. He should (in either case) do so, with the text (Vâg. S. I, 11 e), 'On the navel of the earth I place thee!' for
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the navel means the centre, and the centre is safe from danger: for this reason he says, 'On the navel of the earth I place thee!' And further, 'In the lap of Aditi (the boundless or inviolable earth)!' for when people guard anything very carefully, they commonly say that 'they, as it were, carried it in their lap;' and this is the reason why he says, 'In the lap of Aditi!' And further, 'O Agni, do thou protect this offering!' whereby he makes this oblation over for protection both to Agni and to this earth: for this reason he says, 'O Agni, do thou protect this offering!'
Footnotes
11:1 Or, 'and the sacrifice also is Virâg,' as the scholiast interprets the passage on the ground that at the performance of the Gyotishtoma 190 stotriyâ verses are used, and that this number is dividable by ten, the number of syllables in the Virâg metre; cf. Weber, Ind. Streifen I, 36, note 4. See also X, 4, 3, 21, where the fire is identified with the virâg on the ground that there are ten fires, viz. eight dhishnya fires and the Âhavanîya and Gârhapatya. In VIII, 4, 5, 5 virâg is explained as 'that which rules.'11:2 For the Agnihotra-havanî or ladle used for making the morning and evening milk-oblations, see note on I, 3, 1, 1. For the winnowing basket (sûrpa), see I, 1, 4, 19 seq.
12:1 Literally, 'from the very mouth,' which refers both to the mouth or hollow part of the two vessels (from which the enemies are, as it were, burnt out), and to the opening of the sacrifice. The same symbolical explanation is met with on the occasion of the heating of the sacrificial spoon, I, 3, 1, 5.
12:2 The cart containing the rice or barley, or whatever material may be used instead, stands behind (i.e. west of) the Gârhapatya, fitted with all its appliances (except the oxen). Kâty. Sr. II, 3, 12. Rice-grains, as the most common material, will be assumed to constitute the chief havis (sacrificial food) at the present sacrifice.
13:1 The sphya is a straight sword (khadga) or knife, a cubit long, carved out of khadira wood (Mimosa Catechu). Kâty. Sr. I, 3, 33; 39. It is used for various purposes calculated to symbolically insure the safe and undisturbed performance of the sacrifice. On the present occasion it represents the yoke, by touching which (par. 10) the cart is connected with the sacrifice. At the close of the sacrifice also the offering spoons are, as it were, unyoked (or relieved of their duties), by being placed on the yoke, if the rice was taken from the cart; or on the wooden sword lying on the jar, if it was taken from the latter. See I, 8, 3, 26.
14:1 The pole of an Indian cart consists of two pieces of wood, joined together in its forepart and diverging towards the axle. Hence, as Sâyana remarks, it resembles the altar in shape, being narrower in front and broader at the back, the altar measuring twenty-four cubits in front and thirty cubits at the back. At the extreme end of the pole a piece of wood is fastened on, or the pole itself is turned downwards, so as to serve as a prop or rest (popularly called 'sipoy' in Western India, and 'horse' in English).
14:2 The havirdhâna (-mandapa) is a temporary shed or tent erected on the sacrificial ground for the performance of the Soma-sacrifice, in which the two carts containing the Soma-plants are placed. These carts themselves, however, are also called havirdhâna. Cf. IV, 6, 9, 10 seq.; III, 5, 3, 7.
14:3 I.e. at the time of the new and the full moon. Schol.
15:1 Sasni-tama (? 'the most bountiful'); sasni is explained by Mahîdhara (in accordance with Yâska, Nir. V, 1) by samsnâta, from snâ, 'to purify, cleanse,' or from snâ (snai), 'to envelop, wrap round;' hence 'cleanest or purest,' or 'most firmly secured by being tied (with thongs, &c.)' The latter was probably the meaning connected with the word in this sacrificial formula; though the correct derivation is no doubt from san, 'to acquire, gain,' and 'to bestow' (Roth, Nirukta notes, p. 52). In modern Indian carts the yoke is fastened on to the pole by a string.
15:2 Papritama, 'most filled with rice,' &c. Schol.
16:1 According to Sâyana, because there are five kinds of oblations (havish-paṅkti) at the Soma-sacrifice. Cf. Ait. Br. II, 24, with Haug's translation. Compare also the distinction of five different parts-in the victim at animal sacrifices: Sat. Br. I, 5, 2, 16; Ait. Br. II, 14; III, 23; and the five kinds of victims, viz. man, horse, bullock, ram, and he-goat: Ath. V. XI, 2, 9; Sat. Br. I, 2, 3, 6. 7; VI, 2, 1, 6. 18; VII, 5, 2, in; Taitt. S. IV, 2, 10; Khând. Up. II, 6, 1.
17:1 Viz. by calling out the names, since, without this being done, quarrels would arise among the deities as to whom the offering might be intended for. Mahîdh.
17:2 Viz. as in the case of the oblation to Agni, and substituting the name of the respective deity in the formula used above (par. 17), 'Thee, agreeable to (Agni)!' The oblations prescribed for the full-moon sacrifice are a cake on eight potsherds for Agni, and one on eleven potsherds for Agni and Soma: for each of these cakes he takes four handfuls from the cart [and throws them into the Agnihotra ladle lying on the winnowing basket which he holds with his left hand. With each of the first three handfuls of each of the two oblations he repeats the above text, whilst the fourth handful is thrown in silently. After the oblation for Agni is taken, he pours it from the ladle into the winnowing basket so as to lie on the southern side; and then takes out the oblation for Agni-Soma, which is afterwards poured into the basket so as to lie north of the first heap]. Kâty. Sr. II, 3, 20-21 and Scholl.
17:3 Thus Mahîdhara (i.e. to serve for future oblations, or as food for the priests'). Perhaps the meaning is, 'For a (divine or human) being thee, not for the evil spirit!' Cf. St. Petersburg Dict. s.v. bhûta.
THIRD BRÂHMANA.
1:1:3:11. He now prepares two strainers (pavitra) 1, with the text (Vâg. S. I, 12 a): 'Purifiers (or strainers, pavitra) are ye, and belonging to Vishnu!' For Vishnu is the sacrifice; so that he thereby says, 'You belong to the sacrifice.'1:1:3:22. Two there are of them: for means of cleansing (pavitra) is this (wind) which here ventilates (pavate); and this, it is true, ventilates as one only; but on entering into man, it becomes a forward and a backward one, and they are these two, to wit, the prâna (breathing out) and the udâna (breathing up or in) 2. And as this (clarifying process) takes place
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in accordance with the measure of that (process of breathing), therefore there are two (strainers).
1:1:3:33. There may also be three: for the vyâna (or pervading vital air) 1 is a third (kind of breathing); but in reality there are only two. Having then strained the sprinkling water 2 with these two (strainers), he sprinkles with it. The reason why he strains it with the two (strainers) is this:
1:1:3:44. Vritra in truth lay covering all this (space) which here extends between heaven and earth, And because he lay covering (vri) all this, therefore his name is Vritra.
1:1:3:55. Him Indra slew. He being slain flowed forth stinking in all directions towards the water; for in every direction lies the ocean. And in consequence of this, some of the waters became disgusted, and, rising higher and higher, flowed over: whence (sprung) these grasses (of which the strainers are made; for they represent the water which was not putrified. With the other (water), however, some
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matter has become mixed up, inasmuch as the putrid Vritra flowed into it. This he now removes from it by means of these two strainers; whereupon he sprinkles with the (sacrificially) pure water. This is the reason why he strains it through them.
1:1:3:66. He strains it, with the text (Vâg. S. I, 12 b) 'By the impulse of Savitri I purify thee with this flawless purifier (or ventilator, pavitra), with the rays of the sun!' For Savitri is the impeller (prasavitri) of the gods, so that he strains this (water) as one impelled by Savitri. 'With this flawless purifier (ventilator, pavitra),' he says, because this (wind) which here ventilates (or purifies, pavate) is a flawless purifier. 'With the rays of the sun,' he says, because they, the rays of the sun, are certainly purifying; and for this reason he says, 'With the rays of the sun.'
1:1:3:77. Having taken it (the water with the ladle) in his left hand, he makes it spirt upwards with his right hand, and eulogises and glorifies it, with the text (Vâg. S. I, 12 c): 'Shining (or divine) waters! ye the first-going, the first-drinking 1 ones!' For the waters are shining; and for this reason he says, 'Shining waters!' 'First-going,' he calls them, because they flow towards the sea and are therefore going in front (or forwards). 'First-drinking,' he calls them, because they are the first that drink of king Soma 2 and are therefore 'drinking first.' And further: 'Forward now lead this sacrifice 3,
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forward the Lord of Sacrifice, the liberal, god-loving Lord of Sacrifice!' whereby he says, 'Well (lead) the sacrifice, well the sacrificer!'
1:1:3:88. And further (Vâg. S. I, 13 a): 'You Indra chose (for his companions) in the battle against Vritra!' For Indra, when he was battling with Vritra, did choose them (the waters) and with their help he killed him; and for this reason he says, 'You Indra chose in the battle against Vritra!'
1:1:3:99. 'You chose Indra in the battle against Vritra!' for they, too, chose Indra when he was battling with Vritra, and with them he killed him: therefore he says, 'You chose Indra in the battle against Vritra!'
1:1:3:1010. And further (Vâg. S. I, 13 d): 'Consecrated by sprinkling are ye!' With these words he makes amends to them 1. He then sprinkles the (first) oblation 2. One and the same meaning applies to the (whole process of) sprinkling, viz. he thereby makes sacrificially pure that (which he sprinkles).
1:1:3:1111. He sprinkles, with the text (Vâg. S. I, 13 e): 'Thee, agreeable to Agni, I sprinkle!' Thus for whichever deity the oblation is intended, for that one he thereby renders it sacrificially pure. When he has in the same way as before sprinkled (all) the oblations,--
1:1:3:1212. He then sprinkles the sacrificial vessels 3,
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with the text (Vâg. S. I, 13 g), 'Be ye pure for the divine work, for the sacrifice to the gods!' for it is for the divine work, the sacrifice to the gods, that he consecrates them. 'Whatever, that belongs to you, the impure have defiled by touching, that I hereby purify for you!' For whatever belonging to them some impure one--either a carpenter or some other impure person--has on this occasion desecrated by touching, that he thereby renders sacrificially pure for them by means of the water; and therefore he says, 'Whatever, that belongs to you, the impure have defiled by touching, that I hereby purify for you 1!'
Footnotes
19:1 These strainers (or clarifiers) are to consist of two blades of Kusa grass, with unbroken or undecayed tops, and without buds on them; and they must be severed from their roots by means of other Kusa blades, so as to be of equal length (viz. one prâdesa, or span of thumb and fore-finger, long). Katy. Sr. II, 3, 31.19:2 Thus Sâyana here takes the terms prâna (idâpiṅgalâdinâdîdvârâ bahir nirgakkhan prânah prâṅ) and udâna (tathaiva dvârâ punar antah pravisan pratyaṅ). In Ait. Br. II, 29, and Khând. Up. I, 3, 3, prâna, apâna, and vyâna are mentioned as the p. 20 three vital airs; where prâna is taken by Professors Haug and Müller as 'in-breathing' ('respiration' or 'expiration,' Röer), and apâna as 'out-breathing' ('inspiration,' Röer). Five vital airs are generally enumerated (Sat. Br. IX, 2, 2, 5); but theological speculation evidently considered these bodily processes a very convenient source of symbolism, as we find mention made in the Sat. Br. of six (XIV, 1, 3, 32); seven (III, 1, 3, 21; XIII, 1, 7, 2); nine (I, 5, 2, 5); and ten (XI, 6, 3, 7) breaths or vital airs.
20:1 'A combination of the out-breathing and in-breathing;' but as there is no distinction between this kind of breath and the others (combined), two must be considered as the normal number of strainers. Schol.
20:2 He pours water into the Agnihotra ladle (in which some of the awn of the rice remains), and after cleaning it with the two strainers, he sprinkles with it. Kâty. II, 3, 33 seq. The details of this process are given in par. 6 seq.
21:1 Agrepuvah; Mahîdhara allows to it the alternative meaning first-purifying:
21:2 'Because, for the sake of extracting the juice from the Soma-plants, water is poured on them, so that the water drinks of the juice before the gods do.' Sây.
21:3 I, e. 'carry the sacrifice through without hindrance.' Mahîdh.
22:1 He, in the first place, sprinkles the sprinkling water in the ladle with itself; and the guilt incurred in the act of consecrating it with itself, that is, with something unconsecrated, is made amends for by the accompanying formula, Sây. Similarly Mahîdhara: 'The unconsecrated (water) cannot consecrate other (water).'
22:2 Before doing so he asks the Brahman's permission (cf. p. 7, note 1), 'O Brahman! shall I sprinkle the oblation?' when the latter, after muttering the mantra, 'Sprinkle the sacrifice! gladden the deities,' &c., gives the permission by 'Õm! sprinkle!' Paddh. on Kâty. II, 3, 36.
22:3 According to some authorities the vessels are placed together p. 23 on one heap, and are then consecrated together by one sprinkling. According to others, each vessel must be consecrated separately. Kâty. Sr. II, 3, 39.
(My humble salutations to the translator Sreeman Julius Eggeling for the collection)
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