The Satapatha Brahmana

translated by Julius Eggeling

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

Part III

Fifth Kanda

SECOND ADHYÂYA. FIRST BRÂHMANA.

5:2:1:11. Thereupon, taking the clipping-spoon (sruva) and the pot for melting butter, he goes to the Âhavanîya fire. He either offers those twelve âptis 1, or makes (the Sacrificer) pronounce (the
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formulas). Whether he offers, or makes him pronounce (the formulas), the significance is the same.
5:2:1:22. He offers, with (Vâg. S. IX, 20), 'To the ally, hail!--To the good ally, hail!--To the after-born, hail!--To the purpose, hail!--To the Vasu, hail!--To the Lord of day, hail!--To the failing day, hail!--To the failing one, sprung from the evanescent, hail!--To the evanescent one, sprung from the terminal, hail!--To the terminal descendant of being, hail!--To the Lord of being, hail!--To the over-lord, hail!' These twelve âptis (obtainments) he offers, because there are twelve months in the year, and Pragâpati is the year, and the sacrifice is Pragâpati: hence whatever obtainment, whatever accomplishment there is for him 1, that he thereby wins, that he makes his own.
5:2:1:33. He then either offers six kliptis 2, or makes (the Sacrificer) pronounce them. Whether he offers, or makes him pronounce them, the significance is the same.
5:2:1:44. He makes him pronounce (Vâg. S. IX, 21), 'May the life prosper through sacrifice!--May the breath prosper through sacrifice!--May the eye prosper through sacrifice!--May the ear prosper through sacrifice!--May the back prosper through sacrifice!--May the sacrifice
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prosper through sacrifice!' These six kliptis he makes him pronounce, because there are six seasons in the year, and Pragâpati is the year, and the sacrifice is Pragâpati: thus whatever success, whatever accomplishment there is for him, that he thereby wins, that he makes his own.
5:2:1:55. The sacrificial post is eight-cornered; for the Gâyatrî metre has eight syllables, and the Gâyatrî is Agni's metre: he thereby wins the world of the gods. The post is either wrapt up, or bound up, in seventeen cloths; for Pragâpati is seventeenfold: he thus wins Pragâpati.
5:2:1:66. There is a wheaten head-piece 1 on it; for man is nearest to Pragâpati, and he is skinless 2. And among plants wheat comes nearest to man, (for) it has no skin: thus he thereby wins the world of men.
5:2:1:77. The post has a hollow (at the top), and is not pointed at the end; for the hollow is sacred to the Fathers: he thus gains the world of the Fathers. It is seventeen cubits long, for Pragâpati is seventeen-fold: he thus wins Pragâpati.
5:2:1:88. Thereupon the Neshtri, being about to lead up the (Sacrificer's) wife, makes her wrap round herself, over the garment of consecration, a cloth, or skirt, made of Kusa grass 3; for she, the wife, is the hind
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part of the sacrifice 1; and he wishes her, thus coming forward, to propitiate the sacrifice. But impure is that part of woman which is below the navel, and pure are the plants of (Kusa) grass: thus having, by means of those plants of (Kusa) grass, made pure whatever part of her is impure, he causes her to propitiate the sacrifice, while coming forward. This is why the Neshtri, being about to lead up the wife, makes her wrap round herself, over the garment of consecration, a cloth, or skirt, made of Kusa grass.
5:2:1:99. He then leans a ladder (against the post). He may ascend either from the south northwards, or from the north southwards; but let him rather ascend from the south northwards (udak), for thus it goes upwards (udak).
5:2:1:1010. Being about to ascend, he (the Sacrificer) addresses his wife, 'Come, wife, ascend we the sky!'--'Ascend we!' says the wife. Now as to why he addresses his wife: she, the wife, in sooth is one half of his own self; hence, as long as he does not obtain her, so long he is not regenerated, for so long he is incomplete. But as soon as he obtains her he is regenerated, for then he is complete. 'Complete I want to go to that supreme goal,' thus (he thinks) and therefore he addresses his wife.
5:2:1:1111. He ascends, with, 'We have become Pragâpati's children;' for he who offers the Vâgapeya indeed becomes Pragâpati's child:
5:2:1:1212. He then touches the wheat (top-piece) 2, with,
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[paragraph continues] 'We have gone to the light, O ye gods!' for he who offers the Vâgapeya, indeed goes to the light.
5:2:1:1313. And as to why he touches the wheat: wheat is food, and he who offers the Vâgapeya, wins food, for vâga-peya is the same as anna-peya (food and drink): thus whatever food he has thereby won, therewith now that he has gone to that supreme goal, he puts himself in contact, and possesses himself of it,--therefore he touches the wheat (top-piece).
5:2:1:1414. He then rises by (the measure of) his head over the post, with, 'We have become immortal!' whereby he wins the world of the gods.
5:2:1:1515. Thereupon, while looking in the different directions, he mutters (Vâg. S. IX, 22), 'Ours be your power, ours your manhood and intelligence ours be your energies!' For he who offers the Vâgapeya wins everything here, winning as he does Pragâpati, and Pragâpati being everything here;--having appropriated to himself the glory, the power, and the strength of this All, he now lays them within himself, makes them his own: that is why he mutters, while looking in the different directions.
5:2:1:1616. They throw up to him bags of salt; for salt means cattle, and cattle is food; and he who offers the Vâgapeya wins food, for vâga-peya is the same as anna-peya: thus whatever food he thereby has gained, therewith now that he has gone to the supreme goal, he puts himself in contact, and makes it his own,--therefore they throw bags of salt up to him.
5:2:1:1717. They (the pieces of salt) are done up in asvattha
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[paragraph continues] (ficus religiosa) leaves: because Indra on that (former) occasion called upon the Maruts staying on the Asvattha tree 1, therefore they are done up in asvattha leaves. Peasants (vis) throw them up to him, for the Maruts are the peasants, and the peasants are food (for the nobleman): hence peasants throw them up. There are seventeen (bags), for Pragâpati is seventeenfold: he thus wins Pragâpati.
5:2:1:1818. Thereupon; while looking down upon this (earth), he mutters, Homage be to the mother Earth! homage be to the mother Earth!' For when Brihaspati had been consecrated, the Earth was afraid of him, thinking, 'Something great surely has he become now that he has been consecrated: I fear lest he may rend me asunder 2!' And Brihaspati also was afraid of the Earth, thinking, 'I fear lest she may shake me off!' Hence by that (formula) he entered into a friendly relation with her; for a mother does not hurt her son, nor does a son hurt his mother.
5:2:1:1919. Now the Brihaspati consecration 3 is the same as the Vâgapeya; and the earth in truth is afraid of that (Sacrificer), thinking, 'Something great
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surely has he become now that he has been consecrated: I fear lest he may rend me asunder!' And he himself is afraid of her, thinking, 'I fear lest she may shake me off!' Hence he thereby enters into a friendly relation with her, for a mother does not hurt her son; neither does a son hurt his mother.
5:2:1:2020. He then descends (and treads) upon a piece of gold;--gold is immortal life: he thus takes his stand on life immortal.
5:2:1:2121. Now (in the first place) he (the Adhvaryu) spreads out the skin of a he-goat, and lays a (small) gold plate thereon: upon that--or indeed upon this (earth) itself--he (the Sacrificer) steps.
5:2:1:2222. They then bring a throne-seat for him; for truly he who gains a seat in the air 1, gains a seat above (others): thus these subjects of his sit below him who is seated above,--this is why they bring him a throne-seat.
5:2:1:2323. It is made of udumbara wood,--the Udumbara tree being sustenance, (that is) food,--for his obtainment of sustenance, food: therefore it is made of udumbara wood. They set it down in front of the Havirdhâna (cart-shed), behind the Âhavanîya (fire).
5:2:1:2424. He then spreads the goat-skin thereon; for truly the he-goat is no other than Pragâpati, for they, the goats, are most clearly of Pragâpati (the lord of generation or creatures);--whence, bringing forth thrice in a year, they produce two or three 2: thus he thereby makes him (the Sacrificer) to be Pragâpati himself,--this is why he spreads the goat-skin thereon.
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5:2:1:2525. He spreads it, with, 'This is thy kingship 1!' whereby he endows him with royal power. He then makes him sit down, with, Thou art the ruler, the ruling lord!' whereby he makes him the ruler, ruling over those subjects of his Thou art firm, and stedfast!' whereby he makes him firm and stedfast in this world;--'Thee for the tilling!--Thee for peaceful dwelling!--Thee for wealth!--Thee for thrift!' whereby he means to say, '(here I seat) thee for the welfare (of the people).'

Footnotes

29:1 The term âpti, literally 'obtainment, gain,' is technically used p. 30 for the twelve formulas, given in the next paragraph, as well as for the oblations made therewith. The first of these formulas is 'âpaye svâhâ,' whence the above term is probably derived.
30:1 Or perhaps, 'there is of (belongs to) that (sacrifice).'
30:2 This term, literally 'success, accomplishment,' is technically used to denote the succeeding formulas containing the verb 'klip,' to succeed, prosper, as well as the oblations made therewith.
31:1 For the ordinary mortar-shaped top-piece fixed on the post. see-part ii, p. 168, note 1. On the present occasion it is to be made of wheaten dough.
31:2 According to a legend given at III, 1, 2, 13 seq., man had originally a (hairy) skin, or hide; but the gods having flayed him, put his skin on the cow.
31:3 In the ceremonial of the Black Yagus (Taitt. Br. I. 3, 7, 1) the Sacrificer himself has to put on a 'târpya' garment, for which see note on V, 2, 5, 20 (sic).
32:1 Viz. because her ordinary seat is at the back, or west, end of the altar.
32:2 According to the ritual of the Black Yagus (Sây. on Taitt. S. I, 7, 9, vol. i, p. 1039), the Sacrificer, having ascended, lifts up his p. 33 arms to heaven, praying, 'We have gone to the light, to the gods, we have become immortal; we have become Pragâpati's children!'
34:1 See part ii, p. 334, with note 2. On the 'asvattha devasadana' cp. also Ath.-veda V, 4, 3; Rig-veda I, 164, 20-22; A. Kuhn, Herabkunft des Feuers and des Göttertranks, p. 126 seq. (Mythol. Stud. i. p. 112 seq.).
34:2 Or, 'I hope he will not rend me asunder.' For this construction--exactly corresponding to the German 'dass (or, wenn) er mich nur nicht aufreisst!' (cf. also the colloquial use of the French 'pourvu,'--'pourvu qu’il ne me déchire pas!')--see part ii, p. 31, note 1.
34:3 The Brihaspatisava is performed by a Brâhmana with a view to obtaining the office of Purohita (royal chaplain, or family priest). For Âsvalâyana's rule, which places it on a level with the Râgasûya sacrifice of a king, see p. 4, note 1.
35:1 The Sacrificer is supposed to have done so by the, symbolical act of raising his head above the sacrificial post; see paragraph 14 above.
35:2 See IV, 5, 5, 6; part ii, p. 407, note 3.
36:1 Thus the formula 'iyam to rât' is interpreted by Mahîdhara (who, however, takes it to be addressed to the throne-seat, and not, as would seem preferable, to the king), and apparently also by our author. The word 'râg' would indeed seem to mean here something like the energy (sakti), or the symbol, of the king. The St. Petersburg dictionary, however, takes it here as the name of a female deity.

SECOND BRÂHMANA.

5:2:2:11. He now proceeds with the Bârhaspatya pap. Its svishtakrit remains yet unoffered, when he (the Adhvaryu) brings 2 him (the Sacrificer) some food; for he who offers the Vâgapeya wins food, vâgapeya being the same as anna-peya: thus whatever food he (the Sacrificer) has thereby gained, that he (the Adhvaryu) now brings to him.
5:2:2:22. In a vessel of udumbara wood--the Udumbara tree being sustenance, (that is) food--for the obtainment of sustenance, food: therefore it is in a vessel of udumbara wood. He first brings water, then milk, then (other) kinds of food, as they occur to him.
5:2:2:33. Now some bring seventeen kinds of food,
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saying, 'Seventeenfold is Pragâpati.' But let him not do so: surely all the food is not appropriated to Pragâpati 1, and, compared to him, what is man that he should appropriate to himself all food? Hence, while bringing every kind of food that occurs to him, let him not bring of some one (particular) kind of food.
5:2:2:44. And whatever food he does trot bring to him, let him (the Sacrificer) forswear 2 that, and not eat of it as long as he lives: thus he does not go to the end, thus he lives long. Of all that food brought together he offers the (seven) Vâga-prasavanîya 3 oblations, cutting out (pieces) with the dipping-spoon. Thus to whatever deities he is now offering, they give an impulse to him, and impelled by them he
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wins: therefore he offers the Vâgaprasavanîya oblations.
5:2:2:55. He offers with (Vâg. S. IX, 23-29), 'The impulse of strength impelled of old that king Soma in the plants, in the waters: may they be rich in honey for us! may we be wakeful in the kingdom, placed in the front, hail!'
5:2:2:66. 'The impulse of strength spread over this sky, and over all these worlds, as the all-ruler; knowing he causeth him to give gifts who wisheth not to give: may he bestow upon us wealth with the full muster of heroes, hail!'
5:2:2:77. 'Yea, the impulse of strength prevailed over all these worlds, on every side; from days of yore the king goeth about knowing, increasing the people, and the well-being amongst us, hail!'
5:2:2:88. 'To king Soma, to Agni we cling 1 for help, to the Âdityas, to Vishnu, to Sûrya, to the Brahman Brihaspati, hail!'
5:2:2:99. 'Urge thou Aryaman, Brihaspati, Indra to the giving of gifts, Vâk 2, Vishnu, Sarasvatî, and the vigorous Savitri, hail!'
5:2:2:1010. 'O Agni, speak to us here, be thou gracious unto us! bestow blessings upon us, O winner of thousands, for thou art the giver of wealth, hail!'
5:2:2:1111. 'May Aryaman bestow blessings upon us, and Pûshan, and Brihaspati! may the divine Vâk give us gifts, hail!'
5:2:2:1212. With the remaining (offering material) he sprinkles him (the Sacrificer); he thereby sprinkles
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him with food, bestows food upon him: for this reason he sprinkles him with the remaining (material) 1.
5:2:2:1313. He sprinkles with (Vâg. S. IX, 30), 'At the impulse of the divine Savitri, (I sprinkle) thee, by the arms of the Asvins, by the hands of Pûshan!' he thus sprinkles (consecrates) him by the hands of gods;--'I place thee in the leading of Sarasvatî Vâk, the leader;' for Sarasvatî is Vâk (speech): he thus places him in the leading of Vâk, the leader.
5:2:2:1414. Here now some say, 'I place thee in the leading of the leader of all the gods;' for all the gods are the All: he thus places him in the leading of the leader of the All. But let him not say so; let him rather say, 'I place thee in the leading of Sarasvatî Vâk;' for Sarasvatî is Vâk: he thus places him in the leading of Vâk.--'I consecrate thee, N.N., with the supreme rulership of Brihaspati!' therewith he mentions the (Sacrificer's) name: he thus makes him attain to the fellowship of Brihaspati, and to co-existence in his world.
5:2:2:1515. He then says,' All-ruler is he, N.N.! All-ruler is he, N.N.!' Him, thus indicated, he thereby indicates to the gods: 'Of mighty power is he who has been consecrated; he has become one of yours; protect him!' thus he thereby says. Thrice he says it, for threefold is the sacrifice.
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5:2:2:1616. He then either offers, or makes him pronounce (the formulas of) the Uggiti oblations 1. Whether he offers or makes him pronounce (the formulas), the significance is the same.
5:2:2:1717. He makes him say (Vâg. S. IX, 31-34), 'With the (word of) one syllable Agni won the breath: may I win that!-- -- 2 With the (metre of) seventeen syllables Pragâpati won the seventeenfold stoma: may I win that!' whatever those deities won by means of those (formulas), that he now wins by them. There are seventeen (formulas), for Pragâpati is seventeenfold: he thus wins Pragâpati.
5:2:2:1818. Thereupon he says, 'Recite (the invitatory formula) to Agni Svishtakrit!' Now, as to why this rite is performed between two oblations. Pragâpati, truly, is that sacrifice which is here performed, and from which these creatures have been produced,--and, indeed, they are even now produced after this one: he thus wins Pragâpati in the very middle: therefore that rite is performed between two oblations. Having made (the Âgnîdhra) utter the
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[paragraph continues] Sraushat, he says, 'Pronounce the offering-prayer to Agni Svishtakrit!' and offers as the Vashat is uttered.
5:2:2:1919. He then puts the Idâ on (the idâpâtrî). The Idâ having been invoked 1, he, having touched water, draws the Mâhendra cup. Having drawn the Mâhendra cup, he sets the chant agoing 2. He urges him (the Sacrificer) forward to the chant: he gets down (from the throne-seat); he is in attendance at the Stotra, in attendance at the Sastra.
5:2:2:2020. Here now some, having performed that, perform that 3; but let him not do it thus; for the Stotra is his (the Sacrificer's) own self, and the Sastra is his people (or offspring): thereby then he ruins the Sacrificer; he goes astray, he stumbles;--hence having performed that, let him perform that:--
5:2:2:2121. He puts the Idâ on (the dish). The Idâ having been invoked, he, having touched water, draws the Mâhendra cup. Having drawn the Mâhendra cup, he sets the (Prishtha-) Stotra agoing. He urges him (the Sacrificer) forward to the chant: he gets down (from the throne-seat); he is in attendance at the chant (stotra), in attendance at the recitation (sastra).

Footnotes

36:2 He collects (sambharati), or provides food for him; this ceremony corresponding to that of equipping or provisioning the sacred fire with the so-called sambharas, at the Agny-âdhâna; see II, 1, 1, 1 seq.; part i, p. 276, note 1.
37:1 Or 'from Pragâpati;' or perhaps, 'surely not all Pragâpati's food is appropriated.' The Kânva recension reads thus, VI, 2, 3, 3. He first brings water, then milk, then, as they occur to him (other) kinds of food. 'Let him bring those seventeen kinds of food,' they say, for Pragâpati is seventeenfold.' Nevertheless (tadu) let him bring whatever kinds of food he can either think of or obtain. 4. Of this his food that has been brought together, let him set aside (uddharet) one (particular kind of) food: let him forswear that (tad udbruvîta), and not eat of it as long as he lives (yâvag gîvet). By that much also (or, even so long, tâvad api vai prâgapateh sarvam annam anavaruddham) all the food of Pragâpati is not appropriated; and who is man (compared) to him, that he should appropriate to himself all food? Thus he does not go to the end, thus he lives long: that (food) is here left over for his offspring (or people).
37:2 Sâyana explains 'tasya udbruvîta' by,--one ought to proclaim it, saying aloud 'such and such food has not been brought;'--na sambhritam ity ukkais tannâma brûyât.
37:3 That is, oblations calculated to promote or quicken (pra-su) the strength (food,--vâga) by their prayers, the first three of which begin with 'vâgasya . . . prasavah.' See p. 2, note 1. In the Black Yagus ritual these oblations are called 'Annahomâh' or food-oblations. Taitt. Br. I, 3, 8, 1. The Sûtras seem, however, likewise to use the term 'Vâgaprasavanîya' (or Vâgaprasavîya).
38:1 Rig-veda X, 141, 3 reads,--King Soma, Agni we invoke with our voices, the Âdityas, &c.
38:2 Rig-veda X, 141, 5 has Vâta (Wind) instead of Vâk (Speech).
39:1 According to the Taittirîyas (Taitt. S., vol. i, p. 1049), the Sacrificer is made to sit on the black antelope skin, with his face to the east, with a small gold and silver plate placed on either side of him; and he is then sprinkled in front, on the head, so that the liquid runs down to his mouth, thus symbolizing the entering of food and strength into him.
40:1 That is, oblations of 'victory,' with the formulas used therewith, containing each two forms of the verb ud-gi, 'to conquer.'
40:2 The intervening formulas here understood, and given in the Vâg. Samhitâ, are to the effect that the Asvins, by two syllables, gained the two-footed men; Vishnu, by three, the three worlds; Soma, by four, the four-footed cattle; Pûshan, by five, the five regions (the four quarters and the upper region); Savitri, by six, the six seasons; the Maruts, by seven, the seven kinds of domestic animals; Brihaspati, by eight, the Gâyatrî metre; Mitra, by nine, the Trivrit stoma (hymn-tune); Varuna, by ten, the Virâg metre; Indra, by eleven, the Trishtubh metre; the All-gods, by twelve, the Gagatî metre; the Vasus, by thirteen, the thirteenfold stoma; the Rudras, by fourteen, the fourteenfold stoma; the Âdityas, by fifteen, the fifteenfold stoma; Aditi, by sixteen, the sixteenfold stoma.
41:1 See I, 8, 1, 18 seq.
41:2 That is, the (first or Hotri's) Prishtha-stotra, for which see above, p. 15, note 1; part ii, p. 339, note 2. Its chanting is followed by the Nishkevalya-sastra, recited by the Hotri.
41:3 That is to say, according to Sâyana,--they make the Svishtakrit, and the rising of the Sacrificer from the throne-seat, take place after the pronunciation of the 'uggiti' formulas, the drawing of the Mâhendra cup, and the performance of the Stotra and Sastra.

B. THE RÂGASÛYA, OR INAUGURATION OF A KING.

SECOND ADHYÂYA. THIRD BRÂHMANA.

5:2:3:11. He offers a full-offering 1; for the full means the All: 'May I be consecrated after encompassing the All!' thus he thinks. At this (offering) he bestows a boon; for a boon means all: 'Having encompassed the All (the universe), may I be consecrated! thus he thinks. He may perform this offering, if he chooses; or, if he chooses, he may disregard it.
5:2:3:22. And on the following day he prepares a cake on eight potsherds, as sacrificial food for Anumati 2. And whatever portion of (the grains) being ground,--either flour or rice-grains,--falls down behind the pin, that he throws together into the dipping-spoon
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[paragraph continues] (sruva) 1. They take a firebrand from the Anvâhâryapakana (or southern) fire, and therewith go southward. And where he finds a self-produced hollow 2 or cleft,--
5:2:3:33. Having there made up a fire, he offers with (Vâg. S. IX, 35), 'This, O Nirriti, is thy portion: accept it graciously, hail!' For Nirriti is this (Earth); whomsoever she seizes upon with evil, him she seizes upon with destruction (nirriti): hence whatever part of this (Earth) is of the Nirriti nature, that he thereby propitiates; and thus Nirriti does not seize upon him, while being consecrated. And the reason why he offers in a self-produced hollow or
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cleft, is that that much of this (earth) is possessed with Nirriti.
5:2:3:44. They then return (to the sacrificial ground) without looking backward. He now proceeds with the cake on eight potsherds for Anumati. For Anumati is this (Earth); and whosoever knows to do that work which he intends to do, for him indeed she approves (arm-man) thereof: hence it is her he thereby pleases, thinking 'May I be consecrated, approved by that (genius of) approval!'
5:2:3:55. And as to why it is a (cake) on eight potsherds,--the Gâyatrî consists of eight syllables, and this earth is Gâyatrî. And as to why he offers of the same sacrificial food 1 both (oblations): thereby, indeed, both of it comes to be this latter one (viz. Anumati, or approval). A garment is the sacrificial fee for this (offering): for even as one clad in a garment does not venture into the forest, but having deposited that garment (somewhere) escapes (robbers), in like manner no assault befalls him while being consecrated.
5:2:3:66. And on the following day he prepares a cake on eleven potsherds for Agni and Vishnu, and offers it in the same way as the (regular) ishti: this indeed is just what that approved initiation-offering to Agni and Vishnu is there 2. Now Agni is all the deities, since in Agni one offers to all deities; and Agni forsooth is the lower end, and Vishnu is the upper end: 'May I be consecrated, after thus encompassing all the deities, and after encompassing
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the whole sacrifice!' thus he thinks, and hence there is a cake on eleven potsherds to Agni and Vishnu. Gold is the sacrificial fee for this (offering); for to Agni belongs this sacrifice, and gold is Agni's seed. As to Vishnu, he is the sacrifice, and Agni forsooth is the sacrifice: nevertheless this is Agni's alone, therefore gold is the fee.
5:2:3:77. And on the following day he prepares a cake on eleven potsherds for Agni and Soma, and offers it in the same way as an (ordinary) ishti, for it was thereby Indra slew Vritra, and thereby he gained that universal conquest which now is his. And in like manner does this (king, the Sacrificer) thereby slay his wicked, hateful enemy, and in like manner does he gain the victory. 'May I be consecrated, when safety and security from evil-doers have been gained!' thus. he thinks: hence there is a cake on eleven potsherds for Agni and Soma. For this (offering) a bull set at liberty is the sacrificial fee; for yonder moon 1 they slay while setting him at liberty 2: to wit, by the full-moon offering they slay him, and by the new-moon offering they set him at liberty;--therefore a bull set at liberty is the fee.
5:2:3:88. And on the following day he prepares a cake on twelve potsherds for Indra and Agni, and offers it in the same way as an (ordinary) ishti. Now when
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[paragraph continues] Indra slew Vritra, that vigour and energy of his went out of him, being frightened: by this offering he again possessed himself of that vigour and energy. And in like manner does this (Sacrificer) by this offering possess himself of vigour and energy; for Agni is fiery spirit, and Indra is vigour and energy: 'May I be consecrated, having embraced both these energies!' thus he thinks: hence there is a cake on twelve potsherds for Indra and Agni. A bull is the fee for this (offering), for by his shoulder he is of Agni's nature 1, and by his testicles he is of Indra's nature: therefore a bull is the fee for it.
5:2:3:99. Thereupon he performs the offering of first-fruits 2; for verily he who performs the Râgasûya secures for himself (the benefits of) all sacrificial rites, all ishtis, even the spoon-offerings; and instituted by the gods, in truth, is that ishti, the Âgrayaneshti: 'May this also be offered by me! May I be consecrated by this (offering) also!' thus he thinks, and therefore he performs the offering of first-fruits. Moreover, it is for the plants that he who is consecrated, is consecrated; therefore he now makes the plants healthy and faultless, thinking, 'May I be consecrated for (the obtainment of) healthy, faultless plants (crops)!' A cow is the fee for this (offering).
5:2:3:1010. Thereupon he performs the Seasonal offerings 3; for verily he who performs the Râgasûya secures for himself (the benefits of) all sacrificial
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rites, all ishtis, even the spoon-offerings; and instituted by the gods, in truth, is that sacrificial rite, the Seasonal offerings: 'May these also be offered by me! May I be consecrated by these (offerings) also!' thus he thinks, and therefore he performs the Seasonal offerings.

Footnotes

42:1 On the pûrnâhuti, or libation of a spoonful of ghee, see part i, p. 302 note. According to Kâty. Sr. XV, 1, 4 seq. Âsv. Sr. IX, 3, 2, and other authorities, this full-offering is preceded by the Pavitra (purificatory ceremony), a Soma-sacrifice with four dikshâs or initiation days (? commencing on the first day of the bright fortnight of Phâlguna), serving as the ordinary opening offering (anvârambhanîyeshti). That it formed part of the ceremonial .at the time of the composition of the Brâhmana there can be little doubt (cf. Pañkav. Br. 18, 8. 1), but as it is an ordinary Agnishtoma, the author had no reason to refer to it.
42:2 I. e. the approval or favour of the deities, personified,--According to Yâgñika Deva (to Kâty. Sr. XV, 1, 8), the ceremonies now beginning would commence on the 10th day of the bright half of Phalgunî: the fifth day's ceremony from this day, viz. the first of the four seasonal offerings, having to be performed on the Full-moon of that month; see p. 47, note 1.
43:1 The authorities of the Black Yagus prepare therewith a cake on one kapâla. Taitt. S. I, 8, 1.
43:2 Sâyana, perhaps rightly, takes 'irina' here (and on Taitt. S. vol. ii, p. 6) in the sense of 'ûshara,' a spot of barren (or saline) soil. Cf. VII, 2; 1, 8: 'In whatever part of this (earth) there is produced (of itself) a cleft, or in whatever part of it plants are not produced, verily that part of it Nirriti seizes upon.'--Kausika-sûtra XIII, 28 (A. Weber, Omina and Portenta, p. 386) recommends the following propitiatory rites in case of a sudden cleft in the ground: 'If in the village, or house, or fire-house, or meeting-place, (the ground) should burst open, four cows are got ready, a white, a black, a red, and a one-coloured one. For twelve days he puts down the butter, milked together from these. In the morning of the twelfth, having made up a fire north of where there was that cleft, having swept and sprinkled it, and strewn sacrificial grass around it; and having mixed (the butter) with ghee from the white (cow), and addressed it (the spot) with the three verses, Ath.-veda XII, x, 19-21 ("Agni is in the earth, in the plants, the waters carry Agni, Agni is in the flints, Agni is within men; in cows, in horses are Agnis," &c.), and touched it, let him then offer. In the same way on the south side; in the same way on the western side. Having concluded on the north side, let him offer with the (formulas addressed) to Vâstoshpati (the tutelary genius of the dwelling). Having poured the refuse in the cleft, and completed the oblations, he sprinkles the cleft with lustral water.'
44:1 Though he has offered twice (to Nirriti and Anumati), he has only once taken out rice for oblation.
44:2 Viz. at the ordinary Soma-sacrifice; for the Dîkshanîyeshti, see part ii, p. 22.
45:1 On the identification of Vritra with the moon (and Soma), see I, 6, 3, 27. On the moon serving as food to the gods, see part ii, Introduction, p. xiii. According to a later conception, one kalâ (or sixteenth part of the moon's disc) was taken off each day during the period of the waning, and again added to it during the period of the waxing moon.
45:2 Utsargam . . . ghnanti; perhaps the former has to be taken here as infinitive (in order to set him at liberty) rather than as gerund.
46:1 Cp. I, 1, 2, 9, '(Like) fire, verily, is the yoke of that cart: hence the shoulder of those (oxen) that draw it becomes as if burnt by fire.'
46:2 For the Âgrayaneshti, see part i, p. 369 seq.
46:3 For the four Kâturmâsya (enumerated in the next chapter), see part i, p. 383 seq.

FOURTH BRÂHMANA.

5:2:4:11. He offers the Vaisvadeva 1 (All-gods’ offering); for by means of the Vaisvadeva, Pragâpati created abundance (of food) and creatures, thinking, 'May I be consecrated, after creating abundance and creatures!' And in like manner does this (Sacrificer) now, by the Vaisvadeva, create abundance and creatures, thinking, 'May I be consecrated, after creating abundance and creatures!'
5:2:4:22. He then offers the Varunapraghâsâh 2; for by means of the Varunapraghâsâh Pragâpati delivered the creatures from Varuna's noose, and those creatures of his were produced healthy and faultless: 'May I be consecrated for healthy, faultless creatures!'
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he thought. And in like manner does this (Sacrificer) now, by the Varunapraghâsâh, deliver the creatures from Varuna's noose, and those creatures of his are produced healthy and faultless: 'May I be consecrated for healthy, faultless creatures!' so he thinks.
5:2:4:33. He then performs the Sâkamedhâh 1; for by the Sâkamedhâh the gods slew Vritra, and gained that universal conquest which now is theirs. And in, like manner does this (Sacrificer) thereby now slay his wicked, hateful enemy; and in like manner does he gain the victory, thinking, 'May I be consecrated, when safety and security are gained!'
5:2:4:44. He then performs the Sunâsîrya 2, thinking, 'May I be consecrated, having encompassed both essences! Thereupon the Pañkavâtîya 3 (oblation to the five winds). Having poked the Âhavanîya fire asunder into five parts, he offers, cutting out butter with the dipping-spoon.
5:2:4:55. He offers in the forepart (of the fire), with (Vâg. S. IX, 35), 'To the Agni-eyed gods, the east-seated, hail!' He then offers in the southern part
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with, 'To the Yama-eyed 1 gods, the south-seated, hail!' He then offers in the hind part with, 'To the Visvadeva-eyed gods, the west-seated, hail!' He then offers in the northern part with either, 'To the Mitrâvaruna-eyed gods,--or, To the Marut-eyed gods,--the north-seated, hail!' He then offers in the centre with, 'To the Soma-eyed gods, the above-seated; the venerable, hail!'
5:2:4:66. Having then poked (the fire) together, he offers with (Vâg. S. IX, 36), 'The gods that are Agni-eyed, east-seated, to them hail!--The gods that are Yama-eyed, south-seated, to them hail!--The gods that are Visvadeva-eyed, west-seated, to them hail!--The gods that are Mitrâvaruna-eyed--or, Marut-eyed--north-seated, to them hail!--The gods that are Soma-eyed, above-seated, venerable, to them hail!' Now as to why he thus offers.
5:2:4:77. Now when, by means of the Sâkamedhâh, the gods were gaining that universal conquest, which now is theirs, they said, 'Verily the fiends, the Rakshas, suck out these (creatures) in the (four) quarters: come, let us throw the thunderbolt at them!' Now the ghee is a thunderbolt: with that thunderbolt, the ghee, they smote the fiends, the Rakshas, in the (four) quarters, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) smite the fiends, the Rakshas, in the quarters, by that thunderbolt, the ghee; and thus he gains the victory, thinking, 'May
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[paragraph continues] I be consecrated, when safety and security have been gained!'
5:2:4:88. And as to why he offers those five latter oblations. Now when they poke the Âhavanîya asunder into five parts, thereby they wound and tear some of the fire; and hereby now he heals it: therefore he offers those five latter oblations.
5:2:4:99. For this (offering) a carriage and pair, with a side horse, is the priest's fee. Three horses, the warrior, and the charioteer,--these are five breaths, and the breath is the same as the wind: and because that is the fee for this sacrifice, therefore it is called Pañkavâtîya (belonging to the five winds).
5:2:4:1010. He may also heal (some disease 1) with this (offering): For yonder blower (or purifier, the wind) is this breath; and the breath is the same as the vital energy. Now he (the wind) blows as one only, but on entering into man, he is divided tenfold; and ten are those oblations he offers: thus he (the priest) endows him with the ten vital airs, with the whole, entire vital energy; and were he now even as one whose vital spirit has departed, verily by this (offering) he (the priest) brings him round again.
5:2:4:1111. Thereupon the Indraturîya 2.--There is a cake on eight potsherds for Agni, a barley pap for Varuna, a pap of gavedhukâ seed (coix barbata) for Rudra; and a mess of sour curds from a yoke-trained
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cow for Indra: this Indraturîya he offers. Now Indra and Agni on that occasion consulted with each other: 'Verily the fiends, the Rakshas, suck out these (creatures) in the (four) quarters: come, let us throw the thunderbolt at them!'
5:2:4:1212. Agni then spake, 'Let there be three shares for me, one for thee!'--'So be it!'--By that offering those two smote the fiends, the Rakshas, in the (four) quarters, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) by that offering smite the fiends, the Rakshas, in the quarters; and gain the victory, thinking, 'May I be consecrated, when safety and security have been gained!'
5:2:4:1313. Now what cake on eight potsherds there is for Agni, that is one of Agni's shares; and what barley pap there is for Varuna--Varuna being the same as Agni--that is Agni's second share; and what pap of gavedhukâ seed there is for Rudra--Rudra being the same as Agni--that is Agni's third share. And as to why it is prepared of gavedhukâ seed: that god surely is (the recipient) of refuse (remains of offering) 1, and gavedhukâ grass is refuse,--hence it is prepared of gavedhukâ seed. And what mess of sour curds there is from a yoke-trained cow for Indra, that is the fourth share (being that) of Indra--turîya being the same as katurtha (fourth)--hence the name Indraturîya. That same yoke-trained cow is the fee for this (offering); for by her shoulder she is of Agni's nature, since her shoulder is, as it were, fire-burnt; and in that, being a female, she improperly draws (the cart), that is her Varunic
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nature; and in that she is a cow, she is of Rudra's nature 1; and in that Indra's sour curds (come) from her, thereby she is of Indra's nature. Indeed that (cow) commands all that: therefore that same yoke-trained cow is the fee.
5:2:4:1414. Thereupon he performs the Apâmârgahoma; for by means of apâmârga plants (achyranthes aspera) the gods wiped away (apa-marg) the fiends, the Rakshas, in the quarters, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) now by means of apâmârga plants wipe away the fiends, the Rakshas, in the quarters; and in like manner does he gain the victory, thinking, 'May I be consecrated, when safety and security have been gained!'
5:2:4:1515. He takes apâmârga grains in a dipping-spoon of either palâsa (butea frondosa) or vikaṅkata (flacourtia sapida) wood. They take a firebrand from the Anvâhâryapakana (southern) fire; and proceed therewith eastward or northward; and there having made up a fire he offers.
5:2:4:1616. He takes the firebrand with (Vâg. S. IX, 37; Rik S. III, 24, 1), 'Encounter the arrays, Agni!'--arrays means battles: 'encounter the battles!' he thereby says;--'Repel the evil-wisher!'--the evil-wisher is the enemy: 'beat off the enemy!' he thereby says;--'Unconquerable, conquering the evil-doers!'--unconquerable he is indeed, by the Rakshas, the fiends; and conquering the evil-doers, for he conquers every evil:
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therefore he says, 'conquering the evil-doers;'--'Bestow glory upon the offerer of sacrifice!'--'bestowing blessing on the Sacrificer,' is what he thereby says.
5:2:4:1717. Thereupon making up the fire he offers with (Vâg. S. IX, 38), 'At the impulse of the God Savitri I offer with the arms of the Asvins, with the hands of Pûshan, with the strength of the Upâmsu!' for the Upâmsu 1 (cup of Soma) is the mouth (or opening) of the sacrifice: thus he slays the fiends, the Rakshas, by the mouth of the sacrifice;--'Slain is the Rakshas, hail!' thus he slays the fiends, the Rakshas.
5:2:4:1818. If the dipping-spoon is of palâsa wood,--the palâsa being the Brahman--it is with the Brahman that he slays the fiends, the Rakshas; and if it is of vikaṅkata wood,--the vikaṅkata being the thunderbolt--it is with the thunderbolt that the slays the fiends, the Rakshas: 'For the slaughter of the Rakshas (I take) thee!' therewith he slays the fiends, the Rakshas.
5:2:4:1919. If he offers after going eastward, he throws the spoon towards the east; and if he offers after going northward, he throws the spoon towards the north, with, 'We have slain the Rakshas!' thus he slays the fiends, the Rakshas.
5:2:4:2020. Thereupon they return (to the sacrificial ground) without looking back. Now by this (ceremony) also he may make for himself a counter-charm 2. In whatever direction from there (his evil-wisher) is,
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looking back thither he offers; for the Apâmârga is of a backward effect: whosoever does anything to him there, him indeed he thereby pitches backward. Let him indicate the name of that one, saying, 'We have slain so and so! So and so is slain!' thus he slays the fiends, the Rakshas.

Footnotes

47:1 This, the first of the Seasonal offerings, is to be performed on the full-moon of Phalgunî, the other three then following after intervals of four months each. During these intervals the ordinary Fortnightly sacrifices are to be performed from day to day in this way that either the Full-moon and New-moon sacrifice are performed on alternate days, or the former on each day of the bright fortnights, and the latter on each day of the dark fortnights. Thus, according to Âsv. Sr. IX, 3, 6; while Kâty. XV, 1, 18 allows only the latter mode. The final Seasonal offering, or Sunâsîrya, which ordinarily is performed a twelvemonth after the Vaisvadeva, or on the full-moon of Phâlguna, is on the present occasion to be performed just a year after the opening sacrifice, or Pavitra (p. 42, note 1), i.e. on the first day of the bright fortnight of Phâlguna, being immediately followed by the Pañkavâtîya.
47:2 See part i, p. 391 seq.
48:1 See part i, p. 408 seq.
48:2 See part i, p. 444 seq., where the word is fancifully explained as composed of suna (prosperity) and sîra (= sâra, sap),--the two essences here referred to. Sâyana, following Yâska (and Sat. Br. II, 6, 3, 6-8?), identifies the two component elements with Vâyu, the wind, and Âditya, the sun; see part i, p. 445, note 3.
48:3 The authorities of the Black Yagus (Taitt. Br. I, 7, 1, 5) call this oblation Pañkâvattîya, i.e. 'consisting of fivefold cut (or ladled)' ghee, which is offered without disturbing the fire. Prior to this oblation, Âpastamba (Taitt. S., vol. ii, p. 93), however, prescribes a so-called Pañkedhmîya, i.e. an oblation 'on five firebrands,' the fire being, as here, poked about so as to form separate heaps in the four quarters and in the centre.
49:1 Yama is the ruler of the departed ancestors, residing in the southern quarter.
50:1 Tenâpy etena vishtâvrâge (v. l. vishtâbrâge) bhishagyet. Kânva rec.
50:2 That is, the ceremony in which the fourth oblation belongs to Indra. While the Mâdhyandinas perform this ceremony on the same day (the pratipad of the bright fortnight of Phalgunî), the Kânvas do so on the following day; the Apâmârgahoma being then likewise shifted on another day.
51:1 On Rudra's epithet vâstavya, see I, 7, 3, 1, 8.
52:1 Rudra rules over the beasts (III, 6; 2, 20), whence he is also called the lord of beasts (pasûnâm pati, I, 7, 3, 8; Pasupati V, 3, 3, 7). Pûshan, the genius of thrift and prosperity, is also (like the Greek Pan) regarded as the protector of cattle: see V, 2, 5, 8.
53:1 See part ii, p. 248.
53:2 Viz. an amulet consisting of a band running back into itself. The Kânva text has,--Tena hâpy etena vishtâvrâge pratisaram kurvîta.

FIFTH BRÂHMANA.

5:2:5:11. He prepares a cake on eleven potsherds for Agni and Vishnu, a pap for Indra and Vishnu, and either a cake on three potsherds, or a pap, for Vishnu. He performs that Trishamyukta 1 offering. Therewith the gods came by men, and in like manner does this (king) now thereby come by men.
5:2:5:22. Now as to why there is that cake on eleven potsherds for Agni and Vishnu;--Agni is the giver, and men are Vishnu's: thus Agni, the giver, gives him (the king) men.
5:2:5:33. And as to why there is a pap for Indra and Vishnu;--Indra is the Sacrificer, and men are Vishnu's: thus Agni, the giver, gives him (the
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[paragraph continues] Sacrificer) men; he now puts himself in contact with them, makes them his own.
5:2:5:44. And as to why there is either a cake on three potsherds, or a pap, for Vishnu;--whatever men Agni, the giver, gives him, among them he thereby finally establishes him (the king); and whatever work he wishes to do with his men, that he is able to do. Thus he thereby approaches the men, thinking, 'May I be consecrated, and possessed of men!' A dwarfish bull is the sacrificial fee for this (offering), for the dwarf belongs to Vishnu 1.
5:2:5:55. He then performs another Trishamyukta offering. He prepares a cake on eleven potsherds for Agni and Pûshan, a pap for Indra and Pûshan, and a pap for Pûshan: this Trishamyukta he offers. Thereby the gods obtained cattle; and in like manner does this (king) thereby obtain cattle.
5:2:5:66. Now as to why there is that cake on eleven potsherds for Agni and Pûshan; Agni is the giver, and the cattle are Pûshan's: thus Agni, the giver, gives him cattle.
5:2:5:77. And as to why there is a pap for Indra and Pûshan;--Indra is the Sacrificer, and the cattle are Pûshan's: whatever cattle Agni, the giver, gives him, therewith he now puts himself in contact, those he makes his own.
5:2:5:88. And why there is a pap for Pûshan;--whatever cattle Agni, the giver, gives him, therewith he thereby finally establishes him, and whatever work he wishes to do with his cattle, that he is able
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to do: thus he comes by cattle, thinking, 'May I be consecrated, possessed of cattle!' A dark-grey 1 bull is the fee for this (offering), for such a dark-grey one is of Pûshan's nature: there are two forms of the dark-grey, the white hair and the black; and 'two and two' means a productive pair, and Pûshan represents productiveness, for Pûshan is cattle, and cattle means productiveness: thus a productive pair is obtained,--hence a dark-grey bull is the sacrificial fee.
5:2:5:99. He then performs another Trishamyukta offering. He prepares a cake on eleven potsherds for Agni and Soma, a pap for Indra and Soma, and a pap for Soma: this Trishamyukta (triply connected) he offers:--Thereby the gods attained glory; and in like manner does this (king) thereby attain glory.
5:2:5:1010. Now as to why there is that cake on eleven potsherds for Agni and Soma;--Agni is the giver, and Soma is glory: thus Agni, the giver, gives him glory.
5:2:5:1111. And as to why there is a pap for Indra and Soma;--Indra is the Sacrificer, and Soma is glory: whatever glory Agni, the giver, gives him, therewith he now puts himself in contact, that he makes his own.
5:2:5:1212. And why there is a pap for Soma;--whatever glory, Agni, the giver, gives him, therein he now finally establishes him; and whatever work he, the glorious, wishes to do, that he is able to do. Thus he thereby attains glory,--thinking, 'May I be consecrated, endowed with glory!' for the inglorious one has no concern with success. A brown bull is
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the fee for this (offering); for such a brown one is of Soma's nature.
5:2:5:1313. And on the following day he prepares a cake-on twelve potsherds for (Agni) Vaisvânara, and a barley pap for Varuna. These two offerings he performs either on days following one another, or so as to use the same barhis 1.
5:2:5:1414. And as to why there is that (cake) for Vaisvânara;--Vaisvânara ('belonging to all men') truly is the year, and Pragâpati is the year; and Pragâpati indeed thereby created abundance and creatures, thinking, 'May I be consecrated, having created abundance and creatures!' And in like manner does that (king) thereby create abundance and creatures, thinking, 'May I be consecrated, having created abundance and creatures!'
5:2:5:1515. And why it is one on twelve potsherds;--twelve months there are in the year, and Vaisvânara is the year: this is why it is one on twelve potsherds.
5:2:5:1616. And as to why there is a barley pap for Varuna; he thereby frees the creatures from every snare of Varuna, from all that comes from Varuna 2;
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and those creatures of his are produced sound and faultless: 'May I be consecrated for sound and faultless creatures (or subjects)!' he thinks.
5:2:5:1717. A bull is the fee for the Vaisvânara (oblation); for Vaisvânara is the year, and Pragâpati is the year; and the bull is the Pragâpati (lord of creatures or generation) among cows: therefore a bull is the fee for the Vaisvânara. A black cloth for the Vâruna (oblation), for what is black belongs to Varuna. If he cannot obtain a black one, any kind of cloth will do: it is by its knots that the cloth belongs to Vanilla, for the knot is sacred to Varuna.

Footnotes

54:1 That is, 'the triply connected,' the ceremony being made up of three rounds, each of which consists of three separate oblations,

1. Agnâvaishnava cake, Aindrâvaishnava pap, Vaishnava pap;
2. Agnâpaushna cake, Aindrâpaushna pap, Paushna pap;
3. Agnîshomîya cake, Aindrâsaumya pap, Samnya pap.

[paragraph continues] In this way one of the three divinities for whom the offering is intended,--viz. Vishnu, Pûshan, and Soma,--is each time connected with the two head-gods, Agni and Indra.--In the Black Yagur-veda, this set of offerings (not, however, called there by this name), is preceded by another ceremony consisting of five oblations to Dhâtri, Anumati, Râkâ, Sinîvâlî, and Kuhû. Taitt. S. I, 8, 8. Cf. Sât. Br. IX, 5, 1, 38.
55:1 See the legend, I, 2, 3, 1 seq., which represents Vishnu as a dwarf, who obtained from the Asuras as much ground for the gods, as he lay upon.--'Tad dhi pasushu vaishnavam rûpam yad vâmanasya goh.' Kânva rec.
56:1 See V, 1, 3, 9.
57:1 That is to say, he is either to perform the Vaisvânara on one, and the Vâruna one on the next--in which case a different barhis, or altar-covering of sacrificial grass, would be needed--or he may perform them both on one and the same day, with the same barhis serving for both.
57:2 See III, 8; 5, 10 where I translated, 'from all (guilt) against Varuna;' varunya, doubtless, implies both the guilt incurred by the infringement of Varuna's sacred laws, and the punishment inflicted by him. As regards the 'swearing by Varuna (?)' there referred to, see Rik S. X, 97, 16 where the conjurer mutters: 'May they (the plants) free me from the (evil) resulting from the curse and from Varuna;'--muñkantu mâ sapathyâd atho varunyâd uta.

THIRD ADHYÂYA. FIRST BRÂHMANA.

5:3:1:11. Having taken up both (the Gârhapatya and Âhavanîya) fires on the two kindling-sticks 1, he goes to the house of the Commander of the army, and prepares a cake on eight potsherds for Agni Anîkavat; for Agni is the head (anîka) of the gods, and the commander is the head of the army: hence for Agni Anîkavat. And he, the commander, assuredly is one of his (the king's) jewels 2: it is for
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him that he is thereby consecrated (or quickened), and him he makes his own faithful (follower). The sacrificial fee for this (jewel-offering) consists in gold; for Agni's is that sacrifice, and gold is Agni's seed: therefore the sacrificial fee consists in gold.
5:3:1:22. And on the following day, he goes to the house of the Purohita (the king's court chaplain), and prepares a pap for Brihaspati; for Brihaspati is the Purohita of the gods, and that (court chaplain) is the Purohita ('praepositus') of that (king): hence it is for Brihaspati. And he, the Purohita, assuredly is one of his (the king's) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this is a white-backed bullock; for to Brihaspati belongs that upper region, and there above lies that path of Aryaman (the sun) 1: therefore the fee for the Bârhaspatya (oblation) is a white-backed (bullock).
5:3:1:33. And on the following day he prepares a cake on eleven potsherds for Indra at the dwelling of him who is being consecrated (the king); for Indra is the Kshatra (ruling power), and he who is consecrated is
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the Kshatra: hence it is for Indra. The sacrificial fee for this is a bull, for the bull is Indra's own (animal).
5:3:1:44. And on the following day, he goes to the dwelling of the Queen, and prepares a pap for Aditi; for Aditi is this Earth, and she is the wife of the gods; and that (queen) is the wife of that (king): hence it is for Aditi. And she, the Queen, assuredly is one of his (the king's) jewels: it is for her that he is thereby consecrated, and he makes her his own faithful (wife). The sacrificial fee, on her part, is a milch cow; for this (earth) is, as it were, a milch cow: she yields to men all their desires; and the milch cow is a mother, and this (earth) is, as it were, a mother: she bears (or sustains) men. Hence the fee is a milch cow.
5:3:1:55. And on the following day, he goes to the house of the Sûta (court-minstrel and chronicler), and prepares a barley pap for Varuna; for the Sûta is a spiriter (sava), and Varuna is the spiriter of the gods: therefore it is for Varuna. And he, the Sûta, assuredly is one of his (the king's) jewels: it is for him that he is thereby consecrated; and him he makes his own faithful (follower). The sacrificial fee for this one is a horse, for the horse is Varuna's own.
5:3:1:66. And on the following day, he goes to the house of the Headman (Grâmanî 1), and prepares a cake
p. 61
on seven potsherds for the Maruts; for the Maruts are the peasants, and the headman is a peasant: therefore it is for the Maruts. And he, the headman, assuredly is one of his (the king's) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a spotted bullock, for in such a spotted bullock there is abundance of colours; and the Maruts are the clans (or peasants), and the clan means abundance; therefore the sacrificial fee is a spotted bullock.
5:3:1:77. And on the following day he goes to the house of the Chamberlain (kshattri), and prepares a cake on either twelve, or eight, potsherds for Savitri; for Savitri is the impeller (prasavitri) of the gods, and the chamberlain is an impeller: hence it is for Savitri. And he, the chamberlain, assuredly is one of his (the king's) jewels: it is for him that he thereby is consecrated, and him he makes his own faithful (follower). The sacrificial fee for this (jewel) is a reddish-white draught-bullock; for Savitri is he that burns yonder, and he (the sun) indeed moves along; and the draught-bullock also moves along, when yoked. And as to why it is a reddish-white one;--reddish-white indeed is he (the sun) both in rising and in setting: therefore the sacrificial fee is a reddish-white draught-bullock.
5:3:1:88. And on the following day he goes to the house
p. 62
of the Charioteer (samgrahîtri), and prepares a cake on two potsherds for the Asvins; for the two Asvins are of the same womb; and so are the chariot fighter 1 and the driver (sârathi) of the same womb (standing-place), since they stand on one and the same chariot: hence it is for the Asvins. And he, the charioteer, assuredly is one of his (the king's) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a pair of twin bullocks, for such twin bullocks are of the same womb. If he cannot obtain twins, two bullocks produced by successive births (of the same cow) may also form the sacrificial fee, for such also are of the same womb.
5:3:1:99. And on the following day he goes to the house
p. 63
of the Carver (bhâgadugha 1), and prepares a pap for Pûshan, for Pûshan is carver to the gods; and that (officer) is carver to that (king): therefore it is for Pûshan. And he, the carver, assuredly is one of his (the king's) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) is a dark-grey bullock: the significance of such a one being the same as at the Trishamyukta 2.
5:3:1:1010. And on the following day, having brought together gavedhukâ (seeds) from the houses of the Keeper of the dice (akshâvâpa 3) and the Huntsman (govikartana 4), he prepares a gavedhukâ pap for Rudra at the house of him who is consecrated. These two, while being two jewels (of the king), he makes one for the purpose of completeness. And as to why he performs this offering,--Rudra is hankering after that (cow) which is killed here in this hall;
p. 64
now Rudra is Agni (fire), and the gaming-board being fire, and the dice being its coals, it is him (Rudra) he thereby pleases. And verily whosoever, that knows this thus, performs the Râgasûya, in his house that approved (cow) is killed. And he, the keeper of dice, and the huntsman, are (each of them) assuredly one of his (the king's) jewels: it is for these two that he is thereby consecrated, and these two he makes his own faithful followers. The sacrificial fee for this (jewel) is a bicoloured bullock--either one with white fore-feet, or a white-tailed one,--a claw-shaped knife, and a dice-board 1 with a horsehair band 2; for that is what belongs to those two 3.
5:3:1:1111. And on the following day he goes to the house of the Courier, and having taken ghee in four ladlings, he offers the ghee to the way, with, 'May the way graciously accept of the ghee, hail!' For the courier is to be dispatched, and when dispatched goes on his way: therefore he offers the ghee to the way. And he, the courier, assuredly is one of his (the king's) jewels: it is for him that he is thereby consecrated, and him he makes his own faithful follower. The sacrificial fee for this (jewel) consists in a skin-covered bow, leathern quivers, and a red turban, for that is what belongs to him.
5:3:1:1212. These are the eleven jewels (ratna) he completes; for of eleven syllables consists the Trishtubh, and the Trishtubh is vigour: it is for the sake
p. 65
of vigour that he completes the (eleven) jewels. Then as to why he performs the oblations of the Ratnins: it is their king he becomes; it is for them that he thereby is consecrated, and it is them he makes his own faithful followers.
5:3:1:1313. And on the following day he goes to the house of a discarded (wife), and prepares a pap for Nirriti;--a discarded wife is one who has no son. He cooks the pap for Nirriti of black rice, after splitting the grains with his nails. He offers it with (Vâg. S. IX, 3), 'This, O Nirriti, is thy share: accept it graciously, hail!' For a wife that is without a son, is possessed with Nirriti (destruction, calamity); and whatever of Nirriti's nature there is in her, that he thereby propitiates, and thus Nirriti does not take possession of him while he is consecrated. The fee for this (oblation) consists of a black, decrepit, diseased cow; for such a one also is possessed with Nirriti. He says to her (the wife), 'Let her not dwell this day in my dominion 1! thus he removes evil from himself.

Footnotes

58:1 Each of the two 'aranis' is held for a moment to one of the two fires, which are thereby supposed to become inherent in them till they are 'churned out' again for the new offering fire required. For this 'mounting' of the fire see part i, p. 396.
58:2 Ratna, jewel, precious thing; whence the eleven offerings described in this section are called ratna-havis, or ratninâm havîmshi; the recipients of these sacrificial honours, on the part of the newly-consecrated king, being called ratninah, 'possessed of the Jewel (offering).'--In the ritual of the Black Yagus (Taitt. S. I, 8, 9; Taitt. Br. I, 1, 3) the order of the Ratninah, at whose houses these oblations are performed on successive days, is as follows--1. Brahman priest (a pap to Brihaspati); 2. Râganya (a cake of eleven kapâlas to Indra); 3. Consecrated Queen (pap to p. 59 Aditi); 4. The king's favourite wife (pap to Bhaga); 5. A discarded wife (pap to Nirriti); 6. Commander of the army (cake of eight kap. to Agni); 7. Sûta (charioteer, Sây.--cake of ten kap. to Varuna); 8. Grâmanî (cake of seven kap. to Maruts); 9. Kshattri (chamberlain, or superintendent of seraglio, Sây.--cake of twelve kap. to Savitri); 10. Samgrahîtri (treasurer, Sây.--cake of two kap. to Asvins); 11. Bhâgadugha (collector of taxes, Sây.--pap to Pûshan); 12. Akshavâpa (dyûtakara, superintendent of gambling, Sây.--gavîdhuka pap to Rudra).--Finally the king offers in his own house two cake-oblations (of eleven kapâlas) to Indra Sutra-man (the good protector) and Indra Amhomuk (the deliverer from trouble).
59:1 Whence the back of that upper region is white, or bright.
60:1 The exact function of this officer is not clearly defined. Though the term is also used of an ordinary village headman (Patel, Adhikârin, Adigar), this could hardly apply here. Sâyana, on one passage, indeed explains the term by 'Grâmam nayati,' but elsewhere he explains it by 'Grâmânâm netâ;' and some such meaning it may perhaps have here,--the head of communal administration, either for a district (like one of Manu's lords of a hundred, or a p. 61 thousand villages), or for the whole country. If, however, the headman of a single village be intended (as the coupling of the office with the Maruts might lead one to suppose), he would probably be a hereditary territorial proprietor residing near the place where the inauguration ceremony takes place. Cf. V, 4, 4, 18; and Zimmer. Altindisches Leben, p. 171.
62:1 Savyashthri (otherwise savyeshthri, savyeshtha;--savyastha, Kânva rec.) is explained by the commentaries as a synonym of sârathi, charioteer (with which it is compounded in savyeshthasârathî, Taitt. Br. I, 7, 9, 1, where Sâyana makes them the two charioteers standing on the left and right side of the warrior), but it seems more probable that the former terms refer to the warrior (παραβάτης) himself (as savyashthâ, Atharva-veda VIII, 8, 23, undoubtedly does), who stands on the left side of the driver (sârathi, ἡνίοχος); the Change of meaning being perhaps due to caste scruples about so close an association between the Kshatriya warrior and his Sûdra servant, as is implied in this and other passages. (Cf. V, 3, 2, 2 with note.)--On Taitt. S. I, 8, 9, Sâyana explains samgrahîtri as the treasurer (dhanasamgrahakartâ kosâdhyakshah), but on I, 8, 16 optionally as treasurer or charioteer; while the Sûta is I, 8, 9 identified by him with the charioteer (sârathi). It is more probable, however, that at the time of the Brâhmana the Sûta occupied much the same position as that assigned to him in the epics, viz. that of court-bard and chronicler. The connection of the samgrahîtri with the Asvins can also scarcely be said to favour the interpretation of the term proposed by Sâyana (who, moreover, is himself compelled, on Taitt. S. I, 8, 15; Taitt. Br. I, 7, 10, 6, to take it in the sense of charioteer).
63:1 The meaning 'tax-gatherer, collector of tithes (or rather, of the sixth part of produce)' assigned to the term by Sâyana, both here, and on Taitt. S. I, 8, 9, might seem the more natural one, considering the etymology of the term. See, however, the explanation given of it in our Brâhmana I, 1, 2, 17:--'Pûshan is bhâgadugha (distributor of portions) to the gods, who places with his hands the food before them.' This clearly is Homer's δαιτρός, Od. I, 141-2:

δαιτρὸς δὲ κρειῶ πίνακας παρέθηκεν ἀείρας
παντοίων, παρὰ δέ σφι τίθει χρύσεια κύπελλα

63:2 See V, 2, 5, 8.
63:3 'The thrower, or keeper, of the dice,' according to Sâyana. At V, 4, 4, 6 the verb â-vap is used of the throwing the dice into the hand of the player; and it is perhaps that function of the keeper of the dice which is meant to be expressed by the term ('der Zuwerfer der Würfel').
63:4 Literally, the cutter up of cows, the (beef-) butcher. But according to Sâyana, this official was the constant companion of his master in the chase.
64:1 Or, a dice-box, as 'akshâvapanam' is explained by some commentaries.--akshâ upyante^ऽsminn ity akshâvapanam aksha(?akshadyûta-)sthânâvapanapâtram, Sây.
64:2 Or, fastened with a hair-chain (romasragâ prabaddham, Sây.).
64:3 That is to say, the knife and the dice-board are the objects those two officials have chiefly to do with.
65:1 According to the commentary on Kâty. Sr. XV, 3, 35 she has to betake herself to a Brahman's house, where the king has no power.

SECOND BRÂHMANA.

5:3:2:11. After the 'jewels' he offers (a pap) to Soma and Rudra. It is cooked in milk from a white (cow) which has a white calf. And as to why, after the 'jewels,' he offers (a pap) to Soma and Rudra.
5:3:2:22. Now, once upon a time, Svarbhânu, the Âsura, struck the sun with darkness, and stricken with darkness he did not shine 2. Soma and Rudra
p. 66
removed that darkness of his; and freed from evil he burns yonder. And in like manner does that (king) thereby enter darkness,--or darkness enters him,--when he puts those unworthy of sacrifice 1 in contact with the sacrifice; and he does indeed now put those unworthy of sacrifice--either Sûdras or whomever else--in contact with the sacrifice. It is Soma and Rudra who remove that darkness of his; and freed from evil he becomes consecrated. And as to why it is cooked in milk from a white (cow) which has a white calf,--darkness is black: that darkness he removes. The sacrificial fee for this (oblation) is a white (cow) which has a white calf.
5:3:2:33. Even he who, while being qualified for fame, is not yet famous, may perform that offering. Now he who is learned (in the Veda), while being qualified for fame, is not famous; and he who is not famous, is covered with darkness: that darkness of his Soma and Rudra thereby remove; and freed from evil he becomes a very light by his prosperity and renown.
5:3:2:44. Thereupon he prepares a pap for Mitra and Brihaspati 2. For verily he who departs from the
p. 67
path of the sacrifice stumbles; and he does indeed depart from the path of the sacrifice, when he puts those unworthy of sacrifice in contact with the sacrifice, and he does indeed now put those unworthy of sacrifice--either Sûdras or whomever else--in contact with the sacrifice. And the path of the sacrifice is Mitra and Brihaspati; for Mitra is the Brahman, and the Brahman is the sacrifice; and Brihaspati is the Brahman, and the Brahman is the sacrifice. Thus he, returns again to the path of the sacrifice; and as soon as he has returned to the path of the sacrifice he is consecrated: therefore he prepares a pap for Mitra and Brihaspati.
5:3:2:55. The course of this (is as follows). Any asvattha branch broken off by itself, either on the eastern or on the northern side (of the tree), from that he makes a vessel (to hold the pap) for Mitra; for that which is hewn by the axe belongs to Varuna; but that which is broken off by itself belongs to Mitra: therefore he makes the vessel for Mitra from a branch broken off by itself.
5:3:2:66. Thereupon having curdled the (milk into) curds, and poured it into a leathern bag; and having put (the horses) to the cart, and fastened (the bag on the cart), he tells it to 'fly away.' This is that (kind of) fresh butter which is self-produced 1; for that which is churned belongs to Varuna, and that which is self-produced belongs to Mitra: therefore it is self-produced butter.
5:3:2:77. They divide the rice-grains into two parts: the smaller and broken ones belong to Brihaspati,
p. 68
and the larger and unbroken ones to Mitra. For Mitra injures no one, nor does any one injure Mitra; neither a kusa stalk nor a thorn pricks him, nor has he any scar; for Mitra is every one's friend (mitram).
5:3:2:88. He then puts the pap for Brihaspati on (the fire), covers it with the vessel for Mitra's (pap), pours the butter (into the latter), and throws in the (larger) rice-grains. It is cooked merely by the hot steam 1; for what is cooked by fire belongs to Varuna, and what is cooked by hot steam belongs to Mitra: therefore it is cooked by hot steam. Making cuttings from both these sacrificial dishes, he says, 'Pronounce the invitatory prayer to Mitra and Brihaspati!' Having called for the Sraushat, he says, 'Pronounce the offering-prayer to Mitra and Brihaspati!' and offers as the Vashat is uttered.

Footnotes

65:2 According to Rig-veda V, 40, 5-9 (cf. Sat. Br. IV, 3, 4, 23 p. 66 with note) it was Atri who restored the light of the sun. Professor Ludwig (Bohemian Academy of Sciences, Sitzungsber., May, 1885) has tried to prove that solar eclipses (partly available for chronological purposes) are referred to in this and some other passages of the hymns. Compare also Professor Whitney's remarks thereon, Proceedings of Am. Or. Soc., Oct. 1885, p. xvii.
66:1 That is, some of those officials of his to whom the ratna-havis were offered; Sâyana specifying 'the Commander of the army and others' as Sûdras; and the 'Huntsman and others' as of whatsoever (low) caste.
66:2 According to the Taittirîya ritualists this double oblation forms part of the dîkshâ, or initiation ceremony (V, 3, 3, 1). See Taitt. S., vol. ii, p. 108.
67:1 That is, produced in the leathern bottle without further direct human agency, and by the mere motion of the cart.

THE ABHISHEKANÎYA 2, OR CONSECRATION CEREMONY.

THIRD BRÂHMANA.

5:3:3:11. He performs the initiation ceremony. On the day of preparation he seizes the victim for Agni
p. 69
and Soma. Having performed the offering of the omentum thereof; he prepares a cake on eleven potsherds for Agni and Soma 1. Thereupon the offerings of the Divine Quickeners (Devasû) are prepared.
5:3:3:22. For Savitri Satyaprasava (of true impulse) he prepares a cake from fast-grown (plâsuka) rice 2, on either twelve, or eight, potsherds; for Savitri is the impeller (prasavitri) of the gods: 'May I be quickened 3, impelled by Savitri!' thus (he thinks). And as to (its being) of fast-grown rice: 'May they quickly impel me!' he thinks.
5:3:3:33. For Agni Grihapati (the house-lord) he then prepares a cake on eight potsherds from quick-grown (âsu) rice 4; for the house-lord's position means prosperity: as much as he (the king) rules over, over
p. 70
that Agni, the house-lord, leads him to hold the position of a master of the house. And as to its being of quick-grown rice: 'May they quickly lead me!' so he thinks.
5:3:3:44. For Soma Vanaspati (the wood-lord or tree) he then prepares a pap of syâmâka millet: thereby Soma, the wood-lord, quickens him for the plants. And as to its being prepared of syâmâka,--they, the syâmâkas among plants doubtless are most manifestly Soma's own: therefore it is prepared of syâmâka grain.
5:3:3:55. For Brihaspati Vâk 1 (speech) he then prepares a pap of wild rice: thereby Brihaspati quickens him for speech. And as to its being prepared of wild rice,--Brihaspati is the Brahman, and they, the wild rice-plants, are ripened by the Brahman 2: hence it is prepared of wild rice.
5:3:3:66. For Indra Gyeshtha (the most excellent) he then prepares a pap of red rice-grains (hâyana) 3: thereby Indra, the most excellent, leads him to excellence (or, lordship). And as to its being prepared of red rice: outstanding doubtless are those plants, the red rice, and outstanding is Indra: therefore it is prepared of red rice.
5:3:3:77. For Rudra Pasupati (lord of beasts) he then prepares a Raudra pap of gavedhukâ seeds (coix barbata): thereby Rudra, the lord of beasts, quickens
p. 71
him for cattle. And as to its being prepared of gavedhukâ seed;--that God is (the recipient of) refuse (remains of offering), and gavedhukâ seeds are refuse: therefore it is (prepared) of gavedhukâ seed.
5:3:3:88. For Mitra Satya (the True) he then prepares a pap of Nâmba 1 seed: thereby Mitra the True quickens him for the Brahman. And as to its being prepared of Nâmba seed,--to Varuna, no doubt, belong those plants which grow in ploughed ground; but those, the Nâmba plants, belong to Mitra: therefore it is (prepared) of Nâmba seed.
5:3:3:99. For Varuna Dharmapati (the lord of the law) he then prepares a Varuna pap of barley: thereby Varuna, the lord of the law, makes him lord of the law; and that truly is the supreme state, when one is lord of the law; for whosoever attains to the supreme state, to him they come in (matters of) law: therefore to Varuna Dharmapati.
5:3:3:1010. He then proceeds with the cake for Agni-Soma. The Svishtakrit of that (oblation) remains yet unoffered, when he proceeds with those (other) oblations.
5:3:3:1111. Thereupon, taking hold of him (the Sacrificer) by the right arm, he mutters (Vâg. S. IX, 39, 40), 'May Savitri quicken thee for (powers of) quickening (ruling) 2, Agni for householders, Soma for trees, Brihaspati for speech, Indra for lordship, Rudra for cattle, Mitra for truth, Varuna for the lord of the law.'
5:3:3:1212. 'Quicken him, O gods, to be unrivalled!'
p. 72
[paragraph continues] --he thereby says, 'Quicken him, O gods, so as to be without an enemy; for great chiefdom, for great lordship!' in this there is nothing obscure;--'for man-rule!' 'for the ruling of men,' he thereby says;--'for Indra's energy!' 'for vigour' he means to say when he says, 'for Indra's energy;'--'him, the son of such and such (a man), the son of such and such (a woman),'--whatever be his parentage, with reference to that he says this;--'of such and such a people,' that is to say, of the people whose king he is;--'this man, O ye (people) 1, is your king, Soma is the king of us Brahmans!' He thereby causes everything here to be food for him (the king); the Brâhman alone he excepts: therefore the Brâhman is not to be fed upon, for he has Soma for his king.
5:3:3:1313. Now those gods have the power of quickening, whence their name 'devasû' (Divine Quickeners). It is those gods who now quicken him thus, and quickened (consecrated) by them he will be consecrated on the morrow.
5:3:3:1414. They are double-named, for a coupling means strength: 'May the strong quicken (him),' thus he thinks, and therefore they are double-named.
5:3:3:1515. He now says, 'Pronounce the invitatory prayer to Agni Svishtakrit.' And as to why that ceremony is performed here between two offerings 2,--verily Pragâpati is that sacrifice which is here performed, and from which all these creatures were produced,--
p. 73
and so they are even now produced after this one. Thus he places him (the Sacrificer) in the very middle of that Pragâpati, and quickens him in the middle: this is why that ceremony is performed between two offerings. Having called for the Sraushat. he says, 'Urge for Agni Svishtakrit!' and offers as the Vashat is pronounced.

Footnotes

68:1 That is, by the steam rising from the Brihaspati pap in the bottom vessel.
68:2 The Abhishekanîya (or Abhisheka, literally 'the sprinkling'), the Consecration ceremony (corresponding to the Anointment of modern times), requires for its performance five days, viz. one dîkshâ (initiation ceremony), three upasads, and one sutyâ or Soma-day, the particular form of Soma-sacrifice being the Ukthya (part ii, p. 325, note 2). The Dîkshâ is performed immediately after the expiration of the dark fortnight following the full-moon of Phalgunî, that is to say, on the first day of Kaitra (about the middle of March).--According to Katy. XV, 3, 47 both the Abhishekanîya and Dasapeya require special offering-places, the latter being north of the former. Cf. note on V, 4, 5, 13.--As regards p. 69 the chants (stotra) of the Consecration ceremony, the Pavamâna-stotras are chanted in the thirty-twofold, the Âgya-stotras in the fifteenfold, the Prishtha-stotras in the seventeenfold, and the Agnishtoma-sâman and Uktha-stotras in the twenty-onefold mode of chanting (stoma). Pañk. Br, 18, 10, 9. The Bahishpavamâna is specially constructed so as to consist of the following parts,--Sâma-veda II, 978-80; further six so-called sambhâryâ verses further II, 125-27; II, 4-6; II, 431-3; II, 128-30; II, 555-59; II, 7-9; II, 981-83; see Pañk. Br. 18, 8, 7 seq.--The Taittirîya ritual (Taitt. Br. I, 8, 7 seq.), on the other hand, prescribes for the Pavamâna-stotras, the thirty-four-versed stoma, commencing the Bahishpavamâna by II, 920; II, 431, &c.
69:1 This is the ordinary Pasu-purodâsa, or cake of animal (offering). See part ii, p. 199, note 2 (where read Agni and Soma. instead of Indra and Agni).
69:2 That is, according to Sâyana, rice which has sprung up again and ripens very rapidly. Taitt. S. I, 8, 10 has 'âsu' instead, for which see next paragraph.
69:3 Or, consecrated (sû).
69:4 That is, according to Sâyana, rice ripening in sixty days. The Taitt. S. prescribes a cake of black rice for Agni.
70:1 Brihaspati Vâkpati (lord of speech), according to the Black Yagus, where the order of the 'Divine Quickeners' is moreover somewhat different.
70:2 ? Or cooked by the Brahman, that is by Brâhmans, when living the life of hermits or ascetics.
70:3 The Taitt. S. prescribes a cake prepared of large rice (mahâvrîhi).
71:1 The Taitt. S. and Br. read 'âmba' instead, 'a kind of grain,' according to Sâyana.
71:2 Or, perhaps, 'on the part of the quickeners (rulers, savânâm).'
72:1 Here the name of the people, e. g. 'O ye Kurus, O ye Pañkâlas!' is inserted. The Taitt. S. reads, 'O ye Bharatâh.'
72:2 That is to say, the oblations to the 'Divine Quickeners,' which were inserted between the chief oblation of the (Agnîshomîya) pasupurodâsa and the Svishtakrit of it; see above, parag. 10.

FOURTH BRÂHMANA.

5:3:4:11. He collects (various kinds of) water. The reason why he collects water, is that--water being vigour--he thereby collects vigour, the essence of die waters.
5:3:4:22. In a vessel of udumbara wood,--the udumbara (ficus glomerata) being sustenance, (that is) food---for the obtainment of sustenance, food: hence in an udumbara vessel (he mixes the different liquids).
5:3:4:33. He first takes (water) 1 from the (river) Sarasvatî, with (Vâg. S. X, i), 'The gods took honey-sweet water,'--whereby he says, 'the gods took water full of essence;'--'sapful, deemed king-quickening,'--by 'sapful' he means to say, 'full of essence;' and by 'deemed king-quickening' he means to say, '(water) which is recognised as king-quickening;'--'wherewith they anointed Mitra and Varuna,' for therewith they did anoint (sprinkle) Mitra and Varuna;--'wherewith they guided
p. 74
[paragraph continues] Indra past his enemies,' for therewith they indeed guided Indra past the fiends, the Rakshas. Therewith he sprinkles him,--Sarasvatî being (the goddess of) Speech: it is with speech he thereby sprinkles him. This is one kind of water: it is that he now brings.
5:3:4:44. Thereupon the Adhvaryu, having taken ghee in four ladlings, steps down into the water, and takes the two waves which flow away (in different directions) after an animal or a man has stept (or plunged) into it.
5:3:4:55. The one which rises in front of him he catches up with (Vâg. S. X, 2), 'Thou art the male's wave, a bestower of kingship: bestow kingship on me, hail!--Thou art the male's wave, a bestower of kingship: bestow kingship on N.N.!'
5:3:4:66. He then catches up that (wave) which rises up behind him with, 'Thou art the lord of a host of males, a bestower of kingship: bestow kingship on me, hail!--Thou art the lord of a host of males, a bestower of kingship: bestow kingship on N.N.!' With that (water) he sprinkles; for indeed that is the vigour of the water which rises when either beast or man plunges into it: it is with vigour he thus sprinkles him. This is one kind of water: it is that he now brings.
5:3:4:77. He then takes flowing (water) with (Vâg. S. X, 3), 'Task-plying ye are, bestowers of kingship: bestow ye kingship on me, hail!--Task-plying ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles; for with vigour these (waters) flow, whence nothing stops them flowing along: it is
p. 75
with vigour he thus sprinkles him. This is one kind of water: it is that he now brings.
5:3:4:88. He then takes such (water) as flows against the stream of the flowing water with, 'Powerful ye are, bestowers of kingship: bestow ye kingship on me, hail!--Powerful ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles, for with vigour indeed those (waters) flow against the stream of the flowing ones: it is with vigour he thus sprinkles him. This is one kind of water: it is that he now brings.
5:3:4:99. He then takes (water) that flows off (the main current) with, 'Overflowing waters ye are, bestowers of kingship: bestow ye kingship on me, hail!--Overflowing waters ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles. Now that (flow of water), after separating itself from that (main current), comes to be that again 1; and so there is in his kingdom even one belonging to some other kingdom, and even that man from another kingdom he absorbs: thus he (the Adhvaryu) bestows abundance upon him (the king), and it is with abundance that he thus consecrates him. This is one kind of water: it is that he now brings.
5:3:4:1010. He then takes the lord of rivers (sea-water) with, 'Thou art the lord of waters, a bestower of kingship: bestow thou kingship on me, hail!--Thou art the lord of waters, a bestower of kingship: bestow thou kingship on N.N.!'
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[paragraph continues] With that (water) he sprinkles him; and that lord of rivers (the ocean) being the same as the lord of waters, he thereby makes him (the king) the lord of the people. This is one kind of water: it is that he now brings.
5:3:4:1111. He then takes (water from) a whirlpool with, 'Thou art the offspring of the waters, a bestower of kingship: bestow thou kingship on me, hail!--Thou art the offspring of the waters, a bestower of kingship: bestow thou kingship on N.N.!' With that (water) he sprinkles. Now the waters enclose the offspring (embryo): he thus makes him the offspring of the people. This is one kind of water: it is that he now brings.
5:3:4:1212. Then what standing pool of flowing water there is in a sunny spot, that (water) he takes with (Vâg. S. X, 4), 'Sun-skinned ye are, bestowers of kingship: bestow ye kingship on me, hail!--Sun-skinned ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles: it is with lustre he thereby sprinkles him, and makes him sun-skinned. Now it is to Varuna that those waters belong which, (whilst being part) of flowing water, do not flow: and Varuna's quickening (sava) is that Râgasûya: therefore he sprinkles him therewith. This is one kind of water: it is that he now brings.
5:3:4:1313. He then catches such (water) as it rains while the sun shines, with, 'Lustrous as the sun ye are, bestowers of kingship: bestow ye kingship on me, hail!--Lustrous as the sun ye are, bestowers of kingship: bestow ye kingship on N.N.!' With this (water) he sprinkles: it is with lustre he thereby sprinkles him, and lustrous
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as the sun he thereby makes him. And pure indeed is such water as it rains while the sun shines, for before it has reached this (earth), he catches it: he thus makes him pure thereby. This is one kind of water: it is that he now brings.
5:3:4:1414. He then takes (water) from a pond with, 'Pleasing ye are, bestowers of kingship: bestow ye kingship on me!--Pleasing ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles: he thereby makes the people steady and faithful to him. This is one kind of water: it is that he now brings.
5:3:4:1515. He then draws (water) from a well with, 'Fold-dwellers ye are, bestowers of kingship: bestow ye kingship on me, hail!--Fold-dwellers ye are, bestowers of kingship: bestow ye kingship on N.N.!' With this (water) he sprinkles. He thereby brings (some of) the water which is beyond this (earth), and also (he does so) for the completeness of the waters, this is why he sprinkles him therewith. This is one kind of water: it is that he now brings.
5:3:4:1616. He then takes dew-drops 1 with, 'Devoted 2
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ye are, bestowers of kingship: bestow ye kingship on me, hail!--Devoted ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles: it is with food he thereby consecrates him, and food he thereby bestows upon him, For even as this fire burns up (the wood) so does that sun yonder, even in rising, burn up the plants, the food. But those waters coming down, quench that (heat), for if those waters were not to come down, there would be no food left remaining here: it is with food he thus sprinkles him. This is one kind of water: it is that he now brings.
5:3:4:1717. He then takes honey with, 'Most powerful ye are, bestowers of kingship: bestow ye kingship on me, hail!--Most powerful ye are, bestowers of kingship: bestow ye kingship on N.N.!' With this (water) he sprinkles, and it is by the essence of the waters and plants that he thereby sprinkles him. This is one kind of water: it is that he now brings.
5:3:4:1818. He then takes embryonic (waters) of a calving cow with, 'Mighty ye are, bestowers of kingship: bestow ye kingship on me, hail!--Mighty ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles: it is with cattle he thereby consecrates him. This is one kind of water: it is that he now brings.
5:3:4:1919. He then takes milk with, 'Man-supporting ye are, bestowers of kingship: bestow ye kingship on me, hail!--Man-supporting ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles:
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it is with cattle he thereby consecrates him. This is one kind of water: it is that he now brings.
5:3:4:2020. He then takes clarified butter with, 'All-supporting ye are, bestowers of kingship: bestow ye kingship on me, hail!--All-supporting ye are, bestowers of kingship: bestow ye kingship on N.N.!' With that (water) he sprinkles: it is with the essence of cattle he thereby consecrates him. This is one kind of water: it is that he now brings.
5:3:4:2121. Having then caught up (moist) sun-motes with the hollow of his hands, he mixes them (with the other kinds of water), with, 'Self-ruling waters ye are, bestowers of kingship: bestow ye kingship on N.N.!' For those sun-motes are indeed self-ruling waters, since they are flowing, as it were, and, not yielding to one another's superiority, keep being now higher now lower: he thus thereby bestows self-ruling power upon him. This is one kind of water: it is that he now brings.
5:3:4:2222. These then are seventeen (kinds of) water he brings together, for Pragâpati is seventeenfold, and Pragâpati is the sacrifice: that is why he brings together seventeen kinds of water.
5:3:4:2323. Now sixteen kinds of water are those he offers upon; and he offers sixteen oblations: that makes thirty-two. On two of them he does not offer, viz. on the water from the Sarasvatî and on the sun-motes: that makes thirty-four. For three and thirty are the gods, and Pragâpati is the thirty-fourth: he thus makes him to be Pragâpati (the lord of creatures).
5:3:4:2424. And as to why he takes (water) each time after offering,--the ghee, to be sure, is a thunderbolt:
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having won them, one by one, by means of that thunderbolt, the ghee, and made them his own, he takes them.
5:3:4:2525. And as to why he does not offer on the (water) from the Sarasvatî,--Sarasvatî, to be sure, is (the goddess of) Speech, and the ghee is a thunderbolt: 'Lest I should injure (the goddess of) Speech! thus (he thinks, and) therefore he does not offer on the water from the Sarasvatî.
5:3:4:2626. And as to why he does not offer on the sun-motes: 'Lest I should offer that oblation in a doubtful way 1!' thus (he thinks, and) therefore he does not offer on the sun-motes.
5:3:4:2727. He pours them together into an udumbara vessel with, 'Let the honey-sweet mix with the honey-sweet!'--'Let those full of essence mix with those full of essence!' he thereby says;--'Winning great power (kshatra) for the Kshatriya!' in saying this he prays in a covert way for power to the Sacrificer.
5:3:4:2828. He deposits them in front of the Maitrâvaruna's hearth, with, 'Unimpaired rest ye, the strengthful!'--'unimpaired by the Rakshas rest ye!' he thereby says; and by 'strengthful' he means to say 'powerful; 'bestowing great power on the Kshatriya;'--in saying this he prays in an overt way for power to the Sacrificer.

Footnotes

73:1 This water gathered from an adjacent river and pond, with some admixture of genuine water from the sacred river Sarasvatî-whence the whole water is also called 'sârasvatya âpah'--is to be used partly in the place of the ordinary Vasatîvarî water, and partly for the consecration or anointment (sprinkling) of the king. The different kinds of water or liquids are first taken in separate vessels of palâsa (butea frondosa) wood, and then poured together into the udumbara vessel.
75:1 That is to say, it ultimately flows back and mingles again with the main current.
77:1 Sâyana explains 'prushvâ' by 'nîhârâh' (mist water), the commentators on Kâty. XV, 4, 38, by 'hoar-frost.'
77:2 It is difficult to see in what sense the author takes vâsa. While Mahîdhara (Vâg. S. X, 4) explains it by 'pleasing' or 'desirable' (usyante ganaih kâmyante^ऽnnanishpattihetutrât); Sâyana leaves a choice between that meaning (sarvaih kâmyamânâ) and that of 'obedient, submissive' (yadvâ vasyâ stha, nîhâro hi nadîpravâhavan manushyâdigatim na pratibadhnâti, ato vasyatvam prushvânâm annâdyâtmakatvam upapâdayati; MS. I. O. 657). The St. Petersburg dictionary gives the meaning 'submissive,' but leaves it doubtful whether it may not be derived from vasa, 'fat, grease.'
80:1 On account of the doubtful nature of the watery sun-motes.

FIFTH BRÂHMANA.

5:3:5:11. He consecrates him at the midday Soma-feast. Now Pragâpati is that sacrifice which is here performed, and whence these creatures have been
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produced,--and so they are even now produced after this one: he thus places him in the very middle of that Pragâpati, and consecrates him in the middle.
5:3:5:22. Before the Mâhendra (cup) has been drawn,--for that Mâhendra cup is Indra's special (nishkevalya) cup, and so is that Nishkevalya Stotra (hymn) and Nishkevalya Sastra (recitation); and the Sacrificer is Indra: he thus consecrates him--in his own resting-place. Hence before the Mâhendra (cup) has been drawn,--
5:3:5:33. He spreads a tiger-skin in front of the Maitrâvaruna's hearth 1, with (Vâg. S. X, 5), 'Thou art Soma's beauty.' For because when Soma flowed through Indra he (Indra) thereupon became a tiger, therefore he is Soma's beauty: this is why he says, 'Thou art Soma's splendour;'--'may my beauty become like unto thine!' He thus bestows the tiger's beauty on him: therefore he says, 'May my beauty become like unto thine!'
5:3:5:44. He then offers the Pârtha oblations. Now Prithin Vainya was consecrated first of men. He desired that he might appropriate to himself all food. They offered up for him those (oblations), and he appropriated to himself all the food here on earth. They would even call forest beasts to him, saying, 'Come hither thou (beast) so and so, the king wants to cook thee!' Thus he appropriated all food here on earth; and verily he appropriates to himself all food for whom that knows this those (oblations) are offered.
5:3:5:55. There are twelve of them,--for there are
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twelve months in the year: therefore there are twelve of them.
5:3:5:66. Six he offers before, and six after, the consecration: he thereby places him in the very middle of that Pragâpati, and consecrates him in the middle.
5:3:5:77. Now of those which he offers before the consecration, Brihaspati is the last (recipient), and of those which he offers after the consecration, Indra is the first;--but Brihaspati is priestly dignity (brahma), and Indra is might, vigour: with these two kinds of vigour he thus encloses him on both sides.
5:3:5:88. Those which he offers before the consecration, he offers (resp.) with, 'To Agni hail!'--Agni is brightness (tegas): with brightness he thus sprinkles (endows) him;--'To Soma hail!'--Soma is princely power (kshatra): with princely power he thus sprinkles him;--'To Savitri hail!'--Savitri is the impeller of the gods: impelled by Savitri he thus consecrates him;--'To Sarasvatî hail!'--Sarasvatî is Speech: he thus sprinkles him with Speech;--'To Pûshan hail!'--Pûshan is cattle: with cattle he thus sprinkles him;--'To Brihaspati hail!'--Brihaspati is priestly dignity: with priestly dignity he thus sprinkles him. These he offers before the consecration: these are called the Agni-named ones.
5:3:5:99. Those which he offers after the consecration, he offers (resp.) with, 'To Indra hail!'--Indra is vigour: with vigour he thus sprinkles him;--'To the roar hail!'--roar means vigour: with vigour he thus sprinkles him;--'To the noise hail! 'noise means vigour: with vigour he thus sprinkles him;--'To Amsa hail!'--Amsa is vigour: with vigour he thus sprinkles him;--'To Bhaga hail!'--Bhaga is vigour: with vigour he thus sprinkles
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him;--'To Aryaman hail!'--he thus makes him the friend (aryaman) of everything here. These he offers after the consecration: these are called the Âditya-named 1 ones.
5:3:5:1010. In front of the Maitrâvaruna's hearth are the (four) consecration vessels in which that consecration water is contained 2.
5:3:5:1111. There is a palâsa (butea frondosa) one: with (the water of) that (vessel) a Brâhman sprinkles;--the Palâsa tree is priestly dignity (brahman): it is with priestly dignity that he sprinkles (endows) him.
5:3:5:1212. There is an udumbara (ficus glomerata) one: therewith one of his own (kinsmen, or brothers) sprinkles. The udumbara tree means sustenance, (that is) food, and the 'own' means sustenance, for as far as a man's own goes, so far he does not hunger: thereby his 'own' is sustenance, and therefore one of his own (kinsmen) sprinkles with an udumbara (vessel).
5:3:5:1313. There is one made of the foot (stem) of the nyagrodha (ficus indica): therewith a friendly (mitrya) Râganya sprinkles: for by its feet 3 the
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nyagrodha tree is supported, and by the friend (mitra) the Râganya (nobleman or king) is supported: therefore a friendly Râganya sprinkles with (the water of a vessel) made of the foot of a nyagrodha.
5:3:5:1414. There is an asvattha (ficus religiosa) one: therewith a Vaisya sprinkles. Because Indra on that (former) occasion called upon the Maruts staying on the Asvattha tree 1, therefore a Vaisya sprinkles with an asvattha (vessel). These are the consecration vessels.
5:3:5:1515. He then prepares two strainers (pavitra), with (Vâg. S. X, 6), 'Purifiers ye are, Vishnu's own;'--the significance is the same (as before 2). He weaves gold (threads) into them. With them he purifies those consecration waters. As to why he weaves gold (threads) in,--gold is immortal life: that immortal life he lays into these (waters), and hence he weaves gold (threads) in.
5:3:5:1616. He purifies with, 'By the impulse of Savitri I purify you with a flawless purifier, with the rays of the sun.' The significance is the same (as before 3). 'Not downfallen thou art, the friend of Speech, born of heat,'--unimpaired by the Rakshas he means to say when he says, 'not downfallen;'--'the friend of Speech'--as long as there is water in the vital airs, so long (man) speaks with speech: therefore he says, 'the friend of Speech.'
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5:3:5:1717. 'Born of heat' he says, for from fire springs smoke, from smoke the cloud, from the cloud rain,--it is from fire that these are produced: hence he says, 'born of heat.'
5:3:5:1818. 'Soma's portion thou art;' for when they consecrate him with those (waters), then there is an oblation: therefore he says 'Soma's portion thou art;'--'Hail, spiriters of kings!'--it is with 'Hail' that he thus purifies them.
5:3:5:1919. He distributes them over those (consecration) vessels, with (Vâg. S. X, 7), 'Playmates are these glorious waters;'--'not overbearing' he means to say, when he says 'playmates;' and by 'these glorious waters' he means to say 'the powerful ones;'--'unimpaired, active, enveloping,' he thereby means to say 'ye are unimpaired by the Rakshas;'--'In the habitations Varuna hath made a home;'--the habitations are the people (clans): 'in the people Varuna has made a support' he thereby says;--'he, the child of the waters, in the best of mothers;'--for he who performs the Râgasûya is indeed the child of the waters: therefore he says, 'the child of the waters, in the best of mothers.'
5:3:5:2020. He then makes him (the king) put on garments. There is that one called târpya 1; therein are
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wrought 1 all forms of sacrifice: that he makes him put on, with (Vâg. S. X, 8), 'Thou art the inner caul of knighthood (kshatra)!' He thus causes him to be born from out of what is the inner caul (amnion) of knighthood.
5:3:5:2121. He then makes him put on one of undyed wool, with, 'Thou art the outer caul of knighthood!' He thus causes him to be born from what is the outer caul (chorion) of knighthood.
5:3:5:2222. He then throws over the mantle, with, 'Thou art the womb of knighthood!' He thus causes him to be born from what is the womb of knighthood.
5:3:5:2323. He then draws the head-band together, and conceals it (tucks it under) in front 2, with, 'Thou art the navel of knighthood!' He thus places him in what is the navel of knighthood.
5:3:5:2424. Now some wind it quite round about (the navel) saying, 'that (band) is his navel, and this navel goes all round.' But let him not do this, but let him merely tuck it under in front, for this navel is in front. And as to why he makes him put on the garments;--he thereby causes him to be born 3,
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thinking, 'I will anoint him when born:' that is why he makes him put on the garments.
5:3:5:2525. Now some put off those garments 1, and make him put on again the garment of initiation. But let him not do this; for, the limbs 2 being his natural vestments, they deprive him of his limbs, of his native bodily form. The garment of initiation belongs to Varuna. Let him put on one of those same garments: he (the priest) thereby causes him to be furnished with his limbs, his native bodily form. The garment of initiation belongs to Varuna: he thus saves him from the Varunic garment of initiation.
5:3:5:2626. And when he enters the bath 3 they throw it into (the water). This is a congruous 4 performance. After putting on one of those same garments he comes out (of the bath). Let him give away those (garments) either when the omentum of the barren cow has been offered 5, or at the completing oblation 6.
5:3:5:2727. He (the Adhvaryu) then strings the bow, with, 'Thou art Indra's Vritra-killer;' for the bow
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is indeed a Vritra-killer, and the Sacrificer is Indra,--he is Indra in a twofold way, both as a Kshatriya, and as Sacrificer: therefore he says, 'Thou art Indra's Vritra-killer.'
5:3:5:2828. He then strokes the two arms 1, with, 'Mitra's thou art,--Varuna's thou art;' for the bow is within the two arms, and by his two arms the Râganya pertains to Mitra and Varuna: therefore he says, 'Mitra's thou art, Varuna's thou art.' He hands it to him, with, 'May he slay Vritra by thee!' whereby he means to say, 'May he slay by thee his spiteful enemy!'
5:3:5:2929. He then hands him three arrows. That first-one by which he pierces on shooting 2, that is one, that one is this earth, that one is called 'dribâ.' And the one by which (the enemy) being pierced lies either living or dead, that is the second, that is this air, that is called 'rugâ.' And the one with which he misses (his aim) 3, that is the third, that is yonder sky, that is called 'kshumâ.' For these are the three (kinds of) arrows: therefore he hands him three arrows.
5:3:5:3030. These he hands to him with, 'Protect ye him in front 4!--Protect ye him from behind!--Protect ye him from the side!--Protect ye
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him from (all) quarters!' Thus he makes all the quarters safe from arrows for him. And as to why he hands the bow to him;--this, the bow, truly is the nobleman's strength: it is because he thinks, 'I will consecrate him when endowed with strength!' that he hands the weapon to him 1.
5:3:5:3131. Thereupon he makes him pronounce the âvid formulas 2 (Vâg. S. X, 9), 'In sight, ye mortals! This is mysterious for mysterious is Pragâpati: he thus announces him to Pragâpati, and this one approves of his consecration; and approved by him he is consecrated.
5:3:5:3232. 'Present is Agni, the house-lord;'---Agni is the priesthood (brahman); he thus announces him to the priesthood; and it approves of his consecration, and approved by it he is consecrated.
5:3:5:3333 'Present is Indra, the far-famed;'--Indra is the nobility: he thus announces him to the nobility; and, it approves of his consecration, and approved by it he is consecrated.
5:3:5:3434. 'Present are Mitra and Varuna, the upholders of the law;'--Mitra and Varuna are the out-breathing and in-breathing: he thus announces him to the out-breathing and in-breathing, and they approve of his consecration, and approved by them he is consecrated.
5:3:5:3535. 'Present is Pûshan, the all-possessing;'
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[paragraph continues] Pûshan is (the lord of) cattle: he thus announces him to the cattle, and they approve of his consecration; and approved by them he is consecrated.
5:3:5:3636. 'Present are Heaven and Earth, the all-propitious;'--he thus announces him to those two, the heaven and the earth, and they approve of his consecration; and approved by them he is consecrated.
5:3:5:3737. 'Present is Aditi, of wide shelter;'--Aditi is this earth: he thus announces him to this earth, and she approves of his consecration, and approved by her he is consecrated. Thus to whatever deities he announces him, they approve of his consecration, and approved by them he is consecrated.

Footnotes

81:1 Viz. before the 'waters' deposited there, according to V, 3, 4, 28.
83:1 Viz. because three of the recipients of these libations--Amsa, Bhaga and Aryaman--belong to the deities called Âdityas, or sons of Aditi.
83:2 The water in the Udumbara vessel is now distributed into these four (smaller) vessels.
83:3 That is, by its pendant branches. It is well known that the ficus indica, or banyan-tree, as it is ordinarily called, has the habit of bending its branches down to the ground, which then strike root and develop new secondary trunks, so that a single tree may in course of time form a large grove. Hence the name here used for the tree (nyag-rodha, the downward-growing one). 'A family tends to multiply families around it, till it becomes the centre of a tribe, just as the banyan tends to surround itself with a forest of its own offspring.' Maclennan, Primitive Marriage, p. 269.
84:1 See above, p. 34, note 1. The Maruts are constantly identified with the Vis, or people (peasants, &c.) generally, whilst Indra is taken as the divine representative of the ruling class (the king and nobleman).
84:2 See I, 1, 3, 1 (part i, p. 19).
84:3 See I, 1, 3, 6 (part i, p. 21).
85:1 This is variously explained, by Kâtyâyana and Sâyana, as a linen one, or simply one soaked in ghee, or a tripâna one--i.e. one made of triparna plants, or a thrice saturated one (with ghee)--or one woven out of materials derived from the tripâ plant. It is quite evident that they did not exactly know what to make of it. Indeed, it would almost seem as if the author of the Brâhmana himself was already doubtful as to the meaning of the term. Goldstücker (s.v. abhishekanîya) perhaps rightly takes it to mean a silk under-garment.
86:1 According to the commentators, figures of sacrificial spoons, cups, &c., are sewn in by means of a needle.
86:2 The commentators do not seem to be quite in accord in regard to this particular item of the ceremonial. The most natural explanation, however, seems to be this: the head-band (turban, ushnîsha) is wound (? once) round the head and tied behind; the ends being then drawn over the shoulders so as to hang down from the neck in the manner of a brahmanical cord (or like the ribbon of an order); and being finally tucked in under the mantle somewhere near the navel.
86:3 Viz. inasmuch as the garments are intended to symbolically represent the vestures of the embryo and stages of birth.
87:1 This change of garments takes place optionally when the Mâhendra libation is about to be offered. Katy. XV, 5, 16; 7, 23-26.
87:2 That is, according to Sâyana, the skin, &c.
87:3 That is, at the end of the Râgasûya. In case of the change of garments before the Mâhendra libation, the king keeps on the initiation garment in entering and coming out of the bath. This paragraph is of course put in here by anticipation, merely in order to state all that relates to the garments.
87:4 Viz. inasmuch as it is in accordance with what is done at an ordinary Soma-sacrifice, at the end of which the Sacrificer and his wife enter the bath and come forth with fresh garments. See part ii, p. 385. In the present case the king is to enter the bath clothed in one of those three garments, and in coming out he is to put on another of them.
87:5 See part ii, pp. 391-2.
87:6 For the Udavasânîyâ-ishti, see ib. p. 389.
88:1 Viz. the arms of the king, as it would seem, according to Sâyana; but the arms (or ends) of the bow, according to Karka and Mahîdhara.
88:2 Literally, on fixing (the arrow on the string); or perhaps, on hitting (the enemy).
88:3 Sâyana takes apa-râdhnoti in the sense of 'he hurts (or hits)' the enemy. In the Kânva text (Grantha MS.) the three arrows are called rugâ, drivâ, and kshupâ resp.
88:4 Or perhaps,--whilst (he is) moving forward,--whilst moving backward,--whilst moving sideways.
89:1 For a sham fight with arrows forming part of the ceremony in the Black Yagus ritual, see p. 100. note 1.
89:2 That is, as would seem, the formulas of information (or perhaps of announcement, introduction); the first of these formulas beginning with âvis (in sight), the others with the participle âvitta, i.e. 'obtained, present;' Sâyana and Mahîdhara, however, taking it in the sense of 'informed,'--a meaning which, indeed, the word may perhaps have been intended to convey in these formulas.

(My humble salutations to the translator Sreeman Julius Eggeling for the collection)

Hindu Vedic Philosophy (Vedas)

Friday, February 24, 2012

The Satapatha- Brahmana - Part - III Books 5, 6 and 7 - 5th Kanda - 2nd and 3rd Adhayaya

The Satapatha Brahmana

translated by Julius Eggeling

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

SECOND ADHYÂYA. FIRST BRÂHMANA.

Footnotes

SECOND BRÂHMANA.

Footnotes

B. THE RÂGASÛYA, OR INAUGURATION OF A KING.

SECOND ADHYÂYA. THIRD BRÂHMANA.

Footnotes

FOURTH BRÂHMANA.

Footnotes

FIFTH BRÂHMANA.

Footnotes

THIRD ADHYÂYA. FIRST BRÂHMANA.

Footnotes

SECOND BRÂHMANA.

Footnotes

THE ABHISHEKANÎYA 2, OR CONSECRATION CEREMONY.

THIRD BRÂHMANA.

Footnotes

FOURTH BRÂHMANA.

Footnotes

FIFTH BRÂHMANA.

Footnotes

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