The Satapatha- Brahmana - Part - 4 -Books 8, 9 and 10 - Ninth Kanda - 4th Adhayaya and 5th Adhyaya

The Satapatha Brahmana

 

translated by Julius Eggeling

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

 

Ninth Kanda

FOURTH ADHYÂYA. FIRST BRÂHMANA.

9:4:1:11. He then offers the Râshtrabhrit (realm-sustaining) oblations;--the realm-sustainers, doubtless, are the kings, for it is they that sustain realms. These deities, indeed, have been consecrated by this same consecration ceremony by which he (the Sacrificer) is now to be consecrated: it is them he thereby gratifies, and thus gratified by offering, they grant him permission (to perform) this consecration ceremony, and, permitted by them, he is consecrated; for only he becomes king whom the (other) kings allow (to assume) the royal dignity, but not he whom they do not (allow to assume it). And inasmuch as the kings sustain realms, and these gods are kings, therefore Realm-sustaining (oblations are performed).
9:4:1:22. And, again, as to why he offers the Realm-sustaining (oblations). From Pragâpati, when dismembered, couples went forth, in the form of Gandharvas and Apsaras; and he, having turned into a chariot, enclosed them, and having enclosed them, he took them to himself and made them his own; and in like manner does this (Sacrificer), thereby enclosing them, take them to himself and make them his own.
9:4:1:33. Now that Pragâpati who was dismembered, is this very Agni who is here being built up; and
p. 230
those couples which went forth from him, are these same deities to whom he now makes offering.
9:4:1:44. He makes offering to the Gandharvas and Apsaras, for in the form of Gandharvas and Apsaras they went forth (from Pragâpati). But the Gandharvas and Apsaras also busy themselves with sweet scent (gandha) and beauteous form (rûpa 1), whence if any one goes to his mate he cultivates sweet scent and a beautiful appearance.
9:4:1:55. He offers pairs (of oblations), for birth originates from a pair; and he alone is (ruler of) a kingdom who propagates offspring, but not he who does not propagate offspring. And inasmuch as couples sustain the realm, and these deities consist of couples, these (oblations are called) Realm-sustainers. With ghee taken in twelve ladlings (he offers), and there are twelve of these oblations: the significance of this has been explained.
9:4:1:66. To the male (deity) he makes offering first, then to the females: he thereby endows the male pre-eminently with power 2. To a single male he makes offering, and to many females, whence even a single man has many wives. To the male (deity) he makes offering both with the Vashat-call and the Svâhâ-call, to the female (deities) only with the Svâhâ: he thereby endows the male pre-eminently with power.
9:4:1:77. [He offers, with, Vâg. S. XVIII, 38-43], 'The
p. 231
law-upholding, law-abiding,'--that is, the truth-upholding, truth-abiding,--'Agni is the Gandharva: his Apsaras are the plants,'--for as a Gandharva, Agni, indeed, went forth with the plants as the Asparas, his mates,--'Delights (mud) by name,'--the plants are indeed delights, for everything here delights in plants--'may he protect this our priesthood and nobility: to him Hail! Vât! To them (fem.) Hail!' The meaning of this has been explained 1
9:4:1:88. 'The Close-knit,'--yonder sun is indeed close-knit, for he knits together the days and nights;--'all-wealthy,'--for that (sun) indeed is every kind of wealth;--'Sûrya is the Gandharva: his Apsaras are the sun-motes;'--for as a Gandharva, the sun, indeed, went forth with the sun-motes as the Apsaras, his mates,--'Mobile (âyu) by name,'--for moving together 2, as it were, the sun-motes float;--'may he protect this our priesthood and nobility,'--the meaning of this has been explained.
9:4:1:99. 'The most blessed,'--that is, the most worthy of worship,--'sun-rayed,'--for like the sun's are the moon's rays;--'Kandramas (the
p. 232
moon) is the Gandharva: his Apsaras are the stars;'--for as a Gandharva the moon, indeed, went forth with the stars as the Apsaras, his mates;--'Luminous (bhekuri) by name;'--light-giving (bhâkuri 1) these, indeed, are called, for the stars give light;--'may he protect this our priesthood and nobility!' the meaning of this has been explained.
9:4:1:1010. 'The Agile,'--that is, the swift,--'all-expansive,'--for the wind (air), indeed, makes up all this expanse;--'Vâta (the wind) is the Gandharva: his Apsaras are the waters,'--for as a Gandharva the wind, indeed, went forth with the waters as the Apsaras, his mates;--'Viands (ûrg) by name,'--the waters, indeed, are called 'ûrgah,' for food is produced from the waters;--'may he protect this our priesthood and nobility!' the meaning of this has been explained.
9:4:1:1111. 'The beneficent, well-winged,'--beneficent (bhugyu 2) indeed is the sacrifice, for the sacrifice benefits all beings,--'Yagña (the sacrifice) is the Gandharva: his Apsaras are the offering-gifts,'--for as a Gandharva the sacrifice, indeed, went forth, with the offering-gifts as the Apsaras,
p. 233
his mates;--'Praises (stâvâ) by name,'--the offering-gifts are indeed praises, for the sacrifice is praised for offering-gifts; and whosoever gives an offering-gift (to priests) is praised;--'may he protect this our priesthood and nobility!' the meaning of this has been explained.
9:4:1:1212. 'The lord of creatures, the all-worker,'--Pragâpati (lord of creatures) is indeed the all-worker, for he has wrought all this (universe);--'Manas (the mind) is the Gandharva: his Apsaras are the hymn-verses and hymn-tunes,'--as a Gandharva, the Mind indeed went forth, with the hymn-verses and hymn-tunes as the Apsaras, his mates;--'Wishes (eshti) by name,'--the hymn-verses and hymn-tunes are indeed wishes, for by verses and tunes people pray, 'May this accrue unto us! may it fare thus with us!'--'may he protect this our priest and nobility!' 'the meaning of this has been explained.
9:4:1:1313. He then makes an offering on the Head of the Chariot;--this, indeed, is that very rite of consecration,--and by that he is now consecrated,--which this (Sacrificer) is permitted to perform by those deities with whose permission he is consecrated 1; for he alone becomes king whom the (other) kings allow (to assume) the royal dignity, and not he whom (they do) not (allow to assume it). With ghee taken in five ladlings (he offers), and this is offered as five oblations: the significance of this has been explained.
9:4:1:1414. On the head (or front part of the chariot the
p. 234
offering is made), for it is from the head (downwards) that he who is anointed is anointed,--whilst it is held above (the Âhavanîya), for above (others) is he who is thus anointed;--with the same formula (repeated each time), for one and the same (person) is he who is thus anointed;--whilst taking round (the chariot-head) in every direction 1: on every side he thus is anointed.
9:4:1:1515. And, again, as to why he makes offering on the head of the chariot;--it is because this chariot is yonder sun; for it was by assuming that form that Pragâpati enclosed those couples, and took them to himself, and made them his own; and in like manner does this (Sacrificer) thereby enclose them, and take them to himself, and make them his own. Whilst it (the chariot-head) is held above (the fire, he offers), for above (others) was he who, enclosing those couples, took them to himself, and made them his own;--and with the same formula, for one and the same is he who, by enclosing those couples, took them to himself, and made them his own.
9:4:1:1616. [He offers each time, with, Vâg. S. XVIII, 44], 'O Lord of the world, Lord of creatures!'--for this (Agni), indeed, is the lord of the world, and the lord of creatures;--'thou whose dwellings are on high, or here below,'--both on high and
p. 235
here below, indeed, are his dwellings;--'to this priesthood and this nobility of ours,'--for this Agni is both the priesthood and the nobility,--'grant thou mighty protection, hail!'--that is, 'grant thou powerful protection!'

Footnotes

230:1 This is apparently intended as an etymological explanation of the two names; Apsaras being taken as derived from 'apsas,' in the sense of 'beauty.' Cf. Weber, Ind. Stud. XIII, p. 135, note 3.
230:2 Or, perhaps, 'he places the male above (the female) in respect of power;' see p. 133, note 1.
231:1 In accordance with the preceding paragraph, that part of the formula which relates to the male deity, viz. 'The law-upholding, law-abiding Agni is the Gandharva--may he protect this our priesthood and nobility: to him Svâhâ! Vât!' is to be uttered first, and the first oblation to be offered at the call 'Vât,' i.e. Vashat, 'may he (Agni) carry it (to the gods)!' Then that part relating to the female deities is uttered, after which the second oblation is offered. In the same way the other five formulas are to be treated. See Mahîdhara's remarks on the present formula.
231:2 Â-yuvânâh, literally 'holding to each other,' a wrong etymology of 'âyu,' 'lively.'
232:1 This etymological explanation of 'bhekuri' is doubtful.
232:2 The real meaning of bhugyu in this passage is very doubtful; while it usually means 'flexible,' the St. Petersburg Dictionary here tentatively assigns to it the meaning 'adder.' Whether the author of the Brâhmana really connects it with 'bhug (bhunakti),' 'to enjoy, benefit' (instead of with 'bhug,' 'to bend'); or whether the explanation is merely meant as an etymological play of words, is not clear. Mahîdhara indeed derives it from the former root, in the sense of 'to protect.' The order of the words 'yagño vai bhugyuh' would properly require to be rendered by--The 'bhugyu' doubtless is the sacrifice.
233:1 The construction of the text (occurring again at IX, 4, 4, 8) is rather irregular.
234:1 The body (or 'nest,' seat-part) of the chariot is shifted sunwise round the fire on the great altar, so that the fore-part keeps over the fire where the Adhvaryu's assistant holds it, and in each of the four directions, as well as in the centre of the fire, the Adhvaryu offers a libation of ghee, whilst facing the chariot-head. According to a comment on the respective rules (Kâty. XVIII, 5, 17-20) alluded to by Prof. Weber (Ind. Stud. XIII, p. 286), the fore-part of the chariot would, however, seem to be taken off the seat-part; the latter being carried round the fire as the oblations are made.

SECOND BRÂHMANA.

9:4:2:11. He then offers (three) oblations of air;--this fire-altar is these (three) worlds, and the oblations of air are wind: he thus places the wind into these worlds, and hence there is wind here in these worlds.
9:4:2:22. He takes (the air) from outside the Vedi; for that wind which is in these worlds is already contained in this (fire-altar), and he now puts into it that wind which is beyond these worlds.
9:4:2:33. From outside the Vedi (he takes it),--for the Vedi is this (earth), and the wind which is on this (earth) is already contained in this (fire-altar): he now puts into it the wind which is beyond this (earth).
9:4:2:44 By his two hollow hands (he takes it), for only in this way is the catching of that (wind brought about). With the Svâhâ-call (he offers), for he offers just under the shafts (of the chariot),--this chariot is yonder sun: he thus places the wind on this side of the sun, and hence that one blows on this side thereof.
9:4:2:55. [He offers, with, Vâg. S. XVIII, 45], 'Thou art the cloudy ocean,'--the cloudy ocean, doubtless, is yonder world (of the sky),--'the giver of moisture,'--for that (wind) indeed gives moisture: he thus bestows on this (fire-altar) the wind which is in yonder world;--'blow thou kindly and propitiously upon me, hail!'--that is, 'blow favourably and gently upon me!'
p. 236
9:4:2:66. 'Thou art the stormy (region), the troop of the Maruts,'--the stormy (region), the troop of the Maruts, doubtless, is the air-world: he thus bestows on this (fire-altar) the wind which is in the air-world;--'blow thou kindly and propitiously upon me, hail!'--that is, 'blow favourably and gently upon me!'
9:4:2:77. 'Thou art the one affording protection and worship,'--the one that affords protection and worship, doubtless, is this (terrestrial) world: he thus bestows upon this (fire-altar) the wind which is in this world;--'blow thou kindly and propitiously upon me, hail!'--that is, 'blow favourably and gently upon me!'
9:4:2:88. With three (formulas) he offers,--three are these worlds, and threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus puts air into these worlds.
9:4:2:99. And as to why he offers the oblations of air: he thereby yokes that chariot of his; for it was thereby that the gods yoked that chariot for (the obtainment of) all their wishes, thinking, 'By it, when yoked, we shall obtain them;' and by that yoked (chariot) they indeed obtained their wishes; and in like manner does the Sacrificer thereby yoke that chariot of his for (the obtainment of) all his wishes, thinking, 'By it, when yoked, I shall obtain them;' and by that yoked (chariot) he indeed obtains all his wishes.
9:4:2:1010. He yokes it with the oblations of air 1,--the oblations of air are the vital airs it is thus with the
p. 237
vital airs he yokes it 1. With three (oblations) he yokes it,--there are three vital airs, the out-breathing, up-breathing, and through-breathing: it is with these he thus yokes it. Just below the shaft (he offers), for just below the shaft the horse is yoked;--with his hands, for by the hands the horse is yoked;--in moving round 2, for in moving round the horse is yoked.
9:4:2:1111. The right yoke-horse he puts to first, then the left yoke-horse, then the right side-horse: for thus it is (done) among the gods, otherwise in human (practice). Let him not yoke that (chariot 3) again, lest he should yoke again the yoked one; but let him give away the vehicle, thinking, 'I shall reap the benefit of the yoking of it 4.' They carry it as far as the Adhvaryu's dwelling, holding it right upwards, for above is that (Agni). He presents it to the Adhvaryu, for it is he that performs therewith. Let him, however, (not) assign it to him (till) the time of the offering-gifts.
9:4:2:1212. He then offers the 'Lightsome 5' oblations.
p. 238
[paragraph continues] For now the whole Agni was completed; he now wished for brilliance (ruk), and the gods, by means of these lightsome (oblations), endowed him with brilliance; and in like manner does this (Sacrificer) now endow him therewith.
9:4:2:1313. And, again, as to why he offers the lightsome oblations. When Pragâpati was dismembered, his brilliance departed from him. When the gods restored him, they, by means of these lightsome oblations, endowed him with brilliance; and in like manner does this (Sacrificer) endow him therewith.
9:4:2:1414. [He offers, with, Vâg. S. XVIII, 46-48], 'O Agni, what lights of thine in the sun 1 . . . ' 'O ye gods, what lights of yours are in the sun. . . 1'--'Bestow thou light upon our priests, (work thou light in our kings, light in our people and Sûdras, bestow light upon me by thy light)!' He thus says 'light' each time,--light is immortality: it is immortality he thus bestows upon him.
9:4:2:1515. He then offers one relating to Varuna. That whole Agni has now been completed, and he now is the deity Varuna: it is to him that he offers this oblation, and by the oblation he makes him (Agni) a deity, for that one alone is a deity to whom offering is made, but not that one to whom (offering is) not (made). With a verse addressed to Varuna (he offers): he thus gratifies him by his own self, by his own deity.
9:4:2:1616. And, again, as to why he offers one relating
p. 239
to Varuna. When Pragâpati was dismembered, his strength departed from him. When the gods restored him they, by this (oblation), bestowed strength upon him; and in like manner does this (Sacrificer) bestow it upon him. With a verse addressed to Varuna (he offers),--Varuna is the ruling power, and ruling power means strength: it is thus by strength that he bestows strength upon him.
9:4:2:1717. [He offers, with, Vâg. S. XVIII, 49], 'For this I appeal to thee, worshipping thee with prayer,'--that is, 'For that I beseech thee, worshipping thee with prayer;'--'for this the Sacrificer imploreth thee with offerings,'--that is, 'for this, this Sacrificer implores thee with offerings;--'without wrath listen thou here, O Varuna!'--that is, 'without anger listen thou here to us, O Varuna!'--'take not our life from us, O far-ruler!'--he thereby gives utterance to a surrender of his own self.
9:4:2:1818. He then offers the Arkâsvamedha-santati 1 oblations. The light (arka), doubtless, is this fire (Agni), and the Asvamedha (horse-sacrifice) is yonder sun,--when created, these two were separate: by means of these oblations the gods drew them together and connected them; and in like manner does this (Sacrificer), by means of these oblations, now draw them together and connect them.
9:4:2:1919. [He offers, with, Vâg. S. XVIII, 50], 'Heaven-like heat, hail!'--the heat, doubtless, is yonder sun; he thus establishes yonder sun in Agni.
9:4:2:2020. 'Heaven-like flame, hail!'--the flame is
p. 240
this Agni: he thus establishes this Agni in yonder sun.
9:4:2:2121. 'The Heaven-like shining one, hail!' the shining one, doubtless, is yonder sun: he places him again up there.
9:4:2:2222. 'Heaven -like light, hail!'--the light is this Agni: he places him again here (on the fire-altar).
9:4:2:2323. 'The heaven-like Sûrya, hail!'--Sûrya, doubtless, is yonder sun: he thus places yonder sun highest of all this (universe), whence he is the highest of all this (universe).
9:4:2:2424. These are five oblations he offers, the fire-altar consists of five layers, a year of five seasons, and Agni is the year: as great as Agni is, as great as is his measure, with so much he thus draws together and connects those two.
9:4:2:2525. And as to why he says, 'Heaven-like heat, hail! heaven-like flame, hail!'--these indeed are names of this fire: he thereby gratifies these, and by the offering he makes them a deity; for only that one is a deity to whom an oblation is offered, but not that to whom it is not offered. Moreover, by naming them, he thus places them on this fire-altar.
9:4:2:2626. These are five oblations he offers,--the fire-altar consists of five layers, and the year of five seasons, and Agni is the year: as great as Agni is, as great as is his measure, by so much food he thus gratifies him.
9:4:2:2727. Now as to the insertion 1 of (any other) oblations. If he should know any oblation supplied with a brâhmana (dogmatic explanation) let him offer it at
p. 241
this time; for it is for (the obtainment of his) wishes that he yokes this chariot, and whatsoever oblation he offers on this occasion he offers as one that is (to be) fulfilled.
9:4:2:2828. As to this they say, 'Let him not offer (any additional oblations), lest he should do what is excessive.' Let him, nevertheless, offer them; for it is for (special) wishes that these oblations are offered, and in wishes there is nothing excessive.

Footnotes

236:1 That is, these oblations are, as it were, to represent the team of the chariot.
237:1 Or, he supplies him (Agni).
237:2 According to Kâty. Sr. XVIII, 6, 1, 2, the Adhvaryu first takes a double handful of air from beyond the east side of the Vedi, and offers it below the right (south) shaft; then from beyond the north side to be offered up below the left shaft, and lastly from beyond the south side to be offered below the shaft where the right side-horse would be yoked. In each case the girth (or yoke-tie) is to be carried round in the same way as if a real horse were yoked.
237:3 Sâyana takes it to mean 'that horse'; and according to Kâty. Sr. XVIII, 6, 3-5, the carriage is to be carried to the Adhvaryu's house, and, at the time when the dakshinâs are presented to the priests, it is to be given to that priest along with three horses. The Brâhmana, however, does not seem to mention the horses.
237:4 Literally, of the yoked one.
237:5. These oblations are here called 'ruṅmatî,' because the three p. 238 verses used with them contain the word 'ruk,' being prayers for the bestowal of light.
238:1 These two verses had already been used in laying down the Dviyagus bricks; see VII, 4, 2, 21.
239:1 That is, the joining together of the fire and the horse-sacrifice.
240:1 Or, location, proper place; cf. p. 138, note 1.

THIRD BRÂHMANA.

PREPARATORY RITES OF THE SOMA-SACRIFICE.

9:4:3:11. Having now returned (to the hall), he, at the proper time, throws up the Dhishnyas 1 (fire-hearths)--these hearths are fires: he thus builds up fire-altars. They are the clansmen, and the built-up fire-altar is the chieftaincy: he thus sets up both the chieftaincy and the clan. The former (altar) he builds up first, then these (hearths): thus he sets up the clan after setting up the chieftaincy.
9:4:3:22. That (fire-altar) is a single one: he thus makes the chieftaincy to attach to a single (person), and (social) distinction to attach to a single (person). The others are numerous: he thus bestows multiplicity on the clan.
p. 242
9:4:3:33. That (fire-altar) consists of five layers, the others of a single layer: he thus endows the chieftain (or, ruler) pre-eminently with power, and makes the chieftain more powerful than the clan (or people). Upwards he builds that one: he thus builds the ruling power upward by (social) layers; sideways the others: he thus makes the clan obedient to the chieftain from below.
9:4:3:44. That one he builds up both with the Yagushmatî (bricks laid down with a special formula), and with the Lokamprinâ (or space-filling ones, laid down with a common formula); the others with the space-filling one alone: he thus endows the chieftain pre-eminently with power, and makes the chieftain more powerful than the clan, and the clan less powerful than the chieftain.
9:4:3:55. And when he builds up these (hearths) only with the space-filling one, the Lokamprinâ being the nobility 1--he thereby places the chieftain, as the eater, among the clan. He builds up (dhishnya-hearths) both of the Soma-sacrifice 2, and of the fire-altar; first those of the Soma-sacrifice, and then those of the fire-altar: the significance of this has been explained. Whatever Soma-hearth he (merely) throws up (at the Soma-sacrifice), that he (now) builds up. The Âgnîdhrîya he builds first, for that
p. 243
one he throws up first (at the Soma-sacrifice); (he does so) whilst sitting to the right (south) of it: the significance of this has been explained 1.
9:4:3:66. On this (Âgnîdhrîya) he puts eight bricks,--the Gâyatrî consists of eight syllables, and Agni is of Gâyatra nature: as great as Agni is, as great as is his measure, so great he thus builds him up. The variegated stone 2 is the ninth of them: there are nine vital airs--seven in the head and two downward ones--it is these he thus puts into it. The fire which is placed on the erected (hearth) is the tenth;--there are ten vital airs 3, and the Âgnîdhra is the middle (between the Gârhapatya and Âhavanîya fires).: he thus puts the vital airs in the middle of it; for the vital airs, being in the middle of the body, move along it in this direction, and in that direction.
9:4:3:77. Twenty-one he places on the Hotrîya (hearth), and there are twenty-one enclosing-stones 4: the significance of this has been explained.
9:4:3:88. Six (he places) on the Mârgâlîya,--these are the six seasons, the Fathers; for the seasons, the
p. 244
[paragraph continues] Fathers 1, indeed, heaped up (a rampart) round that (fire) from the south. This one lies to the south of those (other hearths) 2,--this (Âgnîdhrîya) he lays down in this way (direction), and these (other hearths) in this way, and that one (the Fire-altar) in this way: he thereby makes the peasantry look towards the chieftain.
9:4:3:99. He then encloses these (hearths) by enclosing-stones;--the enclosing-stones are the waters: it is thus by water that he surrounds them 3. He merely lays them down all round, for those of the waters which flow in a hollow (channel) are the chieftain, and these stray waters are the clansmen; thus, when he encloses that (great fire-altar) by a dug-in (row of stones), he thereby adds power to power, and sure rounds (protects) power by power; and when he merely lays down those (enclosing-stones of the hearths) all round, he thereby adds clansman (or clan) to clansman, and surrounds (protects) clansman by clansman 4. As many bricks with special formulas as
p. 245
there are (in each hearth) so many enclosing-stones there are (in each); for with that (fire-altar) there are as many enclosing-stones as there are such bricks in it 1: he thus makes the clan obedient and subservient to the chief.
9:4:3:1010. He then scatters a layer of earth on (each of) these (hearths): the significance of this has been explained 2. Silently 3 (he scatters it), for indistinct is the clan (or people). Then, after the cake-offering of the Agnîshomîya (animal sacrifice) 4, he prepares the propitiatory oblations to the Regions;--that fire-altar is the regions: it is to them he offers these oblations, and thus by offering makes them a deity, for only that one is a deity to whom an oblation is offered, but not that to whom if is. not offered. There are five (such oblations), for there are five regions.
9:4:3:1111. As to this they say,--Let him prepare this
p. 246
offering (ishti) so as to consist of material for ten oblations;--this (offering) is (performed) with all the stomas and all the prishtha (sâmans) 1; and there are (used in it) all the metres, all the regions, all the seasons--and this Agni (the fire-altar) is all this: he thus, by the (amount of) offering material (taken out for the ishti), makes (Agni) the deity 2; for only that one is the deity for whom the oblation is prepared, not one for whom it is not prepared. There are (in that case) ten (oblations),--the Virâg (metre) consists of ten syllables, and Agni is virâg (far-shining, or far-ruling); there are ten regions, and Agni (the fire-altar) is the regions; ten vital airs, and Agni is the vital airs: as great as Agni is, as great as is his measure, with so much food he thus gratifies him.
9:4:3:1212. But, indeed, he may also take out these oblations for the Divine Quickeners 3; for these are the deities which become consecrated by this consecration ceremony by which he is now to be consecrated: it is them he thus gratifies, and gratified by offering they permit him (to perform) this consecration ceremony, and with their permission he is
p. 247
consecrated; for only he becomes king whom the (other) kings allow (to assume) the royal dignity, but not he whom they do not (allow to assume it). And inasmuch as these deities are consecrated (quickened) by this consecration ceremony and quicken him for this consecration, they are (called) the Divine Quickeners.
9:4:3:1313. These (deities) come to have two. names, as he who is consecrated by the rite of consecration comes to have two names; for the very rite of consecration for which he is quickened, and by which he is consecrated (quickened), is his second name 1.
9:4:3:1414. There are eight (such deities),--the Gâyatrî consists of eight syllables, and Agni is of Gâyatra nature: as great as Agni is, as great as is his measure, by so much food he thus gratifies him.
9:4:3:1515. As to this they say,--He ought not to offer (any of) these oblations, lest he should do what is excessive. Let him nevertheless offer them; for these oblations are offered for (the obtainment of special) wishes, and in wishes there is nothing excessive. And whatsoever oblation he offers after the Pasupurodâsa (the cake-offering connected with the animal sacrifice), that is placed inside the animal victim itself as its sacrificial sap 2. He offers both kinds (of oblations), those of the Soma-sacrifice and those of the fire-altar (or Agnikayana), first those of the
p. 248
[paragraph continues] Soma-sacrifice, and afterwards those of the fire-altar the purport of this has been explained. In a loud voice 1 the Pasupurodâsa offering (is performed), in a low voice these (additional oblations), for they are an ishti 2. With the Pasupurodâsa he (the Adhvaryu) says, 'Recite!--Urge!' and with these (oblations), 'Recite!--Worship 3' for they are an ishti. There is the same Svishtakrit and the same idâ 4 (for these oblations). The (Devasû) deities have received offering, and the Svishtakrit (of the Pasupurodâsa) has not yet been attended to 5,--
p. 249
9:4:3:1616. He then touches it (the fire-altar) with (the formula of) the preliminary consecration (Vâg. S. IX, 39. 40), 'May Savitri quicken thee for (powers of) quickening 1! . . . This (man), O ye (people), is your king; Soma is the king of us Brâhmanas!'--he thereby excludes the Brâhmanas (from the power of the king) and makes them such as are not to be fed upon (by the king).

Footnotes

241:1 A Soma-sacrifice being about to be performed on the newly erected fire-altar, now properly consecrated, all the necessary preparatory business and ceremonial enjoined for such a sacrifice have now to be gone through in the way detailed in part ii of this translation. The author here only alludes to those points in the Soma-ritual in regard to which the present performance offers any special feature either additional to, or modificatory of, the ordinary ceremonial. The construction of the Dhishnyas, or fire-hearths of the different priests (for which see part ii, p. 148, note 4), is one of these points.
242:1 See p. 132, note 2.
242:2 There are eight dhishnya-hearths at the Soma-sacrifice, two of which, the Âgnîdhrîya and Mârgâlîya, were raised north and south of the cart-shed (havirdhâna), whilst the others (viz. those of the Hotri, &c.) were raised inside the Sadas along its eastern side. They were merely mounds of earth covered with sand, whilst the additional hearths (of the fire-altar) now to be erected are partly built of bricks.
243:1 See VII, 1, 1, 21 seq., where the way in which the bricks of the Gârhapatya hearth are laid down is described in detail.
243:2 When Agni was led forwards from the Gârhapatya to be installed on his newly built altar, as the Âhavanîya or offering fire, a variegated stone, meant to represent the sun, was deposited near the place (on the northern edge of the Vedi) where the Âgnîdhra shed and hearth would afterwards have to be erected; see IX, 2, 3, 14-19.
243:3 That is, including the central one, the outlet of which is the navel; cf. VIII, 1, 3, 10.
243:4 The numbers of bricks and enclosing-stones are the same as for the Gârhapatya hearth, for which (with their symbolic meaning) see VII, I, I, 32-35.
244:1 Sâyana refers to a passage in the Taittirîyaka, according to which a dying man is changed to whatever season he dies in, whence the six seasons are the representatives of all the deceased ancestors. Since the Fathers reside in the southern region it is from that quarter that, by laying down the bricks, they are supposed to raise a rampart for the Mârgâlîya fire.
244:2 Viz. on the southern edge of the Vedi, exactly south of the Âgnîdhrîya, whilst the other dhishnyas run in a line from north to south to the left of the space between the Âgnîdhrîya and Mârgâlîya. The other hearths, together with the great fire-altar occupying the eastern part of the Vedi, would thus, as it were, face the Mârgâlîya in a semicircle. See the plan of the Sacrificial ground, part ii, p. 475.
244:3 That is, as the earth is surrounded by the ocean (VII, 1, 1, 13), or a stronghold by a moat.
244:4 Viz. inasmuch as the fire-altar and the Âhavanîya fire on it, as p. 245 well as the dug-in circle of enclosing-stones, are identified with the ruling power; whilst the dhishnyas as well as the circles of stones lying loosely around them represent the clan.
245:1 This is not clear to me: whilst there are 395 such bricks with special formulas in the five layers of the great altar, it is enclosed by only 261 parisrits; see p. 158, note 1. Besides there are no 'yagushmatî' bricks in these hearths, but only 'lokamprinâs'; one would therefore expect 'ishtakâs' (bricks) for 'yagushmatyas' the first time (cf. comm. on Kâty. Sr. XVIII, 7, 13). The Hotri's hearth contains twenty-one bricks, the Brâhmanâkkhamsin's eleven, the Mârgâlîya six, and the others eight bricks; and in each case the common formula, 'Lokam prina, &c,' (see VIII, 7, 2, 6), is pronounced once after every ten bricks, and after any odd bricks remaining over at the end. Cf. Kâty. Sr. XVIII, 6, 8 seq.
245:2 See VIII, 7, 3, 1 seq.
245:3 He does not use any such formula as that used in covering each layer of the great altar with earth; see VIII, 7, 3, 7.
245:4 See part ii, p. 199, note 2 (where the reference at the end should be to IV, 2, 5, 22).
246:1 See part iii, introduction, p. xx seq.
246:2 As Sâyana points out, the Taittirîyas make Agni the deity of this ishti, the invitatory formulas (puro^ऽnuvâkyâ) of the different havis (oblations) naming him each time with different epithets relating to different metres, stomas, prishthas, and seasons. Cf. Taitt. S. I, 8, 4: Taitt. Br. I, 8, 19.
246:3 For these eight deities (Savitri Satyaprasava, Agni Grihapati, &c.), to whom offering is made at the Abhishekanîya or Consecration ceremony of the Râgasûya, between the chief oblation of the animal cake-offering (Pasupurodâsa) and its Svishtakrit, whilst the whole of the Pasupurodâsa is again performed in the middle of the animal sacrifice, see part iii, p. 69 seq.
247:1 That is to say, for example, he who has performed the Vâgapeya is called Vâgapeya-yâgin, Sây.
247:2 These oblations, as well as those of the Pasupurodâsa, inserted as they are in the middle of the animal offering,--just after the offering of the omentum of the victim,--are supposed to supply to the victim its sacrificial sap or essence which was taken out of it in the shape of the omentum. See III, 8, 3, 2.
248:1 That is, in the formulas the name of the deity to whom the oblation is offered is pronounced in a loud voice.
248:2 That is, a 'kâmyeshti,' or offering for the obtainment of some special object, which has to be performed in a low voice; see I, 3, 5, 10.
248:3 Or, 'Pronounce the offering-prayer!' For these two latter calls (anubrûhi!--yaga!), by which the Adhvaryu calls on the Hotri to pronounce the invitatory prayer (anuvâkyâ or puro^ऽnuvâkyâ) and the offering-prayer (yâgyâ) respectively, at ishtis, see I, 5, 2, 8-10 and I, 5, 3, 8; and for the first two (anubrûhi!--preshya!), by the former of which the Adhvaryu calls on the Hotri to recite the invitatory prayer; whilst by the latter he calls on the Maitrâvaruna to 'urge' (or prompt') the Hotri to pronounce the offering-prayer at the animal sacrifice, see III, 8, 1, 4 with note (where attention might have been called to the difference that exists between the ishti and the animal sacrifice in regard to the formula by which the Adhvaryu calls for the recitation of the offering-prayer). In regard to this point there is, however, a difference of opinion between the Mâdhyandina and the Kânva schools, the latter using for the Pasupurodâsa on this occasion, as well as on that of the Râgasûya, the same calls as those of the inserted ishtis; cf. Kâty. Sr. XV, 4, 18-20.
248:4 For the Svishtakrit, or oblation to Agni, 'the maker of good offering,' offered after the chief oblations, see I, 7, 3, 1 seq.; for the idâ-oblation (and invocation of Idâ), I, 8, 1, 1 seq.
248:5 The tentative meaning assigned to 'asamavahitam,' 'not in immediate connection with (the Svishtakrit),' can scarcely be right. The clause seems simply to mean that the (pûrvâbhisheka) touching p. 249 of the altar is to take place, as in the case of the (preliminary) consecration at the Râgasûya, immediately after the oblations to the Divine Quickeners, and before the Svishtakrit oblation of the Pasupurodâsa has been performed. See V, 3, 3, 50, where a somewhat similar expression is used. One might have some doubt as to whether, both here and at the Râgasûya, there is any Svishtakrit at all to these Devasû-havîmshi, or whether the statement, 'There is the same svishtakrit and the same idâ,' applies not to them merely, but to them and the Pasupurodâsa. If this latter alternative were the correct one, we should, however, expect that something had been said on this point in connection with the Devasû oblations of the Râgasûya; and moreover the nature of the two oblations seems too different for such a partial identification, requiring as they do different 'praishas,' or calls, in the Svishtakrit (viz. 'yaga' the one, and 'preshya' the other); see also IX, 5, 1, 40, and note 3, p. 248; also Kâty. Sr. V, II, 23-24.

FOURTH BRÂHMANA.

AGNIYOGANA, OR YOKING OF THE FIRE-ALTAR; AND SOMA-SACRIFICE.

9:4:4:11. Then, early next morning 2, when about to bespeak the morning prayer 3, he yokes the Fire-altar, thinking, 'With it, when yoked, I shall obtain;' and by it, when yoked, he obtains all wishes. He
p. 250
yokes it prior to the whole performance, so that all that is done thereafter is laden on that yoked (altar-cart).
9:4:4:22. He yokes it on the enclosing-sticks, for those enclosing-sticks are fires 1: it is with fires he thus yokes the fire-altar.
9:4:4:33. Having touched the middle enclosing-stick 2, he mutters this formula (Vâg. S. XVIII, 51), 'The Fire I yoke with might, with ghee!'--might means strength: thus, 'The fire I yoke (furnish) with strength, with ghee;'--'the heavenly bird, great in vigour,'--for that (fire-altar) is indeed a heavenly bird, and great in vigour, in smoke 3;--'Thereby we will go to the region of the bay, rising unto the light, beyond the highest firmament!'--The firmament, doubtless, is the heavenly world: thus, 'Thereby we will go to the region, of the bay (horse, the sun) mounting up to the heavenly world, beyond the highest firmament.'
9:4:4:44. Then on the southern (right) one, with (Vâg. S. XVIII, 52), 'By these never-decaying, feathered wings of thine wherewith thou repellest the demons, O Agni, may we fly to the world of the righteous whither the erst-born seers went of old!' he thereby alludes to those Rishis 4.
p. 251
9:4:4:55. Then on the northern (left) one, with (Vâg. S. XVIII, 53), 'The potent drop, the faithful eagle, the golden-winged bird, the active (bhuranyu),'--golden means immortal: thus, 'the immortal-winged bird, the bearer (bhartri);'--'the mighty is seated in the firm seat: homage be to thee, injure me not!'--he thereby gives utterance to a surrender of his own self.
9:4:4:66. Now that middle formula is the body, and the two on both sides thereof are the wings (of the bird-shaped altar): hence these two allude to 'wings 1,' for these two are the wings.
9:4:4:77. With three (formulas) he yokes it,--threefold is Agni: as great as Agni is, as great as is his measure, with so much he thus yokes him.
9:4:4:88. And when he has pressed the king (Soma) he offers in the fire 2. This, indeed, is that very rite of consecration (or pressing)--and by that he is now consecrated (or pressed)--which this (Sacrificer) is permitted to perform by those deities with whose permission he is consecrated 3; for he alone becomes king whom the (other) kings allow (to assume) the royal dignity, and not he whom (they do) not (allow to assume it). Now when he offers in the fire he thereby consecrates (anoints) Agni, and that divine body of his, being consecrated by Soma, becomes consecrated by the nectar of immortality. And he himself drinks (thereof): he thereby consecrates
p. 252
himself, and this self (body) of his, being consecrated by Soma, becomes consecrated by the nectar of immortality.
9:4:4:99. Having offered in the fire (or, on the fire-altar), he drinks (Soma), for that (fire-altar) is his (the Sacrificer's) divine body 1, and this (Sacrificer's real body) is his human one; and the gods indeed were first, and afterwards men: therefore, having offered (Soma) in the fire, he drinks (thereof).
9:4:4:1010. Having now obtained the wish for (the accomplishment of) which he yokes it (the altar), he unyokes it when about to bespeak the Yagñâyagñiya stotra 2,--for the Yagñâyagñiya is the heavenly world, and it is for the attainment of that (world) that he yokes it: thus (he unyokes it) after obtaining the wish for which he yoked it.
9:4:4:1111. It is prior to the Stotra that he unyokes it:--were he to unyoke after the Stotra, he would pass beyond that world 3 and lose it; but when he unyokes prior to the Stotra, he unyokes forthwith after reaching the world of heaven.
9:4:4:1212. He unyokes it on the enclosing-sticks, for it
p. 253
is on the enclosing-sticks that he yokes it, and at whatever place (of the body) people yoke a horse there they also unyoke it.
9:4:4:1313. Having touched it (the fire) at the two joints 1, he mutters these two formulas,--thus two formulas equal in power three enclosing-sticks,--with (Vâg. S. XVIII, 54), 'The sky's head thou art, the earth's navel, [the essence of the waters and plants, the life of all, the ample refuge (?): homage be to the path!]' on the right, and with (55), 'On the head of the All dost thou keep standing, [in the (aerial) ocean is thy heart, in the waters thy life: bestow water, send the water-store (cloud),--from the sky, from the cloud, from the air, from the earth, favour us with rain!]' on the left (joint),--thus with two (verses) containing (the word) 'head,' for this, is indeed its head; and containing (the words) 'in the waters 2': that Yagñâyagñiya doubtless is Agni Vaisvânara's chant of praise, and water is (a means of) appeasing,--therefore (he touches them) with two (verses) containing (the words)--'the waters.'
9:4:4:1414. With two (verses) he unyokes it,--two-footed is the Sacrificer, and Agni is the Sacrificer: as great as Agni is, as great as is his measure, with so much he thus unyokes him. With three (verses) he yokes,--that (makes) five,--the fire-altar consists of five layers, the year (of) five seasons, and Agni is
p. 254
the year: as great as Agni is, as great as is his measure, so great is this.
9:4:4:1515. Now, some yoke it (the fire-altar) at a Prâyanîya 1 Atirâtra, and unyoke it at an Udayanîya, saying, 'The unyoking, surely, is a certain form of completion, and why should we perform a form of completion prior to the completion (of the sacrifice)?' But let him not do this, for day by day this sacrifice is performed, and day by day it comes to completion; day by day he yokes that (altar) for the attainment of the heavenly world, and day by day he thereby attains the heavenly world: let him therefore yoke it day by day, and unyoke it day by day.
9:4:4:1616. And, indeed, it would be just as if, at the Prâyanîya Atirâtra, after reciting the kindling-verses, he were to say, 'Hereafter 2, at the Udayanîya, I shall recite (them again)!' Let him therefore yoke (the altar) day by day, and unyoke it day by day.
9:4:4:1717. And on this point, Sândilya, indeed, having enjoined on the Kaṅkatîyas the day-by-day performance,
p. 255
went on his way, saying, 'Day by day they shall yoke for you, and day by day they shall unyoke!' Let him therefore yoke day by day, and unyoke day by day.

Footnotes

249:1 For the complete formulas, see V, 3, 3, 11, 12.
249:2 That is, on the first Sutyâ, or pressing-day.
249:3 That is, by calling on the Hotri to 'Recite to the gods, the early coming!' see III, 9, 3, 10, with note thereto giving particulars regarding the Prâtaranuvâka.
250:1 See the ritual legend, I, 3, 3, 13 seq.
250:2 That is, the one along the hind (or west) side of the Âhavanîya fire on the great altar, being the base of the triangle formed by the three enclosing-sticks. The order in which they are touched is the same as that in which they were laid down.
250:3 Mahîdhara actually takes 'smoke (dhûma)' here to be intended as the literal meaning of 'vayas.'
250:4 Viz. the seven Rishis, identified with the seven vital airs which came to constitute the first Purusha (Agni-Pragâpati), and hence the bird-shaped fire-altar. See VI, 1, 1, 1 seq.
251:1 In the first formula the word for 'bird (eagle)' is 'suparna,' literally 'the well-winged (well-feathered) one.'
251:2 This refers to the libations made from the several cups (grahas), the contents of which are afterwards consumed by the priests (and Sacrificer); cf. part ii, p. 316, note 1.
251:3 For the same irregular construction, see IX, 4, 1, 13.
252:1 See IX, 3, 4, 12.
252:2 The Yagñâyagñiya (or Yagñâyagñîya) stotra is the last and characteristic chant of the Agnishtoma mode of Soma-sacrifice, whence it is more properly called Agnishtoma-sâman; the Yagñâyagñiya, properly speaking, being the verses, Sâma-v. II, 53, 54, chanted to a particular tune, and generally (though not always) used for the closing chant of the Agnishtoma.
252:3 That is, because the Yagñâyagñiya marks, as it were, the end of the (Agnishtoma) Soma-sacrifice, and anything performed thereafter is, so to speak, outside the sacrifice, or beyond it. Katy. Sr. XVIII, 6, 17 calls it Âgnimâruta stotra, i.e. the chant belonging to the Âgnimâruta-sastra (which has to be recited by the Hotri after that chant); cf. part ii, p. 369 note.
253:1 That is, at the two points where the right (southern) and left (northern) enclosing-sticks (forming the two sides of the triangle, the apex of which lies east of the centre of the fire) meet the western enclosing-stick (as the base of the triangle).
253:2 The first verse, in point of fact, contains the genitive case 'of the waters.'
254:1 For the Prâyanîya ishti (to five deities) of the ordinary Agnishtoma, see part ii, pp. 47, 48, note. In the present case a special Soma-sacrifice of the Atirâtra type would seem to take its place, just as the Pavitra, an Agnishtoma Soma-sacrifice, at the Râgasûya, took the place of the ordinary Anvârambhanîyâ ishti (or opening offering); see part iii, p. 42. In the same way there would apparently be a special Udayanîya Soma-sacrifice; whilst our author would have the ceremonies of yoking and unyoking of the fire-altar performed on the very day (or days) of the Soma-sacrifice, that is to say, he would have the ordinary Prâyanîyeshti and Udayanîyeshti performed as parts of the principal Soma-day (or days, if there are to be more than one).
254:2 Or, therefore, as Sâyana takes it. If the Udayanîya were a special Soma-sacrifice, the Sâmidhenîs (part i, p. 102 seq.; ii, p. 13, note 3) would have to be recited anew.

FIFTH ADHYÂYA. FIRST BRÂHMANA.

9:5:1:11. Now, then, as to the taking of milk as fast-food: the initiated should take milk for his fast-food. Once upon a time the nectar of immortality departed from the gods.
9:5:1:22. They said, 'Let us seek for it here by toil and penance!' They sought for it by toil and penance. Having become initiated, they were living on fast-milk, for penance it is when, after becoming initiated, one lives on fast-milk. They heard the sound of it.
9:5:1:33. They said, 'It is indeed coming nearer: let us practise penance still further!' They resorted to three teats: they saw it.
9:5:1:44. They said, 'It is indeed coming nearer: let us practise penance still further!' They resorted to two teats: they saw it still nearer.
9:5:1:55. They said, 'It is indeed coming nearer: let us practise penance still further!' They resorted to one teat: it came nigh unto them, but they could not lay hold of it.
9:5:1:66. They said, 'It has indeed come nigh unto us, but we cannot lay hold of it: let us undergo the whole (practice of) penance!' On the day of preparation they underwent entire abstention from food; for the whole (practice of) penance it is when one abstains from food: let him therefore eat nothing on the day of preparation.
9:5:1:77. On the morrow, having laid hold of it and pressed it (the Soma), they offered (of it) in the fire,
p. 256
and thereby bestowed immortality upon Agni. And he, Agni (the fire-altar), indeed, is the body of all the gods; and hence, when they bestowed immortality on Agni (the fire-altar), they bestowed immortality on their own selves, and thereby the gods became immortal.
9:5:1:88. Now that same nectar of immortality is Soma. And even to this day the Sacrificer seeks for it by toil and penance; having become initiated he lives on fast-milk; for penance it is when, after being initiated, one lives on fast-milk; he hears the sound of it, saying, 'On such and such a day the buying (will take place 1)!'
9:5:1:99. He resorts to three teats (of the cow): he sees it. He resorts to two teats: he sees it nearer by. He resorts to one teat: it comes nigh to him, but he cannot lay hold of it. He undergoes entire abstinence from food; for the whole (practice of) penance it is when one abstains from food: let him therefore eat nothing on the day of preparation.
9:5:1:1010. And, on the morrow, having laid hold of it, and pressed it, he offers (of it) in the fire, and thereby bestows immortality on Agni. He then drinks (of it), and thereby bestows immortality on his own self, and becomes immortal; for this, assuredly, is immortality to man when he attains the whole (perfect) life: and so, in truth, he attains the whole life by this self of his.
9:5:1:1111. When he has offered in the fire, he drinks (Soma); for that (fire-altar) is his divine body, and this (Sacrificer's own body) is his human one; and
p. 257
the gods were first, and then men: therefore he drinks (Soma), after offering in the fire.
9:5:1:1212. Now, then, the discussion of the Samishtayagus (oblations): The gods and the Asuras, both of them sprung from Pragâpati, entered upon their father Pragâpati's inheritance, to wit, speech--truth and untruth, both truth and untruth: they, both of them, spake the truth, and they both spake untruth; and, indeed, speaking alike, they were alike.
9:5:1:1313. The gods relinquished untruth, and held fast to truth, and the Asuras relinquished truth, and held fast to untruth.
9:5:1:1414. The truth which was in the Asuras beheld this, and said, 'Verily, the gods have relinquished untruth, and held fast to truth: well, then, I will go thither!' Thus it went over to the gods.
9:5:1:1515. And the untruth which was in the gods beheld this, and said, 'Verily, the Asuras have relinquished truth, and held fast to untruth: well, then, I will go thither!' Thus it went over to the Asuras.
9:5:1:1616. The gods spake nothing but truth, and the Asuras nothing but untruth. And the gods, speaking the truth diligently, were very contemptible, and very poor: whence he who speaks the truth diligently, becomes indeed very contemptible, and very poor; but in the end he assuredly prospers, for the gods indeed prospered.
9:5:1:1717. And the Asuras, speaking untruth diligently, throve even as salt soil 1, and were very prosperous: whence he who speaks untruth diligently, thrives indeed, even as salt soil, and becomes very prosperous;
p. 258
but in the end he assuredly comes to naught, for the Asuras indeed came to naught.
9:5:1:1818. Now that same truth, indeed, is this threefold lore 1. The gods said, 'Now that we have made up the sacrifice, let us spread out 2 this truth!'
9:5:1:1919. They prepared the Initiation-offering. But the Asuras became aware of it, and said, 'Having made up the sacrifice, the gods are now spreading out that truth: come, let us fetch hither what was ours!' The Samishtayagus of that (offering) was not yet performed, when they arrived: whence people offer no Samishtayagus 3 for that sacrifice. The gods, espying the Asuras, snatched up the sacrifice, and began doing something else 4. They (the Asuras) went away again, thinking, 'It is something else they are doing.'
9:5:1:2020. When they had gone away, they (the gods) prepared the Opening-offering. But the Asuras
p. 259
became aware of this also. The Samyos (formula) of that (offering) had been pronounced, when they arrived; whence that sacrifice ends with the Samyos 1. The gods, espying the Asuras, snatched up the sacrifice, and began doing something else. They went away again, thinking, 'It is something else they are doing.'
9:5:1:2121. When they had gone away, they (the gods), having bought and driven about the king (Soma), prepared the guest-offering for him. But the Asuras became aware of this also. The Idâ of that (offering) had been invoked, when they arrived; whence that sacrifice ends with the Idâ 2. The gods, espying the Asuras, snatched up the sacrifice, and began doing something else. They went away again, thinking, 'It is something else they are doing.'
9:5:1:2222. When they had gone away, they (the gods) spread out (performed) the Upasads 3. When they had recited three kindling-verses, and no more, they made offering to the deities, but laid out 4 no fore-offerings and no after-offerings on either side of the sacrifice, for they were in too great haste at that time; whence at the Upasads, when he has recited three kindling-verses, and no more, he
p. 260
makes offering to the deities, but lays out no fore-offerings and no after-offerings on either side of the sacrifice.
9:5:1:2323. On the day of preparation they slaughtered the Agnîshomîya victim. But the Asuras became aware of this also. The Samishtayagus oblations of this (offering) had not yet been offered, when they arrived; whence people offer no Samishtayagus for this animal(-offering). The gods, espying the Asuras, snatched up the sacrifice, and began doing something else. They went away again, thinking, 'It is something else they are doing.'
9:5:1:2424. On the next morning after they had gone away, they (the gods) spread out (performed) the morning-service (of the Soma-sacrifice). But the Asuras became aware of this also. As much as the morning-service had been performed of it, when they arrived. The gods, espying the Asuras, snatched up the sacrifice, and began doing something else. They went away, thinking, 'It is something else they are doing.'
9:5:1:2525. When they had gone, they (the gods) spread out the midday-service. But the Asuras became aware of this also. As much as the midday-service had been performed of it, when they arrived. The gods, espying the Asuras, snatched up the sacrifice, and began doing something else. They went away, thinking, 'It is something else they are doing.'
9:5:1:2626. When they had gone, (the gods) went on with the animal-offering of the Soma-sacrifice 1.
p. 261
[paragraph continues] But the Asuras became aware of this also. As much of this animal-offering as is done (at the evening-service) had been done, when they arrived. The gods, espying them, snatched up the sacrifice, and began doing something else. They went away, thinking, 'It is something else they are doing.'
9:5:1:2727. When they had gone away, they (the gods) spread the evening-service and completed it; and by completing it they obtained that whole truth. Then the Asuras went down 1. Then the gods prevailed, and the Asuras came to naught. And, indeed, he who knows this, himself prevails, and his spiteful enemy comes to naught.
9:5:1:2828. The gods said, 'Those sacrifices of ours which are half-completed, and leaving behind which we went off 2,--think ye upon this, how we may complete them!' They said, 'Meditate ye!' whereby, indeed, they meant to say, 'Seek ye how we may complete these sacrifices!'
9:5:1:2929. Whilst meditating, they saw these Samishtayagus (oblations), and offered them, and thereby completed those sacrifices; and inasmuch as thereby they completed (samsthâpaya) them, they are 'samsthitayagus'; and inasmuch as thereby they sacrificed completely (sam-yag 3), they are 'samishtayagus.'
9:5:1:3030. Now there are nine such (incomplete) sacrifices,
p. 262
and there are nine samishtayagus-oblations 1; and by offering these, he completes those sacrifices. He offers both kinds, those of the Soma-sacrifice, and those of the Agni(-kayana),--first those of the Soma-sacrifice, and afterwards those of the fire-altar: the significance of this has been explained.
9:5:1:3131. Two he offers of the fire-altar,--two-footed is the Sacrificer, and Agni is the Sacrificer: as great as Agni is, as great as is his measure, with so much he thus completes the sacrifice. [He offers them, with, Vâg. S. XVIII, 56, 57], 'Sacrifice hath been offered, up by the Bhrigus . . .;'--'May Agni who hath received sacrifice and oblation speed our offered meat!'
9:5:1:3232. These two amount to eleven,--the Trishtubh consists of eleven syllables, and the Trishtubh means strength: it is strength he thus imparts to the Sacrificer.
9:5:1:3333. And, again, as to why there are eleven,--the Trishtubh consists of eleven syllables, and Indra is of trishtubh nature, Indra is the self (soul) of the sacrifice, Indra is the deity 2: he thus finally establishes the sacrifice in him who is the self, the deity of the sacrifice.
9:5:1:3434. Having performed the Samishtayagus-oblations, they betake themselves to the expiatory bath (avabhritha 3). Having come out from the bath,
p. 263
and performed the Udayanîya (concluding oblation) 1, he, after the animal cake of the offering of the barren cow 2, prepares oblations for the goddesses.
9:5:1:3535. For now Pragâpati, having gained his end, thought himself quite perfect. Establishing himself in the quarters he went on ordering (or creating) and disposing everything here; and inasmuch as he went on ordering and disposing, he is the Orderer. And in like manner does the Sacrificer, establishing himself in the quarters, order and dispose everything here.
9:5:1:3636. And, again, as to why he prepares these oblations. This Agni (the fire-altar) is the quarters (regions), and these he lays down beforehand (in the shape of) the bunch of Darbha grass 3 and the clod-bricks 4; the Prânabhrits 5 in the first layer, the whole of the second, the whole of the third, and the whole of the fourth (layers 6); and of the fifth
p. 264
layer the Asapatnâs, Nâkasads and Pañkakûdâs 1,--these kept going out upwards 2 (from Pragâpati, the altar). Pragâpati was afraid of them, thinking, 'Whilst moving away, these will go beyond this universe.' Having become the Orderer, he went round them and established himself in them.
9:5:1:3737. Now the same as that Orderer is yonder sun; and that which was the farthest gone of the regions is that in which that (sun) shines firmly established.
9:5:1:3838. And the same as that Orderer is this cake to the Orderer on twelve potsherds. On twelve potsherds (it is),--the year is (of) twelve months, Pragâpati is the year, and Pragâpati is the Orderer. And that one which was the farthest gone of the regions is the same as these previous oblations,--a pap to Anumati, a pap to Râkâ, a pap to Sinîvalî, and a pap to Kuhû 3: when he prepares these oblations, he thereby establishes him (Pragâpati) in that which was the farthest gone of the regions. That (cake) he offers whole, for the completeness of that (Pragâpati).
9:5:1:3939. These are goddesses, for they are the regions,
p. 265
the regions are the metres, and the metres are deities; and that Ka is Pragâpati; and inasmuch as they are goddesses (devî) and Ka, they are 'devikâh 1.' There are five of them, for there are five regions.
9:5:1:4040. As to this they say, 'He should not offer these oblations, lest he should do what is excessive.' Let him nevertheless offer them; for these oblations are offered for (the fulfilment) of (special) wishes, and in wishes there is nothing excessive. And whatever oblation is offered after the cake of the animal-offering that is placed inside the victim itself as its sacrificial sap. He offers both kinds (of oblations), those of the Soma-sacrifice and those of the Agni(-kayana), to wit, first those of the Soma-sacrifice, and then those of the fire-altar: the significance of this has been explained. The cake-offering of the animal sacrifice is (performed) in a loud voice, and these (five oblations) in a low voice, for they are an ishti 2. With the Pasupurodâsa he (the Adhvaryu) says, 'Recite!--Urge!' and with these (oblations), 'Recite!--Worship!' for they are an ishti 3. There is the same Svishtakrit, and the same Idâ 4.
9:5:1:4141. Of that same animal-offering (of the barren cow) they perform the Samishtayagus-oblations; they enter the expiatory bath with the heart-spit 5;
p. 266
for this animal-offering is the end. Having proceeded with the heart-spit;--
9:5:1:4242. And having returned (to the fire-altar), he performs the oblations to Visvakarman;--This Agni(-kayana) indeed (includes) all sacrificial rites (visvâni karmâni); and all these its rites have been performed in this (agnikayana): he now gratifies them, and makes them a deity by means of an offering of sacrificial food; for only that one is a deity, for whom an oblation is prepared, but not one for whom it is not (prepared). Moreover, this Agni is Visvakarman (the all-worker): it is him he thereby gratifies.
9:5:1:4343. And, again, as to why he offers the Vaisvakarmana (oblations) 1. For the fire-altar there is both a beginning and an end: the Sâvitra 2 (formulas) are the beginning, and the Vaisvakarmana (oblations) the end. Were he to offer only those to Savitri, and not those to Visvakarman, it would be as if he made only a beginning and no end; and were he to offer only those to Visvakarman, and not those to Savitri, it would be as if he made only an end and no beginning. He offers both of them, and thus makes both a beginning and an end.
9:5:1:4444. There are eight of those (Sâvitra), and so (there are eight of) these: thus he makes the end
p. 267
(the same) as the beginning. The Svâhâ-call is the ninth of those 1, and so it is of these: thus he makes the end as the beginning. The oblation (âhuti) is the tenth of those 2, and so it is of these: thus he makes the end as the beginning. On that occasion he offers the oblation continuously so as not to stop the seed, the sacrifice there being seed;--on this occasion (he offers) with the dipping-spoon at the Svâhâ-call, for manifest is the seed when it is born.
9:5:1:4545. [He offers, with, Vâg. S. XVII, 58-65], 'What hath flowed from out of the will, or the heart, or was gathered from the mind, or the eye, after that go ye forward,--to the world of the righteous whither the first-born seers went of old!' he thereby means those Rishis 3.
9:5:1:4646. 'Unto thee, O (heavenly) seat, I commit this treasure which the knower of beings shall bring thither 4! Here the lord of the sacrifice will go after you: acknowledge ye 5 him in the highest heaven!'--as the text, so the meaning.
9:5:1:4747. 'Acknowledge him, O ye gods, seated
p. 268
in the highest heaven, know ye his form! When he cometh by the godward paths, reveal ye unto him the fulfilment of his wishes!'--as the text, so the meaning.--'Awake, O Agni, and be watchful! . . .'--'Whereby thou carriest a thousand, . . .'--the meaning of these two has been explained 1.
9:5:1:4848. 'With grass-bunch and enclosing-stick, with spoon, altar-ground and grass-cover, with verse of praise, lead thou this our sacrifice unto heaven, to go unto the gods!' that is, 'with these outward forms of our sacrifice make it go to the heavenly world!'
9:5:1:4949. 'What gift, what bounty, what fulfilment, what offering-presents there are of ours,--Agni Vaisvakarmana shall deposit them in heaven with the gods!'--that is, 'whatever we give, seasonably or unseasonably, that this fire-altar of Visvakarman shall place in the heavenly world!'
9:5:1:5050. 'Where the streams of honey and ghee are never-failing,--there, in heaven, Agni Vaisvakarmana shall place us with the gods!'--as the text, so the meaning 2.
9:5:1:5151. Eight Vaisvakarmana (oblations) he offers,--the Gâyatrî consists of eight syllables, and Agni is of Gâyatra nature: as great as Agni is, as great
p. 269
as is his measure, by so much food he thus gratifies him.
9:5:1:5252. When he has performed the Vaisvakarmana (oblations), he gives a name 1 (to the fire of the altar); for when any one has been born sound and safe, they give a name to him, and now this (Agni) has indeed been born sound and safe.
9:5:1:5353. Having given a name to him, he reverently approaches him; for this (Sacrificer) builds him with his (own) whole self, and were he not to give utterance now to this surrender of his own self, he (Agni) would now take away his (the Sacrificer's) self; but when he now gives utterance to this surrender of his own self, he (Agni) does not take away his self. [He approaches the fire] with the Anushtubh verse (Vâg. S. XVIII, 67), 'What fires of the five races of men there are upon this earth,--thou art the chiefest of them: quicken us unto life!'--the Anushtubh, doubtless, is speech, and all the metres are speech 2: he thus makes amends to him (Agni) by all the metres. Having stood by the fire, and lifted 3 it, and churned it out, he offers the completing oblation 4.
p. 270
9:5:1:5454. He then offers a dish of clotted curds to Mitra and Varuna 1. Now he who performs this (Agni-kayana) rite comes to be with the gods; and these two, Mitra and Varuna, are a divine pair. Now, were he to have intercourse with a human woman without having offered this (oblation), it would be a descent, as if one who is divine would become human; but when he offers this dish of clotted curds to Mitra and Varuna, he thereby approaches a divine mate 2: having offered it, he may freely have intercourse in a befitting way.
9:5:1:5555. And, again, as to why he offers this dish of clotted curds to Mitra and Varuna. When Pragâpati was released, the seed fell from him. When the gods restored him, they, by means of this dish of clotted curds, put seed into him; and in like manner does this (Sacrificer) thereby put seed into him.
9:5:1:5656. Now that Pragâpati who became released is this very fire-altar which is here being built; and the seed which fell from him is this dish of clotted curds of Mitra and Varuna; for Mitra and Varuna are the in-breathing and up-breathing, and the in-breathing and up-breathing fashion the infused seed. A dish of clotted curds it is, because seed is milk; and sacrifice it is, because sacrifice is the seed of sacrifice. In a low voice it is (offered), for silently seed is shed. At the end (of the sacrifice) it is (offered), for from the end seed is introduced.
p. 271
9:5:1:5757. They proceed with the whey 1 of that (dish of clotted curds). At this (oblation of whey) he gives a dakshinâ (sacrificial gift): 'Let him give a pair of hornless he-goats,' so (they say);--'Only by assignment, I think 2:' said Mâhitthi. And, verily, this libation of the fire-builder flows away as a libation of Soma which one offers on a (fire) without bricks.
9:5:1:5858. He need only lay down the naturally-perforated (bricks) 3; for the naturally-perforated ones are these worlds; and this built fire-altar is the same as these worlds.
9:5:1:5959. He need only lay down the seasonal (bricks); for the seasonal ones are the year, and this built fire-altar is the year.
9:5:1:6060. He need only lay down the all-light (bricks); for the all-light (bricks) are those deities 4, and this built fire-altar is those deities.
9:5:1:6161. He need only lay down the Punaskiti; for this is a repeated sacrifice (punar-yagña), it is a later (higher) worship of the gods: it is thus a repeated sacrifice and the higher worship of the gods he thereby arranges, and the repeated sacrifice inclines to him 5!--so (they say), but let him not do this,
p. 272
for, indeed, whenever Agni is placed on the built (altar), this whole Agni passes into that very brick 1: thus whenever he offers in the fire, then these oblations of his will be offered even as would be his oblations, when offered on a complete Sândila fire-altar built up with wings and tail.
9:5:1:6262. And, indeed, he who carries about Agni 2 becomes pregnant with all beings, and with all the gods; and he who builds him when he has not been carried about for a year kills all beings in the form of an embryo. But, surely, he who kills a human embryo, is despised, how much more then he who kills him (Agni), for he is a god: 'Let no one become an officiating priest for an (Agni) who has not been carried about for a year,' said Vâtsya, 'lest he should be a participator in the killing of this, a god's seed 3!'
p. 273
9:5:1:6363. 'A six-month (Agni) is the last 1 he may build,' they say, 'for six-month embryos are the last 1 that live when born.' If he were to recite the Great Litany on one not carried for a year, he should recite (only) the eighties of verses, for something incomplete is (the Agni) not carried for a year, and something incomplete are the eighties of verses 2. But, indeed, he would only still further pull asunder that (Agni, already) pulled asunder 3; and, indeed, whether he (Agni) be carried for a year, or not carried for a year, he (the Hotri) should recite the whole of the Great Litany.
9:5:1:6464. Now Sândilyâyana was once upon a time sojourning in the eastern region. Daiyâmpâti said to him, 'Sândilyâyana, how is Agni to be built? For, indeed, we are loth to carry him for a year, and yet we wish to build him.'
9:5:1:6565. He said, 'Let him by all means build him by whom he has previously been carried for a year; for that, that (Agni) alone He builds as one that has been carried 4 (as a child in the womb).'
9:5:1:6666. And, indeed, let him by all means build who
p. 274
intends to press Soma for a year, for he, manifestly, supports him by food (in the shape of) those libations.
9:5:1:6767. And, indeed, let him by all means build who offers the Agnihotra for a year, for he who offers the Agnihotra indeed supports him (Agni, the fire).
9:5:1:6868. And, indeed, let him by all means build who was born a year (after conception); for Agni is the breath; it is thus him (Agni) he holds. And, indeed, as the breath, he enters into the infused seed, and takes possession of it; and inasmuch as he takes possession (vid) of every one that is born (gâta), he is Gâtavedas. Wherefore by all means let even one who knows this build him as one ever carried (within him). And, indeed, if one who knows this either drinks (Soma), or offers drink to any one else, these libations of his will be offered even as would be his libations, when offered on a complete Sândila fire-altar built up with wings and tail.

Footnotes

256:1 That is, the buying of the Soma plants, for which see part ii, p. 69 seq.
257:1 Both salt (V, 2, 1, 16; VII, 1, 1, 6) and saline soil (VII, 3, 1, 8) mean cattle.
258:1 That is, the Veda, and hence the sacrificial ritual as the sole end for which the three collections of hymn-verses (rik), hymn-tunes (sâman), and sacrificial formulas (yagus) were made.
258:2 The verb 'tan,' 'to spread,' is the regular expression for the 'performing' of the sacrifice,--a figure of speech taken from the spreading out of a web, in which literal sense it has to be taken here.
258:3 See III, 1, 3, 6, where the injunction is given that no Samishtayagus should be performed for the Dîkshanîyeshti, 'lest he who has put on the garment of initiation should reach the end of the sacrifice before its completion; for the Samishtayagus is the end of the sacrifice.' It should be remembered that the initiation-offering, however essential, is merely a preliminary ceremony of the Soma-sacrifice, at the end of which latter sacrifice nine Samishtayagus oblations are offered (IV, 4, 4, 1 seq.) instead of the single one offered at the ordinary haviryagña. The term signifies 'the formula (yagus) of the completed offering (samishta).'
258:4 Prof. Delbrück, Altind. Syntax, p. 429, makes this last clause part of the Asuras’ speech or  thoughts,--'one thing they have undertaken to do, and another they are doing.' This can hardly be right.
259:1 See III, 2, 3, 23, where it is stated that the Prâyanîya of the Soma-sacrifice is to end with the Samyos (or Samyuvâka, for which see part i, p. 254 seq.); the Patnîsamyâgas (and Samishtayagus) of the ordinary ishti being thus omitted.
259:2 For the Âtithya, see part ii, p. 85 seq. It is shorn of the after-offerings (in addition to the Patnîsamyâgas and Samishtayagus).
259:3 For the Upasads, see part ii, p. 204 seq.
259:4 That is, performed; but the verb (ut-sâdaya, 'to set out, or in order') is used purposely, as if laying out for display,--so as to be in keeping with the 'spreading out' of the sacrifice.
260:1 The portions from the Savanîya pasu, which is slain during the morning-service, continue being cooked until the evening-service, when they are offered. See IV, 2, 5, 13; and part ii, p. 357, note.
261:1 Literally, leapt down (from their high station).
261:2 That is, which we left behind us when we went off.
261:3 Cf. IV, 4, 4, 6. For whatever deities this sacrifice is performed, they all are thereby 'sacrificed-to together' (sam-ishta); and because, after all those (deities) have been 'sacrificed-to together,' he now offers those (libations), therefore they are called Samishtayagus. See also I, 9, 2, 26, with note thereto.
262:1 That is to say, the same nine Samishtayagus-oblations which are performed at the end of the Soma-sacrifice (IV, 4, 4, 1 seq.). At the end of these, however, two additional such oblations are offered on the present occasion.
262:2 See I, 4, 5, 4, 'Indra is the deity of (this?) sacrifice;' IV, 4, 2, 16, 'Indra is the leader of the sacrifice.' The first of the nine Samishtayagus-oblations of the Soma-sacrifice is offered to Indra.
262:3 See IV, 4, 5, 1 seq.
263:1 See IV, 5, 2, 1 seq.
263:2 For this offering to Mitra and Varuna, see IV, 5, 1, 5.
263:3 The bunch of Darbha grass is placed in the centre of the newly ploughed altar-site; see VII, 2, 3, 1 seq.
263:4 The four logeshtakâs (clods of earth), being placed at the ends of the two 'spines,' represent the four quarters, marking as they do the centre of the east, south, west, and north sides of the altar-site, sown with seeds of all kinds; see VII, 3, I, 13 seq. The bunch of Darbha grass, placed in the centre, would thus represent the fifth region, viz. the one above.
263:5 Though the Prânabhrits are said to represent, not the regions, but the (channels of the) vital airs, they are placed in rows along the diagonals of the square body of the altar, thus marking, as it were, the intermediate regions; whilst the fifth set is placed in a circle round the centre. See VIII, 1, 1, 1 seq.
263:6 The bricks of these layers are all of them supposed to be marked by their position to relate to the regions or quarters.
264:1 For the Asapatnâs, laid down near the ends of the spines, to drive off evil in all four quarters, see VIII, 5, 1, 1; for the other two kinds of bricks, expressly identified with the regions, see VIII, 6, 1, 1 seq.
264:2 That is, the altar was so full of regions that they escaped at the top.
264:3 These deities are supposed to be personifications of the four phases of the moon; whilst Prof. Weber (Ind. Stud. XIII, p. 290) would also take the Orderer (dhâtri)--by the Brâhmana identified with the sun--to represent the moon. On Sinîvalî (identified with Vâk, VI, 5, 1, 9), see also A. Kuhn, Zeitschr. f. v. Sprachf. II, p. 120; Weber, Ind. Stud. V, 230. Anumati is identified with the earth, V, 2, 3, 4.
265:1 This is an etymological quibble resorted to in order to account for the oblation to Pragâpati as one of the oblations of the goddesses (devikâ).
265:2 See p. 248, note 1.
265:3 See ibid., note 2.
265:4 That is, for these five oblations which are inserted between the chief oblations and the Svishtakrit of the Pasupurodâsa; as above, IX, 4, 3, 12 seq.
265:5 For this expiatory ceremony, called the Sûlâvabhritha (spit-bath), p. 266 and marking the conclusion of an ordinary (nirûdha) animal sacrifice--not one belonging to the Soma-sacrifice--as well as of the offering of a sterile cow, see part ii, p. 215.
266:1 Or, perhaps, formulas; the verses used along with the oblations being ascribed to Visvakarman. In any case, however, these oblations are offered to Agni, as the Visvakarman, or all-worker (visvakartri), or (in the case of Agni = Agnikayana) as including all works (or sacrificial performances).
266:2 See VI, 3, 1, 1 seq.; part iii, p. 290 seq.
267:1 See VI, 3, 1, 21.
267:2 The Sâvitra formulas accompany eight libations, which form, however, only one single continuous offering (âhuti) with one svâhâ-call.
267:3 For the seven Rishis, identified with the vital airs, the first existing beings, see VI, 1, 1, 1 seq.
267:4 Mahîdhara (and apparently Sâyana) seems to supply 'yagamânam' to 'etam,' and construe thus: 'Unto thee, O heavenly sent, I commit this (Sacrificer), which treasure Gâtavedas shall bring thither.'
267:5 'O gods, honour ye him (the Sacrificer)!' Mahîdhara; but perhaps the Rishis are addressed in this second line. Mahîdhara takes 'atra' ('here') along with 'parame vyoman'--'in this highest heaven.'
268:1 See VIII, 6, 3, 23, 24.
268:2 The meaning of the verse is, however, far from certain. The above is Mahîdhara's interpretation, except that he takes 'yâh' to mean 'and what (other) streams there are.' It might, however, also mean--'What streams of honey and ghee of ours are never-failing anywhere--Agni Vaisvakarmana shall deposit them in heaven with the gods!'--in which case due reward for sacrifice would be prayed for.
269:1 According to VI, 1, 3, 20, the newly built Agni is to be called 'Kitra,' the Bright one.
269:2 Or, are Vâk, the Veda, cf. IV, 6, 7, 1 seq.
269:3 Or, 'having mounted it;'--that is to say, he heats the churning-sticks (arani) at the altar-fire, betakes himself with them to the old (Gârhapatya) fire-place; 'churns out' the fire, and offers on the fire thus produced.
269:4 The Udavasânîyâ-ishti, consisting of a cake on five potsherds for Agni (or a libation of ghee taken in five ladlings for Vishnu), is the same as for the Soma-sacrifice, IV, 5, I, 13. But whilst there it is followed at once by the (evening) Agnihotra, or oblation of milk regularly performed twice a day; on the present occasion an additional oblation is performed.
270:1 The same payasyâ-oblation is performed at the Dâkshâyana modification of the new and full-moon sacrifice (II, 4, 4, 10 seq.); sec also the Sânnâyya of the new-moon sacrifice (part i, p. 178, note 4) which is the same dish.
270:2 Or, he enters into a divine union.
271:1 The whey (vâgina) is offered to the (divine) Coursers, i.e. the regions or quarters; see II, 4, 4, 22-25.
271:2 The meaning of this passage is not quite clear to me.
271:3 The three Svayamâtrinnâs in the centre of the first, third, and fifth layers represent the three worlds. These, and the subsequent injunctions, refer to one who, subsequent to the Agnikayana, wishes to perform a Soma-sacrifice, without being able to repeat the Agnikayana itself. Katy. Sr. XVIII, 6, 33.
271:4 See VI, 3, 3, 16; 5, 3, where the three Visvagyotis bricks are said to represent Agni, Vâyu (wind), and Âditya (sun) respectively.
271:5 Though there is nothing in the text to show where this quotation p. 272 begins, it would seem, from Kâtyâyana's rules, that it runs from the beginning of paragraph 58,--XVIII, 6, 33. In case of inability (to perform a second) kityâ, at a repeated Soma-sacrifice, (he may lay down) one or other kind of the Svayamâtrinnâs, Visvagyotishas, or Ritavyâs; 34. The Punaskiti; 35. Or no building (at all a second time); 36. Because the (Agni) Kitya has become the Âhavanîya.
272:1 That is (as would seem from Sâyana's interpretation), into the Âhavanîya fire, considered as the last brick of the altar; and hence the Sacrificer's offering-fire will for ever thereafter remain for him the Kitya Agni.
272:2 During the time of initiation (dîkshâ), which, if at all possible, is to last for a year, the Ukhya Agni has to be carried about by the intending Sacrificer, for at least part of each day, in the fire-pan (ukhâ), suspended in a sling from his neck; the pan-fire being afterwards transferred to the newly built Gârhapatya and thence to the great fire-altar, to serve as the Kitya Agni, or the Âhavanîya fire. See VI, 7, I, 12 seq.
272:3 In the original this last clause is in the first person,, or in the oratio directa, from the point of view of him who is asked to officiate p. 273 as a priest, hence--Let no one become an officiating priest . . ., thinking, 'Lest I should be a participator . . .'
273:1 That is to say, he must have been carried about for at least six months; and embryos less than six months old cannot live.
273:2 This is so for the reason that the Mahad uktham consists of more than the eighties of verses; see IX, 3, 3, 19. One might feel inclined to include this whole sentence in the preceding quotation.
273:3 That is, already too much attenuated, by being made as large as one a year old (?).
273:4 Sâyana remarks, that this reply does not restrict the building of the fire-altar to one who has carried the fire for a full year, but only discountenances the building in the case of one who has only carried it for a few days (?).

SECOND BRÂHMANA.

9:5:2:11. Indra saw this seven-versed (hymn, suitable) for making good what is deficient 1, for reducing what is redundant, and for perfecting what is imperfect. And, indeed, after building the fire-altar, one is (still) apt to get into trouble, or to stumble, or what not. Now, when Syâparna Sâyakâyana heard this, he ventured upon this performance.
9:5:2:22. Now, there is here a perfecting of three things,--the perfecting of the fire-altar, the perfecting of
p. 275
him who has it built for him, and the perfecting of him who builds it.
9:5:2:33. Thus, when he reverently stands by (the altar) with this (hymn), everything is thereby made good 1 for him that, knowing or unknowing, he either does in excess, or does not carry to the end, in this building of the altar--in short, whatever was not secured for him. And whatever wish there is in that anushtubh verse 2, that he secures even now; and, moreover, he thereby keeps off the fiends, the Rakshas, from this sacred work, and they do not wreck him, whilst uttering imprecations. Wherefore one who knows this may readily build a fire-altar even for an enemy, for he is able to gain the better of him.
9:5:2:44. [He approaches reverently the fire-altar 3, with, Vâg. S. XVIII, 68-74], 'For mighty strength that smiteth Vritra, and for victory in battle, we call thee hither, O Indra!' 'O much-invoked Indra, crush thou the handless Kunâru, lurking here, together with the Dânus; and with might smite thou the footless Vritra, the ever-growing mocker!' thus he reverently stands by (the fire) with the first two (verses) relating to the slaying of Vritra. For now the gods, having warded off Vritra, evil, performed this rite freed from evil; and in like manner does the Sacrificer, having warded off Vritra, evil, now perform this rite freed from evil.
p. 276
9:5:2:55. 'Scatter thou our scorners, O Indra 1!'Like a terrible, creeping beast, dwelling in the mountains, hast thou come from the farthest distance: having sharpened thy pointed, piercing thunderbolt 2, O Indra, beat thou off the foes, and scatter the spurners!' thus with the second two (verses) relating to (Indra) Vimridh 3. For now the gods, having warded off the spurners, evil, performed this rite freed from evil; and in like manner does the Sacrificer now, having warded off the spurners, evil, now perform this rite freed from evil.
9:5:2:66. 'May Agni Vaisvânara come forward from afar to our help, to hear our hymns of praise!'--'Sought after in the sky, sought after on earth, Agni, sought after, hath entered all the plants: Agni Vaisvânara, sought after, may guard us from injury by day and by night!' thus with the third two (verses) relating to (Agni) Vaisvânara. For now the gods, having, by Vaisvânara, burnt out evil, performed this rite, freed from evil; and in like manner does the . Sacrificer now, by Vaisvânara, burn out evil, and perform this rite freed from evil.
9:5:2:77. 'May we obtain this wish, O Agni, with thy help! may we obtain, O wealthy one, wealth with abundant heroes! striving for strength, may we obtain strength; may we obtain undecaying glory, O thou ever-young!' thus with one (verse) containing wishes. For now
p. 277
the gods, having, by the six-versed (hymn), warded off evil, made once for all, by the one wish-holding (verse), all (objects of) wishes their own; and in like manner does the Sacrificer now, having, by the six-versed (hymn), warded off evil, make once for all, by the one wish-holding (verse), all wishes his own.
9:5:2:88. It is (a hymn) of seven verses,--the fire-altar consists of seven layers, (and there are) seven seasons, seven regions, seven worlds of the gods, seven stomas, seven prishtha (sâmans), seven metres, seven domestic animals, seven wild ones, seven vital airs in the head, and whatever else there is of seven kinds, relating to deities and relating to the self,--all that he thereby secures. They become equal to the Anushtubh 1, for the Anushtubh is speech, and it is by speech that he secures for him (Agni) all that which is not yet secured for him.
9:5:2:99. 'Let him approach (the fire-altar) with an eight-versed (hymn)!' say some;--'with (Vâg. S. XVIII, 75), "We thereby offer unto thee thy wish, reverently approaching thee with open hands: with holiest mind and peaceful thought offer thou sacrifice unto the gods as priest, O Agni!" thus with a second wish-holding one,--and the seven foregoing ones, that makes eight,--the Gâyatrî consists of eight syllables, and Agni is of Gâyatra nature: as great as Agni is, as great as is his measure, by so much he thus secures for him
p. 278
whatsoever is not yet secured for him; and thus, moreover, the two deities 1 receive the same (amount) for their share.' Let him, however, not do so, for surely those seven (verses) are (equal to) eight anushtubh (verses), and thus he even therein obtains whatever wished-for object there is in the eight-versed (hymn).
9:5:2:1010. With (verses) addressed to Indra and Agni he approaches (the fire);--the fire-altar belongs to Indra and Agni: as great as Agni is, as great as is his measure, by so much he thus gains for him whatever has not been gained for him. And Indra and Agni are all the gods, and the fire-altar belongs to (or Agni is) all the deities: as great as Agni is, as great as is his measure, by so much he thus gains for him whatever has not been gained for him.
9:5:2:1111. Now some make this (hymn) the opening rite of every performance, saying, 'Freed from evil, we must perform this sacred work!' And others, indeed, say, 'Let him approach reverently (each) layer when it is covered with soil, for therein that (layer) becomes whole and complete.' Let him, then, do as he chooses. So much as to the building; now as to the non-building.
9:5:2:1212. Verily, there are three oceans,--the Fire-altar (being the ocean) of Yagus-formulas, the Mahâvrata (-sâman) 2 that of Sâmans (hymn-tunes), and the Mahad uktham (Great Litany 3) that of Rik (verses). Whoever performs these (three rites) for another
p. 279
person causes these oceans to dry up for himself, and after them, thus drying up, the metres 1 dry up for him; and after the metres the world; and after the world his own self; and after his own self his children and cattle: indeed, he who performs these for another person becomes poorer day after day.
9:5:2:1313. And he who, not having performed these (rites) for another person, were to officiate in the performance even of all other sacrifices, for him the metres again replenish themselves from out of those oceans, and after the metres the world, and after the world his own self, and after his own self his children and cattle: indeed, he who does not perform those rites for another person, becomes more prosperous day after day. For, indeed, these (rites) are his divine, immortal body; and he who performs them for another person, makes over to another his divine body, and a withered trunk is all that remains.
9:5:2:1414. Now, some (say), 'Having performed them for another person, they either perform them for themselves or cause them to be performed again: this is the atonement.' But let him not do this, for it would be as if one were to water a withered trunk; it would rot and die: let him know that there is no atonement for such an one.
9:5:2:1515. And Sândilya once upon a time said--Tura Kâvasheya once built a fire-altar for the gods at Kârotî. The gods asked him, 'Sage, seeing that they declare the building of the fire-altar not to be conducive to heaven, why then hast thou built one?'
16. He said, 'What is conducive to heaven,
p. 280
and what is not conducive thereto? The Sacrificer is the body of the sacrifice, and the officiating priests are the limbs; and, surely, where the body is there are the limbs; and where the limbs are there is the body. And, verily, if the priests have no place in heaven, then the Sacrificer has none, for both are of the same world. But let there be no bargaining as to sacrificial fees, for by bargaining the priests are deprived of their place in heaven.'

Footnotes

274:1 Viz. in the building of the fire-altar; literally, for the obtainment of the deficient.
275:1 Literally, obtained.
275:2 Viz. the first of the seven verses (Rig-veda III, 37, 1).
275:3 According to Kâty. Sr. XVII, 7, 1, this ceremony should take place on the completion of each layer, after it has been covered with loose earth; cf. paragraph 11.
276:1 For the complete verse, see IV, 6, 4, 4.
276:2 Thus Mahîdhara.
276:3 That is, the repeller of spurners, or enemies.
277:1 The seven verses consist of two Gâyatrîs (twenty-four syllables each), four Trishtubhs (forty-four each), and one Anushtubh (thirty-two syllables). Whilst the two Gâyatrîs are sixteen syllables short of two Anushtubhs, the four Trishtubhs have forty-eight syllables in excess of four Anushtubhs. Hence the seven verses consist of 8 × 32 syllables, or eight Anushtubhs.
278:1 Viz. Indra and Agni, having each four verses addressed to them.
278:2 See p. 282, note 5.
278:3 See p. 110, note 3; p. 111, note 1.
279:1 That is, the Vedic texts.

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