The Satapatha Brahmana - Part 5 - Books -11, 12, 13 and 14 - 12th Kanda - 3rd and 4th Adhyaya

The Satapatha Brahmana

 

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

 Part - 5

12th Kanda

 

THIRD ADHYÂYA. FIRST BRÂHMANA.

12:3:1:11. 'Seeing that all this threefold universe keeps passing into one another, O Bâlâki, how is it that
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these,--to wit, the sacrifice, Man, and Pragâpati,--do not exceed one another?
12:3:1:22. Seeing that the upward Stomas follow the sacrifice, fitting themselves by repetitions with Sâmans, how do they enter man, and how do they become united with the vital airs?
12:3:1:33. The Prâyanîya Atirâtra, the Katurvimsa day, the four Abhiplavas, and the Prishthya (shadaha):how do these enter man, and how do they become united with the vital airs?
12:3:1:44. Fitted out with the Abhigit, the Svarasâmans join the Vishuvat on both sides:--how do these enter man, and how do they become united with the vital airs?
12:3:1:55. Setting out with the Trivrit, fitted out with the (Pañkadasa and) Saptadasa, and ending with the Trayastrimsa; with (the series of stomas increasing) successively by four (syllables 1):--how do these enter man, and how do they become united with the vital airs?'
12:3:1:66. The Trivrit is his head, the Pañkadasa his neck; and the chest, they say, corresponds to the Saptadasa; the Ekavimsa they make the belly, and
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the two sides, by means of the Trinava, correspond to the ribs.
12:3:1:77. The Abhiplavas on both sides (of the Vishuvat) are his arms, the Prishthya is the back,--so say the wise; and his spine the Brâhmanas fashion in the year by means of the (series of stomas increasing) successively by four (syllables).
12:3:1:88. The Abhigit and Visvagit are his ears; and his eyes, they say, correspond to the Svarasâmans; the Vishuvat, they say, is the breath of the nostrils; and the Go and Âyus are those two downward breathings.
12:3:1:99. The Dasarâtra they call his limbs, and the Mahâvrata the Brâhmanas fashion (arrange) so as to be the mouth in the year 1;--the Supreme Self has entered into that year endowed with all stomas and with all sâmans: having fashioned him alike with the body, the sage is seated free from pain 2 on the heights of the ruddy one (the sun).

Footnotes

166:1 The Trivrit, or nine-versed stoma, is, however, followed by the Pañkadasa, or fifteen-versed stoma--the thirteen-versed form not being in ordinary use--and these are succeeded by the Saptadasa (17), Ekavimsa (21), &c. Possibly, however, this last sentence may refer to the six days of the Prishthya-shadaha for which the stomas consisting of 9, 25, 17, 21, 27 and 33 verses respectively are used. On the Abhigit day, each of the first four stomas is used in succession for three stotras, the four hymn-forms thus making up the twelve stotras of the Agnishtoma. On the Visvagit day, on the other hand, only three stomas are used--the Trivrit, Pañkadasa, and Saptadasa--four stotras being assigned to each of these three hymn-forms.
167:1 Though the Mahâvrata day is actually the last day but one of the one year's sacrificial session, whilst the Katurvimsa day is the second, these two days mark really the end and beginning of the year, whilst the nominal first and last days of the sessional performance may be considered as consisting of mere preliminary and concluding (winding-up) rites. The above symbolic identification of the Mahâvrata with the mouth of Agni-Pragâpati, the Year, might thus lead one to suppose (as, indeed, is done by Prof. Hillebrandt, Die Sonnwendfeste in Alt-Indien, p. 11) that if two such annual sessions were immediately to succeed each other, the Mahâvrata and Katurvimsa would fall on one and the same day. The Mahâvrata, representing (at least symbolically) the winter-solstice, would thus mark both the end and the beginning of two successive solar periods.
167:2 Literally, with unborn pain (or, with the pain of one unborn).

SECOND BRÂHMANA.

12:3:2:11. The Year is Man 1:--'Man' is one unit, and 'year' is another, and these now are one and the same;--there are in the year the two, day and night, and in man there are these two breathings, and these now are one and the same;--there are three seasons in the year, and these three breathings in man, and these (two) now are one and the same;--'samvatsara (year)' consists of four syllables, and so does 'yagamâna (sacrificer),' and these (two) now are one and the same;--there are five seasons in the year, and these five breathings in man, and these (two) now are one and the same;--there are six seasons in the year, and these six breathings in man, and these (two) now are one and the same;--there are seven seasons in the year, and these seven breathings in man, and these (two) now are one and the same.
12:3:2:22. There are twelve months in the year, and these twelve breathings in man, and these (two) now are one and the same;--there are thirteen months in the (leap-) year, and these thirteen (channels of) breathings in man, the navel being the thirteenth, and these (two) now are one and the same;--there are twenty-four half-months in the year, and this man is twenty-four-fold, being possessed of twenty fingers and toes and four limbs; and. these (two) now are one and the same;--there are twenty-six half-months in the (leap-) year, and this man is twenty-six-fold, the two feet making up the twenty-six; and these (two) now are one and the same.
12:3:2:33. And there are three hundred and sixty nights
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in the year, and three hundred and sixty bones in man, and these (two) now are one and the same;--there are three hundred and sixty days in the year, and three hundred and sixty parts of marrow in man, and these (two) now are one and the same.
12:3:2:44. And there are seven hundred and twenty days and nights in the year, and seven hundred and twenty bones and parts of marrow in man, and these (two) now are one and the same.
12:3:2:55. And there are ten thousand and eight hundred 'muhûrta' in the year; and fifteen times as many 'kshipras' as there are 'muhûrta'; and fifteen times as many 'etarhi' as there are 'kshipra;' and fifteen times as many 'idâni' as there are 'etarhi'; and fifteen times as many breathings as there are 'idâni'; and as many spirations as there are breathings 1; and as many twinklings of the eye as there are spirations, and as many hair-pits as there are twinklings of the eye, and as many sweat-pores as there are hair-pits; and as many sweat-pores as there are so many drops it rains.
12:3:2:66. Concerning this, Vârkali, knowing this, once said, 'I know the raining cloud extending over the whole earth, and the drops of that rain.'
12:3:2:77. It is with reference thereto that this verse is told,--Whilst whirling round, be it standing, or sitting, or even sleeping, how often does man, otherwise than from toil, breathe and expel the air regularly 2 by day and night?
12:3:2:88. And in answer thereto this verse is told,--
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[paragraph continues] Inasmuch as man is what is measured a hundred hundred and eight hundred, therefore they say:--so often does man regularly 1 breathe and expel the air by day and night.

Footnotes

168:1 Or, the man, identified with the Sacrificer.
169:1 Perhaps the distinction. between 'prâna' and 'ana' here is that of out-breathing and in-breathing.
169:2 Or, uniformly (gleichmässig). The St. Petersb. Dict. here takes 'samena' in the sense of 'exactly.'

THIRD BRÂHMANA.

12:3:3:11. The gods were once performing the initiation ceremony for a (sacrificial session) of a thousand years. When five hundred years had passed with them, everything here was worn out--to wit, Stomas, and Prishthas, and metres (texts).
12:3:3:22. The gods then perceived that unexhausted element of the sacrifice, and by means of that unexhausted element they obtained what success there was in the Veda; and, verily, for him who thus knows this, the Vedas are unexhausted, and the work of the officiating priests is pet-formed with the unexhausted threefold science.
12:3:3:33. Now, this is that unexhausted element of the sacrifice:--o-srâvaya, astu sraushat, yaga, ye yagâmahe, and vaushat 2. In these five utterances there are seventeen syllables:--o-srâvaya consists of four syllables, astu sraushat of four syllables, yaga of two syllables, ye yagâmahe of five syllables;
12:3:3:44. And the Vashat-call consists of two syllables. This is the seventeenfold Pragâpati, as established in the deity and in the body, and, verily, whosoever thus knows that seventeenfold Pragâpati, as established in the deity and in the body, establishes himself by offspring and cattle in this, and by immortality in the other, world.
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12:3:3:55. The gods then spake, 'Find ye out that sacrificial performance which shall be a substitute for one of a thousand years; for what man is equal thereto that he could get through with (a performance of) a thousand years?'
12:3:3:66. They saw the Visvagit with all the Prishthas 1 to be an accelerated Soma-feast in lien of the Prishthya-shadaha, for there are those (same) Stomas, those Prishthas, and those metres.
12:3:3:77. They saw the Prishthya-shadaha to be an accelerated Soma-feast in lieu of the Dvâdasâha, for there are those (same) Stomas, those Prishthas, and those metres 2.
12:3:3:88. They saw the Dvâdasâha to be an accelerated Soma-feast in lieu of (a session of) a year 3, for there are those (same) Stomas, those Prishthas, and those metres.
12:3:3:99. They saw the (session of a) year to be an accelerated Soma-feast in lieu of the Tâpaskita 4, for there are those (same) Stomas, those Prishthas, and those metres.
12:3:3:1010. They saw the Tâpaskita to be an accelerated Soma-feast in lieu of the thousand years’ performance, for there are those (same) Stomas, those Prishthas, and those metres.
12:3:3:1111. He passes a year with the rites of initiation,
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a year with the Upasads, and a year with the pressings of Soma.
12:3:3:1212. When he passes a year with the rites of initiation he thereby secures for himself the first part of the performance of a thousand years; and when he passes a year with the Upasads he thereby secures for himself the central part of the performance of a thousand years; and when he passes a year with the pressings he thereby secures for himself the last part of the performance of a thousand years.
12:3:3:1313. Twelve months he passes with the rites of initiation, twelve with the Upasads, and twelve with the pressings,--that makes thirty-six. Now the Brihatî (metre) consists of thirty-six syllables, and by means of the Brihatî the gods strove to reach heaven, and by means of the Brihatî they indeed attained heaven; and in like manner does this one, by means of the Brihatî, now strive to reach heaven, and by means of the Brihatî he indeed attains heaven; and whatever object of desire there is in the Brihatî, that he thereby secures for himself.
12:3:3:1414. But, indeed, there is that triad that is performed together,--the Agni (fire-altar), the Arkya, and the Mahad Uktham (great litany). When he passes a year with the rites of initiation, and a year with the Upasads, thereby the Agni and the Arka are secured by him; and when he passes a year with the pressings, thereby the Mahad Uktham is secured by him: this, then, to wit, the Tâpaskita, is the substitute for the performance of a thousand years, and this, to wit, the Tâpaskita, conduces to the procreation of creatures.

Footnotes

170:2 For these sacrificial calls, see part i, p. 142, note 2.
171:1 For such a day's performance with all the Prishtha-sâmans, see part iii, introd., p. xx seq.
171:2 The Dvâdasâha, or twelve-days’ performance, includes a Prishthya-shadaha as its second to seventh days.
171:3 The one year's session includes a Dasarâtra, or ten-days’ performance, forming the central part of the Dvâdasâha; and the first and last days of the latter being, like those of the Gavâm ayanam, a prâyanîya and udayanîya Atiratra.
171:4 See part iv, p. 317, note 2.

FOURTH BRÂHMANA.

12:3:4:11. Pragâpati once upon a time spake unto Purusha
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[paragraph continues] Nârâyana, 'Offer sacrifice! offer sacrifice!' He spake, 'Verily, thou sayest to me, "Offer sacrifice! offer sacrifice!" and thrice have I offered sacrifice: by the morning-service the Vasus went forth, by the midday-service the Rudras, and by the evening-service the Âdityas; now I have but the offering-place 1, and on the offering-place I am sitting.'
12:3:4:22. He spake, 'Offer yet sacrifice! I will tell thee such a thing that thy hymns shall be strung as a pearl on a thread, or a thread through a pearl.'
12:3:4:33. And he spake thus unto him, ‘At the (chanting of the) Bahishpavamâna, at the morning-service, thou shalt hold on to the Udgâtri from behind, saying, "Thou art a falcon formed of the Gâyatrî metre,--I hold on to thee: bear me unto well-being!"
12:3:4:44. ‘And at the midday Pavamâna thou shalt hold on to the Udgâtri from behind, saying, "Thou art an eagle formed of the Trishtubh metre,--I hold on to thee: bear me unto well-being! "
12:3:4:55. ‘And at the Ârbhava-pavamâna, at the evening-service, thou shalt hold on to the Udgâtri from behind, saying, "Thou art a Ribhu formed of the Gagat metre,--I hold on to thee: bear me unto well-being!"
12:3:4:66. 'And at the close of each pressing thou shalt mutter, "In me be light, in me might, in me glory, in me everything!"'
12:3:4:77. Now light, indeed, is this (terrestrial) world, might the air-world, glory the heavens, and what other worlds there are, they are everything (else).
12:3:4:88. And light, indeed, is Agni, might Vâyu (the
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wind), glory Âditya (the sun), and what other gods there are they are everything.
12:3:4:99. And light, indeed, is the Rig-veda, might the Yagur-vela, glory the Sâma-veda, and what other Vedas there are they are everything.
12:3:4:1010. And light, indeed, is speech, might the breath, glory the eye, and what other vital airs there are they are everything.
12:3:4:1111. Let him know this:--'All the worlds have I placed within mine own self, and mine own self have I placed within all the worlds; all the gods have I placed within mine own self, and mine own self have I placed within all the gods; all the Vedas have I placed within mine own self, and mine own self have I placed within all the Vedas; all the vital airs have I placed within mine own self, and mine own self have I placed within the vital airs.' For imperishable, indeed, are the worlds, imperishable the gods, imperishable the Vedas, imperishable the vital airs, imperishable is the All: and, verily, whosoever thus knows this, passes from the imperishable unto the imperishable, conquers recurrent death, and attains the full measure of life.

Footnotes

173:1 ? That is to say, those deities have taken possession of everything else. Cf. J. Muir, Orig. Sansk. Texts, vol. v, p. 377.

FIFTH BRÂHMANA.

12:3:5:11. Of old, indeed, they were wont to seize this victim as one dedicated to Savitri, but now they seize it as one dedicated to Pragâpati, saying, 'Savitri, in truth, is the same as Pragâpati.' It is therefore after having thrown together the (sacrificial) fires that they ought to perform this (animal) sacrifice on the Grihapati's own fires, thinking, 'May we also have a share in this tail (of the. victim) wherewith they are now making offering together to the wives
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[paragraph continues] (of the gods).' They then perform the initiation ceremony whenever they choose.
12:3:5:22. Here now they say, 'They ought to have separate hearths; and if one of the initiates were to be taken ill let him stay aside offering the Agnihotra. If he gets well again, they bring (the fires) together and invite him to join them; but if he dies they burn him by his own (three) fires 1 without an (ordinary) fire for (burning) a dead body; and the other sacrificers sit (through the sacrificial session);--such at least is the performance in the case of one who keeps up his sacrificial fires; but, indeed, they have their hearths in common: the theological explication of this is the same as in regard to the preparatory ceremonial 2.'
12:3:5:33. They also say, 'Seeing that the performers of a year's session become initiated for a year, how does their Agnihotra come to be uninterrupted?' Let him reply, 'By the fast-milk.'
12:3:5:44. They also say, 'Seeing that the performers of a year's session become initiated for a year, how does their Full-moon oblation come to be uninterrupted?' Let him reply, 'By the ghee and the sacrificial cake.'
12:3:5:55. They also say, 'Seeing that the performers of a year's session become initiated for a year, how does their New-moon oblation come to be uninterrupted?' Let him reply, 'By the sour curds and the cake.'
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12:3:5:66. They also say, 'Seeing that the performers of a year's session become initiated for a year, how does their offering to the Fathers come to be uninterrupted?' Let him reply,' By the Aupâsana (rites 1).'
12:3:5:77. They also say, 'Seeing that the performers of a year's session become initiated for a year, how does their offering of firstfruits come to be uninterrupted?' Let him reply, 'By Soma's pap 2.'
12:3:5:88. They also say, 'Seeing that the performers of a year's session become initiated for a year, how do their seasonal offerings come to be uninterrupted?' Let him reply, 'By the Payasyâ 3.'
12:3:5:99. They also say, 'Seeing that the performers of a year's session become initiated for a year, how does their animal sacrifice come to be uninterrupted?' Let him reply, 'By the animal and the cake 4.'
12:3:5:1010. They also say, 'Seeing that the performers of a year's session become initiated for a year, how
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does their Soma come to be uninterrupted?' Let him reply, 'By the Soma-pressings.'
12:3:5:1111. It is thus that these sacrificial rites enter into the year; and, verily, whosoever thus knows this entering of the sacrificial rites into the year becomes a sharer in the heavenly world.
12:3:5:1212. In the year there should be known to be uniformity:--one Atirâtra they perform before, and one after, the Vishuvat; fifty three Agnishtomas they perform before, and fifty-three after, the Vishuvat; one hundred and twenty Ukthya days they perform before, and one hundred and twenty after, the Vishuvat,--thus at least in the case of those who perform the Svarasâmans as Ukthyas.
12:3:5:1313. And in the case of those who (perform them) as Agnishtomas, they perform fifty-six Agnishtomas before, and fifty-six after, the Vishuvat; one hundred and seventeen Ukthya days they perform before, and one hundred and seventeen after, the Vishuvat; six Shodasins they perform before, and six after, the Vishuvat; thirty Shadahas 1 they perform before, and thirty after, the Vishuvat:--such, then, is the uniformity of that (year), and, verily, he who thus knows this goes through a course of sacrificial performance which is uniform, and not ineffectual, neither defective nor redundant.

Footnotes

175:1 This is the regular procedure in accordance with Grihya rites, cf. Âsv. Grihy. IV, 2, 11-13; whilst Pâraskara, III, 10, 11, merely says, 'with the domestic fire they burn him who has established his (sacred) fire.'
175:2 For the 'puraskarana,' see part iv, p. 337, note 2.
176:1 Viz., by those rites which, during the time for which the Sacrificer is initiated, may be performed on his domestic (Âvasathya or Aupâsana) fire. Cf. Kâty. I, 1, 20. 21. Whether the domestic offerings to the Fathers (srâddha) may be so performed seems doubtful.
176:2 For the ordinary performance of the Âgrayaneshti, see part i, p. 370 seqq. According to Kâty. IV, 6, 11 seq. the performance of a year's sattra is to mark the time at which the offering of first-fruits would otherwise have taken place by using new grain for his vrata-food, as well as for two Rauhina cakes at the Upasads, and for the cakes offered in the animal sacrifice of the Soma days; and that a pap of new syâmâka (millet) is to be offered to Soma at the proper season (during the rains, or autumn), and a pap of bamboo grain in summer.
176:3 For this dish, made by the addition of fresh boiled milk to sour curds, see part i, p. 381, note 2.
176:4 That is, by the animal offered on each successive Soma day, and the (savanîya) purodâsas offered subsequently; cf. IV, 2, 5, 14-22.
177:1 That is, counting the Prâyanîya Atirâtra, Katurvimsa, Abhigit, and three Svarasâmans as one six-days’ performance, before the Vishuvat; and the three Svarasâmans, the Visvagit, Goshtoma, Âyushtoma, four days of the Dasarâtra (preceding and succeeding the central Shadaha), the Mahâvrata, and Udayanîya Atirâtra as two six-days’ performances after the Vishuvat.

FOURTH ADHYÂYA. FIRST BRÂHMANA.

EXPIATORY CEREMONIES IN CONNECTION WITH THE AGNIHOTRA.

12:4:1:11. Verily, they who perform an Agnihotra enter upon a long sacrificial session:--the Agnihotra, indeed, is a sacrificial session ensuring death in old age 1, for people are set free from it either by old age or by death.
12:4:1:22. Here, now, they say, 'If either a team (yukta) were to drive through, or people were to walk to and fro, between the two fires of such a one performing an Agnihotra, and (being thus) a performer of a long session, what rite and what expiation would there be in that case?' He may, indeed, perform an expiation, and also offer an ishti; but let him disregard it, for he who lays down his two fires doubtless spreads himself all over these worlds.
12:4:1:33. His Gârhapatya is this (terrestrial) world, his Anvâhâryapakana (or southern fire) the air-world, and his Âhavanîya yonder (heavenly) world; and freely, indeed, birds, both combined (yukta) and single, pass to and fro in these worlds; and even if a whole crowd were to pass through between his fires, let him know that no harm and no hurt will come to him.
12:4:1:44. 'But, surely, there are three unclean animals, a vicious boar, a vicious ram 2 and a dog: if any
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one of these runs about between (the fires) whilst the Agnihotra-offering is put on (the fire), what rite and what expiation would there be in that case?' Well, some poke out the ashes from the Gârhapatya, and keep throwing it down from the Âhavanîya, with this verse (Rig-veda I, 22, 17), 'Here Vishnu strode 1,' saying, 'Vishnu is the sacrifice: by the sacrifice we thus continue the sacrifice, and with ashes we bestrew its track.' But let him not do it in this way, for if, in that case, any one were to say of him, 'Surely this (priest) has scattered about 2 the Sacrificer's ashes: he will soon scatter his last ashes, the chief's household will be wailing,' then that would indeed be likely to come to pass.
12:4:1:55. Let him proceed in this way:--Having taken either a bowl of water, or a pot of water, let him go on pouring it out from in front of the Gârhapatya up to the Âhavanîya, with this verse, 'Here Vishnu strode;' for Vishnu being the sacrifice, he thus continues the sacrifice by the sacrifice; and whatever is injured or unpropitiated in the sacrifice, for all that the water is the means of propitiation, and by water, as a means of propitiation, he thus propitiates it. Such, then, is the rite performed in that case.
12:4:1:66. They also say, 'If any one's Agnihotra (milk) were to be spilled whilst he gets it milked, what rite and what expiation would there be in that
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case?' Having touched (the spilled milk) with the (formula of) expiation for spilling, and poured water on it, let him make offering with what (milk) is left. But if the bowl were to be turned upside down, or if it were to break, let him touch (the spilled milk) with the (formula of) expiation, and, having poured water on it, let him make offering with what other (milk) he can procure.
12:4:1:77. Now, in case there should be a spilling (of milk), let him touch it with, 'It hath been shed, it hath been implanted: birth hath ensued;' for when (seed) is shed then it is implanted; and when it is implanted then birth takes place. And, indeed, this (earth) is a womb, and the milk is seed: he thus implants seed in that womb, and forthwith that shed seed of him who so knows this is born forth. And, indeed, it rains from yonder sky, and herbs and trees are produced here on earth; and seed flows from man and animals, and therefrom everything here is generated: let him therefore know that abundant production has accrued unto him, that he will be multiplied in offspring and cattle, and that he will become more prosperous.
12:4:1:88. And in case there should be a breaking (of the vessel), let him pour out a bowlful or potful of water, and, indeed, whatever is injured or unpropitiated in the sacrifice, for all that water is the means of propitiation, and by water, as a means of propitiation, he thus propitiates it. He does so with these utterances, 'Bhûr bhuvah svar (earth, air, sky);' for these utterances are all-expiatory 1:
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he thus makes expiation with all this (universe). Having collected the potsherds let him throw them to where the ashes have been removed. This, then, is the rite performed in that case.
12:4:1:99. They also say, 'If any one's Agnihotra-cow were to lie down whilst being milked, what rite and what expiation would there be in that case?' Well, some make her get up by means of the Yagus-formula, 'The divine Aditi hath risen,'--Aditi, doubtless, is this (earth):--thus saying, 'It is this (earth) we thus raise for him;'--'life hath she bestowed upon the lord of sacrifice,' thereby saying,--'It is life we thus bestow upon this (Sacrificer);'--'giving unto Indra his share,' thereby saying, 'It is Indra's power we thus bestow upon him;'--'and unto Mitra and Varuna,'--Mitra and Varuna, doubtless, are the in-breathing and the up-breathing:--thus saying, 'It is the in and up-breathing we thus bestow upon him.' At this offering he should present that (cow) to a Brâhmana whom he does not intend to visit 1--(thus they enjoin) saying, 'It was, indeed, after perceiving the Sacrificer's suffering and evil that she lay down: we thus fasten the suffering and evil on this (Brâhmana) 2.'
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12:4:1:1010. But on this point Yâgñavalkya said, 'Surely, the cow turns from them as from faithless ones, and they smite the offering with trouble; let him rather do it in this way:--Let him make her get up by pushing her with a staff.' And, indeed, as in the case of one driving about here, Ibis horse, or his mule, or his ox yoked (to the car) might become weary, and, by its being urged forward by means of a staff or a goad, he completes the way he wishes to accomplish, even so does he, by that (cow) being urged forward by means of a staff or a goad, attain that heavenly world which he desires to reach.
12:4:1:1111. And Âruni, indeed, said, 'His Agnihotra-cow, assuredly, is the sky, her calf is that blowing (wind), and the Agnihotra-vessel is this (earth). And, verily, the Agnihotra-cow of him who knows this does not perish, for how could yonder (sky) perish? Neither does the calf of the Agnihotra-cow of him who knows this perish, for how could that (wind) perish? Nor does the Agnihotra-vessel of him who knows this break to pieces, for how could this (earth) break to pieces? The rain-cloud showers down blessings: let him therefore think, "Unable to bear my glory and greatness, she (the Agnihotra-cow) has lain down: I shall become more glorious." Let him keep her for himself 1: he thereby takes glory (prosperity) to himself,'--thus spake Âruni. This, then, is the rite performed in that case.
12:4:1:1212. They also say, 'If any one's Agnihotra-cow were to low whilst he gets it milked, what rite and
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what expiation would there be in that case?' Let him pluck a bunch of grass and make her eat thereof. This is the rite performed in that case.

Footnotes

178:1 Literally, as would seem, 'old-age-deathed' (garâmarva), or perhaps, 'having old age for its extreme limit (maryâ).' The author apparently takes it in the former sense, though interpreting the compound in his own way.
178:2 According to Molesworth's Dictionary, 'edakâ' and 'memdhâ,' in Marâthî, mean both 'ram,' but the former 'is ordinarily understood p. 179 of a ram trained to fight, or suffered to live long enough to obtain horns.'
179:1 See III, 5, 3, 13.
179:2 ? Or, thrown in (viz. into the pot, or urn). According to Âsv. Grihy. IV, 5, 1 seqq., it is, however, only the bones which are collected and placed in the urn.
180:1 Or, perhaps,--these (great) utterances are used with the 'Sarvaprâyaskittam' (libation for expiating every mistake). According to Kâty. XXV, I, 10, five verses are also to be muttered after p. 181 the libation with the three 'great words.' As regards the libation itself, it is to be made in the Gârhapatya with 'bhûh,' in the Dakshinâgni with 'bhuvah,' and in the Âhavanîya with 'Svah'; cf. ib. sûtra 13.
181:1 The commentators on Kâty. XXV, 1, 15 are divided in interpretation of this passage; whilst some take it in the above (and most natural) sense, others take it to mean--to the Brâhmana who will not be coming again to his (the Sacrificer's) house.
181:2 The reason why a Brâhman is thus chosen to serve as scapegoat doubtless is that his holy nature is supposed to be proof against such evil influences (cf. Weber, Ind. Stud. X, p. 64).
182:1 That is, he is not to give the cow to a Brâhmana; cf. Katy. XXV, 1, 27.

SECOND BRÂHMANA.

12:4:2:11. They also say, 'If any one's Agnihotra-cow were to milk blood, what rite and what expiation would there be in that case?' Let him say 'Disperse!' and having made a stirring-spoon, let him order the Anvâhârya-pakana fire to be enclosed; and having boiled that (blood) thereon, let him silently offer it in an undefined (indistinct) way 1, for Pragâpati is undefined, and the Agnihotra is sacred to Pragâpati; and the undefined also means everything: he thus makes atonement with everything. At this offering he should give that (cow) to a Brâhmana whom he does not intend to visit; for, indeed, she who milks blood milks it after perceiving the Sacrificer's suffering and evil: he thus fastens that suffering and evil upon this (Brâhmana). Let him then make offering with what other milk he can procure: by that which is not unsound he thus throws out what is unsound in the sacrifice. This, then, is the rite performed in that case.
12:4:2:22. They also say, 'If any one's Agnihotra-milk were to become impure 2 whilst being milked, what rite and what expiation would there be in that case?' Now some think that it should be offered
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[paragraph continues] (arguing that) it is ready (for offering), and it would be improper if it were not offered; and that the gods have no loathing for anything. But the gods have indeed loathings:--let him rather proceed in the following way. Having shifted some hot cinders from the Gârhapatya, let him silently pour that (milk) on these hot cinders. He then pours water thereon, and thus secures (âp) it by means of the water (âp). Let him then make offering with what other (milk) he can procure. This, then, is the rite performed in that case.
12:4:2:33. They also say, 'If any one's Agnihotra-milk were to become impure after he has had it milked, what rite and what expiation would there be in that case?' Let him shift back the coals which were shifted away (from the fire) and on which he was going to put (the Agnihotra-milk); and let him then pour it silently on these hot cinders. He then pours water thereon, and secures it by means of the water. Let him then make offering with what other (milk) he can procure.
12:4:2:44. They also say, 'If any one's Agnihotra-milk were to become impure after being put on the fire, what rite and what expiation would there be in that case?' Let him offer it silently on the coals which were shifted away (from the fire), and on which it had been placed: thus it is both offered and not offered; for inasmuch as he offers it on those (hot coals) it is offered, and inasmuch as he extinguishes it along with them it is not offered. He pours water thereon, and secures it by means of the water. Let him then make offering with what other (milk) he can procure.
12:4:2:55. They also say, 'If the Sacrificer were to die
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when the Agnihotra-milk has been put on the fire, what rite and what expiation would there be in that case?' Having enclosed it, let him pour it out: and such, indeed, they say, is the expiation (in that case) for every Haviryagña. This, then, is the rite performed in that case.
12:4:2:66. They also say, 'If any one's Agnihotra-milk were to be spilled after being ladled out into the offering-spoon, what rite and what expiation would there be in that case?' Let him touch it with the (formula of) atonement for spilling, and, having poured water thereon, let him make offering with what (milk) there is left. And if the spoon be turned upside down, or if it were to break, let him touch (the spilled milk) with the (formula of) atonement for spilling, and, having poured water thereon, let him make offering with what (milk) is left in the pot.
12:4:2:77. Now some go back (to the Gârhapatya) and make offering with what (milk) is left in the pot; but let him not do this, for, indeed, that Agnihotra is conducive to heaven, and if any one, in that case, were to say of him, 'Surely, this one has descended again from the heavenly world: this (offering) will be in no wise conducive to heaven for him,' then that would indeed be likely to come to pass.
12:4:2:88. Let him rather do it in this way:--let him sit down there and then, and let them ladle out and bring to him what (milk) there is left in the pot. Now some perplex him, saying, 'Surely, this (milk) is the remainder of an offering; surely, this is exhausted: offering should not be made thereof;' but let him give no heed to this; for, surely, when that (milk) is of unexhausted strength it is used for
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curdling the offering-material 1: let them therefore ladle out and bring to him what (milk) there is left in the pot; and if there should not be any in it, let him put on the fire what other (milk) he can procure; and when he has made the light fall on it 2, and poured water to it, and taken it off (the fire),--then on that (former) occasion 3 he (the Adhvaryu) says, 'I will ladle out 4;' but on the present occasion let them ladle it out in the way it is (there) ladled out and bring it to him; and let him by all means make offering therewith. This, then, is the rite performed in that case.
12:4:2:99. They also say, 'If any one's Agnihotra-milk were to become impure after it has been ladled into the offering-spoon, what rite and what expiation would there be in that case?' Now some think it should be offered, on the ground that it is ready (for offering), and it would be improper if it were not offered, for the gods have no loathing for anything. And some fill it to overflowing and let it flow off 5; but let him not do this; for if, in that case, any one were to say of him, 'Surely, this (priest) has poured away the Agnihotra: this Sacrificer will be poured away,' then that would indeed be likely to come to pass. Let him rather do it in this way:--let him put
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fuel on the Âhavanîya, and, having shifted some hot cinders away from the Âhavanîya, let him silently pour it on these hot cinders. He then pours water on it, and secures it by means of the water; and let him then make offering with what other (milk) he can procure. This, then, is the rite performed in that case.
12:4:2:1010. They also say, 'If it were to rain upon (uparishtât) any one's Agnihotra-milk when it has been ladled into the offering-spoon, what rite and what expiation would there be in that case?' Let him know, 'Light (or sap) has come to me from above (uparishtât); the gods have helped me: I shall become more glorious;' and let him by all means make offering therewith. This, then, is the rite performed in that case.

Footnotes

183:1 According to Kâty. XXV, 2, 2, it is to be offered on hot cinders of the Dakshinâgni with the formula, 'To Rudra, hail!'
183:2 Or rather, perhaps,--if anything impure were to get (to fall) into any one's Agnihotra-milk; cf. XII, 4, 2, 9.
186:1 Literally, they make it the means of curdling the havis;--cf. XI, 1, 4, 1, where the sour milk from last night's milking is so used. In the same way the milk not used for the Agnihotra might have served for curdling next morning's milk.
186:2 Viz. by means of a lighted straw, cf. II, 3, 1, 16.
186:3 Viz. at the evening-offering of the Agnihotra; the Sacrificer then replying, 'Om, ladle out!' At the morning-offering the Adhvaryu says, 'I ladle out,' instead. Cf. part i, p. 331, note 1.
186:4 Or, 'shall I ladle out?' as the Paddhati on Kâty. IV, 14, 8 takes it.
186:5 That is to say, they let the impure matter flow off.

THIRD BRÂHMANA.

12:4:3:11. They also say, 'If the fire were to go out after the first libation has been offered, what rite and what expiation would there be in that case?' Having thrown down (on the fire-place) any log of wood he may find lying near by 1, let him offer thereon, saying, 'In every (piece of) wood there is a fire,' for, indeed, there is a fire in every (piece of) wood. But if his heart should at all misgive him, he may offer upon gold; for gold, doubtless, is Agni's seed; and the father is the same as the son, and the son is the same as the father: he may therefore offer upon gold. This, then, is the rite performed in that case.
12:4:3:22. They also say, 'If, after being taken out (from the Gârhapatya), the Âhavanîya were to go out
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before the Agnihotra (has been offered), what rite and what expiation would there be in that case?' Let him take it out (again) from the Gârhapatya (and bring it) forward, and, having laid it down (on the Âhavanîya hearth), let him offer the Agnihotra thereon. And were it to go out again and again, after being taken out even a hundred times, let him take it out (again) from the Gârhapatya, and, having laid it down, let him offer the Agnihotra thereon. This, then, is the rite performed in that case.
12:4:3:33. They also say, 'If the Gârhapatya were to go out, what rite and what expiation would there be in that case?' Well, some churn it out from a firebrand, saying, 'Whereby man's (body) is destroyed in the end, it is therefrom he desires the expiation of this (mishap).' Let him, however, not do this; but let them proceed by taking either a firebrand, or a piece from a firebrand;--let him do it in this way:--having taken a coal from a firebrand, let him crumble it on the two churning-sticks, for (in this way) he obtains both that desire which is contained in the (fire) churned out of a firebrand, and that which is contained in (the fire churned out from) the churning-sticks. This, then, is the rite performed in that case.
12:4:3:44. They also say, 'If they take out fire for any one and put it with (the burning Âhavanîya) fire, what rite and what expiation would there be in that case?' When uniting, these two (fires), if unappeased, would indeed be liable to burn up the Sacrificer's family and cattle: let him therefore utter upon them the text (Vâg. S. XII, 57, 58), 'Unite ye two, and get ye on together, loving, radiant, well disposed, dwelling together for food and drink!--Together have I brought
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your minds, together your rites, together your thoughts: O Agni Purîshya, be thou the overlord, and bestow thou food and drink upon our Sacrificer!' He thereby bespeaks peace on the part of those two for the safety of the Sacrificer's family and cattle.
12:4:3:55. But if his heart should at all misgive him, let him prepare a cake on eight potsherds to Agni Agnimat (the fire possessed of a fire). The course of procedure thereof (is as follows):--he should recite seventeen kindling-verses; the two butter-portions relate to the slaying of Vritra 1; the samyâgyâs 2 are two Virâg verses; and the invitatory and offering formulas (of the chief oblation) are as follows:--(the anuvâkyâ, Rig-veda S. I, 12, 6), 'Agni is kindled by Agni, he, the sage, the youthful house-lord, the tongue-mouthed bearer of oblations;' and the yâgyâ, 'For thou, O Agni, art kindled by Agni, priest, as thou art, by a priest, friend by friend.' He thereby bespeaks peace on the part of those two, for the safety of the Sacrificer's family and cattle. This, then, is the rite performed in that case.
12:4:3:66. They also say, 'If any one's Gârhapatya were to go out when the Âhavanîya has not gone out, what rite and what expiation would there be in that case?' Now, some take (a new fire) out from that same (Âhavanîya hearth, and carry it) forwards 3,
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saying, 'The fires are the vital airs: it is the vital airs we thus take up for him.' But let him not do this, for if, in that case, any one were to say of him, 'Surely this one has obstructed the forward vital airs 1: this Sacrificer will die,' then that would indeed be likely to come to pass.
12:4:3:77. And some, indeed, take (the Âhavanîya) back (to the Gârhapatya 2), saying, 'These two are the out-breathing and the up-breathing.' But let him not do this; for conducive to heaven, indeed, is the Agnihotra; and if, in that case, any one were to say of him, 'Surely, this one has descended again from the heavenly world: this (offering) will be in no wise conducive to heaven for him,' then that would indeed be likely to come to pass.
12:4:3:88. And some, indeed, churn out another Gârhapatya; but let him not do this, for if, in that case, any one were to say of him, 'Surely, this one has raised a spiteful enemy from out of the fire 3: speedily a spiteful enemy will be raised to him; he (the Sacrificer) will weep 4 for him who is dearest to him,' then that would indeed be likely to come to pass.
12:4:3:99. And some, again, extinguish (the Âhavanîya fire) and churn out another;--let him not yield to a desire for this; (for if, in that case, any one were to
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say of him 1), 'He has caused to be extinguished even what was left him: no heir will remain to him,' then that would indeed be likely to come to pass.
12:4:3:1010. Let him rather proceed thus:--having lifted the two fires on the two churning-sticks 2, let him betake himself northwards, and, having churned out (the fire), let him remain there offering; for in this way he passes no censure on any one, and towards night offering is made by him at his new resting-place.

Footnotes

187:1 Pratyâsanno visatîti prativesah samîpasthah, comm.
189:1 That is, their Anuvâkyâs refer to Vritrahan.
189:2 That is, the anuvâkyâ (invitatory formula) and yâgyâ (offering-formula) recited for the oblation to Agni Svishtakrit. Cf. XIII, 4, 1, 13 note.
189:3 That is to say, they make the still burning Âhavanîya their Gârhapatya and take out a new offering-fire which they lay down on a place to the eastward of the former Âhavanîya (the former p. 190 Dakshinâgni being likewise transferred to a place south of the first third of the line between the new Gârhapatya and Âhavanîya, Katy. XXV, 3, 5 comm.).
190:1 ? Or, has forced them forward.
190:2 That is, they take the burning Âhavanîya fire back to the Gârhapatya hearth, and then take out therefrom a fresh Âhavanîya.
190:3 Viz. inasmuch as he takes out a new Âhavanîya from the newly kindled Gârhapatya, and puts it on the still burning Âhavanîya fire.
190:4 Harisvâmin takes 'rotsyati' as from 'rudh'--rodhena mâranam lakshyate, mârayishyatîty arthah.
191:1 There seems here to be an omission in the printed text, though MS. Ind. Off. 311, it is true, has the same reading.
191:2 That is, by holding the sticks a moment near the fires.

FOURTH BRÂHMANA.

12:4:4:11. And, in the morning, having taken out the ashes, and smeared (the fire-places) with cow-dung, he lifts the two fires on the churning-sticks, and returns (to the offering-ground). Having then churned out the Gârhapatya, taken out the Âhavanîya, and brought the Anvâhârya-pakana (to the southern hearth), he should prepare a cake on eight potsherds to Agni Pathikrit (the path-maker). The course of procedure thereof (is as follows):--he should recite those same seventeen kindling-verses; the two butter-portions relate to the slaying of Vritra 3; the samyâgyâs are two Virâg verses 3; and the invitatory and offering formulas are as follows:--(the anuvâkyâ, Rig-veda VI, 16, 3), 'For thou, most wise Agni, divine disposer, readily knowest the ways and paths at sacrifices;' and the yâgyâ (Rig-veda X, 2, 3), 'We have entered upon the path of the gods to carry on what we can do: the wise Agni shall sacrifice,
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he shall be the priest, he shall order the sacrifices and their seasons;' for Agni is the path-maker, the guide of paths: he, verily, guides him upon the path of sacrifice. This, then, is the rite performed in that case.
12:4:4:22. They also say, 'If any one's fires were to come in contact with each other, what rite and what expiation would there be in that case?' If this burning (fire) were to come (to the other) from behind, he may know that light has come to him from beyond; that the gods have helped him, and that he will become more glorious. But if his heart should at all misgive him, let him prepare a cake on eight potsherds for Agni Viviki (the discerning). The course of procedure thereof (is as follows):--he should recite those same seventeen kindling-verses; the two butter-portions relate to the slaying of Vritra; the samyâgyâs are two Virâg verses; and the invitatory and offering formulas are as follows:--(the anuvâkyâ, Rig-veda VI, 6, 3), 'Thy brilliant, wind-sped flames, bright Agni, spread in every direction: the divine ninefold destroyers overpower the woods, boldly crushing them;' and the yâgyâ (Rig-veda V, 8, 3), 'The tribes of men glorify thee, Agni, the discerning knower of offerings, and most liberal dispenser of treasures; thee, O wealthy one, dwelling in secret, yet visible to all, loud-sounding offerer of sacrifice, glorying in ghee!' And if any one should desire to rid himself of his spiteful enemy, let him, with that object in view, perform this offering, and he verily will rid himself of him. This; then, is the rite performed in that case.
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12:4:4:33. If, however, this burning (fire) were to come from this side, he may know that he will overcome his spiteful enemy; that he will become more glorious. But if his heart should at all misgive him, let him prepare a cake on eight potsherds for Agni Samvarga (the despoiler). The course of procedure thereof (is as follows):--he should recite those same seventeen kindling-verses; the two butter-portions relate to the slaying of Vritra, the samyâgyâs are two Virâg verses; and the invitatory and offering formulas are as follows:--(Rig-veda VIII, 75, 15; Vâg. S. XI, 71), 'From the far region cross thou over to the near: protect thou that wherein I am!' and the yâgyâ (Rig-veda VIII, 75, 12), 'Desert us not in this great strife, like as the bearer of a load: win thou the spoil (sam vargam gaya), win riches thou!' And if any one desire to despoil his spiteful enemy, let him, with that object in view, perform this offering, and he verily will despoil him. This, then, is the rite performed in that case.
12:4:4:44. They also say, 'If the lightning were to burn any one's (sacrificial fire), what rite and what expiation would there be in that case?' Let him know that light has come to him from above; that the gods have helped him, and that he will become more glorious. But if his heart should at all misgive him, let him prepare a cake on eight pot sherds for Agni Apsumat (abiding in the waters). The course of procedure thereof (is as follows):he should recite those same seventeen kindling-verses; the two butter-portions relate to the slaying of Vritra; the samyâgyâs are two Virâg verses; and the invitatory and offering formulas are as follows:
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[paragraph continues] --(Rig-veda VIII, 43, 9; Vâg. S. XII, 36), 'In the waters, O Agni, is thy seat; as such thou clingest to plants: being in (their) womb, thou art born again;' and the yâgyâ (Vâg. S. XII, 37), 'Thou art the child of the herbs, the child of the trees, the. child of all that is, O Agni, thou art the child of the waters;'--he thereby bespeaks peace on the part of those two (fires) for the safety of the Sacrificer's family and cattle. This, then, is the rite performed in that case.
12:4:4:55. They also say, 'If any one's fires were to come in contact with impure (profane) fires, what rite and what expiation would there be in that case?' Let him prepare a cake on eight potsherds for Agni Suki (the bright),--the course of procedure thereof (is as follows):--he should recite those same seventeen kindling-verses; the two butter-portions relate to the slaying of Vritra; the samyâgyâs are two Virâg verses; and the invitatory and offering formulas are as follows:--(Rig-veda VIII, 44, 21), 'Agni of brightest work, the bright priest, the bright sage, brightly he shineth with offering fed;' and the yâgyâ (Rig-veda VIII, 44, 17), 'Up rise thy flames, the bright, the pure, the shining, thy lights, O Agni;'--he thereby bespeaks peace to those two (kinds of fires) for the safety of the Sacrificer's family and cattle. This, then, is the rite performed in that case.
12:4:4:66. They also say, 'If the sun were to set on any one's Âhavanîya not yet having been taken out, what rite and what expiation would there be in that case?' Verily, those rays (of the sun) are the All-gods: they go from him, and that (Agnihotra) fails
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him, because the gods go from him; and after that failure--whether he know it or know it not--those two (fires) say, 'He (the sun) has set on his unlifted (fire).' In such a case let him proceed thus:--having fastened a piece of yellow gold to a plant of darbha grass, let him order it to be taken towards the back (west): thus it is made of the form of him who shines yonder; and that (sun) being the day, it is made of the form of the day. And darbha plants are a means of purification 1: he thus purifies it thereby. Having then kindled some firewood, let him order it to be taken forward (to the Âhavanîya hearth). A Brâhmana descended from a Rishi should take it out, for a Brâhmana descended from a Rishi represents all the deities: it is thus with the help of all the deities that he causes it (the fire) to succeed. Having laid it down, he returns, and having placed ghee on the Gârhapatya, taken it off, purified it and looked down on it 2, he takes ghee by four ladlings, and, having seized a log, he hastens up to the front; and, having put the log on the Âhavanîya, he bends his right knee, and offers with, 'To the All-gods, hail!' Even as one would call (back) to him a Brâhmana staying at one's dwelling, when he goes away offended, by (presenting him with) a cow longing for the bull, so he thereby calls to him the All-gods; and they indeed acknowledge, and
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turn to, him. This, then, is the rite performed in that case.
12:4:4:77. They also say, 'If the sun were to rise over any one's Âhavanîya not having been taken out, what rite and what expiation would there be in that case?' Verily, those rays are the All-gods; and, having dwelt there, they now go from him, and that (Agnihotra) fails him, because the gods go from him; and after that failure--whether he know it or know it not--those two (fires) say, 'He (the sun) has risen on his unlifted (fire)' In such a case let him proceed thus:--having fastened a piece of white gold (silver) to a plant of darbha grass, let him order it to be taken towards the front: thus it is made of the form of the moon; and, the moon being the night, it is made of the form of the night. And darbha plants are a means of purification: he thus purifies it thereby. Having then kindled some firewood, let him order it to be taken after (the piece of silver). A Brâhmana descended from a Rishi should take it out, for a Brâhmana descended from a Rishi represents all the deities: it is thus with the help of all the deities that he causes it (the fire) to succeed. Having laid it down, he returns, and, having placed ghee on the Gârhapatya, taken it off, purified it and looked down upon it, he takes ghee in the same way as it was taken before, and, having seized a log, he hastens up to the front; and, having put the log on the Âhavanîya, he bends his right knee and offers with, 'To the All-gods, hail!' The import is the same as before; and, verily, no hurt and no harm of any kind befalls where that expiation is made. This, then, is the rite performed in that case.

Footnotes

191:3 See notes on XIII, 4, 1, 13.
195:1 Viz. inasmuch as they are used as strainers; see I, 1, 3, 5; cf. also part i, p. 84, note 2.
195:2 Whilst, on ordinary occasions, in clarifying butter for offering, the priest would first make the lady of the house look down on the ghee taken from the fire, before he himself (or the Sacrificer) does so (I, 3, 1, 19; 26); on the present occasion--as at offerings to the Fathers (Kâty. II, 7, 4 comm.)--the priest alone does so.

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