The Satapatha Brahmana - Part 5 - Books -11, 12, 13 and 14 - 6th and 7th Adhyaya

The Satapatha Brahmana

 

translated by Julius Eggeling

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

Books 11 to 14

Part - 5

SIXTH ADHYÂYA. FIRST BRÂHMANA.

11:6:1:11. Now, Bhrigu, the son of Varuna, deemed himself superior to his father Varuna in knowledge 3. Varuna became aware of this: 'He deems himself superior to me in knowledge,' he thought.
11:6:1:22. He said, 'Go thou eastward, my boy; and
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having seen there what thou shalt see, go thou southwards; and having seen there what thou shalt see, go thou westward; and having seen there what thou shalt see, go thou northward; and having seen there what thou shalt see, go thou toward the northern of those two intermediate quarters in front 1, and tell me then what thou shalt see there.'
11:6:1:33. He then went forth from thence eastward, and lo, men were dismembering men 2, hewing off their limbs one by one, and saying, 'This to thee, this to me!' He said, 'Horrible! woe is me! men here have dismembered men, hewing off their limbs one by one!' They replied, 'Thus, indeed, these dealt with us in yonder world, and so we now deal with them in return.' He said, 'Is there no atonement for this?'--'Yes, there is,' they replied.--'What is it?'--'Thy father knows.'
11:6:1:44. He went forth from thence southward, and lo, men were dismembering men, cutting up their limbs one by one, and saying, 'This to thee, this to me!' He said, 'Horrible! woe is me! men here have dismembered men, cutting up their limbs one by one!' They replied, 'Thus, indeed, these dealt with us in yonder world, and so we now deal with them in return.' He said, 'Is there no atonement for this?'--'Yes, there is,' they replied.--'What is it?'--'Thy father knows.'
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11:6:1:55. He went forth from thence westward, and lo, men, sitting still, were being eaten by men, sitting still! He said, 'Horrible! woe is me! men, sitting still, are eating men, sitting still!' They replied, 'Thus, indeed, these have dealt with us in yonder world, and so we now deal with them in return.' He said, 'Is there no atonement for this? Yes, there is,' they replied.--'What is it? Thy father knows.'
11:6:1:66. He went forth from thence northward, and lo, men, crying aloud, were being eaten by men, crying aloud! He said, 'Horrible! woe is me! men, crying aloud, here are eating men, crying aloud!' They replied, 'Thus, indeed, these dealt with us in yonder world, and so we now deal with them in return.' He said, 'Is there no atonement for this?'--'Yes, there is,' they replied.--'What is it? Thy father knows.'
11:6:1:77. He went forth from thence toward the northern of those two intermediate quarters in front, and lo, there were two women, one beautiful, one over-beautiful 1: between them stood a man, black, with yellow eyes, and a staff in his hand. On seeing him, terror seized him, and he went home, and sat down. His father said to him, 'Study thy day's lesson (of scripture): why dost thou not, study thy lesson?' He said, What am I to study? there is nothing whatever.' Then Varuna knew, 'He has indeed seen it!
11:6:1:88. He spake, ‘As to those men whom thou
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sawest in the eastern region being dismembered by men hewing off their limbs one by one, and saying, "This to thee, this to me!" they were the trees: when one puts fire-wood from trees on (the fire) he subdues the trees, and conquers the world of trees.
11:6:1:99. ‘And as to those men whom thou sawest in the southern region being dismembered by men cutting up their limbs one by one, and saying, "This to thee, this to me!" they were the cattle; when one makes offering with milk he subdues the cattle, and conquers the world of cattle.
11:6:1:1010. ‘And as to those men thou sawest in the western region who, whilst sitting still, were being eaten by men sitting still, they were the herbs: when one illumines (the Agnihotra milk) with a straw 1, he subdues the herbs, and conquers the world of herbs.
11:6:1:1111. ‘And as to those men thou sawest in the northern region who, whilst crying aloud, were being eaten by men crying aloud, they were the waters: when one pours water to (the Agnihotra milk), he subdues the waters, and conquers the world of waters.
11:6:1:1212. ‘And as to those two women whom thou sawest, one beautiful and one over-beautiful,--the beautiful one is Belief: when one offers the first libation (of the Agnihotra) he subdues Belief, and conquers Belief; and the over-beautiful one is Unbelief: when one offers the second libation, he subdues Unbelief, and conquers Unbelief.
11:6:1:1313. 'And as to the black man with yellow eyes,
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who was standing between them with a staff in his hand, he was Wrath: when, having poured water into the spoon, one pours (the libation into the fire), he subdues Wrath, and conquers Wrath; and, verily, whosoever, knowing this, offers the Agnihotra, thereby conquers everything, and subdues everything.'

Footnotes

108:3 On this legend, see Prof. Weber, Indische Streifen, I, p. 24 seqq., where the scenes here depicted are taken to be reflections of the popular belief of the time as to the punishments awaiting the guilty in a future existence.
109:1 That is to say, in the north-easterly direction. Prof. Weber seems to take it in the sense of the northern one of the two regions intermediate between the two (regions) first referred to. This, however, makes no sense.
109:2 I think, with Prof. Delbrück, Altind. Syntax, p. 404, that the instrumental 'purushaih' stands in lieu of the accusative; this construction being adopted in order to avoid the double accusative and consequent ambiguity.
110:1 According to Sâyana 'ati-kalyânî' means 'not beautiful (asobhanâ), ugly.' Perhaps its real meaning is 'one of past beauty,' one whose beauty has faded.

SECOND BRÂHMANA.

11:6:2:11. Now, Ganaka of Videha once met some Brâhmanas who were travelling about 1, to wit, Svetaketu Âruneya, Somasushma Sâtyayagñi, and Yâgñavalkya. He said to them, 'How do ye each of you perform the Agnihotra?'
11:6:2:22. Svetaketu Âruneya replied, 'O great king, I make offering, in one another, to two heats, never-failing and overflowing with glory.'--'How is that?' asked the king.--'Well, Âditya (the sun) is heat: to him I make offering in Agni in the evening; and Agni, indeed, is heat: to him I make offering in the morning in Âditya 2.'--'What becomes of him who offers in this way?' asked the
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king.--'He verily becomes never-failing in prosperity and glory, and attains to 'the fellowship of those two deities, and to an abode in their world.'
11:6:2:33. Then Somasushma Sâtyayagñi said, 'I, O king, make offering to light in light.'--'How is that?' asked the king.--'Well, Âditya is light: to him I make offering in Agni in the evening; and Agni, indeed, is light: to him I make offering in Âditya in the morning.'--'What becomes of him who offers in this way? He verily becomes lightsome, and glorious, and prosperous; and attains to the fellowship of those two deities, and to an abode in their world.'
11:6:2:44. Then Yâgñavalkya said, 'When I take out the fire (from the Gârhapatya), it is the Agnihotra itself, I thereby raise 1 Now when Âditya (the sun) sets, all the gods follow him; and when they see that fire taken out by me, they turn back. Having then cleansed the (sacrificial) vessels, and deposited them (on the Vedi), and having milked the Agnihotra cow, I gladden them, when I see them, and when they see me.'--'Thou, O Yâgñavalkya, hast inquired most closely into the nature of the Agnihotra,' said the king; 'I bestow a hundred cows on thee. But not even thou (knowest) either the uprising, or the progress, or the support, or the contentment, or the return, or the renascent world of those two (libations of the Agnihotra).' Thus saying, he mounted his car and drove away.
11:6:2:55. They said, 'Surely, this fellow of a Râganya has outtalked us: come, let us challenge him to
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a theological disputation!' Yâgñavalkya said, 'We are Brâhmanas, and he is a Râganya: if we were to vanquish him, whom should we say we had vanquished? But if he were to vanquish us, people would say of us that a Râganya had vanquished Brâhmanas: do not think of this!' They approved of his words. But Yâgñavalkya, mounting his car, drove after (the king). He overtook him, and he (the king) said, 'Is it to know the Agnihotra, Yâgñavalkya?'--'The Agnihotra, O king!' he replied.
11:6:2:66. ‘Well, those two libations, when offered, rise upwards: they enter the air, and make the air their offering-fire, the wind their fuel, the sun-motes their pure libation: they satiate the air, and rise upwards therefrom.
11:6:2:77. ‘They enter the sky, and make the sky their offering-fire, the sun their fuel, and the moon their pure libation: they satiate the sky, and return from there.
11:6:2:88. ‘They enter this (earth), and make this (earth) their offering-fire, the fire their fuel, and the herbs their pure libation: they satiate this (earth), and rise upwards therefrom.
11:6:2:99. ‘They enter man, and make his mouth their offering-fire, his tongue their fuel, and food their pure libation: they satiate man; and, verily, for him who, knowing this, eats food the Agnihotra comes to be offered. They rise upwards from there.
11:6:2:1010. 'They enter woman, and make her lap their offering-fire, her womb the fuel,--for that (womb) is called the bearer, because by it Pragâpati bore creatures,--and the seed their pure libation: they satiate woman; and, verily, for him who, knowing this, approaches his mate, the Agnihotra comes to
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be offered. The son who is born therefrom is the renascent world: this is the Agnihotra, Yâgñavalkya, there is nothing higher than this.' Thus he spoke; and Yâgñavalkya granted him a boon. He said, 'Let mine be the (privilege of) asking questions of thee when I list, Yâgñavalkya!' Thenceforth Ganaka was a Brahman.

Footnotes

112:1 Or, driving about (and officiating at sacrifices); see XI, 4, 1, 1. For a translation of this story see Max Müller, History of Ancient Sanskrit Literature, p. 421 seqq.
112:2 Âdityam sâyamkâle agnâv anupravishtam guhomi havishâ tarpayâmi; athâgnir api gharmah, sa prâtar âdityam anupravisati, tam agnim prâtahkâle âditye sthitam havishâ prînayâmi, Sây.--At II, 3, 1, 36, instead of--'In the evening he offers Sûrya in Agni, and in the morning he offers Agni in Sûrya'--we ought probably to translate,--'In the evening he makes offering to Sûrya in Agni, and in the morning he makes offering to Agni in Sûrya.' The commentary there would admit of either rendering:--Agnir gyotir, iti mantrena guhvad agnâv eva santam sûryam guhoti, tathâ ka gyotihsabdah sûryavakanah; prâtahkâle tu sûrye santam agnim guhoti.
113:1 Yad yadâ âhavanîyam gârhapatyâd aham uddharâmi tat tadânîm kritsnam aṅgopâṅgasahitam agnihotram eva udyakkhâmi udvahâmi, Sây.

THIRD BRÂHMANA.

11:6:3:11. Ganaka of Videha performed a sacrifice accompanied with numerous gifts to the priests. Setting apart a thousand cows, he said, 'He who is the most learned in sacred writ amongst you, O Brâhmanas, shall drive away these (cows) 1!'
11:6:3:22. Yâgñavalkya then said, 'This way (drive) them!' They said, 'Art thou really the most learned in sacred writ amongst us, Yâgñavalkya?' He replied, 'Reverence be to him who is most learned in sacred writ! We are but hankering after cows 2!'
11:6:3:33. They then said (to one another), 'Which of us shall question him?' The shrewd Sâkalya said, 'I!' When he (Yâgñavalkya) saw him, he said, 'Have the Brâhmanas made of thee a thing for quenching the firebrand, Sâkalya?'
11:6:3:44. He said 3, 'How many gods are there, Yâgñavalkya?'--'Three hundred and three, and three thousand and three,' he replied.--'Yea, so it is!' he said. 'How many gods are there really, Yâgñavalkya?'--'Thirty-three.'--'Yea, so it is!' he said.
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[paragraph continues] 'How many gods are there really, Yâgñavalkya?'--'Three.'--'Yea, so it is!' he said. 'How many gods are there really, Yâgñavalkya?'--'Two.'--'Yea, so it is!' he said. 'How many gods are there really, Yâgñavalkya?'--'One and a half.'--'Yea, so it is!' he said. 'How many gods are there really, Yâgñavalkya?'--'One.'--'Yea, so it is!' he said. 'Who are those three hundred and three, and three thousand and three?'
11:6:3:55. He replied, 'These are their powers, but thirty-three gods indeed there are.'--'Who are those thirty-three? Eight Vasus, eleven Rudras, and twelve Âdityas,--that makes thirty-one; and Indra and Pragâpati make up the thirty-three.'
11:6:3:66. 'Who are the Vasus?'--'Agni, the Earth, Vâyu (the wind), the Air, Âditya (the sun), Heaven, the Moon, and the Stars:--these are the Vasus, for these cause all this (universe) to abide (vas), and hence they are the Vasus.'
11:6:3:77. 'Who are the Rudras?'--'These ten vital airs in man, and the self (spirit) is the eleventh: when these depart from this mortal body, they cause wailing (rud), and hence they are the Rudras.'
11:6:3:88. 'Who are the Âdityas?'--'The twelve months of the year: these are the Âdityas, for they pass whilst laying hold on everything here; and inasmuch as they pass whilst laying hold (â-dâ) on everything here, they are the Âdityas.'
11:6:3:99. 'Who is Indra, and who Pragâpati?'--'Indra, indeed, is thunder 1, and Pragâpati the sacrifice.'--'What is thunder?'--'The thunderbolt.'--'What is the sacrifice?'--'Cattle.'
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11:6:3:1010. 'Who are those three gods?'--'These three worlds, for therein all the gods are contained.'--'Who are those two gods?'--'Food and breath. (life).'--'Who is the one and a half?'--'He who is blowing here 1 (Vâyu, the wind).'--'Who is the one god?'--'Breath.'
11:6:3:1111. He (Yâgñavalkya) said, 'Thou hast gone on questioning me beyond the deity 2, beyond which there must be no questioning: thou shalt die ere such and such a day, and not even thy bones shall reach thy home!' And so, indeed, did he (Sâkalya) die; and robbers carried off his bones 3, taking them for something else 4. Wherefore let no man decry 5 any one, for even (by) knowing this, he gets the better of him 6.

Footnotes

115:1 One might also construe,--These are yours, O Brâhmanas: he who is the most learned in sacred writ shall drive (them) away. Cf. Delbrück, Altind. Syntax, pp. 251, 363.
115:2 Gokâmâ eva kevalam vayam smah bhavâmah, Sây.
115:3 See XIV, 6, 9, 1 seqq (There is no such location--JBH).
116:1 Sâyana takes 'stanayitnu' in the sense of 'thunder-cloud,'--stanayitnuh stananasîlo gargan parganya ity arthah.
117:1 XIV, 6, 9, 10, the use of 'adhyardha (having one half over)' in connection with the wind is accounted for by a fanciful etymology, viz. because the wind succeeds (or prevails) over (adhy-ardh) everything here.
117:2 That is, as would seem, Pragâpati, cf. XIV, 6, 6, 1 (There is no such location--JBH), where Yâgñavalkya tells Gârgî how one world is 'woven and rewoven' on another, the last being that of Pragâpati, which was woven on that of the Brahman; and when Gârgî asks him as to what world the Brahman-world was woven on, he gives the same reply as here, viz. that there must be no questioning beyond that deity (Pragâpati).
117:3 Prof. Weber, Ind. Streifen, I, p. 23, connects this feature with the belief in a strictly personal existence after death prevailing at the time of the Brâhmana, which involved, as a matter of great moment, the careful collection of the bones after the corpse had been burnt, with a view to their being placed in an earthen vessel and buried.--Cf. Âsval. Grihyas. IV, 5, 1 seqq.; Kâty. Sr. XXI, 3, 7 seqq. See also J. Muir, Orig. Sanskrit Texts, vol. v, p. 316.
117:4 That is, mistaking them for gold or some other valuable substance, comm.,--anyan manyamânâh suvarnâdidravyatvena gânantah.
117:5 Or, 'revile,' as the St. Petersb. Dict. takes it. Possibly, however, 'upa-vad' has here the sense of 'to speak to,' i.e. 'to question or lecture some one.'
117:6 The commentary is partly corrupt and not very intelligible:--p. 118 Yasmâd evam tasmâd iti goshu kathârûpena tattvanikri(ti)m upetya vâdî na bhavet, sva (? svayam) api tu evamvit paro bhavati, uktaprakârena yah prânasvarûpam gânâti tam vidvâmsam upetya tâtparyenâ savâ (? âtmanâ) yukto bhaved ity arthah, Sây. Cf. Weber, Ind. Stud. V, p. 36.1, note.--Prof. Delbrück, Altind. Syntax, p. 528, takes 'paro bhavati' in the sense of 'he becomes one of the other side, or shore,' i.e. he dies.

SEVENTH ADHYÂYA. FIRST BRÂHMANA.

THE ANIMAL SACRIFICE 1.

11:7:1:11. He performs the animal sacrifice. Now the animal sacrifice means cattle: thus, when he performs the animal sacrifice (pasubandha, the binding of the animal), it is in order that he may be possessed of cattle. Let him perform it at his home, thinking, 'I will bind (attach) cattle to my home.' Let him perform it in the season of abundant fodder, thinking, 'I will bind to myself cattle in a season of abundant fodder.' For, whilst he is offering 2, the Sacrificer's fires become worn out, and so does the Sacrificer, along with the worn-out fires, and along with the Sacrificer his house and cattle.
11:7:1:22. And when he performs the animal sacrifice, he renews his fires, and so, along with the renewal of his fires, does the Sacrificer (renew himself), and along with the Sacrificer his house and cattle. And beneficial to life, indeed, is that redemption of his
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own self 1; for whilst he is offering the Sacrificer's fires long for flesh; they set their minds on the Sacrificer and harbour designs on him. In other fires 2 people do indeed cook any kind of meat, but these (sacrificial fires) have no desire for any other flesh but this (sacrificial animal), and for him to whom they belong.
11:7:1:33. Now, when he performs the animal offering. he thereby redeems himself--male by male, for the victim is a male, and the Sacrificer is a male. And this, indeed, to wit, flesh, is the best kind of food: he thus becomes an eater of the best kind of food. Let not a year pass by for him without his offering; for the year means life: it is thus immortal life he thereby confers upon himself.

Footnotes

118:1 Whilst a full account is given in the third Kânda (part ii, p. 162 seqq.) of the animal sacrifice performed on the day before the Soma-sacrifice, the Brâhmana, in the last two adhyâyas of the present Kânda, touches on certain features in which the performance of the animal sacrifice of the pressing-day differs from that of the preceding day.
118:2 Viz. the Agnihotra every morning and evening.
119:1 That is, the ransoming of one's own life from the sacrificial fires, by offering an animal victim to them in lieu of his own self.
119:2 That is, in ordinary, culinary fires.

SECOND BRÂHMANA.

11:7:2:11. Now there is one animal sacrifice of the Haviryagña order 3, and another of the order of the Soma-sacrifice. Of the Haviryagña order is that at which he (the Adhvaryu) brings him fast-food 4, leads water
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forward 1, and pours out a jarful of water 2, and at which (the Sacrificer) strides the Vishnu-strides 3; and of the order of the Soma-sacrifice is that (animal sacrifice) at which these (rites) are not performed.
11:7:2:22. Concerning this they ask, 'Is the animal sacrifice an ishti or a great (Soma-) sacrifice?'--'A great sacrifice,' let him say; 'for in that (other) case 4 thou hast made the animal sacrifice an ishti, and shattered it.' Thus he should say to him.
11:7:2:33. Its fore-offerings are the morning-service 5, its after-offerings the evening-service, and its sacrificial cake 6 the midday-service.
11:7:2:44. Now, some bring up the Dakshinâs (presents to the priests) when the omentum has been offered 7;
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but let him not do so, for if, in that case, any one were to say of him, 'Surely, this (Sacrificer) has brought the Dakshinâs outside of the vital airs (or, of life), he has not strengthened his vital airs: he will become either blind, or lame, or deaf, or paralyzed on one side;' then that would indeed he likely to come to pass.
11:7:2:55. Let him perform it in this way:--when the Idâ of the cake-offering has been invoked, he should bring up the Dakshinâs; for to Indra belongs this vital air in the centre (of the body): by means of the Dakshinâs he thus strengthens this vital air in the centre (of the body); and to Indra also belongs the midday Soma-service, and at the midday-service the Dakshinâs are brought up: therefore. he should bring up the Dakshinâs after the invocation of the Idâ of the cake-offering.
11:7:2:66. Here now they say, 'Seeing that the want of the purificatory bath in the case of the initiated is improper, Adhvaryu, when didst thou initiate him?' Well, let them 1 sustain him till the purificatory bath,--to wit, the Adhvaryu, the Pratiprasthâtri, the Hotri, the Maitrâvaruna, the Brahman, and the
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[paragraph continues] Âgnîdhra, for it is through these that this (formula) is called 'shaddhotri 1': having rapidly muttered that 'shaddhotri,' he offers, performing either one or five oblations of ghee 2,--'The heaven is his 3 back, the air his body, O Vâkaspati, by his limbs he gave rise to the sacrifice, by his forms to the earth; by his flawless voice and his flawless tongue to the god-gladdening invocation, Hail!' This, indeed, is his initiation.
11:7:2:77. As to this they say, 'Seeing that the want of the purificatory bath in the case of the initiated is improper, Adhvaryu, when didst thou take him down to the purificatory bath?' Well, when they perform with the heart-spit 4, that is his purificatory bath.
11:7:2:88. Madhuka Paiṅgya once said, 'Some perform the animal sacrifice without Soma, and others do so with Soma. Now, Soma was in the heavens, and Gâyatrî, having become a bird, fetched him; and inasmuch as one of his leaves (parna) was cut off 5,
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that was how the Parna-tree arose:' such, indeed, is (the passage in) the Brâhmana that is told. And some, it is true, perform the animal sacrifice without Soma, and others with Soma; for he who makes the sacrificial stake other than of Palâsa wood, performs the animal sacrifice without Soma; and he who makes the sacrificial stake of Palâsa performs the animal sacrifice with Soma: therefore let him make his sacrificial stake of Palâsa wood.

Footnotes

119:3 That is, the offering of the Agnîshomîya he-goat which takes place on the day before the press-day (see part ii, p. 162 seqq.); whilst the Savanîya-pasubandha is performed on the day of the Soma-sacrifice itself; the victim being slaughtered during the morning-service, and the flesh-portions cooked during the day and offered at the evening-service (cf. part ii, p. 313, note 3; p. 356, note 3).
119:4 That is, milk from the Vratadughâ cow (which may be mixed with some rice or barley; III, 2, 2, 14), the only food to be taken by the Sacrificer during his dîkshâ, or period of initiation--in this case on the day before the Soma-sacrifice.
120:1 That is, the so-called 'pranîtâh' used for sacrificial purposes generally, and especially for supplying what is required for pressing the Soma. Cf. the comm. on Kâty. VI, 7, 19, where the 'pranîtâpranayana' is expressly referred to as a necessary element of the performance of the Agnîshomîya.
120:2 For the pouring out of the water on the south side of the Vedi, at the end of the Haviryagña, see I, 9, 3, 1 seqq.
120:3 The Sacrificer intercepts with his hands some of the water poured out, touches his face therewith, and then strides the three Vishnu-strides; cf. I, 9, 3, 8 seqq.
120:4 Viz. in case of the animal sacrifice being performed on the Haviryagña or Ishti model; which, strictly speaking, would involve the use of no other offering-material except milk, ghee, and dishes made of cereals.
120:5 The usual order of subject and predicate would require the translation, 'the morning-service is its fore-offerings,' which would hardly be in accordance with the author's reasoning.
120:6 For the pasu-purodâsa, III, 8, 3, 1 seqq.
120:7 That is, prior to the offering of the 'animal cake' (pasu-purodâsa), whilst the presentation of the dakshinâs--a head of cattle, or a milch-cow, or some other desirable object--according to Kâty. VI, 7, 29, should take place after the offering of the Idâ, which marks the end of the Pasu-purodâsa-ishti.
121:1 Sâyana supplies 'ganâh,' 'the people;' but possibly the text of the commentary may be corrupt in this place. The author's meaning would seem to be that, as there is no purificatory bath at the end of the animal sacrifice performed on the Soma-day, the Sacrificer's strength is to be kept up by the Shaddhotri formula (representing the six priests themselves) which will carry him as far as the purificatory bath at the end of the Soma-sacrifice. I am, however, far from sure that this is the real meaning of the passage. The Shaddhotri is performed (at the animal sacrifice of the pressing-day) shortly after the beginning of the ceremonies connected with the Pasubandha, viz. immediately after the 'yûpâhuti,' see part ii, p. 162 seqq.
122:1 That is, one containing (mentioning), or requiring, six offering-priests, the number required for the animal sacrifice.
122:2 In either case the offering consists of five ladlings of ghee; and in the case of a single oblation, according to Sâyana, a different dipping-spoon (sruva) would seem to be used for each ladling; unless, indeed, 'ekaikena sruvena' mean 'with one sruva-full each.' According to Kâty. VI, 1, 36, the formula is merely 'run through mentally.'
122:3 Sâyana interprets 'thy back'; and he apparently supplies 'prâpnoti' at the end of the first half-verse, whilst 'airayat' he takes to stand for the second person singular.
122:4 That is, when the heart is roasted on the spit prior to its being offered; see III, 8, 3, 16. This use of the spit is to take the place of the purificatory bath, the technical term of which is 'spit-bath' (sûlâvabhritha), the spit being on that occasion buried at the point where the dry and the moist meet,' see III, 8, 5, 8-10.
122:5 Either a leaf of Soma or a feather of Gâyatrî was cut off by an p. 123 arrow shot by an archer pursuing Gâyatrî, and, on its falling to the earth, a Palâsa, or Parna, tree (Butea frondosa) sprang forth, see III, 3, 4, 10.

THIRD BRÂHMANA.

11:7:3:11. Such a (sacrificial stake) as has much substance 1 is not auspicious to cattle, whence he who desires to have cattle should not make such a one his sacrificial stake: but such a one as is of little hardness is auspicious to cattle, whence he who desires to have cattle should make such a one his sacrificial stake.
11:7:3:22. And such a one as, while being crooked, has a top like a spit, is called 'kapotî 2'; and whoever makes such a one his sacrificial stake certainly goes to yonder world before his full measure of life: therefore let no one wishing for long life make such a one his sacrificial stake.
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11:7:3:33. And such a one as is bent at the top, and bent outwards 1 in the middle, is a type of hunger (poverty); and if any one makes such a one his sacrificial stake, his dependants will certainly be hungry; therefore let no one wishing for food make such a one his sacrificial stake. But such a one as is bent at the top and bent inwards in the middle, is a type of food (prosperity): therefore let him who wishes for food make such a one his sacrificial stake.

Footnotes

123:1 That is, as would seem, made of very hard wood. It cannot mean 'pithy,' because at XIII, 4, 4, 9, the Khadira (acacia catechu), a tree of very hard, solid wood, is mentioned as 'bahusâra.'
123:2 Either 'that which has a pigeon (sitting) on it' (kapotin, viz. yûpa), or, as Sâyana takes it, fem. of 'kapota,'--a female pigeon; i.e. a tree too much pointed at the top.
124:1 That is, as would seem, bent to the opposite side from that towards which the top tends.

FOURTH BRÂHMANA.

11:7:4:11. Now, when he who is about to perform an animal sacrifice makes a stake one cubit long, he thereby gains this (terrestrial) world; and when (he makes) one two cubits long, he thereby gains the air-world; and when be makes one three cubits long, he thereby gains the heavens; and when he makes one four cubits long, he thereby gains the regions. But, indeed, that sacrificial stake of the (ordinary) animal sacrifice is either three or four cubits long, and one that is above that belongs to the Soma-sacrifice.
11:7:4:22. As to this they say, 'Should he offer the butter-portions or not?'--'Let him offer them,' they say; 'for the two butter-portions are the eyes of the sacrifice, and what were man without eyes?' For as long as a co-sharer is not bought off by (receiving) a share of his own, so long does he consider himself not bought off; but when he is bought off by a share of his own, then, indeed, he considers himself bought
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off: when the Hotri, on that occasion 1, recites, 'Endow the Rakshas with blood!' he buys him off by (assigning to him) a share of his own.
11:7:4:33. For on that occasion 2 the anguish of the victim, in being slaughtered, becomes concentrated in the heart, and from the heart (it flows) into the spit. Thus, if they (were to) cook the animal together with the heart, the anguish would again spread all over the animal: let him therefore cook it (the heart) after spitting it from the side on a stick.
11:7:4:44. He makes an underlayer of ghee (in the offering-ladle): this he makes a type of the earth; he then puts a chip of gold thereon: this he makes a type of fire; he then puts the omentum thereon: this he makes a type of the air; he then puts a chip of gold thereon: this he makes a type of the sun; and what (ghee) he pours upon it, that he makes a type of the heavens. This, then, is that five-portioned omentum,--fivefold is the sacrifice, fivefold the sacrificial animal, and five seasons there are in the year: this is why the omentum consists of five portions 3.

Footnotes

125:1 Viz. at the time when the victim is cut up. Cf. Ait. Br. II, 7,--'Endow ye the Rakshas with blood!' he says; for by (assigning to them) the husks and the sweepings of the grain the gods deprived the Rakshas of their share in the Haviryagña, and by the blood (they deprived them) of that in the great (Soma-) sacrifice: thus by saying, 'Endow ye the Rakshas with blood!' he dispossesses the Rakshas of the sacrifice by assigning to them their own share.--The Adhvaryu then smears a stalk of grass with the blood with, 'Thou art the Rakshas’ share,' throws it on the heap of rubbish, and treads on it with, 'Herewith I tread down the Rakshas,' &c. Cf. III, 8, 2, 13-15.

EIGHTH ADHYÂYA. FIRST BRÂHMANA.

11:8:1:11. Verily, even as this cart-wheel, or a potter's wheel, would creak 1 if not steadied, so, indeed, were these worlds unfirm and unsteadied.
11:8:1:22. Pragâpati then bethought him, 'How may these worlds become firm and steadied?' By means of the mountains and rivers he stablished this (earth), by means of the birds and sun-motes 2 the air, and by means of the clouds and stars the sky.
11:8:1:33. He then exclaimed, 'Wealth!'--now, wealth 3 (mahas) means cattle, whence they (cattle) thrive (mahîyante 4) exceedingly in the homestead of one who possesses many of them; and this (Sacrificer), indeed, possesses many of them, and in his homestead they do thrive exceedingly. Wherefore, if people were either to forcibly drive him from his home, or to bid him go forth, let him, after performing the Agni-hotra, approach (the fires) saying, 'Wealth'; and he becomes firmly established by offspring and cattle, and is not deprived of his home.

Footnotes

126:1 Sâyana apparently takes 'krand' in the sense of 'to shake, or wabble,'--'even as a cart-wheel or some other wheel, not standing on the ground for want of the wooden rest (âlambana-kâshtha,? axle-pin) or some other thing, would wabble (hvalet).' What Sâyana means to say, probably, is that the verb used by the author expresses the effect of the action intended.
126:2 Or, sun-beams (rasmi), as Sâyana takes 'marîki'; cf. Weber, Ind. Stud. IX, p. 9, note.
126:3 Or, joy;--cp. II, 3, 4, 25, which would seem to be the passage referred to in the present paragraph.
126:4 Or, perhaps, 'they enjoy themselves, gambol,' as the St. Petersb. Dict. takes it. Differently, again, Sâyana,--yata ebhih pasubhir mahîyate (he thrives?), ata ete mahah.

SECOND BRÂHMANA.

11:8:2:11. Verily, there are four kinds of fire,--the one laid down, the one taken out, the one taken forward, and the one spread (over the three hearths). Now, that which is laid down is this very (terrestrial) world; that which is taken out is the air-world, that which is taken forward is the sky, and that which is spread is the regions. And that which is laid down is Agni, that which is taken out is Vâyu (the wind), that which is taken forward is Âditya (the sun), and that which is spread is Kandramas (the moon). And that which is laid down is the Gârhapatya, that which is taken out is the Âhavanîya, that which is taken forward is the (fire) they lead forth eastwards from the Âhavanîya; and that which is spread is the one they take northwards for the cooking of the victim, and that (used) for the by-offerings 1: let him therefore perform the animal sacrifice on a fire taken forward.

THIRD BRÂHMANA.

11:8:3:11. Here, now, they say, 'To what deity should this victim belong?'--'It should belong to Pragâpati,' they say; 'for it was Pragâpati who first saw it: therefore it is to Pragâpati that this victim should belong.'
11:8:3:22. And they also say, 'To Sûrya (the sun) that victim should belong;'--whence it is that cattle are tied up when he (the sun) has set: some of them
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they tie up 1 in their respective stables, and others just flock together:--'therefore,' they say, 'it is to Sûrya that this victim should belong.'
11:8:3:33. And they also say, 'To Indra and Agni that victim should belong; for behind these two deities are (all) the other gods;--if one who is afflicted sacrifices, those two (gods) sustain him; and if one sacrifices with (a desire for) abundance 2, they sustain him: therefore it is to Indra and Agni that this victim should belong.'
11:8:3:44. The animal sacrifice, indeed, is the breath, whence, as long as one lives, no other has power over his cattle, for they are tied to him.
11:8:3:55. Pragâpati said to Agni, 'I will perform sacrifice with thee: I will lay hands upon thee (as a victim).'--'Nay,' said he, 'speak unto man!' He said to man, 'I will perform sacrifice with thee: I will lay hands upon thee.'--'Nay,' said he, 'speak unto the cattle!' He said to the cattle, 'I will perform sacrifice with you: I will lay hands upon you.'--'Nay,' said they, 'speak unto the moon!' He said to the moon, 'I will perform sacrifice with thee: I will lay hands upon thee,'--'Nay,' said he, 'speak unto the sun!' He said to the sun, 'I will perform sacrifice with thee: I will lay hands upon thee.' 'So be it!' said he; 'but seeing that those liked it not (to be slaughtered), what, then, shall become mine that now is with these 3?'--'Whatsoever
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thou mayest desire,' he said.--'So be it,' he replied. He laid hands upon him, and this is that animal of his seized (for sacrifice). When slaughtered, it swelled, and by means of those Âprî-hymns, he appeased it 1; and inasmuch as, by means of these Âprî-hymns, he appeased it, they are called Âprîs. And let him, for that reason, say of the slaughtered animal, 'Let it lie for a moment!' As great as the world is which he gains by performing the horse-sacrifice, so great a world does he gain by this (animal sacrifice).
11:8:3:66. The (wind of the) eastern region breathed over that (dead victim), saying, 'Breathe forth!' and thereby laid the breath (of the mouth) into it; the southern region breathed over it, saying, 'Breathe through!' and thereby laid the through-breathing into it; the western region breathed over it, saying, 'Breathe off!' and thereby laid the off-breathing into it; the northern region breathed over it, saying, 'Breathe up!' and thereby laid the up-breathing (of the nostrils) into it; the upper region breathed over it, saying, 'Breathe all about!' and thereby laid the circulating breathing into it. Therefore, regarding a new-born son, let him say to five Brâhmanas, before the navel-string has been cut, 'Breathe over him in this way 2!' But if he should be unable to obtain them he may even
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himself breathe over him whilst walking round him; and that (son of his) attains the full measure of life 1 and lives to old age.
11:8:3:77. He (the sun) took unto himself Agni's breath; whence that (fire) does not blaze unless fanned or kindled, for its breath has been taken from it; and, verily, he who knows this takes away the breath of life from his spiteful enemy.
11:8:3:88. He took to himself Vâyu's form; whence people hear it (the wind), as it were, shaking, but do not see it, for its form has been taken from it; and, verily, he who knows this takes away the form of his spiteful enemy.
11:8:3:99. He took to himself man's thought; whence people say, 'The divine thought protect thee, man's thought me!' for his thought has been taken from him; and, verily, he who knows this takes away the thought of his spiteful enemy.
11:8:3:1010. He took to himself the eye of cattle; whence, even whilst seeing clearly, as it were, they do not know anything, but only know what it is when they smell at it, for their eye has been taken from them; and, verily, he who knows this takes away the eye of his spiteful enemy.
11:8:3:1111. He took to himself the moon's shine; whence of these two (sun and moon), though being similar, the moon shines much less, for its shine has been taken from it; and, verily, he who knows this takes away the shine from his spiteful enemy. And inasmuch as he took these away (â-dâ), he (the sun) is called Âditya.

Footnotes

128:1 Or, perhaps, cattle are shut up--some of them they shut up.
128:2 ? Thus, apparently, Sâyana:--Anye tv indrâgnyoh sarvadevatâprâdhânyât svoddesena yâgam kritavatâm kramenârtinâsak(atv)ân mahatah (? mahasah) prâpakatvâk ka pasur aindrâgna iti.
128:3 Eteshâm svabhûtam vastu kim labdham bhavet, Sây.
129:1 See III, 8, 1, 2 (with note), where 'â-prî' is apparently taken by the Brâhmana in the sense of 'to fill up.'
129:2 The Brâhmans having been placed in the direction of the respective quarters, the father makes one after the other breathe upon the child,--the first from the east and the child's head, the second from the right side, &c., in sunwise succession; the fifth (whose position is not specified) breathing right down upon the child.
130:1 Viz. a hundred years, Sây. See X, 2, 6, 9; part iv, introd., p. xxiii.

FOURTH BRÂHMANA.

11:8:4:11. Now, once upon a time, a tiger killed the samrâg-cow 1 of those (who were sacrificing) with (the king of the) Kesin as their Grihapati 2. He (the king 3) said to his fellow-sacrificers, 'What atonement is there for this?' They replied, 'There is no atonement for this: Khandika Audbhâri alone knows an atonement for it; but he certainly desires as much as this, and worse than this 4, (to happen) to thee.'
11:8:4:22. He said, 'Charioteer, put to my horses; I shall drive thither: if so be he will tell me, I shall succeed (with my sacrifice); but if he will have me die, I shall be shattered along with the shattered sacrifice.'
11:8:4:33. Having put to the horses, he drove off, and
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came thither 1. When he (Khandika) saw 2 him, he said, 'Seeing that there are those skins on deer, we break their ribs and cook them: the skin of the black antelope is attached to my neck 3--is it with thoughts such as these that thou hast dared to drive over to me?'
11:8:4:44. 'Not so,' he replied; 'a tiger has killed my samrâg-cow, reverend sir; if so be thou wilt tell me, I shall succeed; but if thou wilt have me die, I shall be shattered along with the shattered sacrifice.'
11:8:4:55. He said, 'I will take counsel with my counsellors 4.' Having called them to counsel, he said, 'If I tell him, his race, not mine, will prevail here 5,
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but I shall gain the (other) world; and if I do not tell him, my own race, not his, will prevail here, but he will gain the (other) world.' They said, 'Do not tell him, reverend sir, for, surely, this (the earth) is the Kshatriya's world 1.' He replied, 'Nay, I will tell him: there are more nights 2 up yonder.'
11:8:4:66. And, accordingly, he then said to him,--'Having offered the Spritis 3, he (the Adhvaryu) should say, "Drive up another (cow)!" and that one should be thy samrâg-cow 4.'--'[Having offered. with,] "From the moon I take thy mind, hail!--From the sun I take thine eye, hail!--From the wind I take thy breathings, hail!--From the regions I take thine ear, hail!--From the waters I take thy blood, hail!--From the earth
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[paragraph continues] I take thy body, hail!" let him then say, "Drive up another (cow)!" and that one shall be thy samrâg cow!' He then departed from thence 1, and, verily, members of the Kesin race are born here even to this day.

Footnotes

131:1 That is the cow which supplies the milk for the Pravargya; this milk, when heated, being called 'gharma (heat)' or 'samrâg (sovereign king).' See part ii, p. 104, note 3.
131:2 Grihapati, or house-lord, master of the house, is the title of the principal sacrificer at a sacrificial session (sattra).--According to Sâyana, the Kesinah were a race of nobles (râgânah), who, on this occasion, were performing a 'sattra,' and are therefore styled 'householders' (grihapati);--kesino nâma râgânah sattrayâgam anutishthanto grihapataya âsuh, Sâyana thus takes 'kesi-grihapatayah,' not as a bahuvrîhi, but as a tatpurusha (karmadhâraya, 'the Kesin householders') which would, however, require the accent on the second member of the compound.--Though all those taking part in a sacrificial session ought to be Brahmans, the rule does not seem to have been strictly observed. Cf. part iv, introd., p. xxv; Weber, Ind. Stud. X, pp. 25 94.
131:3 Grihapatishu pradhânabhûtah kesirâgah, Sây.
131:4 That is, that even a greater misfortune should happen to thee,--atyantam pâpayuktam govadhâdidoshayuktam ity arthah, Sây.
132:1 Sâyana makes Khandika the subject of this last verb:--sa ha ratham asvaih samyogya Khandikasamîpam yayau; so^ऽpi Khandikah kesinam âgagâma, gatvâ ka vivaktam (? viviktam) Kesinam pratikhyâya nirâkritya sadayam eva prathamam uvâka. He thus seems not to allow here to 'yâ' the meaning of 'to drive,' but to take 'yayau' in the sense of 'he went thither.' It might, of course, also mean 'he set off.'
132:2 Sâyana apparently takes 'prati-khyâ' in the sense of 'to refuse admittance to, to reject,' 'abweisen.'
132:3 Sâyana's comment on this passage is as follows:--'O Kesin, the skin of the cow that yields the gharma-milk is worn by thee on the neck: those (i.e. suchlike) skins, indeed, are (i.e. are seen) on deer; and having broken (i.e., torn to pieces) the "prishti" (i.e. the small-sized does) amongst them we cook them: that black-antelope skin is fastened on my neck.' Khandika having spoken thus, the king said, 'No, this is not my intention.'
132:4 Literally, those that should be consulted, whom further on Sâyana calls 'âptâh' or trusty men.
132:5 Or, perhaps, the people here (the Kesins) will become his, not mine; cf. Delbrück, Altind. Syntax, pp. 32; 141 (two different renderings). Sâyana, on the other hand, takes 'pragâ,' not in the sense either of 'family' or 'people,' but in that of '(sacred) knowledge'--perhaps with reference to the threefold science (the Veda) as the p. 133 thousandfold progeny of Vâk, speech (cf. IV, 5, 8, 4; 6, 7, 3; V, 5, 5, 12)--which Khandika would thus lose, whilst, by imparting the sacred knowledge, he would gain a seat in heaven.
133:1 Sâyana's comment is not very intelligible, the MS. being more than usually corrupt on this last page:--evamvidhe virodha udbhâvitê sati to âptâ ûkuh, he bhagavo vidyâm mâ vokah, kshatriyasya loko na bhavishyatîti; nanu tavânusayah (? appanage, domain, following) sa tasya nâsti; ayam vâva ayam eva khalu, kshatriyasya lokas tasmât sauspatrâter (?) evam ukte sati sadvekenarâpatra bhavânti (!) ato vakshyâmy evety uvâka.
133:2 That is, days,--by giving up a brief life of earthly power and glory, he gains eternal life.
133:3 That is, oblations performed with a view of 'taking hold (spri)' of something; cf. Katy. Srautas. XXV, 6, 11. 12.
133:4 The particle 'iti' here causes some difficulty of construction which would be removed by the latter clause being taken as part of the Adhvaryu's speech; though Kâtyâyana, it is true, does not recognise it as such. Perhaps, however, Khandika's speech ends here, and what follows up to 'that one shall be thy samrâg-cow' has to be taken as a ritualistic insertion, in which case the final 'iti' would have some such meaning as 'having been told thus.'
134:1 Sâyana takes this thus:--'Thus instructed, Kesin disappeared (or, passed away, vanished, utsasâda vinashtah) from that region (tato desât)'--after which there is a lacuna in the MS. Perhaps, however, it is Khandika, rather than Kesin, to which this refers,--he (and his race) then, indeed, passed away from that region, whilst the Kesins flourished.

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