The Satapatha Brahmana - Part 5 - Books -11 to14 - 12th Kanda - 5th to 7th Adhyaya

The Satapatha Brahmana

 

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

 Part 5

12th Kanda

TWELFTH KÂNDA.

 

FIFTH ADHYÂYA. FIRST BRÂHMANA.

CEREMONIES IN CONNECTION WITH THE DEATH OF THE AGNIHOTRIN.

12:5:1:11. They also say, 'If that performer of a long sacrificial session--to wit, he who (regularly) offers the Agnihotra--were to die whilst staying abroad, are they to sacrifice for him or not?' Now, some indeed think that (his Agnihotra) should be offered till they get home 1; but let him not do so, for that (fire) does not submit thereto that they should offer to it, as for the burning of a dead body: it is rather to sacrifice and oblations that it submits, and, unable to endure it, it stays by him with impatience.
12:5:1:22. And some, indeed, say, 'They (the fires) should lie in the very same condition, kept up (with fuel) but without offering being made on them;' but let him not do so, for that (fire) does not submit thereto that they should kindle it as for the burning of a dead body: it is rather to sacrifice and oblations that it submits, and, unable to endure it, it stays by him with impatience.
12:5:1:33. And some, indeed, having lifted the two fires
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on the churning-sticks, lay them down, and churn it (the new fire) out on his being brought (home); but let him not do so, for that (fire) does not submit thereto that they should churn it out as for the burning of a dead body: it is rather to sacrifice and oblations that it submits, and, unable to endure it, it stays by him with impatience.
12:5:1:44. Let him rather proceed thus:--let him hid them seek for a cow suckling an adopted calf, and let him make offering with milk from her; for tainted is that milk which comes from a cow suckling an adopted calf, and tainted is the Agnihotra of one who is dead: by thus removing the tainted by the tainted, he becomes more glorious.
12:5:1:55. Concerning this there also is a simile:--if two smashed cars were to (be made to) unite there would be at least one (fit) for driving.
12:5:1:66. The procedure of this same Agnihotra (is as follows):--He causes her to be milked whilst eastward invested 1; for, sacrificially invested, one gets (the Agnihotra-cow) milked for the gods, but in the case of the Fathers it is done thus.
12:5:1:77. He does not put (the milk) on the (burning) coals 2; for were he to put it on coals he would be doing (what is done) for the gods: having shifted some hot cinders from the Gârhapatya towards the right (south) side, he puts it thereon, and thus makes it to be sacred to the Fathers.
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12:5:1:88. He does not cause the light (of a burning straw) to fall upon it, nor does he pour water to it; for were he to make the light fall on it, and to pour water to it, he would be doing-(what is done) for the gods. He does not take it off thrice, setting it down each time 1; for were he take it off thrice, setting it down each time, he would be doing (what is done) for the gods: only once he takes it off drawing it downwards 2, and thus makes it to be sacred to the Fathers.
12:5:1:99. He does not say, 'I will ladle out 3!' nor does he ladle out (the milk) four times; for were he to say 'I will ladle out!' and were he to ladle out four times, he would be doing (what is done) for the gods: only once he silently turns it upside down (into the spoon), and thus makes it to be sacred to the Fathers.
12:5:1:1010. He does not take it (to the Âhavanîya) whilst holding a kindling-stick over (the handle of the spoon 4); for were he to take it (there) whilst holding a kindling-stick over it, he would be doing (what is done) for the gods: he takes it whilst holding (a billet) underneath, and thus makes it to be sacred to the Fathers.
12:5:1:1111. He does not pass along the north side of the Gârhapatya 5, for were he to pass along the north
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side of the Gârhapatya he would be doing (what is done) for the gods: he passes along the south side of the Gârhapatya, and thus makes it to be sacred to the Fathers.
12:5:1:1212. And that sacrificial grass which (ordinarily) is lying with its tops towards the north he lays so as to have its tops towards the south, and thus makes (the offering) to be sacred to the Fathers. And having put a kindling-stick on the Âhavanîya, and bent his left knee, he silently turns (the ladle) once upside down (pouring the milk into the fire) and thus makes it to be sacred to the Fathers. He neither shakes (the spoon) upwards 1, nor wipes it, nor does he eat (the milk left in the spoon), nor does he throw it out: he thus makes it to be sacred to the Fathers.
12:5:1:1313. They also say, 'If that performer of a long sacrificial session--to wit, he who (regularly) offers the Agnihotra--were to die whilst staying abroad, how would they supply him with his fires?' Well, some, having burnt him, bring (the bones) home and make the fires smell him as he is brought; but let him not do this, for this would be as if he were to seek to cause the seed implanted in one womb to be born forth from another womb. Having brought home the bones, let him throw them on a black antelope skin, and arrange them in accordance with man's form, and having covered them with wool and sprinkled with ghee, let him by burning unite him
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with his fires: he thus causes him to be born from his own (maternal) womb.
12:5:1:1414. And some, indeed, burn him in (ordinary) fire (procured) in the village; but let him not do this, for such fire is a promiscuous eater, an eater of raw flesh: it would be capable of devouring him completely, together with his sons and his cattle.
12:5:1:1515. And some, indeed, burn him in a forest-fire; but let him not do this; for such fire is unappeased: it would be capable of burning him up together with his sons and his cattle.
12:5:1:1616. And some, indeed, burn him in a firebrand; but let him not do this; for such fire belongs to Rudra: it would be capable of destroying him together with his sons and his cattle.
12:5:1:1717. And some, indeed, build up a funeral pile in the midst of the (three) fires, and, by burning him, unite him with his fires, thinking, 'There,--to wit, in the midst of his fires,--assuredly is the Sacrificer's abode.' But let him not do this; for if in that case any one were to say of him, 'Verily, this one has caused a cutting up in the middle of the village: the cutting up of him will speedily come about 1: he will weep for his dearest;' then that would indeed be likely to come to pass.

Footnotes

197:1 Prof. Delbrück, Altind. Syntax, p. 430, takes 'âgantoh' in the sense,--'(thinking) he may still come;' but cf. Katy. XXV, 8, 9 with comm., according to which, in case of an Agnihotrin dying away from home, his people are--if the place of his death be somewhere near his home--to take the body there; but if it be far from home, they are to kindle a fire by 'churning' and burn the body, and having collected the bones and taken them home, they are there to perform the punardâha, or second cremation; and in either case the Agnihotra is to be performed regularly for the deceased, in the evening and morning, 'till the body or the bones arrive at the house (grihâgamanaparyantam).' The force of 'iti' here evidently is,--(thinking,) 'we will do so until the home-coming.' Harisvâmin rightly resolves 'âgantoh' by 'â âgantoh.'
198:1 That is, wearing the Brâhmanical cord over the right shoulder, and under the left arm; instead of over the left shoulder, and under the right arm as is done at the sacrifice.
198:2 For boiling the milk for the Agnihotra burning coals are shifted northwards from the Gârhapatya, and the pot placed thereon; see part i, p. 330, note.
199:1 When a spoonful of water has been added to the Agnihotra-milk, and the light of a burning straw again thrown on it, the pot is taken up three several times and put down each time further north on the hot ashes; see part i, p. 331, note 1.
199:2 That is, down from the ashes--towards the south (where the Fathers, or departed ancestors, are supposed to reside),--whilst in the case of the ordinary Agnihotra he would be shifting the pot more and more upwards, or northwards. Cf. Kâty. XXV, 8, 10.
199:3 See XII, 4, 2, 8.
199:4 See part i, p. 331, note 4.
199:5 Possibly we ought to translate,--he does not go to the north side of the Gârhapatya (but to the south side)--that is, if he makes p. 200 two oblations, not only on the Âhavanîya, but also on the Gârhapatya (as well as on the Dakshinâgni), in which case the Adhvaryu would be standing north (or rather north-west) of the fire. Cf. Kâty. IV, 14, 22-25.
200:1 Ordinarily, after the second libation, the priest twice jerks the spoon upwards, and then lays it down on a bunch of grass.
201:1 The burning of the dead body seems to be compared here with the cutting up of the victim which is done outside the sacrificial ground. Harisvâmin, indeed, takes 'grâma' here, not in the sense of 'village,' but in that of 'agnisamûha'--in the midst of the (set of) sacrificial fires--which, if it were possible, would certainly make the comparison even more striking.

SECOND BRÂHMANA.

12:5:2:11. Now, Nâka Maudgalya once said, 'If he believe the Sacrificer to be about to die, let him take
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up the two fires in the churning-sticks, and, having churned out (a new fire), let him continue offering (the Agnihotra) at whatever place may have commended itself to him for the immolation 1. And if the Sacrificer should then depart this world,--
12:5:2:22. Let him build a pile for him 2 in the midst of his fires, and, by burning him, unite him with his fires.' But let him not do this; for, verily, that (fire) does not submit thereto that they should make offering to it as for the burning of a dead body: it is rather to sacrifice and oblations that it submits, and, unable to endure it, it stays by him with impatience.
12:5:2:33. He should rather proceed thus:--let him bid them seek three pots, and, having put therein either (dried) cowdung or straw 3, let him place them separately on the (three) fires; and let them then burn him by means of the fires produced from that blaze: in this way he is indeed burned by (these) fires, though not visibly, so to speak.
12:5:2:44. Wherefore, also, it has been said by the Rishi (Vâg. S. XIII, 45 4), 'The Agni who was born from Agni, from the pain of the earth or be it of the sky; whereby Visvakarman begat
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living beings, him, O Agni, may thy wrath spare!' As the verse, so its explanation.
12:5:2:55. Now, in the first place, he cleanses him of all foul matter, and causes the foul matter to settle on this (earth); for this (earth) is indeed foul matter: he thus consigns foul matter to foul matter. For, indeed, from that intestine of his, filled with foul matter, when it is burnt, a jackal is produced: (hence he removes it), 'lest a jackal should be produced.' But let him not do this, or his family will be liable to starve. Having washed him out inside, he anoints him with ghee, and thus makes it (the body) sacrificially pure.
12:5:2:66. He then inserts seven chips of gold in the seven seats of his vital airs; for gold is light and immortality: he thus bestows light and immortality on him.
12:5:2:77. Having then built a pile for him in the midst of his fires, and spread out a black antelope skin with the hairy side upwards, and the neck-part towards the east, he lays him down thereon with the face looking upwards, and puts the guhû-spoon filled with ghee on his right, and the upabhrit on his left hand, the dhruvâ on the breast, the Agnihotra-ladle on the mouth, two dipping-spoons on the nostrils, two prâsitra-haranas 1 on the ears, the cup used for carrying forward the lustral water on the head, two winnowing-baskets at the sides, on the belly the vessel used for holding the cuttings (of the idâ), filled with clotted ghee, the wedge (yoke-pin) beside the male organ, two mallets beside the testicles, and behind them the mortar and pestle,
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the other sacrificial vessels between the thighs; and the wooden sword on the right hand.
12:5:2:88. Thus supplied with the sacrificial weapons (implements), that Sacrificer passes on to that place which has been won by him in heaven, even as if one who fears spoliation were to escape it; and, verily, those fires (which are) to be enkindled (will) lovingly touch him, even as sons lovingly touch their father when he comes home after staying abroad, and make everything ready for him 1.
12:5:2:99. If the Gârhapatya were to reach him first, one may know that the permanent fire has reached him first: that he will permanently establish himself, and that those behind him will permanently establish themselves in this world.
12:5:2:1010. And if the Âhavanîya were to do so, one may know that the foremost fire has reached him first: that he has been foremost in conquering the (other) world, and that those behind him will be foremost in this world.
12:5:2:1111. And if the Anvâhâryapakana were to do so, one may know that the food-eating fire has reached him first: that he will eat food, and that those behind him will eat food (be prosperous) in this world.
12:5:2:1212. And if they all (were to reach him) at the same time, one may know that he has conquered a blessed world. Such, then, are the distinctions in this respect.
12:5:2:1313. This, then, is that offering of the Sacrificer's body which he performs at the end: front out of that place which has been won by him in heaven he arises immortal in the form of an oblation.
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12:5:2:1414. Whatever stone and earthen (vessels of the deceased) there are they may be given to a Brâhmana 1; but, verily, he who accepts them is regarded as a remover of corpses. Let them rather throw these (vessels) into the water, for the waters are the foundation of all this (universe): he thus establishes him firmly on the waters.
12:5:2:1515. Either a son (of the deceased), or a brother, or some other Brâhmana then performs that offering 2, with (Vâg. S. XXXV, 22), 'From out of him thou (O Agni) art born: from out of thee let this N.N. be born again into the heavenly world, hail! They then go away without looking back. and touch water.

Footnotes

202:1 Literally, at any place at which the cutting up may have commended itself to him (to take place). Whether this 'cutting up' is here to be taken figuratively of the burning of the corpse (dâhasthâne, Harisvâmin), or of the sacrifice of a barren cow, which may be performed in such a case, or of both, is not quite clear.
202:2 The construction would rather seem to be,--let him build him (i.e. the dead body) up as a pile amidst his fires.
202:3 The real meaning of 'sumbala' is not known,--acc. to the St. Petersb. Dict., some material which readily takes fire, such as straw or oakum. Harisvâmin takes it in the former sense,--trinâny alpasamsthitâni. Cf. Kâty. XXV, 7, 12 (?dried cotton fibre or pods).
202:4 Cf. VII, 5, 2, 21.
203:1 That is, two bowls used for holding the Brahman's 'fore-portions'; see part i, p. 69, note 4.
204:1 That is, they make everything comfortable for him, make him feel at home:--prakrishtam evainam svarge kalpayanti pratishthitam; nityasthitatvât pratishthâ gârhapatyah; comm.
205:1 According to Kâty. XXV, 7, 32, 33 the stone and earthen implements are to be thrown into the water; and metal ones may optionally be given to a Brahman (or likewise be thrown into the water).
205:2 According to Katy. XXV, 7, 34-37 a sterile cow may he offered prior to (or along with) the burning of the body: in which case the victim is to be killed by a blow behind the ear, and its kidneys are to be placed in the deceased's hands, whilst his face is to be covered with the omentum or membrane enclosing the intestines. The final offering referred to in the above passage consists of an oblation of ghee.

SIXTH ADHYÂYA. FIRST BRÂHMANA.

EXPIATORY OBLATIONS OF SOMA-SACRIFICE.

12:6:1:11. Verily, Pragâpati, the sacrifice, is King Soma; and these deities to whom he offers, and these oblations which he offers, are forms of him.
12:6:1:22. If any part of the sacrifice were to fail, let him make an oblation with regard to that same deity for whom he may have intended (that part),--on the Âhavanîya, if it is during the initiation and the
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[paragraph continues] Upasads; on the Âgnîdhra, if it is at the Soma-pressing;--for whatever joint of the sacrifice fails, that breaks; and whichever then is the deity in that (part of the sacrifice) through that deity he heals the sacrifice, through that one he makes the sacrifice complete again 1.
12:6:1:33. If, however, the sacrifice, resolved upon in his mind, were not to incline to him 2, let him perform an oblation with, 'To Parameshthin hail!' for Parameshthin (the most high) he (Soma 3) then is: he repels evil, and the sacrifice inclines to him.
12:6:1:44. And if the sacrifice, bespoken by his speech 4 were not to incline to him, let him perform an oblation with, 'To Pragâpati hail!' for Pragâpati (the lord of creatures) he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:55. And if any one's (people), having gone in quest of the King (Soma), do not come back bringing (Soma-plants), let him perform an oblation with, 'To the plant hail!' for the plant he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:66. And if, when acquired, (his Soma). were to meet with any mishap, let him perform an oblation with, 'To Savitri hail!' for Savitri he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:77. And if during the initiation (his Soma) were
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to meet with any mishap, let him perform an oblation with, 'To Visvakarman hail!' for Visvakarman he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:88. And if (his Soma) were to meet with any mishap in regard to the (cow) given in exchange for the Soma, let him perform an ablation with, 'To Pûshan hail!' for Pûshan he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:99. And if (his Soma) were to meet with any mishap when forthcoming for the purchase, let him perform an oblation with, 'To Indra and the Maruts hail!' for Indra and the Maruts he (Soma) then is: he repels evil, and the sacrifice inclines to him.
12:6:1:1010. And if (his Soma) were to meet with any mishap whilst being bargained for, let him perform an oblation with, 'To the Asura hail!' for the Asura he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:1111. And if (his Soma) were to meet with any mishap after he has been bought, let him perform an oblation with, 'To Mitra hail!' for Mitra he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:1212. And if (his Soma) were to meet with any mishap whilst seated on (the Sacrificer's) lap 1, let him perform an oblation with, 'To Vishnu Sipivishta hail!' for Vishnu Sipivishta he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:1313. And if (his Soma) were to meet with any mishap whilst being driven about, let him perform.
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an oblation with, 'To Vishnu Narandhisha hail! for Vishnu Narandhisha he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:1414. And if (his Soma) were to meet with any mishap when he has reached (the hall), let him perform an oblation with, 'To Soma hail!' for Soma he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:1515. And if (his Soma) were to meet with any mishap when seated on the throne, let him perform an oblation with, 'To Varuna hail!' for Varuna he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:1616. And if (his Soma) were to meet with any mishap whilst staying in the Âgnîdhra, let him perform an oblation with, 'To Agni hail!' for Agni he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:1717. And if (his Soma) were to meet with any mishap whilst staying in the Havirdhâna, let him perform an oblation with, 'To Indra hail!' for Indra he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:1818. And if (his Soma) were to meet with any mishap whilst being taken down (from the ear), let him perform an oblation with, 'To Atharvan hail!' for Atharvan he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:1919. And if (his Soma) were to meet with any mishap when thrown down (on the pressing-board) in (the shape of) the Soma-stalks, let him perform an oblation with, 'To the All-gods hail!' for the All-gods he then is: he repels evil, and the sacrifice inclines to him.
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12:6:1:2020. And if (his Soma) were to meet with any mishap whilst being invigorated (moistened), let him perform an oblation with, 'To Vishnu Âprîtapâ hail!' for Vishnu Âprîtapâ (the protector of the appeased) he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:2121. And if (his Soma) were to meet with any mishap whilst being pressed, let him perform an oblation with, 'To Yama hail!' for Yama he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:2222. And if (his Soma) were to meet with any mishap whilst being gathered together 1, let him perform an oblation with, 'To Vishnu hail!' for Vishnu he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:2323. And if (his Soma) were to meet with any mishap whilst being purified (strained), let him perform an oblation with, 'To Vâyu hail!' for Vâyu he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:2424. And if (his Soma) were to meet with any mishap when purified, let him perform an oblation with, 'To Sukra hail!' for Sukra (the clear one) he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:2525. And if (his Soma) were to meet with any mishap when mixed with milk, let him perform an oblation with, 'To Sukra hail!' for Sukra he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:2626. And if (his Soma) were to meet with any
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mishap when mixed with barley-meal, let him perform an oblation with, 'To Manthin hail!' for Manthin (Soma mixed with meal) he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:2727. And if (his Soma) were to meet with any mishap when drawn into the cups, let him perform an oblation with, 'To the All-gods hail!' for the All-gods he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:2828. And if (his Soma) were to meet with any mishap when ready for the libation, let him perform an oblation with, 'To Asu hail!' for Asu (the breath of life) he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:2929. And if (his Soma) were to meet with any mishap whilst being offered, let him perform an oblation with, 'To Rudra hail!' for Rudra he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:3030. And if (his Soma) were to meet with any mishap when he has returned 1, let him perform an oblation with, 'To Vâta hail!' for Vâta (the wind) he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:3131. And if, after being looked at, (his Soma) were to meet with any mishap, let him perform an oblation with, 'To Nrikakshas hail!' for Nrikakshas (man-viewing) he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:3232. And if (his Soma) were to meet with any mishap whilst being consumed, let him perform an oblation with, 'To Bhaksha hail!' for Bhaksha
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[paragraph continues] (drink) he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:3333. And if (his Soma) were to meet with any mishap when contained in the Nârâsamsa (cups 1), let him perform an oblation with, 'To the Nârâsamsa Fathers hail!' for the Nârâsamsa (man-praising) Fathers he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:3434. And if (his Soma) were to meet with any mishap when ready for the purificatory bath 2, let him perform an oblation with, 'To the Stream hail!' for a stream he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:3535. And if (his Soma) were to meet with any mishap whilst being taken down (to the water), let him perform an oblation with, 'To the Sea hail!' for a sea he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:3636. And if (his Soma) were to meet with any mishap when immersed, let him perform an oblation with, 'To the Flood hail!' for a flood he then is: he repels evil, and the sacrifice inclines to him.
12:6:1:3737. These, then, are the thirty-three oblations he performs; for there are thirty-three gods, and Pragâpati is the thirty-fourth: with the help of all the gods he thus heals the sacrifice, and with the help of all the gods he makes it complete again.
12:6:1:3838. The Brahman (superintending priest) himself should perform them, and no other than the Brahman; for the Brahman sits on the right (south)
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side of the sacrifice, and protects the sacrifice on the right side. If, however, the Brahman should not know (these formulas and oblations), any one who knows them may perform them; but (let him do so) after applying for leave to the Brahman, and with his permission. Now as to the meaning of these (formulas). Vasishtha knew the Virâg 1: Indra coveted it.
12:6:1:3939. He spake, 'Rishi, thou knowest the Virâg: teach me it!' He replied, 'What would therefrom accrue to me?'--'I would teach thee the expiation for the whole sacrifice, I would show thee its form.'--He replied, 'Well, but tell me, if thou wert to teach me the expiation for the whole sacrifice, what would become of him to whom thou wouldst show its form?'--'Verily, he would depart from this world to the heaven of the living.'
12:6:1:4040. The Rishi then taught Indra that Virâg;--but the Virâg, they say, is this (earth), whence he who possesses most thereof is the most powerful.
12:6:1:4141. And Indra then taught the Rishi this expiation from the Agnihotra up to the Great Litany. And formerly, indeed, the Vasishthas alone knew these utterances, whence formerly only one of the Vasishtha family became Brahman; but since nowadays anybody (may) study them, anybody (may) now become Brahman 2. And, indeed, he who thus knows these utterances is worthy to become
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[paragraph continues] Brahman, or may reply, when addressed as 'Brahman 1!'

Footnotes

206:1 Cf. IV, 5, 7, 6.
206:2 That is to say, if untoward circumstances were to arise threatening to prevent the intended Soma-sacrifice. The mental resolve (samkalpa), on the part of the Sacrificer, is the first act in the performance of a sacrifice.
206:3 Or, it (the sacrifice), as Harisvâmin takes it.
206:4 That is, after he has announced his intention to perform a Soma-sacrifice, by saying 'Somena yakshye,' 'I will sacrifice by means of Soma.'
207:1 See III, 6, 3, 4. This particular ceremony is rather out of place here, as in its regular order it should come after paragraph 15.
209:1 See III, 9, 4, 19, 'Thrice he presses, and thrice he gathers (the beaten plants) together . . .'
210:1 Viz. to the Havirdhâna where the cups from which libations have been made are deposited on the mound (khara); cf. III, 1, 2, 24.
211:1 See part ii, p. 154, note 1.
211:2 The pressed-out Soma-husks are taken down to (and thrown into) the water where the Sacrificer is to bathe, see IV, 4, 5, 1 seqq.
212:1 That is, the 'far-shining;' or 'far-ruling' (metre).
212:2 Professor Delbrück, Altindische Syntax, p. 570, takes this clause thus:--'and therefore even now he who remains of them (i.e. of the Vasishtha family) is (? becomes) Brahman.' This rendering takes, however, no account of the 'tu'; and, indeed, it will hardly fit in with the relative clause which precedes it.
213:1 That is to say, when, as superintending priest, he is addressed by another priest asking whether he may now begin some performance, or informing him that he is about to do so, he may give the desired direction. Such applications by the other priests begin with 'O Brahman!' cf. XIII, 1, 2, 4; and part i, p. 22, note 2.

SEVENTH ADHYÂYA. FIRST BRÂHMANA.

THE SAUTRÂMANΠ2.

12:7:1:11. Indra slew Tvashtri's son, Visvarûpa. Seeing his son slain, Tvashtri exorcized him (Indra), and
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brought Soma juice suitable for witchery 1, and withheld from Indra. Indra by force drank off his Soma-juice, thereby committing a desecration of the sacrifice. He went asunder in every direction, and his energy, or vital power 2, flowed away from every limb.
12:7:1:22. From his eyes his fiery spirit flowed, and became that grey (smoke-coloured) animal, the he-goat; and what (flowed) from his eyelashes became wheat, and what (flowed) from his tears became the kuvala-fruit 3.
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12:7:1:33. From his nostrils his vital power flowed, and became that animal, the ram; and what (flowed) from the phlegm became the Indra-grain, and what moisture there was that became the badara-fruit 1.
12:7:1:44. From his mouth his strength flowed, it became that animal, the bull; and what foam there was became barley, and what moisture there was became the karkandhu-fruit 1.
12:7:1:55. From his ear his glory flowed, and became the one-hoofed animals, the horse, mule, and ass.
12:7:1:66. From the breasts his bright (vital) sap flowed, and became milk, the light of cattle; from the heart in his breast his courage flowed, and became the talon-slaying eagle, the king of birds.
12:7:1:77. From his navel his life-breath flowed, and became lead,--not iron, nor silver; from his seed his form flowed, and became gold; from his generative organ his essence flowed, and became parisrut (raw fiery liquor); from his hips his fire flowed, and became surd (matured liquor), the essence of food.
12:7:1:88. From his urine his vigour flowed, and became the wolf, the impetuous rush of wild beasts; from the contents of his intestines his fury flowed, and became the tiger, the king of wild beasts; from his blood his might flowed, and became the lion, the ruler of wild beasts.
12:7:1:99. From his hair his thought flowed, and became millet; from his skin his honour flowed, and became the asvattha tree (ficus religiosa); from his flesh his force flowed, and became the udumbara tree (ficus glomerata); from his bones his sweet drink flowed,
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and became the nyagrodha tree (ficus indica); from his marrow his drink, the Soma juice, flowed, and became rice: in this way his energies, or vital powers, went from him.
12:7:1:1010. Now at that time he (Indra) had to do with Namuki, the Asura. Namuki bethought him, 'He has been undone once for all: I will seize upon his energy, his vital power, his Soma-drink, his food,' By (taking) that Surâ-liquor of his he seized upon his energy, or vital power, his Soma-drink, his food. He lay there dissolved. The gods gathered around him, and said, 'Verily, he was the best of us; evil has befallen him: let us heal him!'
12:7:1:1111. They said to the two Asvins, 'Ye are Brahman physicians: heal ye this one!' They replied, 'Let there be a guerdon for us!' They spake, 'That he-goat there shall be your guerdon.' They said, 'So be it!' and hence the smoke-coloured (he-goat) is sacred to the two Asvins.
12:7:1:1212. They (the gods) said to Sarasvatî, 'Verily, thou art healing medicine: heal thou this one!' She replied, 'Let there be a guerdon for me!' They spake, 'That ram there shall be thy guerdon!' She said, 'So be it!' and therefore the ram is sacred to Sarasvatî.
12:7:1:1313. They then spake, 'Verily, there is even now as much in him (Indra) as that -bull: that one shall belong to him himself.' They said, 'So be it!' and therefore the bull is sacred to Indra.
12:7:1:1414. The two Asvins and Sarasvatî, having taken the energy, or vital power, from Namuki, restored them to hire (Indra), and saved him from evil, 'Truly, we have saved him from evil so as to be well-saved (sutrâta),' they thought, and this became
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the Sautrâmanî: and this is the (saving) nature of the Sautrâmanî--it saves the self from death, and repels evil for whosoever thus knows that (saving) nature of the Sautrâmanî. There are (for this sacrifice) thirty-three Dakshinâs (presents to priests), for thirty-three were the gods who healed him: whence they say, 'Dakshinâs are healing medicine.'

Footnotes

213:2 The Sautrâmanî is usually classed as one of the seven divisions of the Haviryagña, though, in reality, it is much more than that; its peculiarity consisting in a combination of the ordinary features of the Haviryagña, or ishti (cf. XII, 7, 2, 22), with those of the animal sacrifice, whilst a third important element, viz. libations of spirituous liquor, imparts to it a certain resemblance, and doubtless an intended resemblance, to the Soma-sacrifice. Of this sacrifice we have already met with a variation in connection with the Râgasûya (cf. part iii, p. 229 seq.), that form being usually called the Karaka-Sautrâmanî, as being adopted from the ritual of the Karaka-adhvaryus; whilst the form described in the remaining portion of the present Kânda is, according to Lâty. Sraut. V, 4, 20, called Kaukili Sautrâmanî. (cf. Âsv. Sr. III, 9, 9 comm.; Weber, Ind. Stud. III, p. 385). The name itself is derived from 'sutrâman,' i.e. 'the good guardian,' as which Indra is worshipped in this sacrifice (cf. V, 5, 4. 1 seq.). The whole performance takes four days, during the first three of which the Surâ-liquor is prepared and matured, and offerings of a rice-pap to Aditi, and a bull to Indra are performed; whilst the main sacrifice takes place on the fourth day--the day of either full moon or new moon--the chief oblations offered on that day being three cups of milk, and as many of Surâ-liquor, to the Asvins, Sarasvatî, and Indra respectively; of three animal victims to the same deities; and of thirty-three libations of fat gravy, or liquid fat (vasâ), obtained from the cooking of the victims, and offered by means of bull's hoofs used as cups. At the end of the sacrifice, a third bull is offered to Indra in his form of Vayodhas (giver of life), together with another pap p. 214 (karu) to Aditi and an oblation of curds to Mitra and Varuna. No mention is made of the Agnîshomîya he-goat usually offered .on the day preceding the Soma-pressing, the first bull offered to Indra probably taking its place on this occasion, whilst the hull to Indra Vayodhas would seem to take the place of the sacrifice of a barren cow (to Mitra and Varuna) which usually takes place at the end of a Soma-sacrifice. In an interesting variation (Sautrâmana-yagña), described in Sâṅkh. Sr. XIV, 12-13, and performed as a real (Agnishtoma) Soma-sacrifice, the final animal sacrifice indeed is that of a barren cow to Indra Sutrâman; only two other victims--a reddish he-goat to the Asvins and a ewe to Sarasvatî--being mentioned.
214:1 'Exposed (liable) to witching,' Delbrück, Altindische Syntax, p. 401.
214:2 'Vîrya' (virile power) is constantly used to explain 'indriya.'
214:3 The words 'kuvala, badara, and karkandhu' are the names of three varieties of the jujube, or fruits of Zizyphus Jujuba, for a description of which see the comm. on Kâty. Sr. XIX, 17 seqq. According to Stewart and Brandis’ Forest Flora of North-West and Central India (p. 87), 'this species varies exceedingly, in the shape and size of the fruits, the shape and tomentum of the leaves, and general habit;' 'the Zizyphi of North India want more investigation on the spot.' . . . 'Lakh is produced on this tree in Sindh, the Panjab, and Central India, The bark is used as dye-stuff; the root is a febrifuge in native pharmacy. A gum exudes from the trunk; and in Kangra a wild silkworm lives on the tree, the silk of which was much employed formerly to tie the barrel to the stock of the matchlock. But the tree is mainly cultivated for its fruit, p. 215 which is more or less globose on the wild and commoner sorts, and ovoid or oblong on the cultivated and improved kinds.'
215:1 See note 3 on preceding page.

SECOND BRÂHMANA.

12:7:2:11. Verily, his fiery spirit, his energy, or vital power, depart from him whom Soma purges either upwards or downwards.
12:7:2:22. As to this they say, 'Truly, the Soma-juice is the Brâhmana's food; and, indeed, it is not owing to Soma when a Brâhmana vomits Soma; and he who vomits Soma is one who, whilst being fit to (gain) prosperity, does not gain prosperity, and who, whilst being fit to (gain) cattle, does not gain cattle 1, for Soma is cattle.'
12:7:2:33. Let him seize for sacrifice that grey (he-goat) of the Asvins, the ram of Sarasvatî, and the bull of Indra; for the Asvins are the physicians of the gods, and it is by them that he heals this (Sacrificer); and Sarasvatî is healing medicine, and it is with her help that he prepares medicine for him; and Indra is energy (indriya), or vital power, and it is with his help that he bestows energy, or vital power, on this (Sacrificer).
12:7:2:44. The two Asvins, indeed, are the eyesight,
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fiery spirit; and inasmuch as there is (a victim) sacred to the Asvins, he (the priest) bestows eyesight, fiery spirit, on this (Sacrificer). And the ear also (he thereby bestows on him), for one and the same are the eye and the ear.
12:7:2:55. Sarasvatî is the breath, vital power; and inasmuch as there is (a victim) sacred to Sarasvatî, he bestows breath, vital power, on this (Sacrificer). And the off-breathing also (he thereby bestows on him), for one and the same are the breath (of the mouth) and the of breathing.
12:7:2:66. Indra is speech, strength; and inasmuch as there is (a victim) sacred to Indra, he bestows speech, strength, on this (Sacrificer); and mind also, for one and the same are speech and mind.
12:7:2:77. 'He-goats are sacred to the Asvins, ewes to Sarasvatî, and cows (and bulls) to Indra,' they say: if these animals are sacrificed, he, by means of those deities, gains those (three) animals.
12:7:2:88. There is a mare with a foal 1: the one-hoofed (animal),glory, he thereby secures (for the Sacrificer 2). There are hairs of wild beasts 3, for the purpose of securing the wild beasts;--there are hairs of wolf: vigour, the impetuous rush of wild beasts, he thereby secures;--there are hairs of tiger: courage, the sway of wild beasts, he thereby secures;--there are hairs
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of lion: might, the rule of wild beasts, he thereby secures.
12:7:2:99. There are grains of rice and grains of millet, grains of wheat and kuvala jujubes, Indra-grain and badara jujubes, grains of barley and karkandhu jujubes, malted rice and barley 1: both cultivated and wild-grain food he thereby secures; and by means of both kinds of food he duly lays energy and vital power into his own self.
12:7:2:1010. With lead he buys 2 the malted rice, with (sheep's) wool the malted barley, with thread the (fried) rice-grain,--that lead is a form of both iron and gold, and the Sautrâmanî is both an ishti-offering and an animal sacrifice, so that he thereby secures both of these.
12:7:2:1111. With wool and thread 3 he buys,--this, to wit, wool and thread, is women's work; and work, indeed, means energy, or vital power, and this latter is extinct in women: he thus secures (for the Sacrificer) that energy, or vital power, which is extinct in women.
12:7:2:1212. Here now, other Adhvaryus buy the malted rice with lead from a eunuch, saying, 'That is that 4; for the eunuch is neither woman nor man, and the
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[paragraph continues] Sautrâmanî is neither an ishti-offering nor an animal sacrifice.' But let him not do so, for the Sautrâmanî is both an ishti and an animal sacrifice, and the eunuch is something unsuccessful among men: they who do this thus place failure into the very mouth (opening) of the sacrifice. Let him rather buy them from a vendor of Soma, for the Sautrâmanî is Soma: he thus puts a form of Soma into the very mouth of the sacrifice so as to secure the sacrifice.
12:7:2:1313. There is a pot (kumbhî) perforated with a hundred holes 1, for in many ways did that (Soma) flow out of (Indra); and a hundred-sized also, indeed, is the sacrifice: it is the sacrifice he thereby secures. There is a bowl (rata 2): it is the real (or good) thing (sat) he thereby secures. There is a dish (kapya) for him to secure food. There is a filter, for they cleanse him, (the Sacrificer, by this offering). There is a tail (-whisk) for turning away evil. There is gold for him to secure form (or colour); it weighs a hundred (grains), for man has a life of a hundred (years) and a hundred energies: life, and energy, vital power, he thus lays into his own self.
12:7:2:1414. There is an asvattha (ficus religiosa) vessel: honour he thereby secures. There is an udumbara (ficus glomerata) one: force he thereby secures. There is a nyagrodha (ficus indica) one: sweet drink he thereby secures. There are (earthen) pots (sthâlî): the food of the earth he thereby secures.
12:7:2:1515. There are supernumerary 3 (vessels) of palâsa
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wood: the palâsa (butea frondosa) is the Brahman (holy writ, holiness, the priesthood): it is by the Brahman that he gains the heavenly world. There are two feathers of a talon-slaying (bird) 1: courage, the sway of birds, he thereby secures. There are thirty-six of these (objects), for the Brihatî consists of thirty-six syllables, and cattle are related to the Brihatî: by means of the Brihatî he thus secures cattle for him.
12:7:2:1616. As to this they say, 'The victims have one set of deities, and the cakes another set of deities: this is an improper performance 2; how does it become right and proper?' To Indra belongs the last of the victims, and to Indra the first of the cakes; and Indra, indeed, is energy (indriya), or vital power: through (Indra's) energy he thus confers on him energy, or vital power; and through (Indra's) energy he secures energy, or vital power.
12:7:2:1717. There is a cake to Savitri for him to become impelled by Savitri; and one to Varuna, for it is Varuna that seizes him who is seized by evil: through Varuna he thus delivers him from Varuna's power;--it is the final (cake): he thus delivers him finally from Varuna's noose.
12:7:2:1818. Indra's (cake) is one on eleven potsherds, in order that he may secure (Indra's) energy, or vital
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power; for the Trishtubh consists of eleven syllables, and the Trishtubh is energy, or vital power.
12:7:2:1919. Savitri's (cake) is one on twelve potsherds, for there are twelve months in the year, and the year means constantly existing food: from the year he thus secures for hire food.
12:7:2:2020. Varuna's (cake) is one on ten potsherds, for the Virâg consists of ten syllables, and Varuna is Virâg (the widely ruling), the lord of food: through Varuna he thus secures food for him. In the middle (of the sacrifice) they proceed with (the offering of) these cakes, for the centre means their (mother's) womb: he thus causes them to be produced from their own (mother's) womb.
12:7:2:2121. A mare with a foal is the sacrificial fee, for such a (mare) produces both the horse and the mule, and the Sautrâmanî is both an ishti-offering and an animal sacrifice: thus it is so in order that he may secure both of these.

Footnotes

217:1 According to Kâty. XIX, 1, 4, the Sautrâmanî may also be performed by one who finds himself in the unfortunate position here referred to; as also (acc. to ib. 3) by a king who has been deprived of his kingdom.
218:1 According to XII, 9, 2, 11, a milch cow with her calf are given as dakshinâ for the two paps offered to Aditi, whilst a mare and foal, according to XII, 7, 2, 21, are the fee for the offering of the three victims; though Kâtyâyana, it is true, makes no mention of this dakshinâ.
218:2 Or, perhaps, he (the Sacrificer) secures for himself; but see paragraph 15, 'asmai avarunddhe.'
218:3 Hairs of a wolf, tiger, and lion are put into the cups of spirituous liquor from which libations are made.
219:1 That is, rice and barley grain that has germinated, and subsequently become dry.
219:2 As on the occasion of the purchase of Soma-plants (part ii, p. 63 seq.), the bargain is effected near the antahpâtya-peg at the back of the Vedi, where an ox-hide is spread for the purpose; the Adhvaryu asking the seller, 'Seller of Surâ and Soma, hast thou Surâ and Soma for sale?'
219:3 Thus 'ûrnâ-sûtram' is to be resolved, according to Kâty. XIX, 1, 18; the wool being used for buying malted barley, and the thread for buying fried rice.
219:4 That is, one is the same as the other.
220:1 For the use of this pot, see note on XII, 8, 1, 8.
220:2 See XII, 8, 3, 14. 15.
220:3 At III, 7, 2, 1. 2, I would also now translate 'upasaya' by 'supernumerary' or 'additional':--there are eleven stakes, and a twelfth, rough-hewn, supernumerary one, &c.
221:1 For the use of the two feathers of an eagle, see XII, 7, 3, 22.
221:2 The rule (as laid down in III, 8, 3, 1) is that the Pasu-purodâsa, or animal cakes, offered after the animal portions, should belong to the same deities to whom the victims are sacred. On the present occasion this is, however, not the case; for while the three sacrificial animals of the main performance belong to the Asvins, to Sarasvatî and Indra, the three cakes are offered to Indra, Savitri, and Varuna respectively.

THIRD BRÂHMANA.

12:7:3:11. By means of the Surâ-liquor Namuki, the Asura, carried off Indra's (source of) strength, the essence of food, the Soma-drink. He (Indra) hasted up to the Asvins and Sarasvatî, crying, 'I have sworn to Namuki, saying, "I will slay thee neither by day nor by night, neither with staff nor with bow, neither with the palm of my hand nor with the fist, neither with the dry nor with the moist!" and yet has he taken these things from me: seek ye to bring me back these things!'
12:7:3:22. They spake, 'Let us have a share therein, and we will bring them back to thee.'--'These things
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[paragraph continues] (shall be) in common to us,' he said, 'bring them back, then!'
12:7:3:33. The Asvins and Sarasvatî then poured out foam of water (to serve) as a thunderbolt, saying, 'It is neither dry nor moist;' and, when the night was clearing up, and the sun had not yet risen, Indra, thinking, 'It is neither by day nor by night,' therewith struck off the head of Namuki, the Asura.
12:7:3:44. Wherefore it has been said by the Rishi (Rig-veda S. VIII, 14, 13), 'With foam of water, Indra, didst thou sever the head of Namuki, when thou wert subduing all thine enemies.' Now, Namuki is evil: having thus, indeed, slain that evil, his hateful enemy, Indra wrested from him his energy, or vital power. Let him who has an enemy perform the Sautrâmanî: he thereby slays that evil, his hateful enemy, and wrests from him his energy, or vital power. In his (Namuki's) severed head there was the Soma juice mixed with blood. They loathed it. They perceived that (means of) drinking separately (one of) the two liquids,--'King Soma, the drink of immortality, is pressed 1;'--and having thereby made that (Soma) palatable, they took it in (as food).
12:7:3:55. With (Vâg. S. XIX, 1), 'Thee, the sweet (liquor I mix) with the sweet (Soma),' he compounds (the ingredients for the preparation of) the Surâ-liquor 2, and makes it palatable;--'the strong
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with the strong,' he thereby bestows energy on him (the Sacrificer);--'the immortal with the immortal,' he thereby bestows life on him 'the honeyed with the honeyed,' he thereby bestows flavour to it (the liquor);--'I mix with the Soma,' he thereby makes it (the Surâ-liquor) a form of Soma.
12:7:3:66. 'Thou art Soma: get thee matured for the Asvins! get thee matured for Sarasvatî! get thee matured for Indra Sutrâman!' for these were the deities who first prepared that sacrifice, and with their help he now prepares it; and, moreover, he thereby provides these deities with their share. He distils it with a view to (its being like) the Soma-pressing. For three nights it remains standing, for the Soma remains standing for three nights after it has been bought: he thus makes it a form of Soma.
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12:7:3:77. There are two Vedis 1 (altar-grounds),--'Two worlds in truth there are,' they say, 'the world of the gods, and the world of the Fathers.' One (of the Vedis) is in the north, and the other in the south, for the world of the gods is in the north, and the world of the Fathers in the south; by the northern one he secures the world of the gods, by the southern one the world of the Fathers.
12:7:3:88. There are both milk and Surâ-liquor; for milk is Soma, and the Surâ-liquor food: through the milk he secures the Soma-drink, and through the Surâ-liquor food. And milk is the nobility (chieftaincy), and Surâ-liquor the peasantry (clan); the milk he purifies after purifying the Surâ-liquor: he thus produces the nobility from out of the peasantry, for the nobility is produced from out of the peasantry.
12:7:3:99. With (Vâg. S. XIX, 3), 'Purified by Vâyu's
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purifier is the backward-flowing, exceeding swift Soma,' he purifies (the liquor 1) in the case of one purged by Soma: in a suitable manner he thus purifies him (the Sacrificer);--'Indra's faithful companion:' whatever energy, or vital power, had passed away from him with that (Soma), that he now restores to him.
12:7:3:1010. With, 'Purified by Vâyu's purifier is the forward-flowing, exceeding swift Soma,' he purifies (the liquor) in the case of one who has vomited Soma: in a suitable manner he thus purifies him (the Sacrificer);--'Indra's faithful companion:' whatever energy, or vital power, had passed away from him with that (Soma), that he now restores to him.
12:7:3:1111. With (Vâg. S. XIX, 4), 'She purifieth thy liquor,' he, for prosperity, purifies (the Surâ) in the case of one wishing for prosperity;--'thy Soma, she, the daughter of Sûrya:' the daughter of Sûrya (the sun) assuredly is Faith, and by faith that (liquor) becomes Soma juice, and by faith he makes it to be Soma-juice;--'with the perpetual tail,' for with a tail-whisk that (liquor) is purified.
12:7:3:1212. With (Vâg. S. XIX, 5), 'The Brahman
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and Kshatra he purifieth,' he purifies the milk 1: he thus produces the Kshatra from out of the Brahman, for from out of the priesthood the nobility is produced;--'the fiery spirit and energy;' fiery spirit and energy, vital power, he thus bestows on him;--'with the Surâ the Soma,' for with the Surâ-liquor is Soma;--'the juice, is distilled,' for from the distilled the juice is obtained;--'for joy,' to joy (intoxication), indeed, the Soma juice contributes, and to joy also does the Surâ-liquor: he thus secures both the joy of the Soma, and the joy of the Surâ;--'with the pure juice, O god, satiate the deities!' that is, 'with the pure juice satisfy thou the deities;'--'with sap bestow thou food on the Sacrificer,' sap and food he thereby bestows on the Sacrificer. The cups of milk are taken first, then the cups of Surâ-liquor: he thereby makes the peasantry obedient to the nobility.
12:7:3:1313. With (Vâg. S. XIX, 6), 'Yea, even as the owners of barley cut their barley 2. . .,' (the Adhvaryu) fills (three) cups of milk,--barley-stalks are Soma-stems, and milk is Soma juice: by means of Soma he thus makes it Soma-juice. With a single (verse) he fills them: singly and solely on the Sacrificer he thus bestows prosperity, for milk is prosperity.
12:7:3:1414. With (Vâg. S. XIX, 7), 'Separately, indeed, a seat, acceptable to the gods, hath been prepared for you two,' he fills the (three) cups
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of Surâ-liquor; for separate, indeed, are the Soma-juice and the Surâ-liquor; and 'acceptable to the gods' he says, because these two are indeed acceptable to the gods; and 'separately a seat hath been prepared' he says, because there are two altar-grounds;--'do not ye mingle in the highest heaven!' he thereby keeps him (the Sacrificer) from evil;--'the potent Surâ-liquor thou art,' he thereby makes Surâ to be Surâ;--'and this is Soma,' he thereby makes Soma to be Soma;--'entering thine own seat, injure me not!' he thereby turns it (the Surâ-liquor) away to its own seat for his own safety. With a single (verse) he fills them: singly and solely on the Sacrificer he thus bestows fame, for the Surâ-liquor is fame.
12:7:3:1515. Verily, the cups of milk are the nobility (chieftaincy), and the cups of Surâ-liquor are the peasantry (clan): thus, were he to draw (the cups) without interlinking them, he would detach the peasantry from the nobility, and the nobility from the peasantry, and would cause confusion between the higher and lower, and a failure of the sacrifice. He draws them so as to be interlinked 1, and thereby combines the peasantry with the nobility, and the nobility with the peasantry, for the prevention of confusion between the higher and lower, and for the success of the sacrifice.
12:7:3:1616. And the cups of milk are the vital airs, and the cups of Surâ-liquor the body: thus, were he
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to draw (the cups) without interlinking them, he would detach the body from the vital airs, and the vital airs from the body, and the Sacrificer would be liable to perish. He draws them so as to be interlinked, and thereby combines the body with the vital airs, and the vital airs with the body; and, indeed, he also lays vital power (or life) into him: whence he who has performed the Sautrâmanî, and even he who thus knows this, attains the full (measure of) life.
12:7:3:1717. And the cups of milk are Soma, and the cups of Surâ-liquor food: thus, in that both cups of milk and cups of Surâ-liquor are taken, he indeed secures for himself both the Soma-drink and food.
12:7:3:1818. And the cups of milk are cattle, and the cups of Surâ-liquor food: thus, in that both cups of milk and cups of Surâ-liquor are taken, he indeed secures for himself both cattle and food.
12:7:3:1919. And the cups of milk are domestic animals, and the cups of Surâ-liquor wild animals: thus, in that both cups of milk and cups of Surâ-liquor are taken, he indeed secures for himself both domestic and wild animals. And he mixes the cups of milk with both cultivated and wild-growing (fruit), whereby both cultivated and wild-growing food is secured to the domestic animals.
12:7:3:2020. As to this they say, 'In that there are those wild beasts, this is a form of that cruel deity; and if he were to mix the cups of milk with hairs of those beasts, he would thrust the cattle into the mouth of Rudra, and the Sacrificer would be without cattle let him not mix them, or cattle would not be secured by him, for Rudra is the ruler of animals.' The cups of Surâ-liquor alone he mixes with hairs of those
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beasts: he thus puts into the Surâ what belongs to Rudra, whence by drinking Surâ-liquor one becomes of violent (raudra) mind; and on the wild beasts alone he thus directs Rudra's shaft so as to insure safety to the domestic animals; and cattle are secured by him and he does not thrust the cattle into the mouth of Rudra.
12:7:3:2121. [Vâg. S. XIX, 10; 11,] 'That dysentery which spareth both the tiger and the wolf, the winged eagle and the lion, may it spare this (Sacrificer) trouble!--Whereas, as a child, joyfully sucking, I chafed my mother, so now, O Agni, I become freed from my debt: unharmed by me are my parents.'
12:7:3:2222. With two eagle-feathers, the Adhvaryu and Pratiprasthâtri purify the Sacrificer, turned towards the cast behind the altar-ground 1, both upwards and downwards,--this is a form of the in-breathing and the upward breathing: the in-breathing and the upward breathing he thereby secures; for both upwards and downwards this breath passes along the body. With (Vâg. S. XIX, 1I), 'Uniting ye are: unite me with happiness 2!' he touches the cups of milk: with prosperity and fame he thereby endows him. With, 'Disuniting ye are: disunite me from evil!' he touches the cups of Surâ-liquor: he thereby keeps him from evil.

Footnotes

223:1 Vâg. S. XIX, 72 seq. On the myth cp. Muir, O. S. T., vol. v, p. 94.
223:2 The preparation of the Surâ is described in Kâty. XIX, i, 20-21 and comms., and by Mahîdhara on Vâg. S. XIX, 1, in the following way. Having purchased (a) malted rice (sashpa), malted barley (tokma), and fried rice (lâgâh), and (b) various vegetable substances (called with the generic name of nagnahu) serving as spices and ferments, such as the bark of Vatica robusta, three p. 224 myrobalans (nutmeg, areca-nut, and cloves), ginger, hog-weed, &c., he takes them into the fire-house, and pounds the two lots separately. He then prepares two gruels or mashes of rice and millet respectively, adding more water than is ordinarily used, puts them on the fire till they boil over, and catches the overflowing water in two separate vessels. He then acids thereto one-third part of the (still separate) pounded malted rice and barley and fried rice (or one-sixth part into each vessel), and likewise one-half of the spice (or one-fourth part into each vessel): this mixture, called mâsara (serving both as malt and as flavouring matter), is allowed to dry and is then pounded. One-half of the remaining pounded malted rice and barley and fried rice, as well as the whole of the remaining spices, is then, in equal parts, added to the two mashes, which are thereupon poured into a large vessel, after which the pounded 'mâsara' is mixed with the compound whilst the above formula is pronounced; and the pot is deposited in a hole dug in the south-western corner of the fire-shed (sâlâ), where it remains standing for three days (and nights), during which the milk of one, two, and three cows respectively, and the remaining quantities of malted and fried grain are gradually added to it (see XII, 8, 2, 8-10).
225:1 The two Vedis are prepared, in front of the Âhavanîya, by the Adhvaryu and Pratiprasthâtri respectively in a way similar to those required for the Varunapraghâsâh, see part i, p. 392, note. There is some space between them, but not more than will allow a seat to stand on both Vedis (XII, 8, 3, 6). The dimensions (of the northern altar-ground) are in accordance with those of the mahâvedi (measuring thirty-six prakramas or steps long, twenty-four on the hind (west) side, and thirty-six (or thirty) on the front (east) side), except that the unit of measure, in this case, is one-third prakrama,--the area being thus equal to one-ninth of the mahâvedi (some authorities, however, making it one-third). Behind the two Vedis two mounds (khara) are thrown up for the three cups of milk, or three cups of Surâ-liquor respectively, to be deposited thereon. On the northern Vedi an uttara-vedi (high-altar), occupying about one-third of its area, is prepared, on which a sacrificial fire (taken from the Âhavanîya) is afterwards laid down for the use of the Adhvaryu in making libations from the cups of milk; another fire being laid down on the southern mound for the use of the Pratiprasthâtri in making libations from the cups of Surâ-liquor.
226:1 This performance thus takes place on the fourth day. Behind the mound of the southern Vedi a hole is dug, and an ox-hide spread over it. On this skin the unstrained liquor (parisrut) is either poured, a fine strainer (made of bamboo) being then laid thereon so that the clear liquor percolates through the holes, and the dregs remain below; or the strainer is placed on the skin, and the unstrained liquor is poured on it so as to allow the clear liquor to flow through on the skin. The liquor is then poured into a pan (sata), and further purified by a whisk of cow and horse-hair being drawn through it, or the liquor being strained through the hair.
227:1 This takes place on the northern Vedi, by means of a wooden (reed) vessel and a strainer of goat's and sheep's hair.
227:2 For the complete verse, see V, 5, 4, 24.
228:1 That is to say, in drawing the cups he draws alternately a cup of milk, and a cup of Surâ; Kâty. Sr. XIX, 2, 21. According to ib. 22, the three cups of milk may, however, be drawn first, and then the cups of liquor.
230:1 That is, behind the mahâ-vedi, near the antahpâtya-peg, where the purchase of the ingredients for the preparation of the Surâ had taken place.
230:2 Cf. V, 1, 2, 18, where the same two formulas are used whilst the Soma and Surâ-cups are first held together, and then withdrawn from each other; and the terms 'samprik' and 'viprik' were accordingly taken in a passive sense, 'united' and 'disunited;' whilst here the active sense seems preferable, the term 'viprik' probably referring to the tendency of fiery liquor for producing broils.

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