The Satapatha Brahmana
THE SATAPATHA-BRÂHMANA
ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL
Translated by
Julius Eggeling
Part 5
13th Kanda
THIRD ADHYÂYA. FIRST BRÂHMANA.
13:3:1:11. Pragâpati's eye swelled; it fell out: thence the horse was produced; and inasmuch as it swelled (asvayat), that is the origin and nature of the horse (asva). By means of the Asvamedha the gods restored it to its place; and verily he who performs the Asvamedha makes Pragâpati complete, and he (himself) becomes complete; and this, indeed, is the atonement for everything, the remedy for everything. Thereby the gods redeem all sin, yea, even the slaying of a Brahman 1 they thereby redeem; and he who performs the Asvamedha redeems all sin, he redeems the slaying of a Brahman.13:3:1:22. It was the left eye of Pragâpati that swelled: hence they cut off the (meat) portions from the left.
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side of the horse, and from the right side of other victims.
13:3:1:33. There is a rattan mat, for the horse was produced from the womb of the waters, and the rattan springs from the water: he thus brings it in connection with its own (maternal) womb.
13:3:1:44. The Katushtoma 1 is the form of chanting (on
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the first day); for a bee tore out 1 (a piece of) the horse's thigh, and by means of the Katushtoma form of chanting the gods restored it: thus when there is the Katushtoma mode of chanting, it is for the completeness of the horse. The last day is an Atirâtra with all the Stomas 2--with a view to his obtaining and securing everything, for an Atirâtra with all the Stomas is everything, and the Asvamedha is everything.
Footnotes
328:1 See XIII, 3, 5, 3 seq.329:1 The term Katushtoma originally apparently means a sacrificial performance, or succession of chants, in which four different Stomas, or hymn-forms, are used. Hence, in Tândya-Br. VI, 3, 16, the name is applied to the ordinary Agnishtoma, for its twelve Stotras, or chants, require the first four normal Stomas (Trivrit, Pañkadasa, Saptadasa, Ekavimsa). The term has, however, assumed the special meaning of a hymnic performance, the different Stomas of which (begin with the four-versed one, and) successively increase by four verses (cf. XIII, 5, 1, 1). In this sense, two different forms of Katushtoma are in use, one being applicable to an Agnishtoma, the other to a Shodasin, sacrifice. Whilst this latter form requires only four different Stomas (of 4, 8, 12, 16 verses resp.) and thus combines the original meaning of 'katushtoma' with its special meaning, the Agnishtoma form, used on the first of the three days of the Asvamedha, requires six Stomas, ascending from the four-versed up to the twenty-four-versed one. In regard to this latter occasion, Sâyana on Tândya-Br. XXI, 4, 1, curiously enough, seems to take 'katushtoma' in its original senses, since he speaks of this first day of the Asvamedha as an Agnishtoma with four Stomas, beginning with Trivrit; whilst on ib. XIX, 5, 1 seq. he gives the correct explanation. As to the distribution of the six Stomas over the chants of the first day, see XIII, 5, 1, 1. The katushtoma has, however, another peculiarity, which, in Lâty. S. VI, 8, 1 (or at least by the commentator Agnisvâmin thereon), is taken as that which has given its name to this form of chanting, viz. that each stotra performed in it is chanted in four, instead of the ordinary three, paryâyas or turns of verses (see part ii, p. 350 note). The Bahishpavamâna-stotra is to be performed on three anushtubh verses (consisting each of four octosyllabic pâdas) which, however, by taking each time three pâdas to make up a verse, are transformed into four verses, constituting at the same time the four paryâyas of the Stotra. As regards the exact p. 330 text to be used there seems to be some doubt, Sâmav. S. II, 366-8 (pavasva vâgasâtaye) being mentioned by Sâyana on Tândya-Br. XXI, 4, 5; whilst on XIX, 5, 2 he gives S. V. II, 168-70 (ayam pûshâ rayir bhagah) as the text to be used--but apparently only when the performance is that of an ekâha (one day's sacrifice) proper, instead of one of the days of an âhîna sacrifice, as is the case in the three days’ Asvamedha. As regards the Âgya-stotras to be chanted on the eight-versed Stoma, the text of each of them consists of three gâyatrî-verses: these are to be chanted in four turns (paryâya) of two verses each, viz. either 1 and 2, 2 and 3, 1 and 2, 2 and 3;--or 1 and 1, 1 and 2, 2 and 2, 3 and 3;--(or 1 and 1, 1 and 1, 2 and 2, 3 and 3;--or 1 and 1, 2 and 2, 2 and 2, 3 and 3). By similar manipulations the subsequent Stomas are formed.
330:1 Or, wounded, as Sâyana takes 'â brihat,' on Tândya-Br. XXI, 4, 4 (vranam kakâra).
330:2 The Atirâtra sarvastoma is arranged in such a way that the six principal Stomas are used successively first in the ascending, and then again in the descending, or reversed, order as is explained in XIII, 5, 3, 10.
SECOND BRÂHMANA.
13:3:2:11. Now this (Sacrificer), having- conquered by means of the supreme Stoma--the Katushtoma, the Krita among dice 3,--on the next day establishesp. 331
himself on the Ekavimsa 1, as a firm foundation: from the Ekavimsa, as a firm foundation, he subsequently ascends to the next day, the seasons; for the Prishtha (-stotras) are the seasons, and the seasons are the year: it is in the seasons, in the year, he establishes himself.
13:3:2:22. The Sakvarî 2 (verses) are the Prishtha (-stotra of the second day): there is a different metre for each (verse), for different kinds of animals, both domestic and wild ones, are immolated here on each (day). As to the Sakvarî (verses) being the Prishtha, it is for the completeness of the horse (sacrifice) 3; and different kinds of animals are immolated on different (days), because different stomas are performed on the different (days of the Asvamedha).
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13:3:2:33. As to this they say, 'These--to wit, goats and sheep and the wild (beasts)--are not all animals 1; but those--to wit, the bovine (victims)--are indeed all animals.' On the last day he immolates bovine (victims), for they--to wit, bovine (victims)--are all animals: he thus immolates all animals. They are sacred to the All-gods 2, for the completeness of the horse, for the horse is sacred to the All-gods. They are many-formed (or, many-coloured), whence animals are many-formed; and they are of distinct forms (or colours), whence animals are of distinct forms.
Footnotes
330:3 For this and the other names of the dice, see part iii, p. 106, note 1.331:1 Though applying in the first place to the second day of the Asvamedha, as an Ukthya sacrifice which is at the same time an Ekavimsa day, i.e. one the stotras of which are all chanted in the twenty-one-versed hymn-form, Ekavimsa, the twenty-first or twenty-one-fold, as is clear from XIII, 3, 3, 3, here also refers to the sun, of which it is a common epithet (cf. part iii, p. 265, note 2, also XIII, 4, 4, 11). This solar name seems to be derived from the fact that the sun is also identified with the central day of the year, the Vishuvant day, which is considered the central day of a twenty-one days’ sacrificial performance--having one prishthya-shadaha, an Abhigit (or Visvagit day resp.) and three svarasâman days before and after it;--see p. 139, note *1*; and A. Hillebrandt, Die Sonnwendfeste in Alt-Indien, p. 6 seqq.
331:2 That is to say, the so-called Mahânâmnî verses (Sâm. V. ed. Bibl. Ind. II, p. 371), chanted on the sâkvara-sâman (see part iii, of this transl., introd. p. xx, note 2), are to be used for the Hotri's Prishtha-stotra. For this purpose the Rathantara-sâman is ordinarily used in the Agnishtoma, and the Brihat-sâman in the Ukthya, form of sacrifice.
331:3 The commentator takes this as an allusion to the 'potent' (sakvara = sakta) nature of the verses.
332:1 That is to say, they do not fitly represent all kinds of animals, as the highest kind of animals, the bovine cattle, may be said to do. The argument as to the 'sarve pasavah' is, of course, suggested by the 'asvasya sarvatvâya' of the preceding paragraph; and to bring out the parallelism, one might translate,--these . . . . are not complete animals.
332:2 See XIII, 5, 3, 11.
THIRD BRÂHMANA.
13:3:3:11. Inasmuch as there are three Anushtubh verses 3 (on the first day), therefore the horse, when standing, stands on three (feet); and inasmuch as (they are made into) four Gâyatrî verses, therefore the horse, when stepping out, scampers off on all (four) feet. For that Anushtubh, doubtless, is the highest metre, and the horse is the highest of animals; and the Katushtoma is the highest of Stomas: by means of what is highest he thus causes him (the Sacrificer) to reach the highest position.13:3:3:22. The Sakvarî verses are the (Hotri's) Prishtha (of the second day): there is a different metre for
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each (verse), for different Stomas are performed on each (day). And as to the Sakvarî verse being the Prishtha (-stotra), it is for the completeness of the horse (sacrifice).
13:3:3:33. The central day is an Ekavimsa one, for the Ekavimsa is yonder sun, and so is the Asvamedha by means of its own Stoma he thus establishes it in its own deity.
13:3:3:44. The Vâmadevya is the Maitrâvaruna's Sâman 1; for the Vâmadevya is Pragâpati, and the horse is of Pragâpati's nature: he thus supplies it with its own deity.
13:3:3:55. The Pârthurasma is the Brahma-sâman 2; for the horse is restrained by means of reins 3 (rasmi), but when unrestrained, unchecked, and unsteadied, it would be liable to go to the furthest distance: thus when the Pârthurasma is the Brahma-sâman, it is for the safe keeping of the horse.
13:3:3:66. The Samkriti 4 is the Akhâvâka's Sâman;--
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that Asvamedha, indeed, is, as it were, a disused sacrifice, for what is performed thereof, and what is not 1? When the Samkriti is the Akhâvâka's Sâman, it is for (bringing about) the completeness of the horse (sacrifice). The last day is an Atirâtra with all the (six) Stomas, in order to his (the Sacrificer's) obtaining everything, for an Atirâtra with all the Stomas is everything, and the Asvamedha is everything.
13:3:3:77. The fire-altar is the twenty-one-fold one 2, the Stoma the twenty-one-fold one, and there are twenty-one sacrificial stakes; even as bulls or stallions 3 would clash together, so do these Stomas 4, the
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twenty-one-versed, run counter to one another: were he to bring them together, the Sacrificer would suffer harm, and his sacrifice would be destroyed.
13:3:3:88. There may, indeed, be a twelvefold altar, and eleven stakes. When the altar is a twelvefold one--twelve months being a year--it is the year, the sacrifice, he obtains. When there are eleven stakes, then that Virâg (metre), the Ekâdasinî 1, is contrived; and that which is its eleventh (stake) is its teat: thereby he milks it.
13:3:3:99. As to this they say, 'If there were a twelvefold altar, and eleven stakes, it would be as if one were to drive on a cart drawn by one beast.' There are the twenty-one-fold altar, the twenty-one-fold Stoma, and twenty-one stakes: that is as when one drives with side-horses.
13:3:3:1010. That twenty-one-fold one, indeed, is the head of the sacrifice; and, verily, he who knows three heads on the Asvamedha, becomes the head of kings. There are the twenty-one-fold altar, the twenty-one-fold Stoma, and twenty-one stakes: these are the three heads on the Asvamedha; and, verily, he who thus knows them becomes the head of kings. And, indeed, he who knows the three tops on the Asvamedha, becomes the top of kings;--there are the twenty-one-fold altar, the twenty-one-fold Stoma, and twenty-one stakes: these, indeed, are the three tops on the Asvamedha; and, verily, he who thus knows them becomes the top of kings.
Footnotes
332:3 That is, for the Bahishpavamâna-stotra of the Katushtoma, see p. 329, note.333:1 That is, the hymn-tune of the second Prishtha-stotra chanted for the Maitrâvaruna (who responds thereto by the recitation of the second Nishkevalya-sastra): the Mahâ-Vâmadevya on the text 'kayâ nas kitra bhuvat' (S. V. II, 32-34; figured for chanting in Bibl. Ind. ed. III, p. 89) is ordinarily used for this stotra both in the Agnishtoma, and in the Ukthya, form of sacrifice.
333:2 That is, the tune of the third, or Brâhmanâkhamsin's, Prishthastotra. For the sâmans commonly used for this stotra see part ii, p. 434, note 1. The Pârthurasma-sâman may be chanted on either of the texts Sâmav. II, 352-4 (figured ed. Bibl. Ind. vol. V, p. 395) or II, 355-7 (figured vol. V, p. 483). It is the latter text which is to be used on the present occasion. On the legendary origin of this sâman (which is said to represent 'strength,' and therefore to be appropriate to a Râganya) see Tândya-Br. XIII, 4, 17.
333:3 Or, is fastened by means of a rope.
333:4 The Samkriti-sâman is used with the texts Sâmav. II, 663-4 (figured ed. Bibl. Ind. V, p. 407), II, 669-70 (ib. p. 482, wrongly p. 334 called Samgati), and II, 679-82 (ib. p. 515). It is probably the second of these texts that is to be used here, as it is also used for the same stotra on the second day of the Garga-trirâtra.
334:1 Cp. the corresponding passage, Taitt. S. V, 4, 12, 3, 'that Asvamedha, indeed, is a disused sacrifice, for, say they, who knows if the whole of it is performed or not?' Perhaps, however, 'utsanna-yagña' rather means 'a decayed sacrifice,' i.e. one which has lost (or in the usual performance is apt to lose) some of its original elements; whence the 'Samkriti' tune is to be used for the purpose of 'making up' the lost parts. Part of the commentary in this passage is not clear to me:--ukkaihkalâpagrâmâdau siddhasthâne satrasthito granthatoऽrthatas ka yat yagña utsannayagña esha yah asvamedhah katham utsanna ity ata âha, kim vâ hîti, yasya dharmâh pûrvayonau (? pûrvayuge) prayugyante teshâm kimkit kalau kriyate kimkin na kriyate, tatas ka samkritir akhâvâkasâma bhavati.
334:2 That is, an altar measuring twenty-one man's lengths on each of the four sides of its body.
334:3 The commentary seems to take both 'rishabha' and 'vrishan' here in the sense of 'bulls,' but cp. Taitt. Br. III, 8, 22, 1, 'yathâ vâ asvâ varshabhâ vâ vrishânah sam sphureran'--'even as if male horses or bulls were to clash together.'
334:4 That is, not only the twenty-one-fold Stoma, but also the other two twenty-one-fold objects, looked upon as Stomas (lit. 'means of praise').
335:1 Viz. the set of eleven (stakes), here represented as a cow; but in order to assimilate it to the Virâg, or metre consisting of ten syllables, the eleventh stake is made the teat or udder of the cow.
FOURTH BRÂHMANA.
13:3:4:11. Verily, the horse is slaughtered for all the deities: were he to make it one belonging to Pragâpati (exclusively), he would deprive the deities who are co-sharers of their share. Having made ghee (to take the part of) portions (of the horse's body) he makes oblations 1 to the deities in mentioning them one by one with (Vâg. S. XXV, 1-9), 'The Grass (I gratify) with the teeth, the Lotus with the roots of the hair, . . . :' the deities who are co-sharers he thus supplies with their share. When he has offered the Aranyeऽnûkya (oblations) 2, he offers the last oblation top. 337
[paragraph continues] Heaven and Earth; for all the gods are established in heaven and on earth: it is them he thereby gratifies. Now the gods and the Asuras were contending together.
13:3:4:22. They (the gods) spake, 'We are the Agnayah Svishtakritah 1 of the horse (sacrifice); let us take out for ourselves a special share: therewith we shall overcome the Asuras.' They took the blood for themselves in order to overcome their rivals; when he offers the blood to the Svishtakrits, it is in order to overcome (his own) rivals; and the spiteful rival of him who knows this is undone by himself.
13:3:4:33. The first oblation (of blood) he offers 2 in the
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throat (gullet) of the Gomriga 1; for Gomrigas are cattle, and the Svishtakrit is Rudra: he thus
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shields the cattle from Rudra, whence Rudra does not prowl after the cattle where this oblation is offered at the Asvamedha.
13:3:4:44. The second oblation 1 he offers on a horse-hoof; for the one-hoofed (animals) are cattle, and the Svishtakrit is Rudra: he thus shields the cattle from Rudra, whence Rudra does not prowl after the cattle where this oblation is offered at the Asvamedha.
13:3:4:55. The third oblation he offers in an iron bowl; for the people (subjects) are of iron 2, and the Svishtakrit is Rudra: he thus shields the people from Rudra, whence Rudra does not prowl after the cattle where this oblation is offered at the Asvamedha.
Footnotes
336:1 These oblations of ghee, apparently amounting to 132, are made, after the principal flesh-portions have been offered, viz. in the interval between the ghee oblation to Vanaspati (the lord of the forest, or the plant, Soma) and the Svishtakrit oblation, for which see part ii, pp. 208-9; each formula, as a rule, containing the name of some divinity, and that of some part of the body of the horse supposed to be represented by the ghee (by four ladlings of which the offering spoon is filled each time). Mahîdhara, apparently in accordance with the Brâhmana, supplies 'prinâmi (I gratify)' with each (complete) formula which then concludes with 'svâhâ (hail)!' According to other authorities, however, these formulas are each to be divided into two separate dedicatory formulas:--'To the Grass hail! To the Teeth hail!' &c.--The last of the 132 oblations (with the formula, To Gumbaka, hail!') is, however, withheld for the present to be offered (or perhaps the formula alone is to be muttered) at the end of the purificatory bath (avabhritha) towards the end of the sacrifice on the third day.336:2 The term 'aranyeऽnûkya' ('to be recited in the forest') we met before (IX, 3, 1, 24) as applying to the last of seven cakes offered to the Maruts immediately after the installation of Agni (the sacred fire) on the newly-built altar The formula used for that cake is the so-called Vimukha-verse, Vâg. S. XXXIX, 7. This p. 337 verse is followed in the Samhitâ by a series of twenty formulas (ib. 8-9) of a similar nature to those referred to in the preceding note (i.e. consisting each of a deity and a part of the body of the horse--'Agni I gratify with the heart,' &c.), and these again by forty-two expiatory formulas ('To the hair, hail!' &c., ib. 10-13), ending with, 'To Yama, hail! To Antaka (the Ender), hail! To Death, hail! To (the) Brahman, hail! To Brahman-slaying, hail! To the All-gods, hail! To Heaven and Earth, hail!' These sixty-two formulas are used with as many ghee-oblations, which are to be performed immediately after the 131st of the previous set of oblations. Prior, however, again to the last of the forty-two expiatory oblations, (viz. the one made with 'To Heaven and Earth, hail!') there is another set of sixteen oblations (XIII, 3, 6, 1 seqq.), the so-called 'Asvastomîyâ âhutayah' or 'oblations relating to the Stomas of the horse (sacrifice),' each of which has a complete couplet for its offering-formula (Vâg. S. XXV, 24-39). At the end of the three sets of oblations the term 'aranyeऽnûkya' is here extended by the author. At the end of the third set this succession of ghee-oblations is concluded with the last expiatory oblation, that to Heaven. and Earth; whereupon the ordinary flesh-oblation to Agni Svishtakrit is performed.
337:1 I.e. the (three) fires, the makers of good offering.
337:2 The formula for each of these three special blood-oblations--p. 338 offered immediately after the ordinary Svishtakrit oblation, and being, in fact, the special Svishtakrit of the Asvamedha--is 'Agnibhyah svishtakridbhyah svâhâ, i.e. to the (three) Agnis, the makers of good offering, hail!'
338:1 'Gomriga' is usually taken by the commentators, and in our dictionaries, as another name of the 'Gavaya,' variously called Gayâl, Bos Gavaeus, Bos frontalis, or Bos cavifrons, a species of wild cattle found in various mountain districts of India (especially on the eastern boundaries of Bengal, and in Malabar, as also in Ceylon), and frequently domesticated amongst the hill-tribes, by whom it is valued for its flesh and milk (cf. Colebrooke's paper, As. Res. VIII, p. 511 seqq.). The Gavaya itself is, however, as Colebrooke remarks, confounded by some Sanskrit writers with the 'Risya,' which he takes to be the buck of the painted, or white-footed (or slate-coloured) Antelope, the Portax pictus (or Antelope picta), also called by the vernacular names of Nîlgau or (Mahr.) Nîlgây, whilst the female is called 'rohit' in Sanskrit. All these three animals occur amongst the wild animals to be used as quasi-victims, but ultimately released on the second day of the Asvamedha; and I am inclined to think that they are three different animals. To show that the Risya and the Gavaya cannot be the same animals, Colebrooke already refers to the fact that three Risyas (consecrated to the Vasus) and three Gavayas (to Brihaspati) occur as victims side by side in Vâgasaneyi-samhitâ XXIV (27 and 28); and in the same way a Gomriga, sacred to Pragâpati and Vâyu, is mentioned immediately after, ib. 30; whilst another, sacred to Pragâpati, was, as we saw, one of the two animals tied along with the horse to the central stake (see XIII, 2, 2, 2). Taitt. S. II, 1, 10, 2, treating of the sacrifice of a Gomriga to Vâyu, remarks that it is neither a domestic animal (or cattle, pasu) nor a wild one; and Sâyana explains it as a cross between a female deer (or antelope, mrigî) and a hull that has gone with his cows to graze in the forest; whilst, on Taitt. Br. III, 8, 20, 5, he leaves one to choose between its being a vicious bull (dhûrto balîvardah), dangerous to men, or an animal 'of mixed breed, sprung from a cow and a male gazelle or antelope (goharinayoh, or possibly, from parent beasts of the bovine and antelope species).' In this latter passage, the editor p. 339 of the Brâhmana (in the list of contents, p. 53) takes it to mean 'wild cattle (Nîlagâo gomriga, erroneously explained as a cross between a deer and a cow),' which would be a probable enough explanation, if the Risya were not the Nîlgau; whilst otherwise the animal might belong to some other species of bovine antelopes no longer found in India.
339:1 Whilst the first of these oblations must take place immediately after the ordinary Svishtakrit of the animal sacrifice, the second may be postponed till after the 'after-offerings'; and the third till after the 'Patnîsamyâgas.' See also XIII, 5, 3, 8 seq.
339:2 That is, their value--as compared with that of the king or nobles, and the Brâhmanas--is that of iron, compared with that of gold and silver; cp. XIII, 2, 2, 19.
FIFTH BRÂHMANA.
13:3:5:11. Verily, there are deaths 3 connected with all the worlds; and were he not to offer oblations to them, Death would get hold of him in every world:p. 340
when he offers oblations to the Deaths 1, he wards off Death in every world.
13:3:5:22. Concerning this they say, 'If, in offering, he were to name them all, saying, "To such 2 (a death) hail! To such (a death) hail!" he would make that manifold death his enemy 3, and would give himself over to Death.' Only one oblation he offers to one of them, with, 'To Death, hail!' for there is indeed but one Death in yonder world, even Hunger 4: it is him he wards off in yonder world.
13:3:5:33. A second oblation he makes with, 'To Brahman-slaying, hail!' for, doubtless, a murder other than the slaying of a Brahman is no murder; but that--to wit, the slaying of a Brahman--is manifestly murder: he thus manifestly wards off Death 5.
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13:3:5:44. Mundibha Audanya 1 it was who discovered this atonement for the slaying of a Brahman; and when one offers the oblation to the Brahmahatyâ he prepares a remedy for the slayer of a Brahman by satisfying Death himself with an oblation, and making a protection 2 for him (the slayer). At whosoever's Asvamedha, therefore, this oblation is offered, even if in after-times 3 any one in his family kills a Brahman, he thereby prepares a remedy (expiation) for him.
Footnotes
339:3 That is, according to Sâyana, on Taitt. Br. III, 9, 15, 1, causes of death, such as diseases, &c.340:1 The oblations referred to in this Brâhmana (§§ 1-4) occur towards the end of the second set of 'aranyeऽnûkya' oblations mentioned above, p. 336, note 2, where the formulas are given. According to Taitt. Br., l.c., however, these final oblations are to be performed--like that to Gumbaka (Varuna)--at the time of the purificatory bath, which, indeed, may also be intended by our Brâhmana, though Kâtyâyana and Mahîdhara seem to offer no indications to that effect. It is clear that these final oblations must have formed the subject of considerable discussion among the early ritualists.
340:2 That is, according to Sâyana (Taitt. Br.), 'To death in the shape of disease, to death in the shape of poverty, &c.' Harisvâmin, on our passage, has merely, 'Amushmai pitrilokâya mrityave'--'To death (in the shape of) the world of the Fathers,' which is not very clear.
340:3 Or, perhaps, he would make himself many a death-enemy (bahum mrityum amitram kurvîta), the two nouns being taken as in apposition to each other; cf. p. 146, note 1.
340:4 See X, 6, 5, 1.
340:5 Or, he thus wards off what is manifestly Death (Death in person).
341:1 That is, according to Harisvâmin, the son of Udanya (Odana. St. Petersb. Dict.), Taitt. Br. III, 9, 15, 3, has Mundibha Audanyava (i.e. the son of Udanyu, Sây.) instead. The Taitt. Br., besides, makes the crime to be expiated here to be, not 'brahmahatyâ,' but 'bhrûnahatyâ,' the killing of an embryo. Sâyana, however, there allows to 'bhrûna' optionally its later meaning of 'a Brâhmana versed in the three Vedas and the sacrificial art (kalpa),' and the Taitt. Br. itself, at all events, takes this oblation to 'bhrûnahatyâ' to atone likewise for the slaying of a Brâhmana.
341:2 Harisvâmin explains 'paripânam' by 'parisishtam vânantam pânam' (?); whilst Sâyana, in Taitt. Br., takes it in the sense of 'sarvatah pâtram,' i.e. having made the Sacrificer 'a thoroughly worthy person.'
341:3 Harisvâmin here unwarrantably takes 'aparîshû' in the sense of 'in past times.'
SIXTH BRÂHMANA.
13:3:6:11. When the horse was slaughtered, the life-sap 4 went out of it; it became the Asvastomîya (set of oblations 5): when he offers the Asvastomîya (oblations) he indeed supplies the horse with life-sap.13:3:6:22. He performs it with ghee; for ghee is life-sap, and the Asvastomîya is life-sap: by means of life-sap
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he thus puts life-sap into it. He performs with ghee, for that--to wit, ghee--is the favourite resource of the gods: he thus supplies them with their favourite resource.
13:3:6:33. Having performed the Asvastomîya (set of) oblations, he offers the Dvipadâs 1; for the Asvastomîya is the horse, and the Dvipadâ is man, for man is two-footed (dvipâd), supported on two (feet): he thus supplies him with a support.
13:3:6:44. Concerning this they say, 'Is the Asvastomîya to be offered first, or the Dvipadâ?' The Asvastomîya, surely, is cattle, and the Dvipadâ is man: inasmuch as he performs the Dvipadâs after performing the Asvastomîya, man subsequently establishes himself amongst cattle.
13:3:6:55. Sixteen Asvastomîya oblations he performs, for animals (cattle) consist of sixteen parts 2: that is the measure of cattle, and he thus supplies cattle with their (right) measure; Were he to offer either less or more, he would deprive cattle of their (right) measure. Sixteen he offers, for cattle consist of sixteen parts: that is the measure of cattle, and he thus supplies cattle with their (right) measure. He offers no other as a final oblation 3: were he to offer another as a final oblation, he would lose
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his support. The Dvipadâs he offers last, for Dvipadâs are a support: he thus finds a support (establishes himself). With, 'To Gumbaka hail!' he offers, at the purificatory bath, the last oblation 1; for Gumbaka is Varuna: by sacrifice he thus manifestly redeems himself from Varuna. He offers it on the head of a white-spotted 2, baldheaded (man) with protruding teeth 3 and reddish brown eyes; for that is Varuna's form: by (that) form (of his) he thus redeems himself from Varuna.
13:3:6:66. Having stepped out (of the water) he prepares twelve messes of cooked rice for the priests, or performs twelve ishtis. Concerning this they say, 'These to wit, ishtis--are a form of sacrifice: were he to perform ishtis, the sacrifice would be ready to incline towards him; but he would become the worse for it, for, surely, of exhausted strength now are the metres (offering formulas) of him who has performed the Soma-sacrifice;--how could he make use of them so soon? For when the sacrifice is complete, Vâk (speech and sacred writ 4) is wholly gained, and, being gained, it now is exhausted in strength, and, as it were, wounded and mangled; but sacrifice is speech: hence he should not make use of it.'
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13:3:6:77. Having stepped out (of the water) he should certainly prepare twelve messes of rice for the priests; for cooked rice is Pragâpati, and Pragâpati is the year, Pragâpati is the sacrifice: it is the year, the sacrifice, he thus gains, and the sacrifice becomes ready to incline towards him, and he does not become the worse for it.
Footnotes
341:4 Or, sacrificial essence.341:5 See p. 336, note 2.
342:1 The formulas of the six dvipâdâs--i.e. (verses) consisting of two pâdas--are found Vâg. S. XXV, 46-47.
342:2 See XII, 8, 3, 13; for a highly artificial explanation of the sixteen parts of the man Pragâpati, probably intended here, X, 4, 1, 17. Elsewhere those of animals are explained as including head, neck, trunk, tail, the four legs and eight claws; see Weber, Ind. Stud. IX, p. 111, note.
342:3 This would seem to be directed against the practice of performing the oblation to Heaven and Earth immediately after the Asvastomîyâs, see p. 336, note 2.
343:1 See p. 336, note 1.
343:2 ? Or, pale. Sâyana, on Taitt. Br. III, 9, 15, 3, explains 'sukla' by 'kitrin' (? having white spots, or affected with white leprosy). Harisvâmin does not explain the word.
343:3 Harisvâmin explains 'viklidha' by 'dantura,' i.e. one who has projecting teeth; whilst Sâyana, l.c., explains it by either 'given to perspiring (svedanasîlasarîra),' or 'moist-bodied (? leprous, or, old, in bodily decay, viklinnadeha).'
343:4 Cf. V, 5, 5, 12 'that triple Veda is the thousandfold progeny of Vâk.'
SEVENTH BRÂHMANA.
13:3:7:11. Verily, this is the sacrifice called Strengthful: wherever they worship with this sacrifice, everything indeed becomes strong.13:3:7:22. Verily, this is the sacrifice called Plenteous: wherever they worship with this sacrifice, everything indeed becomes plentiful.
13:3:7:33. Verily, this is the sacrifice called Obtainment: wherever they worship with this sacrifice, everything indeed becomes obtained.
13:3:7:44. Verily, this is the sacrifice called Distinction: wherever they worship with this sacrifice, everything indeed becomes distinct 1.
13:3:7:55. Verily, this is the sacrifice called Severance: wherever they worship with this sacrifice, everything indeed becomes severed 2.
13:3:7:66. Verily, this is the sacrifice called Food-abounding: wherever they worship with this sacrifice, everything indeed becomes abounding in food.
13:3:7:77. Verily, this is the sacrifice called Sapful:
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wherever they worship with this sacrifice, everything indeed becomes rich in sap (or drink).
13:3:7:88. Verily, this is the sacrifice called Abounding in holiness: wherever they worship with this sacrifice, the Brâhmana is born as one rich in holiness.
13:3:7:99. Verily, this is the sacrifice called Excelling in hitting: wherever they worship with this sacrifice, the Râganya is born as one excelling in hitting (the mark).
13:3:7:1010. Verily, this is the sacrifice called the Long (wide) one: wherever they worship with this sacrifice, a wide tract of forest-land will be provided 1.
13:3:7:1111. Verily, this is the sacrifice called Fitness: wherever they worship with this sacrifice, everything indeed becomes fit and proper.
13:3:7:1212. Verily, this is the sacrifice called Support (foundation): wherever they worship with this sacrifice, everything indeed becomes supported (firmly established).
Footnotes
344:1 Svakarmasu bhâgena sthâpitam (? confined respectively to its own functions), comm.344:2 Harisvâmin supplies 'akâryebhyah'--is kept away from what it is forbidden to do, or from what is not one's business.
345:1 That is, as would seem, either as a protection from neighbouring countries, or as room for spreading, and as pasture-land. Cf., however, XIII, 2-4, 2, 4, where, as in Ait. Br. III, 44; VI, 23, such a belt of jungle is referred to as a source of danger to the inhabitants of a country.
EIGHTH BRÂHMANA.
EXPIATORY OFFERINGS.
13:3:8:11. Now, then, of the expiations. If the sacrificial horse were to couple with a mare, let him in addition prepare a milk (oblation) to Vâyu;--Vâyu doubtless is the transformer of seeds, for Vâyu (the wind) is the vital air, and the vital air is the transformerp. 346
of seeds: by means of seed he thus puts seed into it.
13:3:8:22. And if disease were to befal it, let him in addition prepare a pap to Pûshan, for Pûshan rules over beasts (cattle); and, indeed, he thereby gratifies him who owns cattle and rules over cattle; and it (the horse) thereby indeed becomes free from disease.
13:3:8:33. And if sickness without (visible) injury 1 were to befal it, let him in addition prepare for (Agni) Vaisvânara a cake on twelve potsherds, with the earth serving for potsherds 2; for Vaisvânara is this (earth): he thereby gratifies this (earth), and it (the horse) becomes free from disease.
13:3:8:44. And if an eye-disease were to befal it, let him in addition prepare a pap to Sûrya;--the Sun, doubtless, is the eye of creatures, for when he rises everything here moves: by means of the eye (of the world) he thus bestows the eye upon it. And as to why it is a pap (karu), it is because by means of the eye this self (body or mind) moves (kar).
13:3:8:55. And if it were to die in water, let him in addition prepare a barley pap to Varuna, for Varuna seizes him who dies in water: he thereby thus gratifies that very deity who seizes it, and, thus gratified, he approves his slaughtering another (horse), and he slaughters it as one approved by that (deity). And as to why it is (prepared) of barley, it is because barley belongs to Varuna.
13:3:8:66. And if it were to get lost, let him in addition
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perform an ishti with three sacrificial dishes--a cake on one potsherd for Heaven and Earth, a milk (oblation) for Vâyu, and a pap for Sûrya;--for whatsoever is lost, is lost within heaven and earth; and the wind blows upon it, and the sun shines upon it; and nothing whatever is lost out of (the reach of) these deities. And even by itself 1 this (ishti) is the recoverer of what is lost; and even if any other thing of his were to get lost let him perform this very offering, and he verily finds it. And if enemies were to obtain the horse, or if it were to die (either in any other way) or in water 2, let them bring another (horse) and consecrate it by sprinkling: this, indeed, is the expiation in that case.
Footnotes
346:1 Viz. such as fever, comm.346:2 That is, spreading them on the earth, or on clods of earth, comm.
347:1 That is, even independently of the horse-sacrifice.
347:2 That is to say, if it were to die by getting drowned, or in any other way.
FOURTH ADHYÂYA. FIRST BRÂHMANA.
13:4:1:11. Pragâpati desired, 'Would that I obtained all my desires! would that I attained all attainments!' He beheld this three days’ Soma-sacrifice, the Asvamedha, and took possession of it, and sacrificed with it: by sacrificing therewith he obtained all his desires, and attained all attainments; and, verily, whosoever performs the Asvamedha sacrifice obtains all his desires, and attains all attainments.13:4:1:22. Concerning this they say, 'In what season is the beginning (to be made)?'--'Let him begin it in summer,' say some, 'for summer is the Kshatriya's season, and truly this--to wit, the Asvamedha--is the Kshatriya's sacrifice.'
13:4:1:33. But let him rather begin it in spring; for
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spring is the Brâhmana's season, and truly whosoever sacrifices, sacrifices after becoming, as it were, a Brâhmana: let him therefore by all means begin it in spring.
13:4:1:44. And six days, or seven days, before that full-moon of Phâlguna, the officiating priests meet together--to wit, the Adhvaryu, the Hotri, the Brahman, and the Udgâtri; for under these 1 the other priests are.
13:4:1:55. The Adhvaryu prepares for them a priest's mess of rice sufficient for four persons: the meaning of this has been explained 2. Four bowlfuls, four double handfuls, four handfuls: twelvefold this is--twelve months are a year, and the year is everything, and the Asvamedha is everything--thus it is in order to his gaining and securing everything.
13:4:1:66. Those four priests eat it: the meaning of this has been explained. He (the Sacrificer) gives to them four thousand (cows) in order to his gaining and securing everything, for a thousand means everything, and the Asvamedha is everything. And (he gives them) four gold plates weighing a hundred (grains): the meaning of this has been explained 3.
13:4:1:77. The Adhvaryu then, hanging a gold ornament (nishka) round him, makes him mutter (Vâg. S. XXII, 1), 'Fire thou art, light and immortality,'--for gold, indeed, is fire, light 4, and
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immortality: fire (fiery mettle), light (brilliance), and immortality he thus bestows upon him;--'protector of life, protect my life!' he thereby bestows life (vital strength) upon him. With a view to commencing the sacrifice, he then says to him, 'Restrain thy speech!' for the sacrifice is speech.
13:4:1:88. Four (of the king's) wives are in attendance--the consecrated queen, the favourite wife, a discarded wife, and the Pâlâgalî 1, all of them adorned and wearing gold ornaments (neck-plates)--with the view of the completeness of conjugal union. With them he enters the hall of the sacrificial fires--the Sacrificer by the eastern, the wives by the southern, door.
13:4:1:99. When the evening-offering 2 has been performed, he lies down with his favourite wife behind the Gârhapatya hearth, with his head towards the north. At the same place 3 the other (wives) also lie down. He lies in her lap without embracing her 4, thinking, 'May I, by this self-restraint, reach successfully the end of the year!'
13:4:1:1010. When the morning offering has been performed, the Adhvaryu performs a full-offering 5 with a view to his (the Sacrificer's) gaining and securing everything, for the full means everything, and the Asvamedha is everything. At this (offering) he releases speech by (bestowing) a boon,
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saying, 'I grant a boon to the Brahman (priest):' (this he does) with a view to his gaining and securing everything, for a boon is everything, and the Asvamedha is everything.
13:4:1:1111. The gold ornament which is attached to his (neck) he then gives to the Adhvaryu: in giving it to the Adhvaryu he secures to himself immortal life, for gold means immortal life.
13:4:1:1212. For the object of (gaining) the road, and in order not to lose the mouth (mukha) of the sacrifice, he then prepares an ishti-offering 1 to Agni. For, indeed, all the deities have Agni for their mouth, and in the Asvamedha are (contained) all objects of desire: 'Having, at the outset (mukhatah), gratified all the gods, may I obtain all my desires!' so he thinks.
13:4:1:1313. For this (offering) there are fifteen kindling-verses 2; for fifteenfold is the thunderbolt, and the thunderbolt means vigour: with the thunderbolt (of) vigour the Sacrificer thus from the first repels evil. The two butter-portions relate to the slaying of Vritra 3, with a view to the repelling of evil, for
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[paragraph continues] Vritra is evil. [The verses, Vâg. S. XIII, 14, 15,] 'Agni, the head, the summit of the sky . . . 1,' and 'Be thou the leader of the sacrifice and the realm of space (whither thou strivest with auspicious teams: thy light-winning head hast thou raised to the sky, and thy tongue, O Agni, hast thou made the bearer of the offering),' pronounced in a low voice, are the anuvâkyâ and yâgyâ of the chief oblation. The one contains (the word) 'head,' the other (the verb) 'to be,'--for the head, assuredly, is he that shines yonder: thus it is in order to secure him (the Sun); and as to why (the other) contains (the verb) 'to be,'--he thereby secures that which is (the real, truly existent). The Samyâgyâs 2 are two virâg-verses 3; for that--to wit, the Virâg--is the metre
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belonging to all the gods, and all objects of desire are (contained) in the Asvamedha: 'Having gratified all the gods, may I obtain all my desires!' so he thinks. The sacrificial fee is gold weighing a hundred (grains): the meaning of this has been explained.
13:4:1:1414. He then prepares a (pap) for Pûshan, for Pûshan is the overlord of roads: he thus secures successful progress to the horse. But Pûshan is also this (earth): he thus makes this (earth) its guardian, for neither injury nor failure befals him whom this (earth) guards on the way; and this (earth) he thus makes its guardian.
13:4:1:1515. For this (offering) there are seventeen kindling-verses 1, for the obtainment of the Asvamedha, for Pragâpati is seventeenfold, and the Asvamedha is Pragâpati. The two butter-portions are possessed of 'growth 2,' even for the growth of the Sacrificer. [The verses, Vâg. S. XXXIV, 41, 42,] 'Pûshan, in thy sway we [shall never suffer harm, we (who) here are singers of thy praises],' and 'The hymn (?) lovingly composed by desire of praise hath reached
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the guardian of every path: (may he, Pûshan, grant unto us draughts of light (?), and fulfil our every prayer!'), pronounced in a low voice, are the anuvâkyâ and yâgyâ of the chief oblation. The one contains (the word) 'sway,' the other (the word) 'path'; for sway is vigour: (thus it is) in order to his gaining and securing vigour; and as to why (the other) contains (the word) 'path,' he thereby secures successful progress to the horse. The invitatory and offering formulas of the Svishtakrit are two anushtubh verses 1; for the Anushtubh is speech, and Pragâpati is speech, and the Asvamedha is Pragâpati: thus it is for the obtainment of the Asvamedha. The priests’ fee consists of a hundred garments, for that--to wit, the garment--is man's outward appearance, whence people (on seeing) Any well-clad man, ask, 'Who can this be? for he is perfect in his outward appearance: with outward appearance he thus endows him. There are a hundred of them, for man has a life of a hundred (years), and a hundred energies: life, and energy, vigour, he thus gains for himself.
Footnotes
348:1 Or, along with these, included in them (are the assistant priests).348:2 See XIII; 1, 1, 1; 4 (cf. II, 1, 4, 4).
348:3 XII, 7, 2, 13.
348:4 Perhaps Mahîdhara is right in taking 'sukram' here in the sense of 'seed' (Agner vîrvam); cf. II, 1, 1, 5; XIII, 1, 1, 4.
349:1 See p. 323, note 2.
349:2 That is the evening performance of the Agnihotra.
349:3 Tad eva tatraiva, comm.
349:4 Soऽntarorû asamvartamânah sete.
349:5 For particulars regarding the 'pûrnâhuti,' or oblation of a spoonful of ghee, see part i, p. 302, note 2.
350:1 Viz. a cake (on eight kapâlas) to Agni Pathikrit, 'the path-maker'--or, according to Âsv. Sr. X, 6, 3, to Agni Mûrdhanvat ('forming the head,' so called from the formulas used containing the word 'head).' For a similar special offering to the same deity see XII, 4, 4, 1 (cf. XI, 1, 5, 5).
350:2 See part i, p. 95 seqq. (especially I, 3, 5, 5-7).
350:3 The two Âgyabhâgas, or butter-portions to Agni and Soma, are said to be 'Vritra-slaying' (vârtraghna), or to relate to the slaying of Vritra, when their anuvâkyâs, or invitatory formulas, are the two verses Rig-veda VI, 16, 34 (agnir vritrâni gaṅghanat, 'May Agni slay the Vritras'), and I, 91, 5 (tvam somâsi satpatis tvam râgota vritrahâ, 'Thou, O Soma, art the true lord, thou art the king and the slayer of Vritra,' &c.). This is the case at the Full-moon sacrifice, whilst at the New-moon sacrifice the two butter-portions p. 351 are said to be 'vridhanvant,' or 'relating to growth,' because the anuvâkyâs used on that occasion are two verses containing forms of the root vridh, 'to grow,' viz. VIII, 44, 12 (agnih pratnena manmanâ . . . kavir viprena vâvridhe, 'Agni has grown strong by the old hymn,--as the wise one by the priest') and I, 91, 11 (Soma gîrbhish tvâ vayam vardhayâmo vakovidah . . ., 'O Soma, we magnify thee (make thee grow) by our songs, skilful in speech'). In the same way the one or the other form is used in different ishtis. At I, 6, 2, 12, the translation, 'the two butter-portions should be offered to the Vritra-slayer (Indra)' should therefore be altered to 'the two butter-portions relate to the slaying of Vritra' (or, 'are Vritra-slaying').
351:1 See VII, 4, 1, 41.
351:2 That is, the two formulas used with the oblation to Agni Svishtakrit.
351:3 Whilst the normal performance of an ishti requires two trishtubh-verses (Rig-veda X, 2, I; VI, 15, 14; cf. part i, p. 202, notes 2 and 3) for the invitatory and offering formulas of the oblations to Agni Svishtakrit, two virâg-verses are frequently prescribed, certain verses of the Virâg-hymn Rig-veda VII, 1, being chiefly used for this purpose; e. g. v. 3 as the anuvâkyâ, and v. 18 as the yâgyâ for the Svishtakrit of the oblation to Aditi at the p. 352 Âdhâna (see part i, p. 307, note 3). and the Dîkshanîyeshti; and vv. 14, 15 as yâgyâ and anuvâkyâ of the Svishtakrit of the Prâyanîyeshti. It is doubtless the two former verses, commonly employed at special ishtis (cf. part i, p. 164, note 3), which are to be used on the present occasion.
352:1 See part i, p. 112, note 1.
352:2 That is, they are performed with two invitatory formulas containing the verb 'to grow,' see p. 350, note 3. Whilst our Brâhmana thus prescribes the two invitatory formulas used for the butter-portions of the New-moon sacrifice, Âsvalâyana (Sr. X, 6, 6) prescribes two verses containing the verb 'as' (or 'bhû'), viz. Rig-veda V, 13, 4, tvam agne saprathâ asi; and I, 92, 9, soma yâs to mayobhuva ûtayah santi dâsushe tâbhir noऽvitâ bhava.
SECOND BRÂHMANA.
13:4:2:11. Whilst this (offering to Pûshan) is being performed, the horse, having been cleansed, is led up--being one which is marked with all colours, or which is perfect in speed, worth a thousand (cows), in its prime, and without its match under the right-side yoke 2.p. 354
13:4:2:22. And as to its being one marked with all colours, it is for the sake of his (the Sacrificer's) obtaining and securing everything, for colour (outward appearance) is everything, and the Asvamedha is everything. And as to its being perfect in speed, it is for the sake of his obtaining and securing vigour, for speed is vigour. And as to its being worth a thousand (cows), it is for the sake of his obtaining and securing everything, for a thousand means everything, and the Asvamedha is everything. And as to its being in its prime, it is for the sake of his obtaining unlimited vigour, for such a one that is in the prime (of youth) increases to unlimited vigour. And as to its being without its match under the right-side yoke, it is for the sake of his obtaining yonder (sun), for that (horse) indeed is he that shines yonder, and assuredly there is no one to rival him.
13:4:2:33. As to this, Bhâllaveya, however, said, 'That horse should be of two colours, black-spotted 1, for that (horse) was produced from Pragâpati's eye, and this eye is of two colours, white and black: he thus endows it with its own colour.'
13:4:2:44. But Sâtyayagñi said, 'That horse should be of three colours, its forepart black, its hindpart white, with a wain for its mark in front;--when its forepart is black it is the same as this black of the eye; and when its hindpart is white it is the same as this white of the eye; and when it has a wain for its mark in front, that is the pupil: such
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a one, indeed, is perfect in colour 1.' Whichever of these, then, should be ready at hand, either a many-coloured one, or one of two colours, or one of three colours with a wain for its mark, let him slaughter it: but in speed it should certainly be perfect.
13:4:2:55. In front (of the sacrificial ground) there are those keepers of it ready at hand,--to wit, a hundred royal princes, clad in armour; a hundred warriors armed with swords; a hundred sons of heralds and headmen, bearing quivers filled with arrows 2; and a hundred sons of attendants 3 and charioteers, bearing staves;--and a hundred exhausted, worn out horses 4 amongst which, having let loose that (sacrificial horse), they guard it.
13:4:2:66. He then prepares an (ishti) offering to Savitri 5--a cake on twelve potsherds to Savitri Prasavitri--thinking, May Savitri impel this my sacrifice!' for Savitri (the sun), indeed, is the impeller (prasavitri).
13:4:2:77. For this (offering) there are fifteen kindling-verses;
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and the two butter-portions relate to the slaying of Vritra 1. [The verses, Rig-veda V, 82, 9; VII, 45, 1], 'He who calleth forth all these beings (with his call, may he, Savitri, quicken us)!' and 'May the divine Savitri come hither, treasure-laden, (filling the air whilst driving with his steeds; holding in his hand many things meet for man; and laying to rest and awakening the world),' pronounced in a low voice, are the invitatory and offering formulas of the chief oblation. Those of the Svishtakrit are two virâg-verses 2. The priests’ fee is gold weighing a hundred (grains): the meaning of this has been explained.
13:4:2:88. Whilst the fore-offerings of this (ishti) are being performed, a Brâhman lute-player, striking up the uttaramandrâ (tune 3), sings three strophes composed by himself (on topics 4 such as), 'Such a sacrifice he offered,--Such gifts he gave:' the meaning of this has been explained 5.
13:4:2:99. He then prepares a second (offering)--a cake on twelve potsherds to Savitri Âsavitri--thinking, 'May Savitri propel this my sacrifice!' for Savitri, indeed, is the propeller (âsavitri).
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13:4:2:1010. For this (offering) there are seventeen kindling-verses; and the two butter-portions are possessed of that which is 1: the (truly) existent he thereby obtains. [The verses, Rig-veda V, 82, 5; VII, 45, 31 'All troubles, O divine Savitri, (keep from us, do thou send us that which is good)!' and 'May that mighty god Savitri (the lord of treasure, send us treasure; shedding wide-spread lustre, may he bestow upon us the joys of mortal life)!' pronounced in a low voice, are the invitatory and offering formulas of the chief oblation. Those of the Svishtakrit are two anushtubh verses 2. Silver is the priests’ fee,--for the sake of variety of colour, and also for the sake of (the horse's) going outside 3 and not going away. It weighs a hundred (grains), for man has a life of a hundred (years), and a hundred energies: it is life, and energy, vigour, he thus secures for himself.
13:4:2:1111. Whilst the fore-offerings of this (ishti) are being performed, a Brâhman lute-player, striking up the uttaramandrâ (tune), sings three strophes composed by himself (on topics such as), 'Such a sacrifice he offered,--Such gifts he gave:' the meaning of this has been explained.
13:4:2:1212. He then prepares a third (offering)--a cake
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on twelve potsherds to Savitri Satyaprasava ('of true impulse'); for that, indeed, is the true impulse which is Savitri's: 'May he impel with true impulse this my sacrifice!' so he thinks.
13:4:2:1313. For this (ishti) there are again seventeen kindling-verses. The two butter-portions are possessed of 'wealth 1,' with a view to his obtaining and securing vigour, for wealth is vigour (strength). [The verses, Rig-veda V, 82, 7; IV, 54, 4,] 'The all-divine, true lord (we hope to gain this day by our hymns, Savitri of true impulsion),' and 'Indestructible is that (work) of the divine Savitri, (that he will ever sustain the whole world: whatever he, the fair-fingered, bringeth forth over the extent of the earth and the expanse of the sky, that is truly his own),' pronounced in a low voice, are the invitatory and offering formulas of the chief offering. Those of the Svishtakrit (he makes) the regular ones 2, thinking, 'Lest I should depart from the path of sacrifice:' he thus finally establishes himself in the well-ordered sacrifice. Trishtubh-verses they are for the sake of his gaining and securing (Indra's) energy, vigour, for the Trishtubh is the vigour in Indra. The priests’ fee is gold weighing a hundred (grains): the meaning of this has been explained 3.
13:4:2:1414. Whilst the fore-offerings of this (ishti) are
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being performed, a Brâhman lute-player, striking up the uttaramandrâ (tune), sings three strophes composed by himself (on topics such as), 'Such a sacrifice he offered,--Such gifts he gave:' the meaning of this has been explained.
13:4:2:1515. When this (offering) is completed, the Adhvaryu and the Sacrificer rise, and whisper in the horse's right ear (Vâg. S. XXII, 19), 'Plenteous by thy mother, strengthful by dry father . . .!' the meaning of this has been explained 1. They then set it free towards the north-east, for that--to wit, the north-east--is the region of both gods and men: they thus consign it to its own region, in order to its suffering no injury, for one who is established in his own home suffers no injury.
13:4:2:1616. He says, 'O ye gods, guardians of the regions, guard ye this horse, consecrated for offering unto the gods!' The (four kinds of) human guardians of the (four) regions have been told, and these now are the divine ones, to wit, the Âpyas, Sâdhyas, Anvâdhyas 2 and Maruts; and both of these, gods and men, of one mind, guard it for a year without turning (driving) it back. The reason why they do not turn it back, is that it is he that shines yonder,--and who, forsooth, is able to turn him back? But were they to turn it back, everything here assuredly would go backward (go to ruin): therefore they guard it without turning it back.
13:4:2:1717. He says, 'Ye guardians of the quarters, those who go on to the end of this (horse-sacrifice) will
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become (sharers of) the royal power, they will become kings worthy of being consecrated; but those who do not go on to the end of this (sacrifice) will be excluded from royal power, they will not become kings, but nobles and peasants, unworthy of being consecrated: do not ye therefore be heedless, and keep it (the horse) from water suitable for bathing and from mares! And whenever ye meet with any kind of Brâhmanas, ask ye them, "O Brâhmanas, how much know ye of the Asvamedha?" and those who know naught thereof ye may despoil; for the Asvamedha is everything, and he who, whilst being a Brâhmana, knows naught of the Asvamedha, knows naught of anything, he is not a Brâhmana, and as such liable to be despoiled. Ye shall give it drink, and throw down fodder for it; and whatever prepared food there is in the country all that shall be prepared for you. Your abode shall be in the house of a carpenter of these (sacrificers 1), for there is the horse's resting-place.'
Footnotes
353:1 Viz. according to Âsv. Sr. X, 6, 7,--Rig-veda I, 45, 6 (tvâm kitrasravastama) and V, 25, 7 (yad vâsishtham yad agnaye).353:2 Thus Harisvâmin,--'anyebhyo dakshinadhuryebhya utkrishtah;' p. 354 hardly 'one which finds no (worthy) yoke-fellow' (St. Petersb. Dict.).
354:1 Or, black with some other colour.
355:1 One would expect an 'iti' here.
355:2 Or, furnished with bundles of arrows,--ishuparshinah, for which Kâty. XX, 2, 11, has 'kalâpinah' (=sarâvapanabhastrâvantah schol.). Harisvâmin explains it as if it were equivalent to 'ishuvarshinah,' 'showering arrows.'
355:3 Harisvâmin takes 'kshâttra' as the body of revenue-officers (tax-gatherers, &c.), 'âyavyayâdhyakshasamûhah.'
355:4 That is, according to Harisvâmin, over twenty-four years old; his explanation being based on the etymology of 'nirashtam' as 'outside the eight' (viz. characteristics of age in horses, each of which is supposed to hold good for three years).
355:5 The three ishtis to Savitri, treated of in paragraphs 6-17, as well as the proceedings subsequent thereto, are repeated every day during the twelvemonth during which the sacred horse is allowed to roam about.
356:1 See p. 350, note 3.
356:2 See p. 351, note 3.
356:3 Or, touching the uttaramandrâ lute,--literally, the 'upper deep' one, i.e. perhaps one the chords of which are pitched in the upper notes of the lower key. Cf. Scholl. on Katy. XX, 2, 8 uttaramandrâ ka gâyanaprasiddhâ;--uttaramandrâ-samgñâyâm vînâyâm. Harisvâmin does not explain the term.
356:4 Taitt. Br. III, 9, 14, 3 mentions three topics--one for each stanza,--viz. 'thus (such and such gifts) thou gavest, thus (by such and such sacrifices) thou didst sacrifice, thus thou didst cook (i.e. with such and such food thou didst regale the priests).'
356:5 See XIII, 1, 5, 6.
357:1 That is, their anuvâkyâs contain forms of the root 'as' (or 'bhû'), to be; cf. p. 352, note 2.
357:2 See XIII, 4, 1, 15, p. 353, note 1.
357:3 Viz. going outside the sacrificial ground, and yet not running away from its keepers,--this, according to the text, would be symbolically expressed by the gold (which was given as the priests’ fee for the first offering) giving place to silver at the second offering, but coming in again at the third.
358:1 That is, their invitatory formulas contain the word 'rayi' (wealth). What particular verses are intended here, I do not know.
358:2 Viz. the trishtubh-verses Rig-veda X, 2, 1; VI, 15, 14; see p. 351, note .
358:3 XII, 7, 2, 13.
359:1 See XIII, 1, 6, 1 seqq., 3, 7. 1-2 seqq.
359:2 On these divine beings see Weber, Ind. Stud. IX, p. 6, note.
360:1 Thus Harisvâmin,--teshâm ka yagamânânâm madhye rathakâro yas tasya grihe yushmâkam vasatah. The plural is probably meant as including the subjects of the king (cf. XI, 8, 4, 1), and the villages within reach of which the horse will roam.
THIRD BRÂHMANA.
13:4:3:11. Having set free the horse, he (the Adhvaryu) spreads a cushion wrought of gold (threads) south of the Vedi: thereon the Hotri seats himself. On the right (south) of the Hotri, the Sacrificer on a gold stool 2; on the right of him, the Brahmanp. 361
and Udgâtri on cushions wrought of gold; in front of them, with his face to the west, the Adhvaryu on a gold stool, or a slab of gold.
13:4:3:22. When they are seated together, the Adhvaryu calls upon (the Hotri), saying, 'Hotri, recount the beings: raise thou this Sacrificer above the beings 1!' Thus called upon, the Hotri, being about to tell the Pâriplava 2 Legend, addresses (the Adhvaryu), 'Adhvaryu!'--'Havai 3 hotar!' replies the Adhvaryu.
13:4:3:33. 'King Manu Vaivasvata,' he says;--'his people are Men, and they are staying here 4;'--
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householders, unlearned in the scriptures, have come thither 1: it is these he instructs;--'The Rik (verses) are the Veda 2: this it is;' thus saying, let him go over a hymn of the Rik, as if reciting it 3. Masters of lute-players have come
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thither: these he calls upon, 'Masters of lute-players,' he says, 'sing ye of this Sacrificer along with righteous kings of yore 1!' and they accordingly sing of him; and in thus singing of him, they make him share the same world with the righteous kings of yore.
13:4:3:44. Having called (on the masters of lute-players), the Adhvaryu performs the Prakrama oblations 2, either on the southern fire, or on a footprint of the horse, after drawing lines round it--whichever is the practice there; but the former 3 is the established rule.
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13:4:3:55. Prior to the (first) offering to Savitri he offers, once only, the (oblations relating to the) Forms 1 in the Âhavanîya fire, whilst going rapidly over (the formulas). And in the evening, whilst the Dhritis 2 (oblations for the safe keeping of the horse) are being offered, a Râganya lute-player, striking up the uttaramandrâ (tune) south (of the vedi), sings three stanzas composed by himself (on topics 3 such as), 'Such war he waged,--Such battle he won:' the meaning of this has been explained.
13:4:3:66. And on the morrow, the second day, after those (three) offerings to Savitri have been performed in the same way, there is that same course
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of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Yama Vaivasvata 1,' he (the Hotri) says, 'his people are the Fathers, and they are staying here;'--old men have come thither: it is these he instructs;--'The Yagus-formulas are the Veda: this it is;' thus saying, let him go over a chapter (anuvâka) of the Yagus 2, as if reciting it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
13:4:3:77. And on the third day, after those (three) offerings have been performed in the same way, there is that same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Varuna Âditya,' he says; 'his people are the Gandharvas, and they are staying here;'--handsome youths have come thither: it is these he instructs;--'The Atharvans are the Veda: this it is;' thus saying, let him go over one section (parvan) of the Atharvan 3, as if reciting
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it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
13:4:3:88. And on the fourth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Soma Vaishnava 1,' he says; 'his people are the Apsaras, and they are staying here;'--handsome maidens have come thither: it is these he instructs 2;--'The Aṅgiras are the Veda: this it is;' thus saying, let him go over one section of the Aṅgiras 3, as if reciting it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
13:4:3:99. And on the fifth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the
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[paragraph continues] Adhvaryu.--'King Arbuda Kâdraveya 1,' he says; 'his people are the Snakes, and they are staying here;'--both snakes and snake-charmers 2 have come thither: it is these he instructs--'The Sarpavidyâ (science of snakes) is the Veda: this it is;' thus saying, let him go over one section of the Sarpavidyâ 3 as if reciting it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
13:4:3:1010. And on the sixth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Kubera Vaisravana,' he says; 'his people are the Rakshas, and they are staying here;'--evil-doers, robbers 4, have come thither: it
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is these he instructs;--'The Devaganavidyâ 1 (demonology) is the Veda: this it is;' thus saying, let him go over one section of the Devaganavidyâ, as if he were reciting it. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
13:4:3:1111. And on the seventh day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Asita Dhânva 2,' he says; 'his people are the Asura; and they are staying here;'--usurers have come thither: it is these he instructs;--'Magic 3 is the Veda: this it is;' thus saying, let him perform some magic trick. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
13:4:3:1212. And on the eighth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the
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[paragraph continues] Adhvaryu.--'King Matsya Sâmmada 1,' he says; 'his people are the water-dwellers, and they are staying here;'--both fish and fishermen 2 have come thither: it is these he instructs;--'the Itihâsa 3 is the Veda: this it is;' thus saying, let him tell some Itihâsa. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
13:4:3:1313. And on the ninth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Târkshya Vaipasyata 4,' he says; 'his people are the Birds, and they are staying here;'--both birds and bird-catchers 5 have come thither: it is these he instructs;--'the Purâna 3 is the Veda: this it is;' thus saying, let him tell some Purâna 6. The Adhvaryu calls
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in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
13:4:3:1414. And on the tenth day, after those (three) offerings have been performed in the same way, there is the same course of procedure. 'Adhvaryu!' he (the Hotri) says.--'Havai hotar!' replies the Adhvaryu.--'King Dharma Indra 1,' he says, 'his people are the Gods, and they are staying here;'--learned srotriyas (theologians), accepting no gifts 2, have come thither: it is these he instructs; 'the Sâman (chant-texts) are the Veda: this it is;' thus saying, let him repeat 3 a decade of the Sâman. The Adhvaryu calls in the same way (on the masters of lute-players), but does not perform the Prakrama oblations.
13:4:3:1515. [In telling] this revolving (legend), he tells all royalties, all regions, all Vedas, all gods, all beings; and, verily, for whomsoever the Hotri, knowing this, tells this revolving legend, or whosoever even knows this, attains to fellowship and communion with these royalties, gains the sovereign rule and lordship over all people, secures for himself all the Vedas, and, by gratifying the gods, finally establishes himself on all beings. This very same legend revolves again and again for a year; and. inasmuch as it revolves again and again, therefore
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it is (called) the revolving (legend). For thirty-six ten-days’ periods he tells it,--the Brihatî (metre) consists of thirty-six syllables, and cattle are related to the Brihatî metre: by means of the Brihatî he thus secures cattle for him.
Footnotes
360:2 At XI, 5, 3, 4; 7 'kûrka' seems to mean a bunch or pad of grass, used as a seat. In the present instance it is explained as p. 361 a seat with feet (sapâdam âsanam, Schol. on Kâty. XX, 2, 19), or as a seat or stool which has the appearance of a pad (pîtham kûrkâkriti,? i.e. with a pad on it). According to Âsv. Sr. X, 6, 19) the king is surrounded by his sons and ministers.361:1 Or, perhaps, 'raise this Sacrificer above (or, up to) the things of the past;' but see paragraph 15.
361:2 That is, the 'revolving, recurrent, or cyclic legend,' so called because it is renewed every ten days during the year.
361:3 Harisvâmin explains this interjection, as if it were 'hvayai' = pratihvayai, 'I will respond, I am ready to respond;' and, though this is probably a fanciful explanation, the arrangements made on this occasion are clearly such as to suggest a studied resemblance to the call and counter-call of the two priests on all occasions of a solemn utterance of sacrificial formulas, or the recitation of hymns, as at the Prâtaranuvâka (part ii, p. 226 seqq.). Kâty. XX, 3, 2, accordingly, calls it the Adhvaryu's 'pratigara,' or response. Âsv. Sr. X, 6, 13 makes the Adhvaryu's answer 'ho hotar'; and Sâṅkh. Sr. XVI, 1 'hoyi hotar.'
361:4 The Hotri's utterances on the ten days of the revolving period (as set forth in passages 2-14) occur also, with some variations of detail, in the manuals defining the Hotri's duties, viz. the Âsvalâyana (X, 7) and Sâṅkhâyana (XVI, 2) Sûtras (whilst the works of the Taittirîyakas seem to have nothing corresponding to this performance). Both Sûtras omit 'râgâ' each time. Âsvalâyana, moreover, omits also the 'iti' along with it, because he does not interrupt the formula by an insertion, as is done here (ity âha) p. 362 and in the Sâṅkh. S. (iti prathame, &c.). Gârgya Nârâyana, on Âsv. X, 7, 1, takes the opening words 'prathame (&c.) ऽhani' to form part of the formulas:--'on the first day Manu Vaivasvata (is king); but it is clear from the other two authorities that this cannot have been intended by the author of that Sûtra.--The commentator on Sâṅkh. S. XVI, 2 remarks, 'Manur Vaivasvato râgety-evam-âdikam âkhyânam pariplavâkhyam prathamâhany âkashte . . . tasya râgño manushyâ visah pragâs ta ima âsateऽdyâpi svadharmân na kalanti,' thus apparently taking 'râgâ' to form part of the formula, or rather of the topic of which the legend to be recited was to treat. This commentary thus apparently assumes that the legend begins with 'Manur Vaivasvato râgâ'; and that the subsequent clause leads on to the recitation of the Vedic text that is to follow (cf. note on paragraph 8);--though. possibly this latter clause (as Professor M. Müller seems to take it) may only be an argumentative one, giving the reason why the householders are to be instructed. Cf. M. Müller, Hist. of Anc. Sansk. Lit., p. 37 seqq.
362:1 'Householders should be brought thither' (i.e. should be made to join this performance); Âsv.-sûtra. Sâṅkh. has merely 'thereby he instructs householders.' Grihamedhinah are those who regularly perform the five great domestic sacrifices (mahâyagña).
362:2 Or, more closely, the Veda is the, or consists of, Rik (verses). Sâṅkh. S. reads 'riko vedah' (the Veda of the Rik, gen. sing.) instead of 'rikah' (nom. pl.), and in the subsequent paragraph also, it repeats the word 'veda' (Yagurveda, Atharvaveda, Aṅgiraso vedah).
362:3 That is, as would seem,--as if he were to recite it (or, as when he recites it) in the course of the ordinary sacrificial performance--as in Sastras, the Prâtaranuvâka, &c. The text would, however, also admit of the translation--'thus saying, let him go over (the legend) as if he were reciting a hymn of the Rik,' but it is not quite easy to see how a similar interpretation would suit subsequent paragraphs (11-14). Moreover, both Âsv. and Sâṅkh. omit 'vyâkakshâna iti,' and read 'nigadet,' 'let him recite (a hymn),' p. 363 instead of 'anudravet (let him run, or go, over = anupûrvam ukkârayet, Harisv.).' Yet, the commentary on Sâṅkh. supplies the 'iva,' explaining as he does, 'sûktam kimkid âkakshâna ivânuvadet;' from which (if it is not simply quoted from our Brâhmana) it would almost seem as if he, too, thought of the legend rather than a hymn of the Rik. The verb 'vyâ-kaksh,' as against 'ni-gad,' seems to imply a clear articulation--perhaps even with all the stops or pauses, at the end of every half-verse, or pâda, as the case might be. Sâyana (on Taitt. Br. II, 2, 1, 4; 2, 6) explains 'vyâkakshîta' by 'vispashtam ukkârayet (or, pathet).' The available MS. of Harisvâmin's commentary on our text is, as usual, incorrect, but as far as it goes, it seems to favour the recitation of the legend at this place,--'vyâkakshâna iti vâkyasas kidan (r. khindan) agais kâbhidad (?) ity arthah,'--which I take to mean that he is to pause after each sentence, as he would do when reciting a hymn.
363:1 That is, according to Harisvâmin,--'Compare this Sacrificer in song with the old righteous kings.' Katy. XX, 3, 8 refers to these latter as 'râgarshis,' or royal sages--in which case the recitation of the legend itself would only come in here.
363:2 For the formulas used with this series of forty-nine oblations, see XIII, 1, 3, 5 with notes thereon.
363:3 That is to say, according to Harisvâmin, the course of procedure laid down in XIII, 1, 3, 7, according to which these oblations are to be made on the Âhavanîya, and not either on the southern fire, or on a footprint of the horse.
364:1 That is to say, the Prakramas which are only performed on the first day of the year, whilst the three oblations to Savitri are repeated each day.
364:2 See XIII, 1, 4, 3; 6, 2. These oblations are made just prior to the evening performance of the Agnihotra, when the Âhavanîya has been got ready for the latter. The Taittirîyakas seem to make these four oblations on the horse's feet at the place where the keepers pass the night (viz. the carpenter's house) during the greater part of the year; and only in the last month, when a stable of Asvattha wood has been put up for the horse near (or on) the offering-ground, these oblations take place on the Âhavanîya. See comm. on Taitt. Br. III, 8, 12 (p. 609; cp. p. 700). At III, 9, 14 (p. 703), on the other hand, it is stated that the Râganya's singing is to take place in the evening at the time of the Dhriti-homas.
364:3 Taitt. Br. III, 9, 54, 4, again mentions three topics, one for each stanza--viz. 'thus (i.e. in the same way as Prithu, Bharata, Bhagîratha, Yudhishthira &c., comm.) didst thou overpower (the enemies), thus (i.e. surrounded by heroic warriors, fighting on elephants, steeds, chariots, and on foot, with bows and arrows, spears, swords, &c.) didst thou battle, thus didst thou fight such and such battle (i.e. like Yudhishthira, Dushyanta, &c., having engaged in a battle attended by thousands of great heroes, thou, armed only with thy sharp sword, didst slay the king of Kashmir, Magadha, Pundra, &c., comm.).'
365:1 When the comm. on Sâṅkh. S. remarks, 'Yamo Vaivasvato râgety âheti divitîya evâhani Satapathe darsanât,' this would seem to refer to the addition of either 'râgâ,' or 'ahani,' but not to any legend of Y. V., since such a one does not occur in this work; though various passages in the Rik might no doubt have sufficed to construct some such legend as would have served on this occasion.
365:2 The same commentator refers to the 'Âsvamedhika' as the section to be recited,--'prakaranât,' because of the treatment (therein of this subject).
365:3 Instead of 'atharvanâm ekam parva,' the Sâṅkh. S. has 'bheshagam (medicine),' which the commentator--against the opinion of those who take it to mean the hymn Rig-veda X, 97 (treating of the magic powers of herbs)--makes a special work of the Âtharvanikas; whilst the Âsv. S. reads 'yad bheshagam nisântam p. 366 syât tan nigadet'--'let him tell some approved medicine (i. e: some specific, or charm against disease).'
366:1 The comm. on Sâṅkh. S. remarks, 'Somo Vaishnava iti katurthe; Somo Vaishnavo râgeti Satapathasruteh; pratîkagrahanâny etâni.' This seems to show clearly that he takes this as merely the opening words of the legend. Here, again, his words can hardly be taken to refer to a legend regarding Soma in the Satapatha-Brâhmana.
366:2 'Yuvatîh sobhanâ upadisati, tasyaitâh (? tasyaitâbhyah) sabhâyâm anyâsâm apravesât,' comm. on Sâṅkh. S., --? because no other (Apsaras) but these come to his court.
366:3 The Sâṅkh. S. has 'let him recite the Ghora'--which the commentator again takes to be the title of a special work of the Atharvans--whilst the Âsv. S. reads 'let him recite some approved ghora (magic spell or operation).'
367:1 'Arbudah Kâdraveyo râgety âheti sruteh (thus also on the name of the next king),' comm. on Sâṅkh. S.
367:2 Lit. '(men) knowing about snakes'--which the comm. on Âsv. S. explains by 'those knowing the Kâsyapîya and other treatises (tantra) on venoms.' Instead of the conjunctive double 'ka,' the Sâṅkh. S. has a single 'vâ'--the snakes, or (rather) snake-charmers--and Âsv. S. an explanatory 'iti'--the snakes, i.e. snake-charmers.
367:3 The Sâṅkh. S. has, 'let hire recite the Sarpavidyâ' (i.e. either the Gârudâ or Kaṅkaniyâ sarpavidyâ, as the comm. explains); the Âsv. S. 'let him recite the Vishavidyâ (science of venoms).'
367:4 The etymology and exact meaning of 'selaga' is doubtful:--here, again, whilst 'pâpakritah' is added either appositionally, or attributively (wicked selagas), the Sâṅkh. S. adds it by means of 'vâ,' and the Âsv. S. by 'iti'--both apparently meant in an explanatory sense. The Ait. Br., on the other hand, has VII, 1, 'selagâ vâ pâpakrito vâ;' and VIII, 11, 'nishâdâ vâ selagâ vâ pâpakrito vâ.' The comm. on Âsv. S. explains 'selaga' by 'maddened by a snake;' the comm. on Sâṅkh. S. by 'selagâh senyâgâyanyah (?) pâpakrito vâ mlekhâh.'
368:1 That is, the science, or knowledge of the divine (or supernatural) beings. The Sâṅkh. S. has, 'the Rakshovidyâ is the Veda, . . . let him recite the Rakshovidyâ'--on which the commentator remarks 'prasiddhaiva kuhukurûpâ rakshovidyeti.' (? = 'kuhakarûpâ,' cheats, or deceitful imps). Âsv. S. has 'yat kimkit pisâkasamyuktam nisântam,' 'some approved (spell or operation?) connected with the Pisâkas, or demons.'
368:2 Sâṅkh. S. has 'Asita Dhânvana.'
368:3 The two Sûtras read 'Asuravidyâ'--asuravidyendragâlâdinâ tannirdesân mâyâm api kâmkit kuryâd aṅgulinyâsarûpâm ('a trick by sleight of hand,' M. Müller), comm. on Sâṅkh. S. On 'indragâlavidyâ' ('magic art, trickery'), cf. Dasakum., p. 25, 1. 12. The association of the black art with the usurer or money-lender (kusîdin) is rather curious.
369:1 'Matsyah Sâmmada ity ashtame, Matsyah Sâmmado râgeti sruteh pratîkagrahanam etat,' comm. on Sâṅkh. S.
369:2 'Gâtisambandhena matsyavido vâ, mainikân pâthînâdiviseshavikalpân vidanti ye tan vâ,' comm. on Sâṅkh. S.
369:3 Regarding the Itihâsa (cosmogonic account) and Purâna (ancient legend), see p. 98, note 4. The Âsv. S. connects the Itihâsa with the ninth, and the Purâna with the eighth day. 'Itihâsam âkakshîta, itihâsavedasya prithagbhâvena darsanât,' comm. on Sâṅkh. S.
369:4 Âsv. S. has Târkshya Vaipaskita.--'Târkshyo Vaipasyato râgety âheti pratîka(m) sruteh,' comm. on Sâṅkh. S.
369:5 Lit., men acquainted with the science of birds (vâyovidyika). The two Sûtras, on the other hand, here identify the birds with 'brahmakârinah,' or religious students.
369:6 According to the comm. on Sâṅkh. S., it is the Vâyupurâna (purânam vâyuproktam) that is to be recited (from), and not the hymn Rig-veda X, 130 ('tasya vedaikadesatvât'). This hymn is probably referred to in this connection chiefly on account of the passage 'yagñe gâte purâne' in verse 6.
370:1 'Dharma Indra iti dasame, Dharma Indro râgety âheti Satapathe pratikadarsanât,' comm. on Sâṅkh. S.
370:2 The two Sûtras still further qualify them as 'young srotriyas who accept no gifts,' 'manu(shya)devâ hi ta ity abhiprâyât,' comm. on Saab.; cp. Sat. Br. II, 2, 2, 6, 'ye brâhmanâh susruvâmsoऽnûkânâs te manushyadevâh.'
370:3 The text has 'brûyât,' 'let him say;' whilst the two Sûtras read 'sâma gâyât,' 'let him sing a Sâman' ('yat kimkid anindyam evâsvâmedhikam vâ prakaranât,' comm. on Sâṅkh. S.).
FOURTH BRÂHMANA.
13:4:4:11. When the year has expired 1, the Dîkshâ (initiation) takes place. After the slaughtering of the victim sacred to Pragâpati 2, the (ishti) offerings 3 come to an end. Some, however, say, ‘Let him offer (them) on the fires of his Purohita (court-chaplain). But why should one who is initiated make offering? There are twelve Dîkshâ (days), twelve Upasad (days) and three Sutyâs (Soma-days), that amounts to the thrice-ninefold (stoma); but the thrice-ninefold, indeed, is a thunderbolt, and the horse is the nobility (kshatra), and the Râganya is the nobility; and political power (kshatra) is won by the thunderbolt: thus he wins 4 political power by means of the thunderbolt.13:4:4:22. When the Initiation-offering has been completed, and Speech released in the evening, masters
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of lute-players have come thither: these the Adhvaryu calls upon, 'Masters of lute-players,' he says, 'sing ye of this Sacrificer along with the gods!' and they accordingly sing of him in that manner--
13:4:4:33. Day by day, after speech has been released, when, on the completion of the Agnîshomîya (animal sacrifices), the Vasatîvarî (water) has been carried round 1 (the sacrificial ground). The reason why they thus sing of him along with the gods is that they thereby make him share the same world with the gods.
13:4:4:44. On the Sutyâ-days (they sing of him) along with Pragâpati in the same way day by day, after the Vasatîvarî (water) has been carried round 2, and the Udavasânîyâ (offering) has been finally completed. The reason why they thus sing of him
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along with Pragâpati is that they thereby finally make him share the same world with Pragâpati.
13:4:4:55. There are twenty-one sacrificial stakes, all of them twenty-one cubits long. The central one 1 is of raggudâla 2 wood; on both sides thereof stand two 3 pîtudâru (deodar) ones, six of bilva wood (Aegle Marmelos)--three on this side, and three on that,--six of khadira (Acacia Catechu) wood--three on this side, and three on that,--six of palâsa (Butea frondosa) wood--three on this side, and three on that.
13:4:4:66. Then as to why these stakes are suchlike. When Pragâpati's vital airs had gone out of him, his body began to swell; and what phlegm there was in it that flowed together and burst forth from inside through the nose, and it became this tree, the raggudâla, whence it is viscid, for it originated from phlegm: with that form (quality) he thus endows it (the stake). And as to why it is the (stake) standing by the fire, it is because that one is the centre of the stakes, and that nose is the centre of the (channels of the) vital airs: he thus puts it in its own place.
13:4:4:77. And what watery (liquid) fire, and what fragrance there was, that flowed together and
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burst forth from the eye, and became that tree, the pîtudâru; whence that (wood) is sweet-smelling, since it originated from fragrance, and whence it is inflammable, since it originated from fire: with that quality he thus endows it. And because these two (pîtudâru stakes) are on the two sides of the central one, therefore these two eyes are on the two sides of the nose: he thus puts those two in their own place.
13:4:4:88. And what 'kuntâpa 1,' what marrow there was, that flowed together, and burst forth from the ear, and became that tree, the bilva; whence all the fruit of that (tree) is eatable 2 inside, and whence it (the tree, or wood) is yellowish, for marrow is yellowish: with that quality he thus endows it. The two (sets of) pîtudâru (stakes) stand inside, and the bilva ones outside, for the eyes are inside, and the ears outside: he thus puts them in their own place.
13:4:4:99. From his (Pragâpati's) bones the khadira, was produced, whence that (tree) is hard and of great strength 3, for hard, as it were, is bone: with that quality he thus endows it. The bilva (stakes) are
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inside, and the khadira ones outside, for inside is the marrow, and outside the bones: he thus puts them in their own place.
13:4:4:1010. From his flesh the palâsa was produced, whence that (tree) has much juice, and (that) red juice 1, for red, as it were, is flesh: with that quality he thus endows it. The khadira (stakes) are inside, and the palâsa ones outside, for inside are the bones, and outside is the flesh: he thus puts them in their own place.
13:4:4:1111. And as to why there are twenty-one (stakes), twenty-one cubits long,--twenty-one-fold, indeed, is he that shines yonder 2--there are twelve months, five seasons, these three worlds, and yonder sun is the twenty-first, and he is the Asvamedha, and this Pragâpati. Having thus completely restored this Pragâpati, the sacrifice, he therein seizes twenty-one Agnîshomîya victims: for these there is one and the same performance, and this is the performance of the day before (the first Sutyâ).
Footnotes
371:1 Viz. from the day of the setting free the horse, not from that of the mess of rice cooked for the four priests.371:2 That is, according to the comm., the he-goat offered to Pragâpati (along with one, or five, to Vâyu) in connection with the building of the fire-altar (which is required for the Asvamedha), see part iii, pp. 165 seqq., 171 seqq. The building of the altar, generally occupying the space of a year, is apparently compressed on this occasion within the time of the Dîkshâ and Upasads.
371:3 Viz. the three ishtis to Savitri performed daily throughout the year.
371:4 One would expect here the middle (sprinute) instead of the active (sprinoti); cf. Delbrück, Altind. Syntax, p. 259.
372:1 See part ii, p. 222 seqq. Whilst there the offering of a he-goat to Agni and Soma took place on the Upavasatha, or day before the Sutyâ or Soma-day, on the present occasion these preliminary animal sacrifices would also seem to be performed on each day from the completion of the Dîkshâ up to the Upavasatha day inclusive (? i.e. on the Upasad days, cf. Kâty. Sr. XX. 3, 9; 4, 21). Moreover, though technically called Agnîshomîya, the sacrifice--on the Upavasatha day, at all events (XIII, 4, 4, 11)--is not one of a single he-goat sacred to Agni and Soma, but a set of eleven victims distributed over the central eleven stakes (of which twenty-one are required on the Soma-days) in the manner explained in III, 9, 1, 1 seqq.
372:2 That is, at the end of each of the three Soma-sacrifices, see part ii, p. 454. The Udavasânîyâ (completing offering) takes place before the carrying round of the sacred water (ib. p. 389 seqq.). According to Kâty. XX, 3, 10-11, however, this singing of the Sacrificer's praises along with those of Pragâpati is to take place not only at the juncture specified in the text, but also at the beginning of the animal sacrifice of the Soma-days, that is, as would seem, prior to the slaying of the victims, at the morning pressing. The wording of our text seems hardly to admit of this interpretation.
373:1 That is, the so-called 'agnishtha,' 'standing by (or opposite) the (Âhavanîya) fire.' Cp. p. 301, note 1.
373:2 The raggudâla (or râggudâla, Sây. on Taitt. Br. III, 8, 19, 1) or 'sleshmâtaka' is the Cordia Myxa or C. latifolia, from the bark of which (according to Stewart and Brandis, Forest Flora of N.W. and Centr. India) ropes (raggu) are made, whence doubtless the above, as well as its scientific name, is derived; whilst 'the adhesive viscid pulp is used as bird-lime.'
373:3 That is, one on each side, right and left.
374:1 See p. 264, note 1. It would certainly seem to be something connected with the spinal cord.
374:2 According to Stewart and Brandis, the Aegle Marmelos is cultivated throughout India, and valued for its fruit, which is 'globose, oblong, or pyriform, 2 to 5 in. diam., with a smooth, grey or yellow rind, and a thick, orange-coloured, sweet aromatic pulp.' The flowers are stated to be greenish white, and 'the wood light-coloured, mottled with darker wavy lines and small light-coloured dots.'
374:3 The wood of Acacia Catechu is described as dark red, and extremely hard and durable, and hence not liable to be attacked by white ants, and not touched by Teredo navalis; being much used for pestles, seed-crushers, cotton-rollers, wheel-wright's work, ploughs, bows, spear and sword-handles.
(My humble salutations to the translator Sreeman Julius Eggeling for the collection)
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