The Satapatha- Brahmana - First Kanda - Eighth Adhyaya and Nineth Adhyaya

The Satapatha Brahmana

 

translated by Julius Eggeling

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

SATAPATHA-BRÂHMANA.

FIRST KÂNDA.

Part I

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

 

EIGHTH ADHYÂYA. FIRST BRÂHMANA.

THE IDÂ.

1:8:1:11. In the morning they brought to Manu 1 water for washing, just as now also they (are wont to) bring (water) for washing the hands. When he was washing himself, a fish came into his hands.
1:8:1:22. It spake to him the word, 'Rear me, I will save thee!' 'Wherefrom wilt thou save me?' 'A flood will carry away all these creatures 2: from that I will save thee!' 'How am I to rear thee?'
1:8:1:33. It said, 'As long as we are small, there is great destruction for us: fish devours fish. Thou wilt first keep me in a jar. When I outgrow that, thou wilt dig a pit and keep me in it. When I outgrow that, thou wilt take me down to the sea, for then I shall be beyond destruction.'
1:8:1:44. It soon became a ghasha (a large fish); for that grows largest (of all fish) 3. Thereupon it said, 'In such and such a year that flood will come. Thou
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shalt then attend to me (i.e. to my advice) by preparing a ship 1; and when the flood has risen thou shalt enter into the ship, and I will save thee from it.'
1:8:1:55. After he had reared it in this way, he took it down to the sea. And in the same year which the fish had indicated to him, he attended to (the advice of the fish) by preparing a ship; and when the flood had risen, he entered into the ship. The fish then swam up to him, and to its horn he tied the rope of the ship, and by that means he 2 passed swiftly up to yonder northern mountain.
1:8:1:66. It then said, 'I have saved thee. Fasten the ship to a tree; but let not the water cut thee off 3, whilst thou art on the mountain. As the water
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subsides, thou mayest gradually descend!' Accordingly he gradually descended, and hence that (slope) of the northern mountain is called 'Alarm's descent 1.' The flood then swept away all these creatures, and Manu alone remained here.
1:8:1:77. Being desirous of offspring, he engaged in worshipping and austerities. During this time he also performed a pâka-sacrifice: he offered up in the waters clarified butter, sour milk, whey, and curds. Thence a woman was produced in a year: becoming quite solid 2 she rose; clarified butter gathered in her footprint. Mitra and Varuna met her.
1:8:1:88. They said to her, 'Who art thou?' 'Manu's daughter,' she replied. 'Say (thou art) ours,' they said. 'No,' she said, 'I am (the daughter) of him who begat me.' They desired to have a share in her. She either agreed or did not agree 3, but passed by them. She came to Manu.
1:8:1:99. Manu said to her, 'Who art thou?' 'Thy daughter,' she replied. 'How, illustrious one, (art thou) my daughter?' he asked. She replied,
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[paragraph continues] 'Those offerings (of) clarified butter, sour milk, whey, and curds, which thou madest in the waters, with them thou hast begotten me. I am the blessing (benediction): make use of me at the sacrifice! If thou wilt make use of me at the sacrifice, thou wilt become rich in offspring and cattle. Whatever blessing thou shalt invoke through me, all that shall be granted to thee!' He accordingly made use of her (as the benediction) in the middle of the sacrifice; for what is intermediate between the fore-offerings and the after-offerings, is the middle of the sacrifice.
1:8:1:1010. With her he went on worshipping and performing austerities, wishing for offspring. Through her he generated this race, which is this race of Manu; and whatever blessing he invoked through her, all that was granted to him.
1:8:1:1111. Now this (daughter of Manu) is essentially the same as the Idâ; and whosoever, knowing this, performs with (the) Idâ 1, he propagates this race which Manu generated; and whatever blessing he invokes through it (or her), all that is granted to him.
1:8:1:1212. It (the idâ) consists of a fivefold cutting; for the idâ, doubtless, means cattle, and cattle consist of five parts 2: for this reason it (the idâ) consists of a fivefold cutting.
1:8:1:1313. When he (the Adhvaryu) has cut off the idâ piece by piece 3, and broken off the fore-part of the
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cake (for the sacrificer's portion), he puts it (the latter) down (on the barhis) before the dhruvâ-spoon. Having then handed over the former (the idâ) to the Hotri 1, he passes by him towards the south.
1:8:1:1414. He anoints the Hotri here 2 (with clarified butter taken from the idâ); and with it the Hotri anoints his lips, with the text, 'Of thee, offered by the lord of the mind, I eat for sap, for out-breathing!'
1:8:1:1515. He then anoints the Hotri here 2; and with it the Hotri anoints his lips, with the text, 'Of thee, offered by the lord of speech, I eat for strength, for in-breathing!'
1:8:1:1616. At that time, namely, Manu became apprehensive (thinking), 'This (part) of my sacrifice--that is, this idâ representing the domestic offering--is certainly the weakest: the Rakshas must not
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injure my sacrifice at this place.' Accordingly by that (butter, taken from the idâ, and smeared on his lips) he promoted it (the idâ to a safe place, thinking), 'Before the Rakshas (come)! before the Rakshas (come)!' And in like manner this one also thereby promotes (the idâ to a safe place, thinking), 'Before the Rakshas (come)! before the Rakshas (come)!' And though he does not (at present) eat (the idâ) visibly, lest he should eat it before it is invoked, he nevertheless promotes it (to a safe place), when he smears the (butter) on his lips.
1:8:1:1717. He now cuts off piece by piece (the avântaredâ) in (or, into) the Hotri's hand. That which is cut up piece by piece he thus makes visibly enter 1 the Hotri; and through that which has entered (or is cooked in) his own self, the Hotri invokes a blessing on the sacrificer: for this reason he cuts it off piece by piece in the Hotri's hand 2.
1:8:1:1818. He now calls 3 (the idâ) in a low voice. At that time, namely, Manu became apprehensive (thinking), 'This (part) of my sacrifice--that is, this idâ
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representing the domestic offerings--is certainly the weakest: the Rakshas must not injure my sacrifice at this place.' He accordingly called it to him in a low voice (thinking), 'Before the Rakshas (come)! before the Rakshas (come)!' And in like manner this one (the Hotri) thereby calls it (thinking), 'Before the Rakshas (come)! before the Rakshas (come)!'
1:8:1:1919. He calls thus (in a low voice) 1, 'Hither is called the Rathantara (chant), together with the earth: may the Rathantara, together with the earth, call me 2! Hither is called the Vâmadevya (chant), together with the atmosphere: may the Vâmadevya, together with the atmosphere, call me! Hither is called the Brihat (chant), together with the sky: may the Brihat, together with the sky, call me!' In thus calling her (the Idâ) to him, he calls to him both these (three) worlds and those chants 3.
1:8:1:2020. 'Hither are called the cows 4, together with the
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bull!'--the idâ, assuredly, means cattle: hence it is her he thereby calls in an indirect (mystic) way; (and in saying), 'together with the bull,' he calls her together with her mate.
1:8:1:2121. 'Hither is called (Idâ) by that (sacrifice) which is performed by the seven Hotris!'--he thereby calls her by the Soma-sacrifice performed by the seven Hotris 1.
1:8:1:2222. 'Hither is called Idâ, the conquering!'--he thereby calls her directly. 'Conquering' he says, because she overcomes evil, and for that reason he calls her 'the conquering.'
1:8:1:2323. 'Hither is called the friend, the food 2!'--the friend, the food, doubtless, means breath: hence he thereby calls hither the breath. 'Hither is called the Hek 3!'--he thereby calls hither the (body of idâ), he thereby calls hither the entire (idâ).
1:8:1:2424. He now intones (in a loud voice): 'Idâ is called hither! Hither (thither) is called Idâ! May Idâ also call us to her!' In saying, 'Idâ is called
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hither,' he, in a direct way, calls her, who is thereby called hither, as being what she really was: a cow, assuredly, she was, and a cow is four-footed; and therefore he calls her four times 1.
1:8:1:2525. But in calling her four times, he calls her in different ways, in order to avoid repetition (of sacrificial performance); for, if he were to call, 'Idâ is called hither! Idâ is called hither!' or 'Hither is called Ida! hither is called Idâ!' he would indeed commit the (fault of) repetition. By saying, 'Idâ is called hither!' he calls her hitherwards; and by 'Hither (or thither, lit. called to somebody) is called Idâ!' he calls her thitherwards. By saying, 'May Idâ also call us to her,' he does not omit himself, and, besides, it (the formula) is changed. By (the second), 'Idâ is called hither!' he again calls her hitherwards; so that he thereby (and by the second, 'Hither is called Idâ,' again) calls her hitherwards and thitherwards.
1:8:1:2626. 'Manu's daughter, the butter-pathed (ghritapadî);'--Manu, indeed, begat her of old: for this reason he says, 'Manu's daughter.' 'The butter-pathed' he says, because butter gathered in her footprint: therefore he calls her 'butter-pathed.'
1:8:1:2727. And further, 'She who belongs to Mitra and Varuna;'--this 'Maitrâvaruna nature' (is hers), because she met Mitra and Varuna 2.--'She, the god-fashioned one, is called hither as the Brahman 3;
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for she, the god-fashioned one, is indeed called hither as their Brahman.--'Hither are called the divine Adhvaryus, called hither the human!'--he thereby calls both the divine Adhvaryus and those that are human: the divine Adhvaryus indeed are the calves 1 (vatsâh), and what others there are, are the human ones.
1:8:1:2828. '--They who are to prosper this sacrifice, they who are to prosper the lord of sacrifice.' Those Brâhmanas, who have studied and teach the Veda, assuredly prosper the sacrifice, since they spread (perform) and produce it: these he thereby propitiates. And the calves also assuredly make the lord of sacrifice prosper; for the lord of sacrifice who possesses abundance of them, does indeed prosper; for this reason he says, 'They who are to prosper the lord of sacrifice.'
1:8:1:2929. 'Hither are called the primeval, law-abiding, divine (fem.) heaven and earth, whose sons are gods.' He thereby calls to him those two, heaven and earth, within which all this (universe) is embraced.--'Hither is called this sacrificer:' thereby he calls the sacrificer to him. Why he does not mention his name on this occasion, is that this is a mysterious benediction on the idâ. Were he, on the contrary, to mention the name, he would do what is human, and the human certainly is inauspicious at the sacrifice: hence he does not mention
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the name, lest he should do what is inauspicious at the sacrifice 1.
1:8:1:3030. 'Hither (he is) called for future worship of the gods;' he thereby in a mysterious manner invokes the blessing of life on this (sacrificer); for as he sacrificed heretofore, so, while living, he will sacrifice hereafter.
1:8:1:3131. Moreover, he thereby in a mysterious manner invokes the blessing of offspring for him; for whosoever has offspring,--while he, on his part, goes to yonder world, his offspring sacrifice in this world: hence future worship of the gods means offspring.
1:8:1:3232. Moreover, he thereby in a mysterious manner invokes the blessing of cattle for him; for whosoever has cattle, will sacrifice hereafter, as he has sacrificed heretofore.
1:8:1:3333. 'Hither (he is) called for more abundant havis-offering;' he thereby in a mysterious manner invokes the blessing of life on him; for as he has sacrificed heretofore, so while living will he hereafter again and again make offerings.
1:8:1:3434. Moreover, he thereby in a mysterious manner invokes the blessing of offspring for this (sacrificer); for whosoever possesses offspring,--though he, of his own self, be one only, yet that offering is made tenfold by his offspring: hence offspring means more abundant offering.
1:8:1:3535. Moreover, he thereby in a mysterious manner invokes the blessing of cattle for him; for whosoever possesses cattle, will make offering again and again, as he has sacrificed heretofore.
1:8:1:3636. This then is the benediction (implied in these formulas), 'May I live, may I have offspring, may
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[paragraph continues] I obtain prosperity!' Now in praying for the blessing of cattle, he prays for prosperity; for cattle means prosperity: hence through these two benedictions everything is obtained; and therefore these two benedictions are here pronounced.
1:8:1:3737. [He continues to call], 'Hither (he is) called to this (sacrifice, for the prayer 1), "May the gods graciously accept this my offering (havis)!''' he thereby invokes complete success on the sacrifice; for what offering the gods graciously accept, by that one gains great things: for this reason he says, 'may they graciously accept 2.'
1:8:1:3838. They (the priests and sacrificer) eat it (the idâ), and do not offer it up in the fire; for assuredly the idâ means cattle: hence they do not offer it in the fire, lest they should throw the cattle into the fire.
39. In the vital airs rather it is offered, partly in the Hotri, partly in the Sacrificer, partly in the Adhvaryu. Now, when he has broken off the forepart of the (Agni) cake, he places it before the dhruvâ-spoon. But the dhruvâ represents the sacrificer: hence this will be eaten by the sacrificer. And if he does not now visibly eat it, lest he should eat before the sacrifice is completed, it nevertheless is now (symbolically) eaten by him. All of them
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eat (of the idâ): 'May it be offered for me in all!' thus (he thinks). Five eat of it,--the idâ indeed means cattle, and cattle are fivefold: hence five eat of it.
1:8:1:4040. Now when he (the Hotri) intones (in a loud voice) 1, he (the Adhvaryu) divides the (Agni) cake into four parts, and lays it on the barhis (the sacrificial grass covering the altar). Here it lies in place of the fathers; for there are four intermediate quarters, and the intermediate quarters represent the fathers: for this reason he divides the cake into four parts, and lays it on the barhis 2.
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1:8:1:4141. And when he recites, 'Hither are called heaven and earth,' he hands it (the shadavatta 1) to the Âgnîdhra. The Âgnîdhra eats (the two pieces), with the respective texts (Vâg. S. II, 10-11), 'Hither is called mother Earth; may mother Earth call me to her! Agni (am I) by virtue of my Âgnîdhraship. Hail!' 'Hither is called father Heaven; may father Heaven call me to him! Agni (am I) by virtue of my Âgnîdhraship. Hail!' He, the Âgnîdhra, truly is the representative of heaven and earth, and therefore he eats (the shadavatta) in this manner.
1:8:1:4242. And when (the Hotri) pronounces the benediction 2, then (the sacrificer) mutters (Vâg. S. II, 10 a), 'May Indra bestow on me that power of his! may abundant riches accrue to us! may there be blessings for us! may there be true blessings for us!' For indeed this is a receiving of blessings: hence what blessings the priests on this occasion invoke on him, those he thereby receives and makes his own.
1:8:1:4343. [On the conclusion of the invocation and the eating 3] they cleanse themselves (with water poured)
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through the two strainers (pavitra, 'purifier'). For they have now performed the idâ, which represents the domestic offerings; and thinking, 'Purified by the purifiers we will now perform what part of the sacrifice remains still unaccomplished,' they cleanse themselves with the strainers.
1:8:1:4444. He (the Adhvaryu) then throws the two strainers on the prastara 1. The prastara, doubtless, represents the sacrificer, and the two strainers the out-breathing and in-breathing: hence he thereby invokes out-breathing and in-breathing on the sacrificer; and for this reason he throws the strainers on the prastara.

Footnotes

216:1 For other translations of this important legend of the deluge, see A. Weber, Ind. Streifen, I, p. 9 (Ind. Stud. I, 161 seq:).; Max Müller, History of Ancient Sanskrit Literature, p. 425; J. Muir, Original Sanskrit Texts, I, p. 182. For the later versions of the same legend, especially the one from the Mahâbhârata (Vanaparvan 22747-12802), see Original Sanskrit Texts, I, p. 196 seq.
216:2 According to the scholiast, 'it will carry away all these creatures that live in Bharatavarsha to some other country.'
216:3 ? Sasvad dha ghasha âsa, sa hi gyeshtham vardhate ’thetithîm samâm tad augha âgantâ. 'Bald war er ein Grossfisch (ghasha), denn er wuchs gewaltig,' Weber. 'He became soon a large fish. He said to Manu, "When I am full-grown, in the same year the flood will come,"' Max Müller. 'Straightway he became a large fish; for he waxes to the utmost,' Muir. Perhaps ghasha is here intended for the name of some fabulous horned fish (cf. sriṅgi, sriṅgî). In the Black Yagur-veda (Taitt. S. I, 7, 1; II, 6, 7) the p. 217 idâ is represented as a cow, produced by Mitra and Varuna (see below, par. 24). Perhaps it was this version and the symbolical representation of the idâ as meaning cattle, which suggested the notion of a horned fish, in adapting an older legend.
217:1 I adopt here, though not without hesitation, the interpretation proposed in the St. Petersb. Dict. (s.v. upa-âs), which the separation of mâm from the verb favours. Professor Max Müller translates: 'Build a ship then, and worship me.' Dr. Muir: 'Thou shalt, therefore, construct a ship, and resort to me.' The Mahâbhârata has: 'When standing on the ship, thou shalt look out for me: I shall be recognisable (by my being) furnished with a horn,' which, after all, may furnish the correct explanation of our passage.
217:2 Or, 'it,' that is, either the ship, or the fish. That abhi-dudrâva, the reading of the Kânva school, is the right one, seems to follow from the next paragraph. Professor Weber's edition has ati-dudrâva, as read by his best MS., 'it (or he) sailed across the mountain.' The reading of the other MSS. adhi-dudrâva must be a clerical error, most likely for abhi-dudrâva. Professor Müller translates: 'The fish carried him by it over the northern mountain.' Dr. Muir: 'By this means he passed over (or, he hastened to) this northern mountain.'
217:3 Antaskhaitsît,? 'cut thee asunder,' Max Müller; 'wash thee away;' 'fortspült,' Weber; 'abschneiden, intercludere,' St. Petersb. Dict. I adopt this last meaning, = 'leave thee stranded.'
218:1 According to the version of the Mahâbhârata, 'the peak of the Himâlaya to which the ship was tied, was afterwards called naubandhana, 'the tying of the ship.' Professor Weber also draws attention to Ath.-veda XIX, 39, 8, where the term nâvaprabhramsana or 'gliding down of the ship' is used in connection with the summit of the Himavat.
218:2 Pibdamânâ-iva, as taken by the St. Petersb. Dict. The meaning 'dripping with fat, unctuous,' offered by the commentator, was probably suggested to him by what follows in the text; and by the cow-version (p. 216, note 3), Taitt. Br. II, 6, 7, 1.
218:3 Or, as the commentator takes it, 'she both promised and did not promise it;' that is to say, she promised, inasmuch as she (Idâ) is called maitrâvarunî (belonging to, or the daughter of, Mitra or Varuna; see XIV, 9, 4, 27), but refused, inasmuch as Mitra and Varuna have no share in the in portions.
219:1 Idayâ karati has the double meaning 'lives with Idâ (the woman)' and 'practices sacrificial rites with the idâ-ceremony.'
219:2 See p. 16, note 1.
219:3 The technical expression used for this fivefold cutting of the idâ is sam-ava-do, 'to cut off completely (or together),' or, according to the St. Petersb. Dict., 'to divide and collect the p. 220 pieces.' The five cuttings of the idâ consist of the upastarana, or underlayer of butter in the idâpâtrî; of two cuttings of each of the havis (or dishes of sacrificial food) from their southern and central parts respectively; and of two drippings (or bastings, abhighârana) of butter, as in the case of the svishtakrit (see Kâty. III, 4, 6, and note on I, 7, 3, 20). According to some authorities, the idâ consists of four cuttings only (cf. Hillebrandt, Neu- and Vollm. p. 122).
220:1 According to Kâty. III, 4, 8, 9, he does so without quitting his hold of the idâ; and he withdraws the latter from the Hotri; when he anoints him.
220:2 A gesture here indicates the two middle joints (or, according to Harisvâmin, the intermediate links) of the Hotri's right fore-finger, viz. first the lower joint, and afterwards (par. 15) the upper joint; whereupon the Hotri applies the respective joints to his lips and smears the butter on them, cf. Âsv. S. I, 7, 1; Kâty. III, 4, 9; Hillebrandt, op. cit., p. 124. In Sat. Br. XII, 2, 4, 5 the fore-finger is called annâditamâ, or the finger 'which eats most food;' cf. Weber, Pratigñâsûtra, p. 97.
221:1 Enâm hotari srayati, literally 'he makes it enter into, remain in, the Hotri.' The author, however, here, as in I, 6, 4, 7, mixes up the verb sri with srâ, 'to cook.' The reason for this see p. 177, note 4.
221:2 This, according to Âsv. Sr. I, 7, 3, and comm., is effected in the following way: the Hotri takes the idâ with his joined hands (añgali) and makes it lie in his left hand; whereupon the Adhvaryu cuts the (fivefold cut) avântaredâ from the idâ into the Hotri's right hand, the fingers of which point northwards; the five cuttings apparently consist of the 'underlayer' of butter, two pieces cut from the idâ, and drippings of butter on them. Cf. Hillebrandt, op. cit., p. 125.
221:3 During the invocation of the idâ the Hotri holds the butter (as well as the avântaredâ), and the other priests (except the Brahman) and the sacrificer touch the idâ (or, according to Karka, the Hotri). Kâty. III, 4, 11, 12.
222:1 There are considerable differences between the text of, the Hotri's call to the idâ as here given and that given in Âsv. S. I, 7, 7. The text of the Black Yagur-veda (Taitt. Br. III, 5, 8; Taitt. S. II, 6, 7; I, 7, 1), on the other hand, only differs from ours in one or two points. According to Âsv. S. I, 5, 28, the calls are to be uttered in the highest pitch (cf. Hillebrandt, Neu- and Vollmondsopfer, p. 126, note).
222:2 Viz. the Hotri, as the representative of the officiating priests. Schol.
222:3 On the rathantara and brihat sâmans, see p. 196, note 2. The vâmadevya sâman is Sâma-veda II, 32-34: kayâ nas kitra â bhuvad ûtî sadâvridhah sakhâ, 'with what favour will he assist us, the wonderful, ever-gladdening, friend,' &c. Cf. Haug, Ait. Br. II, 246.
222:4 For upahûtâ gâvah, the Taitt. reads upahûtâ dhenuh, 'called hither is the cow.' Âsval. Sr. has upahûtâ gâvah sahâsirah--upahûtâ dhenuh saharishabhâ. Here and after the succeeding calls we have apparently to supply the inverse formulas, 'May p. 223 the cows together with the bull call us,' &c., as in Taitt. Br., they being likewise omitted in Taitt. S. II, 6, 7.
223:1 The seven Hotris comprise the Hotri with his assistants, the Maitrâvaruna (or Prasâstri), and Akkhâvâka; and the chief assistants of the Brahman, viz. the Brâhmanâkkhamsin, Âgnîdhra, Potri, and Neshtri. The Grâvastut, another assistant of the Hotri, is often added as eighth Hotri. Cf. Haug, Ait. Br. II, p. 147. Instead of upahûtâ saptahotrâ in our text, the Kânva text and the Black Yagur-veda read upahûtâh saptahotrâh, 'called hither are the seven Hotriships;' Âsval. Sr. upahûtâ divyâ sapta hotârah, 'called hither are the seven divine Hotris.'
223:2 Bhaksha, 'the eating, enjoying;' perhaps the author here takes it in the sense of 'feeder,' in that of 'eater, quaffer;' Sâyana, on Taitt. S. II, 6, 7, 3, takes it as Soma-drink (somapîtha).
223:3 Apparently, like hikkâ (verb hikk), imitative of the internal sound of the hiccough. The Kânva MS. has harik instead; and the Black Yagus ho, which it identifies with the self (âtman).
224:1 After 'May Idâ also call us to her,' he repeats 'Idâ is called hither! Called hither (thither) is Ida!'
224:2 See I, 8, 1, 7-8, with note 3.
224:3 Brahma devakritopahûtâ; the Black Yagur-veda and Âsval. Sr. read 'brahma devakritam upahûtam.' Cf. Taitt. S. I, 7, 1, 5, brahma vai devânâm brihaspatih.
225:1 ? The commentator remarks: 'He says, The divine Adhvaryus assuredly are the calves,' because, in his opinion, the sânnâyya constitutes the sacrificial food which contains the Adhvaryus (havis--adhvaryuvat). In I, 1, 2, 17 we met with the Asvins as the two divine Adhvaryus.
226:1 With this and the following paragraphs cf. I, 9, 1, 12 seq.
227:1 See Sâyana's comm. on Taitt. S. II, 6, 7, 6.
227:2 Before this formula the Black Yagur-veda inserts, 'Called (he is) to the heavenly abode!' and after it as the final formula, 'All that is dear to him (the sacrificer) is called! Called (he is) of (? by) everything dear that is called!' Taitt, Br. III, 5, 9, 3. For the modifications of the concluding mantras in the case of the idâ being invoked for the mistress of the house (Sat. Br. I, 9, 2, 5), see Taitt. Br, III, 5, 13.
228:1 Viz. 'Ida is called hither!' see par. 24. According to Kâty. III, 4, 12, all (the other priests and the sacrificer, probably with the exception of the Brahman) touch the idâ (or, according to Karka, they touch the Hotri who holds the idâ) whilst the invocation of the idâ takes place. The quartering of the cake, according to ib. 13, is done with the text, 'Make swell, O ruddy one! milk me life; milk me offspring; milk me cattle; milk me brahmahood; milk me kshatriyahood; milk me people! Fatten through the progeny, through the cattle of him who hates us, whom we hate!'
228:2 According to Kâty. III, 4, 14, the Adhvaryu puts the four parts on the barhis and assigns one to each priest. But according to the commentary and to other Sûtras, it is the sacrificer who allocates the portions by laying them down so as to correspond with the four intermediate regions, commencing in the south-east (or Agni's) region, and saying, 'This for the Brahman,' 'This for the Hotri,' 'This for the Adhvaryu,' 'This for the Agnîdh.' The sacrificer then shifts his Brâhmanical cord from the right to the left shoulder, and while touching the four portions, and looking towards the south (the region of the fathers), murmurs (Vâg. S. II, 31), 'Here, O fathers, regale yourselves! Like bulls come hither (âvrishâyadhvam) each to his own share!' He then quits his hold of the portions, and murmurs, 'The fathers have regaled themselves: like bulls they came each to his own share!' See Sat. Br. II, 4, 2, 20 seq.; Vâg. S. p. 57. [The Kânva text of the Brâhmana does not mention the formulas here any more than does our author.] He then shifts the cord back on his left shoulder, touches water, and hands the portions to the priests for them to eat. Kâty. III, 4, 16-18.
229:1 Kâty. Sr. III, 4, 19. There is some uncertainty as to the particular time when the Adhvaryu cuts the shadavatta; cf. Hillebrandt, p. 123. Mahîdhara on Vâg. S. II, 10 remarks: When the Hotri pronounces the call to heaven and earth, then he (the Adhvaryu), having put one piece of each of the two cakes in (the two bowls of) the Shadavatta (vessel), gives it to the Agnîdh; and the latter eats it with the formulas 'Hither is called (the mother Earth),' &c. The 'six cuttings' of the Shadavatta consist of a piece of the Agni cake with an 'underlayer' and a dripping of butter for each of the two bowls of the Shadavatta dish.
229:2 That is, the formula 'Hither is called the sacrificer,' see par. 29.
229:3 The priests eat first their quarter of the cake and then, with the sacrificer, their share of the idâ. The Hotri eats also the avântaredâ, with the text (Âsv. S. I, 7, 8), 'O Idâ, accept graciously our share!' &c.
230:1 See I, 3, 2, 5 seq. The Kânva text omits this paragraph.

SECOND BRÂHMANA.

THE AFTER-OFFERINGS (ANUYÂGAS).

1:8:2:11. They now remove two burning samidhs (from the Âhavanîya fire). That fire, indeed, is now worn out, (and therefore useless) for the after-offerings, since it has been carrying the sacrifice to the gods: 'Let us perform the after-offerings in such (fire) as is not out-worn!' thus they think, and for this reason they remove those two burning samidhs (from the fire).
1:8:2:22. Thereupon they again move them close (to the fire). Thereby they cause the fire to increase again and to be no longer out-worn: 'Let us perform what part of the sacrifice remains still unaccomplished in such (fire) as is not out-worn!' so think they, and for this reason they again move them close (to the fire).
1:8:2:33. He (the Âgnîdhra) then puts on the kindling-stick
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[paragraph continues] (which was reserved at the time of kindling) 1. He thereby kindles that (fire): 'Let us perform in the well-kindled (fire) what part of the sacrifice remains unaccomplished!' thus he thinks, and for this reason he puts on the samidh.
1:8:2:44. The Hotri consecrates it (the kindling-stick), with the formula (Vâg. S. II, 14 a), 'This, O Agni, is thy kindler; mayest thou grow and increase by it; and may we also grow and increase!' for even as before he recited over the fire when it was being kindled, so also now he recites. This is the Hotri's duty; but the sacrificer himself may pronounce the consecratory formula, if he think that the Hotri does not know it 2.
1:8:2:55. He (the Âgnîdhra) then sweeps (the fire) together. He thereby harnesses it: 'Thus harnessed, may it convey (to the gods) what part of the sacrifice still remains unaccomplished!' thus he thinks, and for this reason he sweeps it together. He sweeps
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once (with the band of the fire-wood along each of the three enclosing-sticks); for thrice each time they swept for the gods on the former occasion 1: 'Lest we should do it in the same way as for the gods;' thus he thinks, and accordingly he sweeps once each time in order to avoid repetition (of sacrificial performance). Repetition the would undoubtedly commit, if he were to sweep thrice the first time and thrice the second: for this reason he sweeps once (along each stick).
1:8:2:66. He sweeps (each time), with the formula (Vâg. S. II, 14 b), 'O Agni, food-gainer, I cleanse thee, the food-gainer, who hast hastened to the food!' On the former occasion he said, 'thee who art about to hasten (to the food),' for on that occasion he was indeed about to hasten thither; now, however, he says, 'who hast hastened (to the food),' for now he has indeed hastened thither: for this reason he says 'thee who hast hastened.'
1:8:2:77. He now makes the after-offerings. Whatever gods he invokes by means of this sacrifice, and for whichever of them this sacrifice is performed, to all offering has now been made; and to all those to whom offering has been made, he now, after that, offers once more: hence the name 'after-offerings.'
1:8:2:88. Now this is why he makes the after-offerings. The after-offerings assuredly are the metres 2, and the metres are the cattle of the gods: hence as cattle, when harnessed, here convey (burdens) for men, so in like manner the metres, being harnessed,
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convey the sacrifice to the gods. Now the occasion on which the metres gratified the gods, and for which the gods, in their turn, then gratified the metres, was when before this the metres, on being harnessed, conveyed the sacrifice to the gods and thereby gratified them.
1:8:2:99. And this again is why he makes the after-offerings. The after-offerings are the metres: hence he thereby gratifies the metres, and for this reason also he makes the after-offerings. By whatever team, therefore, he has himself drawn, that (team) he would thereby unyoke, saying, 'Give it to drink, feed it well!' and thus his team is propitiated.
1:8:2:1010. In the first place he makes offering to the Barhis (sacrificial-grass covering). Though the smallest metre, the gâyatrî is yoked first of the metres 1; and this on account of its strength, since, having become a falcon, it carried off the Soma from heaven 2. They consider it unseemly, however, that the gâyatrî, being the smallest metre, should be yoked first of the metres; and the gods accordingly arranged the metres here, at the after-offerings, so as it ought to be, 'lest there should be a confusion.'
1:8:2:1111. In the first place, then, he offers to the Barhis. The Barhis indeed is this world; the Barhis is the plants: hence he thereby bestows plants on this world, and these plants are firmly rooted in this world. Now this entire universe (gagat) is contained in this (metre), and therefore the latter is (called) gagatî: this is why they have placed the gagatî metre first.
1:8:2:1212. In the second place he offers to Narâsamsa.
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[paragraph continues] Now, Narâsamsa is the air. Man (nara), namely, means (human) being; and these same beings move about in the air speaking aloud. And when he (man) speaks, they say 'he chants (sams);' and therefore Narâsamsa is the air 1. But the trishtubh also is the air 2, and for this reason they have placed the trishtubh second.
1:8:2:1313. Then Agni is the last (to whom offering is made). Agni assuredly is the gâyatrî; and therefore they placed the gâyatrî last. In this way they established the metres in complete and proper order; and hence no confusion here takes place.
1:8:2:1414. The Adhvaryu 3 says (to the Hotri), 'Pronounce the offering-prayer (yâgyâ) to the gods!' and the Hotri (begins his prayer) at all (the three offerings) with 'The divine . . . .' For the metres assuredly are the gods of the gods, since they are their cattle, and cattle means a home, and a home is a safe resting-place. The after-offerings, doubtless, are the metres: therefore the Adhvaryu says, 'Pronounce the offering-prayer to the gods!' and at all of them the Hotri begins with 'The divine . . . 4.'
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1:8:2:1515. ['The divine Barhis (or Narâsamsa) may accept (the offering)] for abundant obtainment of abundant gift! [Vaushat!]' For a deity only the vashat-call is pronounced, to a deity only offering is made; but here at the after-offerings there is no (proper) deity 1. When he says 'The divine Barhis,' in this there is neither Agni, nor Indra, nor Soma; when he says 'The divine Narâsamsa,' neither is there in this anything whatever (of the nature of a god); and what Agni there is (in the third offering-prayer), he indeed is virtually the gâyatrî.
1:8:2:1616. The reason, then, why he offers with the formula 'for abundant obtainment of abundant gift 2,'
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is that Agni is the obtainer of wealth, and Indra is the recipient of wealth; and Indra and Agni are indeed the (joint) divinity of the metres: and in this way it is for a deity that the vashat is pronounced, and to a deity that the offering is made.
1:8:2:1717. After he has made the last after-offering, he pours together (the butter which remains in the upabhrit with that which attaches to the guhû), and offers it (by pouring it from the guhû in a line from west to east into the fire). For doubtless these are the after-offerings to the fore-offerings: hence even as there, at the fore-offerings 1, he makes the spiteful enemy pay tribute to the sacrificer, and the one to be consumed pay tribute to the consumer; so now he makes him pay tribute at the after-offerings.

Footnotes

231:1 See I, 4, 1, 38. The Adhvaryu takes the fresh stick (samidh), asks the permission of the Brahman to step forward for the after-offerings; and orders the Âgnîdhra to put the stick on, and trim, the fire. Whilst the Brahman mutters his formula (Vâg. S. II, 12-13), 'This thy sacrifice, O divine Savitri, they proclaimed to Brihaspati, the Brahman,' &c. (see I, 7, 4, 21), the Âgnîdhra executes the Adhvaryu's orders. Kâty. III, 5, I; II, 2, 21.
231:2 That is to say (as would appear), if the Hotri follows a school which does not recognise this particular ceremony as belonging to the Hotri's ritual. Thus the Âsval. Sr. makes no mention of it, and hence a Hotri belonging to the Sâkala or Bâshkala sâkhâs would not undertake the recitation of this consecratory formula. The Sâṅkhây. Sr., on the other hand, does prescribe it (cf. Hillebrandt, Neu- and Volim. p. 135, note 4), and a Hotri of the Kaushîtaki-sâkhâ would accordingly claim it as his privilege or duty to consecrate the samidh. For a somewhat different view, cf. Weber, Ind. Stud. X, 155; V, 408.
232:1 See I, 4, 4, 14. While, on the former occasion, the Âgnîdhra in sweeping moved round the fire, on the present occasion he remains standing on the north side of it. Katy. III, 5, 4.
232:2 See I, 3, 2, 8, 9.
233:1 See, for instance, I, 3, 4, 6.
233:2 For this myth, see I, 7, 1, 1.
234:1 That is, because man (nara) speaks, chants, (samsati) in it.
234:2 Either because both are in the middle (viz. the trishtubh of the three chief metres, and the air between heaven and earth), or because they consist of eleven parts (viz. the trishtubh of eleven syllables, and the air having ten directions, Sat. Br. VI, 2, 2, 34; VIII, 4; 2, 13, with itself as the eleventh), or because they are both connected with Rudra. Comm.
234:3 As on previous occasions, the Adhvaryu first calls on the Âgnîdhra, 'Bid (Agni) hear (o srâvaya)!' and the latter responds by 'Yea, may (he) hear (astu sraushat)!' This is repeated before each of the two other after-offerings. See I, 5, 2, 16.
234:4 The drift of the argument of this paragraph is not quite clear to me. The after-offerings have for their deities the metres, and hence the latter are apparently called the deities of the deities, that is, of the p. 235 recipients of the offerings. The difference between the fore-offerings and after-offerings in regard to the offering-formula lies in this, that at the first fore-offering the Adhvaryu, in calling on the Hotri, names the particular object of the offering, viz. 'Pronounce the offering-prayer to the samidhs!' while for the remaining prayâgas he merely calls 'Pronounce the offering-prayer!' and the Hotri begins all his prayers (after the introductory âgur-formula) with the name of the respective recipient of the oblation. At the after-offering, on the other hand, the Adhvaryu calls each time, 'Pronounce the offering-prayer to the gods' (or, according to Kâty. III, 5, 8, optionally without 'to the gods,' the second and third times), and the Hotri's prayers begin with 'The divine (Barhis, or Narâsamsa, or Agni Svishtakrit) . . .: See I, 5, 3, 8 seq.
235:1 Agni Svishtakrit, the recipient of the third after-offering, is, as we saw, regarded as representing the gâyatrî metre.
235:2 Vasuvane vasudheyasya.(vetu); perhaps better, as Sâyana, on Taitt. S. II, 6, 9, takes it, 'May he partake of the gift of wealth for the (sacrificer's) obtainment of wealth.' 'For the wealth-desirer of wealth-gift' = 'for the desirer of wealth-possession,' St. Petersb. Dict. Our author apparently takes it in the sense of 'for the obtainer of wealth and for the receiver of wealth;' and Mahîdhara (Vâg. S. XXII, 48; XXVIII, 12) interprets it 'for the giving (or obtainment) of wealth and for the depositing of treasure (i.e. for burying a treasure in the sacrificer's house!)' Harisvâmin takes vasuvaue as vocative; but the accent is against his view.
236:1 See I, 5, 3, 18.

THIRD BRÂHMANA.

SÛKTAVÂKA, SAMYUVÂKA, AND OFFERING OF REMAINS 2.

1:8:3:11. He now separates the two spoons (guhû and upabhrit), with the text (Vâg. S. II, 15 a), 'May I be victorious after the victory of Agni and Soma! with the impetus of the (sacrificial) food I urge myself on.' With his right hand he moves the guhû eastwards (from its usual place on the prastara-bunch upon the altar), with the text (ib. b), 'May Agni and Soma drive him away who hates us, and whom
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we hate! with the impetus of the (sacrificial) food I drive him away.' With his left hand he moves the upabhrit westwards (from its place on the barhis to outside the altar):--Thus, if the sacrificer himself (does it) 1.
1:8:3:22. And if the Adhvaryu (does it, he says), 'May this sacrificer be victorious after the victory of Agni and Soma! with the impetus of the food I urge him on;' and, 'May Agni and Soma drive him away whom this sacrificer hates, and who hates him! with the impetus of the food I drive him away.' Thus he does at the full-moon sacrifice, because the full-moon offering belongs to Agni and Soma.
1:8:3:33. At the new-moon sacrifice, on the other hand, he uses the texts (ib. c, d), 'May I be victorious after the victory of Indra and Agni 2! with the impetus of the food I urge myself on;' and, 'May Indra and Agni drive him away who hates us, and whom we hate! with the impetus of the food I drive him away:'--Thus, if the sacrificer himself does it.
1:8:3:44. And if the Adhvaryu (does it, he says), 'May this sacrificer be victorious after the victory of Indra and Agni! with the impetus of the food I urge him on;' and, 'May Indra and Agni drive him away whom this sacrificer hates, and who hates him! with the impetus of the food I drive him away.' Thus he says at the new-moon sacrifice, because the new-moon
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offering belongs to Indra and Agni. And in this manner he separates (the spoons) according to the respective deities, This is why he thus separates them:
1:8:3:55. Behind the guhû stands the sacrificer, and behind the upabhrit stands he who means evil to him: hereby, then, he brings the sacrificer forward to the front (or east), and the one who means evil him he drives back (or towards the west). Behind the guhû stands the eater (enjoyer), and behind the upabhrit the one to be eaten (enjoyed): thus he now brings the eater (enjoyer) to the front, and the one to be eaten (enjoyed) he drives back.
1:8:3:66. Thus the separation (of the eater and the eaten) is effected in one and the same act; and hence from one and the same man spring both the enjoyer (the husband), and the one to be enjoyed (the wife): for now kinsfolk (gâtyâh) live sporting and rejoicing together, saying, 'In the fourth (or) third man (I.e. generation) we unite 1.' And this is so in accordance with that (separation of the spoons).
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1:8:3:77. Thereupon (the Adhvaryu) anoints the enclosing-sticks (paridhi) with (the butter attaching to) the guhû. With that (spoon) with which he has made offering to the gods, with which he has concluded the sacrifice, he thus gratifies the enclosing-sticks: this is why he anoints them with the guhû.
1:8:3:88. He anoints them (successively) 1, with the texts (Vâg. S. II, 16 a-c), 'For the Vasus thee!' 'For the Rudras thee!' 'For the Âdityas thee!' For these--to wit, the Vasus, Rudras, and Âdityas--are three (classes of) gods: 'for them (I anoint) thee,' he thereby says.
1:8:3:99. Thereupon, taking hold of the (middle) enclosing-stick, he calls (on the Âgnîdhra) to bid (them) listen 2: thus (i.e. by touching the paridhi) it is for the enclosing-sticks that he calls for the sraushat. The sraushat-call assuredly is the sacrifice: hence he thereby expressly gladdens the enclosing-sticks by means of the sacrifice: for this reason he calls for the sraushat, while taking hold of the enclosing-stick.
1:8:3:1010. Having called for the sraushat (and been responded to by the Âgnîdhra), he thus addresses (the Hotri), 'The divine Hotris 3 are summoned--,' the divine Hotris, namely, are (represented by) these
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enclosing-sticks, since these are Agnis (fires) 1. When he says, 'the divine Hotris are summoned (ishita),' he means to say, 'the divine Hotris are wished for (ishta).' [He continues], '--for the proclamation of success 2,'--for on this the gods themselves are indeed intent, to wit, that they should speak what is favourable (conducive to success, sâdhu), that they should do what is favourable: hence he says 'for the proclamation of success.'--'The human one is called upon for the song of praise (sûktavâka) 3!' by these words he urges on this human Hotri to singing praises.
1:8:3:1111. He now takes the prastara-bunch 4. The prastara assuredly is the sacrificer: hence whithersoever his sacrifice went, thither he thereby wishes him good-speed 5! Now it is to the world of the gods that his sacrifice went; and to the world of the gods accordingly he thereby takes the sacrificer.
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1:8:3:1212. Should he desire rain, let him take up (the prastara), with this text (Vâg. S. II, 16 d), 'Be ye in harmony with each other, O heaven and earth!' for when heaven and earth are in harmony with each other, then indeed it rains 1: for this reason he says, 'be ye in harmony with each other, O heaven and earth!'--'May Mitra and Varuna favour thee with rain!' whereby he says, 'may he who rules over the rain favour thee with rain!' Now he that rules over the rain is undoubtedly that blowing one (Vâyu, the wind); and he, it is true, blows as one only; but, on entering into man, he becomes a forward and a backward moving one; and they are these two, the out-breathing and the in-breathing. And Mitra and Varuna assuredly are the out-breathing and in-breathing; and hence he says by that (prayer), 'may he who rules over the rain favour thee with rain!' Let him then take it up, with this text, for then the rain will at all times be propitious. He anoints it (the prastara): thereby he makes him (the sacrificer) an oblation, thinking, 'May he, as an oblation, go to the world of the gods!'
1:8:3:1313. He anoints the top (of the prastara with the butter) in the guhû, the middle part (with that) in the upabhrit, and the lower end (with that) in the dhruvâ; for the guhû is, as it were, the top, the upabhrit the middle, and the dhruvâ the root.
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1:8:3:1414. He anoints (each time), with the text (Vâg. S. II, 16 e), 'May (the gods) eat, licking the anointed bird 1!' He thereby causes it (the prastara and hence symbolically the sacrificer) to be a bird and fly up from this world of men to the world of the gods. He then draws it twice (towards the Âhavanîya) alow (near the ground). The reason why he must draw it alow (is this): the prastara is the sacrificer; and in this way he does not remove him from this firm footing of his; and he, moreover, secures rain for this locality.
1:8:3:1515. He draws it along, with the text (Vâg. S. II, 16 f), 'Go to the spotted (mares) of the Maruts!' He means to say, 'Go to the world of the gods,' when he says, 'Go to the spotted (mares) of the Maruts 2!'--'Having become a spotted cow, go to the sky and thence bring us rain hither!' The spotted cow, doubtless, is this (earth): whatever rooted and rootless food is here on this (earth), by that this (earth) is a spotted cow. 'Having become
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this (earth), go thou to the sky!' this is what he thereby says. 'Thence bring us rain hither!' From rain certainly spring vigour, sap, well-being: for this reason he says, 'thence bring us rain hither!
1:8:3:1616. He then takes a single stalk from it. The prastara-bunch is the sacrificer; and therefore, if he were to throw the whole prastara (at once) into the fire, the sacrificer would speedily go to yonder world. In this way, however, the sacrificer will live long; and what the full measure of human life here on earth is, for that he takes this (single stalk) therefrom.
1:8:3:1717. Having held (the prastara) for a moment, he throws it into the fire: whither his (the sacrificer's) one (part of) self (or, body) 1 went, thither he thereby causes it to go 2. But were he not to throw it into the fire, he would cut off the sacrificer from (yonder) world. In this way, however, he does not cut off the sacrificer from (yonder) world.
1:8:3:1818. He throws it (with its top) to the east, for the east is the region of the gods; or to the north, for the north is the region of man. With the fingers only they should smooth it down, not with pieces of wood; since it is with sticks that they pierce any other corpse. Fearing, lest they should treat it in the same way as any other corpse, they should smooth it down with the fingers only, not with pieces of wood. When the Hotri recites the song of praise,--
1:8:3:1919. The Âgnîdhra says (to the Adhvaryu), 'Throw
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[paragraph continues] (the single stalk) after (the prastara)!'--'whither his (the sacrificer's) other self went, thither make it now go,' this is what he thereby says. [The Adhvaryu] having thrown it silently after, touches himself 1, with the text (Vâg. S. II, 16 f): 'Guardian of the eye art thou, O Agni; guard mine eye!' In this way also he does not throw himself into the fire after (the prastara or sacrificer).
1:8:3:2020. He (the Âgnîdhra) then says 2 (to the Adhvaryu), 'Discourse together!'--he thereby says, 'Make him (the sacrificer) discourse with the gods.' [The Adhvaryu asks], 'Has he gone (to the gods), Agnîdh?' whereby he says, 'Has he really gone?'--'He has gone!' replies the other.--'Bid (the gods) hear!' by these words he (the Adhvaryu) means to say, 'Make him (the sacrificer) be heard, make him be noticed by the gods!'--'May (one or they) hear (sraushat)!' thereby he (the Âgnîdhra) means to say, 'They know him, they have recognised him.' Thus the Adhvaryu and the Âgnîdhra lead the sacrificer to the world of the gods.
1:8:3:2121. He (the Adhvaryu) then says, 'Good-speed to the divine Hotris 3!' The divine Hotris assuredly are these enclosing-sticks, since these are Agnis (fires): it is to them that he thereby bids good-speed, and therefore he says, 'good-speed to the
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divine Hotris!'--'Success (svasti) to the human!' thereby he desires that this human Hotri may not fail.
1:8:3:2222. He now throws the enclosing-sticks into the fire. The middle enclosing-stick he throws first, with the text (Vâg. S. II, 17 a), 'The stick which thou laidst around thee, O divine Agni, when thou wert concealed by the Panis, I bring thee for thy pleasure; may it not prove faithless to thee!'--With (ib. b), 'Approach ye the place beloved of Agni!' he throws the two others after it.
1:8:3:2323. He then 1 seizes the guha and the upabhrit at the same time. For on the former occasion 2, when he anoints (the prastara sacrificer), he makes him an oblation, thinking, 'May he, as an oblation, go to the world of the gods!' for this reason he seizes the guhû and the upabhrit at the same time.
1:8:3:2424. He seizes them for the Visve Devâh (the All-gods). For, assuredly, when any sacrificial food is taken without being announced to any one deity, then all the gods think that they have a share in it. Now when he takes that sacrificial food, the (residue of) butter, he does not announce it to any one deity; and hence he takes up (the two spoons) for the Visve Devâh, and thus makes that (residue of butter) the vaisvadeva 3 at the haviryagña.
1:8:3:2525. He seizes them, with the text (Vâg. S. II, 18),
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[paragraph continues] 'The residue (of the butter) ye have for your share, ye, mighty by (this) food!' the residue, of course, is that which remains;--'O ye gods, staying on the prastara, and representing the enclosing-sticks 1;' for both the prastara and the enclosing-sticks have been thrown into the fire;--'All of you, applauding this speech,' thereby he makes it the vaisvadeva (belonging to the Visve Devâh);--'Be seated on this couch of grass (barhis) and enjoy yourselves! Svâhâ! Vât 2!' as one offers what has been consecrated by 'vashat,' this (residue) thereby becomes such for him (the sacrificer).
1:8:3:2626. For whomsoever they take the sacrificial food from a cart, for him they unyoke (the spoons, by placing them) on the yoke of that cart, thinking, 'Where we yoke, there we also unyoke 3;' for from the same place where they yoke, they also unyoke. For him, on the other hand, for whom they take it from a jar, (they unyoke the spoons, by placing them) on the wooden sword, thinking, 'Where we yoke, there we also unyoke;' for from the same place where they yoke, they also unyoke.
1:8:3:2727. Yoke-fellows, indeed, are these two spoons for the sacrifice: he yokes them when he starts 4 (or,
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first uses them). Now, were he only to release (unyoke) either of them after putting it down, it would fall down just as a draught animal 1 (would, if made to lie down before being unyoked). At the Svishtakrit these two undergo an unyoking: he then lays them down, and so unyokes them. He then yokes them again, at the after-offerings. Having performed the after-offerings, he effects another unyoking: he lays them down, and so unyokes them. Thereupon he yokes them again when he seizes them both at the same time; and when he has travelled over the way for which he has yoked them, he unyokes them. After the sacrifice offspring (is produced). Hence this man yokes (unites), and then unyokes, and again yokes them; and when he has travelled over the way for which he yoked them, he finally unyokes them. He lays (the spoons) down, with the text (Vâg. S. II, 19 a), 'Fond of butter are ye; protect the two yoke-fellows! gracious are ye: lead me to grace!' whereby he says, 'good are ye: lead me to goodness!'

Footnotes

236:2 The whole of the third Brâhmana is taken up with the duties of the Adhvaryu and Âgnîdhra at the three ceremonies: paragraphs 1-19 with those at the sûktavâka; pars. 20-22 with those at the samyuvâka; and pars. 23-27 with those at the offering of the remains (samsrava) of butter. The duties of the Hotri are then detailed in the fourth Brâhmana.
237:1 In Taitt. Br. III, 3, 9 a different symbolical explanation is given of the separation of the spoons: it is said there that by shifting the guhû eastwards, he drives away the enemies that have been born; and by shifting the upabhrit towards the west, he drives away those that will be born hereafter; and the sacrificer then stands firmly established in this world.
237:2 See p. 162, note 3.
238:1 This passage is of considerable importance, as showing that the prohibition of intermarriage between near blood-relations,--so rigidly enforced in later times, and already formulated in passages such as Âpast. Dharm. II, 5, 15, 16, 'One must not give one's daughter to a man belonging to the same gotra. Nor to one related (within six degrees) on the mother's (or father's) side.' Gobh. III, 4, 3-5, 'One must take for one's wife one who is not of the same gotra, or one who is not sapinda to one's mother,'--was not as yet firmly established in our author's time. Harisvâmin remarks on our text, that the Kânvas allow intermarriage in such cases from the third generation--(the Kânva text of the Sat. Br. reads, 'In the third man we unite, in the fourth man we unite')--and the Saurâshtras from the fourth generation; and that the Dâkshinâtyas allow marriage with daughters of the mother's brother, p. 239 and with sons of the father's sister. See Weber, Ind. Stud. X, p. 75; Max Müller, History of Ancient Sanskrit Literature, p. 387; Bühler, Sacred Laws of the Âryas, I, p. 126.
239:1 Viz. in the order in which they were laid around, i.e. first the middle one, then the southern, and lastly the northern one. Kâty. III, 5, 24.
239:2 The Adhvaryu calls on the Âgnîdhra with Make listen (o srâvaya);' and the latter responds with 'Yea, may (one) listen! (astu sraushat).' See I, 5, 2, 18 seq.
239:3 Sâyana on Taitt. S. I, 1, 13 explains this by 'Impelled are the divine Hotris by the highest Lord (paramesvara).'
240:1 On the Agnis officiating as Hotri, I, 2, 3, 1.
240:2 Thus Sâyana explains bhadravâkyâya on Taitt. S. I, 1, 13 (vol. i. p. 233). For the Hotri's formula itself, see Sat. Br. I, 9, 1, 4.
240:3 According to Kâty. III, 6, 1, and the other Sûtras, the Adhvaryu adds here sûktâ brûhi, 'recite the praises (hymns)!' which Sâyana on Taitt. Br. III, 6, 15 combines with the preceding sûktavâkâya, and explains thus: 'hotâ tvam sûktasya vâko vakanam yasya so ’yam devah sûktavâkah (? i.e. Agni, cf. Sat. Br. I, 9, 1, 4) tasmai sûktavâkâya devâya sûktâ brûhi, idam dyâvâprithivîm anuvâkoktâni sobhanâni vakanâni kathaya (!);' but differently on Taitt. S. I, 1, 13, 'idam dyâvâprithivî bhadram abhûd (Taitt. Br. III, 5, 10) ityâdyanuvâkah sûktam, tasya vâko vakanam, tadartham mânusho hotâ preshitah; ato hetoh, he hotas tat sûktam brûhi.'
240:4 The two stalks, called vidhriti (separation), separating the prastara-bunch from the barhis or grass-covering of the altar (cf. I, 3, 4, in), he puts back in the place whence they were taken. Kâty. III, 6, 4.
240:5 Svagâ.? literally 'self-go,' i.e.' success to him!'
241:1 Cf. Ait. Âr. III, I, 2, 2-4 (Max Müller, Up. I, p. 249): 'The first half (of a samhitâ or combination of final and initial letters) is the earth, the second half heaven, their uniting the rain, the uniter Parganya. And so it is when he (Parganya) rains thus strongly, without ceasing, day and night; then they say also (in ordinary language), "Heaven and earth have come together."' See also Sat. Br. I, 7, 2, 16.
242:1 Vyantu vayo ’ktam rihânâh. Mahîdhara interprets it, 'May the birds (i.e. the metres) go (? to heaven,--taking and) licking the anointed (prastara).' The Kânvas read, 'vyantu vayo ripto rihânâh.' The Black Yagus (Taitt. S. I, 1, 13, 1) has 'aktam rihânâ viyantu vayah, pragâm yonim mâ nirmriksham, âpyâyantâm âpa oshadhayah,' which Sâyana explains by 'May the birds having licked the anointed (top) go their several ways,' &c.; and the Taitt. Br. III, 3, 9, 3 remarks to viyantu vayah, 'Having made him birds, he makes him go to the heavenly world.' According to Sâyana, the three above formulas are by Âpastamba referred to the three acts of anointing, whereas the others, he says, divide the first formula into two, and use the second one (pragâm, &c.) while the lower part of the prastara is anointed. See, however, Hillebrandt, Neu- and Vollm. p. 142, note 3.
242:2 The Black Yagus (Taitt. S. I, 1, 13) has, 'The spotted (mares) of the Maruts are ye (O plants)!'
243:1 The itara âtmâ in pars. 27 and 19 have to be taken correlatively.
243:2 That is to say, he makes sure that the sacrificer has really obtained the object for which the sacrifice was undertaken,--the right to go to the heavenly world after his death.
244:1 He touches himself near the heart, or, according to Vaidyanâtha, he touches his eyes. After this he has, as usual, to touch the lustral water. See p. 2, note 2.
244:2 Here begins the samyuvâka; see p. 241, note 1.
244:3 'Svagâ´ daívyâ hôtribhyah.' The form daivyâ seems to have become fixed before hotri, in consequence of its frequent use, especially in the Âprî hymns, as nom. acc. dual daívyâ hótârâ; and in the invocation of the Idâ, as nom. plur. daívyâ hótârah.
245:1 Here begins the offering of the remains (samsrava) of butter; see p. 236, note 2.
245:2 See par. 14 above.
245:3 The author again connects the havis-offering with the more solemn Soma-sacrifice; the third, or evening, libation of Soma being supposed to belong to the Visve Devâh; cf. Vâg. S. XIX, 26; Ait. Br. VI, 4.
246:1 Paridheyâh, literally 'ye who are to be laid around;' according to Mahîdhara = paridhibhavâh. The Kânva text has paridhayah, 'enclosing-sticks.' The Black Yagus (Taitt. S. I, 1, 13, 2) has 'barhishadah (sitting on the Barhis)' instead.
246:2 The original meaning of this sacrificial call, as of the apparently allied vashat, vaushat, appears to be, 'May he (Agni) carry it (the oblation to the deity)!' Cf. p. 88, note 2.
246:3 See I, 1, 2, 8.
246:4 This seems to refer to the time when he gets the spoons ready for their sacred use. He then wipes them with sacrificial grass; that is, he, as it were, rubs down the horses before starting on his journey to the world of the gods. See p. 68, note 1.
247:1 I adopt the interpretation of Harisvâmin, who translates avârkhet by adhah patet. The St. Petersb. Dict. apparently proposes, 'he would unharness them, as he would unharness a horse (or team).' According to Harisvâmin, the author here controverts the view of the Karakas (karakasruti), who apparently taught that the (symbolical) unharnessing of the spoons should succeed their being laid down on the yoke; while our author maintains that the unharnessing should precede the laying down.

NINTH ADHYÂYA. FIRST BRÂHMANA.

1:9:1:11. Now 2 when (the Adhvaryu) says, 'The divine Hotris are summoned for the proclamation of success,
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the human one is called upon for the song of praise (sûkta-vâka);' and when the Hotri thereupon recites, he recites good words only 1: he thereby invokes a blessing on the sacrificer. It is indeed after the sacrifice that he thus invokes a blessing. A twofold reason there is for his invoking the blessing after the sacrifice.
1:9:1:22. He who sacrifices, assuredly, is the producer of the sacrifice, since it is by his order that, the priests spread it, that they produce it. He (the Hotri) now invokes a blessing; and that blessing invoked by him, the sacrifice, on its part, realises for this (sacrificer), knowing as it does that he has produced it. For this reason he invokes a blessing after the sacrifice.
1:9:1:33. He who sacrifices, assuredly, pleases the gods. Having pleased the gods by that sacrifice,--that is, partly by Rik-verses, partly by Yagus-formulas, and partly by oblations,--he obtains a share among them.
When he has obtained a share among them, then (the Hotri) invokes a blessing (on him); and that (blessing, invoked by him, the gods realise for this sacrificer), knowing as they do that he has pleased them. For this reason also he invokes a blessing after the sacrifice.
1:9:1:44. He intones 2,--'Successful this has turned out, O heaven and earth--,' for successful indeed it has turned out, when one has completed the sacrifice.--'We have completed the song of praise, and the
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utterance of worship 1,' for indeed these two, the singing of praises and the utterance of worship, form the sacrifice: and accordingly he thereby says, 'We have accomplished the sacrifice, we have obtained possession of the sacrifice.'--'Thou, O Agni, art the voice of praise at the listening 2 of heaven and earth,' he thereby says to Agni, 'Thou art the voice of praise, while heaven and earth listen.'--'May heaven and earth be propitious to thee, O sacrificer, at this sacrifice!' whereby he says, 'May heaven and earth abound in food for thee, O sacrificer, at this sacrifice.'
1:9:1:55. 'They, propitious to the cattle 3, profuse in gifts,' he thereby says, 'May they both be propitious to the cattle, and profuse in gifts.'--'They, the fearless and inscrutable 4;' he thereby says, 'Mayest thou not be afraid of anybody; may no one obtain before thee this thy wealth!'
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1:9:1:66. 'They, of wide abode, the afforders of safety;' he thereby says, 'May they both be possessed of wide abodes and exempt from danger.'--'They, the rain-skied, the water-pouring,' he thereby says, 'May they both be possessed of rain.'
1:9:1:77. 'They, the genial and beneficent;' he thereby says, 'May they both be genial and beneficent.'--'They, the rich in sap and substance;' he thereby says, 'May they both abound in moisture and afford the means of subsistence.'
1:9:1:88. 'They, of easy access and good abode;' he thereby says, 'May yonder (sky), which thou approachest from below, afford thee easy access; may this (earth) on which thou abidest (or movest) afford thee good abode.'--'With their knowledge--,' thereby he says, 'Both of these approving--'
1:9:1:99. 'Agni has graciously accepted this oblation, he has grown in strength, he has acquired greater power,' he thereby refers to Agni's butter-portion.--'Soma has graciously accepted this oblation, he has grown in strength, he has acquired greater power,' he thereby refers to Soma's butter-portion.--'Agni has graciously accepted this oblation, he has grown in strength, he has acquired greater power,' he thereby refers to the indispensable cake which is (offered) on both occasions (the new- and full-moon sacrifice).
1:9:1:1010. And in the same way according to the respective deities. 'The butter-drinking gods have graciously accepted the butter, they have grown in strength, they have acquired greater power;' thereby he refers to the fore-offerings and after-offerings; for the butter-drinking gods truly are the fore-offerings and after-offerings.--'Agni, by virtue of his Hotri-ship, has graciously accepted this oblation, he has
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grown in strength, the has acquired greater power;' thereby he refers to Agni, in virtue of his Hotriship. With 'has graciously accepted' the thus enumerates those deities to whom offering has been made: in saying 'Such a one has graciously accepted the oblation, such a one has graciously accepted the oblation,' he accordingly prays for the accomplishment of the sacrifice; for whatever oblation the gods graciously accept, by that he gains great things: hence he says, '(he) has graciously accepted it.' And '(he) has grown in strength' he says, because what the gods delight in, they make mountain high: for this reason he says '(he) has increased.'
1:9:1:1111. '(He) has acquired (lit. made for himself) greater power' he says; for assuredly the power of the gods is the sacrifice: it is the latter therefore which they make still greater; and for this reason he says '(he) has acquired greater power.'
1:9:1:1212. 'May he prosper in this sacrifice which goes to the gods!' he thereby says, 'May he be successful in this sacrifice which goes to the gods.'--'Thus prays this sacrificer, N.N. 1;' here he gives the name, and thereby makes him directly successful in his prayer.
1:9:1:1313. 'He prays for long life,' what there (viz. at the invocation of the idâ) 2 was (called implicitly) 'future worship of the gods,' that is here (called) expressly 'long life.'
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1:9:1:1414. 'He prays for abundant offspring,'--what then was 'more abundant offering,' that is here expressly 'abundant offspring.' He who proceeds in this way will ensure dominion. He may, however, say, 'He prays for future worship of the gods,' for thereby (he ensures) long life, offspring, cattle 1.
1:9:1:1515. 'He prays for more abundant offering,' thereby (he prays for) that same object. 'He prays for dominion over his co-evals (or countrymen);'--his co-evals, doubtless, are his vital airs, for he is born along with his vital airs: hence he thereby prays for vital airs.
1:9:1:1616. 'He prays for a heavenly abode;'--he who sacrifices assuredly sacrifices with the desire that there may be for him also (a place) in the world of the gods: he thereby confers on him a share in the world of the gods 2. 'May he obtain, may he accomplish what he prays for through this offering!' he thereby says, 'May all, that he prays for through this offering, be fulfilled to him!'
1:9:1:1717. These five prayers for blessings he offers now, and three (he offered) at the idâ, these are eight. Of eight syllables, truly, consists the gâyatrî metre, and the gâyatrî means vigour: hence he thereby imparts vigour to the prayers.
1:9:1:1818. Let him not offer more than these; for if he offered more, he would do what is in excess; and what is in excess at the sacrifice, that remains over
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for the benefit of his spiteful enemy: hence he should not offer more (prayers) than these.
1:9:1:1919. Even less,--seven (he may offer) 1.--'May the gods vouchsafe him that!' he thereby says, 'May the gods grant him that.'--'May the god Agni solicit that from the gods, we men from Agni--,' he thereby says, 'May the god Agni solicit that from the gods, and we will then solicit it for this (sacrificer) from Agni--'
1:9:1:2020. '--What was searched for and found 2;' they indeed searched for the sacrifice, and found it: therefore he says, 'what was searched for and found.'--And 'may both heaven and earth guard this one (enam) from anxiety!' he thereby says, 'may both heaven and earth protect him from suffering.'
1:9:1:2121. Here now some say, 'And may both heaven and earth guard me (mâ 3) . . .,' arguing that in this way the Hotri does not exclude himself from the benediction. Let him not, however, say this; for, surely, the benediction at the sacrifice is for the sacrificer: what then have the officiating priests to do with it? Whatever blessing the officiating priests invoke at the sacrifice, that is for the sacrificer only. On the other hand, whoever says, 'and may both heaven and earth guard me . . .,' does not establish
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that blessing anywhere: let him therefore say, 'and may both heaven and earth guard this one. . . .'
1:9:1:2222. 'Hither lies the course of any boon;' he thereby makes over to this (sacrificer) whatever is excellent in the sacrifice: for this reason he says, 'hither lies the course of any boon.'
1:9:1:2323. 'And this adoration (shall be offered) to the gods!' having attained the completion of the sacrifice, he thereby renders adoration to the gods: for this reason he says, 'and this adoration to the gods!'
1:9:1:2424. Thereupon he pronounces the 'All-hail and blessing' (sam-yos) 1. Now it was Samyu Bârhaspatya who perceived, in its true nature, the consummation of the sacrifice. He went to share in the world of the gods. Thereupon that (knowledge) was entirely lost to men.
1:9:1:2525. It then became known to the Rishis, that Samyu Bârhaspatya had perceived, in its true nature, the consummation of the sacrifice, and had gone to share in the world of the gods. By pronouncing the samyoh, they attained to that same consummation of the sacrifice which Samyu Bârhaspatya had perceived; and to that same consummation of the sacrifice, which Samyu Bârhaspatya had perceived, this (Hotri)
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attains by pronouncing the sam-yoh. For this reason he pronounces the 'All-hail and blessing.'
1:9:1:2626. He intones, 'We long for that All-hail and blessing (sam-yoh);' whereby he says, 'We long for that consummation of the sacrifice which Samyu Bârhaspatya perceived.'
1:9:1:2727. 'Success to the sacrifice, success to the lord of sacrifice!' he who wishes for the consummation of the sacrifice, thereby wishes success to the sacrifice and success to the lord of sacrifice.--'Bliss (svasti) to us, bliss to men!' he thereby says, 'May we enjoy bliss among the gods, bliss among men!'--'May the means of salvation ascend on high!' he thereby says, 'May this sacrifice secure for us the world of the gods!'
1:9:1:2828. 'All-hail, for us, to the two-footed, all-hail to the four-footed 1!' for so far as the two-footed and the four-footed (extend), so far does this universe (extend). Having now attained the consummation of the sacrifice, he bids All-hail to this (sacrificer), and for this reason he says, 'All-hail, for us, to the two-footed, all-hail to the four-footed!'
1:9:1:2929. He then touches (the earth) thus with this (finger) 2. Non-human, verily, he becomes at the
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time when he is chosen for the office of sacrificial priest; and, this earth being a safe standing-place, he thereby (viz. by touching the earth) stands on this safe standing-place; and he thereby also again becomes human: for this reason he thus touches (the earth) with this (finger).

Footnotes

247:2 The author now proceeds to give in detail the formulas to be recited by the Hotri during the ceremonies treated in the preceding Brâhmana (see p. 236, note 2); pars. 1-23 treating of the sûktavâka; pars. 24-29 of the samyuvâka.
248:1 Sûktaiva tad âha, which the commentator paraphrases by sûktâṅy âha. It is apparently intended as an explanation of the term sûktavaka. The word sûkta here has exceptionally the accent on the penultimate.
248:2 See p. 240, note 2. The formulas are given Taitt. Br. III, 5, 10; Âsv. S. I, 9, 1.
249:1 'Sûktavâkam uta namovâkam.' Our author seems to refer these terms to the Rik-verses and the Yagus-formulas used during the sacrifice. Sâyana, on Taitt. S. II, 6, 9, takes 'namovâka' in a more restricted sense, viz. as referring to the formula 'namo devebhyah.' Both the Black Yagur-vela and Âsv. S. add 'ridhyâsma sûktokyam,' which has probably to be taken in the sense of 'May we accomplish that which is expressed in the sûktas.' [Sâyana, 'May we succeed with the sûkta yet to be pronounced.']
249:2 For upasrutî the Black Yagur-veda has upasrito, which Sâyana explains, 'Since thou art established in heaven and earth, thou art able to recite the sûkta.'
249:3 Samgavî seems to be a corruption of Samgayî (propitious to the household), which is the reading of the Black Yagur-veda and Âsv. S. (cf. Rig-veda IX, 97, 17).
249:4 ? Apravede, according to Sâyana, on Taitt. S. I, 1, 13, in an active sense, 'they who do not tell of, do not betray, our faults' (hence 'verschwiegen,' reticent, discreet, St. Petersb. Dict.) 'Difficult to obtain,' Harisvâmin. Our author apparently takes it in the sense of 'not obtained before.'
251:1 Âsv. S. reads twice asau 'N.N., N.N.;' and the commentary remarks that the Hotri has here to pronounce both the ordinary name of the sacrificer, and his nâkshatra name (i.e. the mystic name given him for the duration of the sacrifice, and derived from the respective lunar mansion, or its tutelary deity). This practice was probably not yet in vogue in the time of our author. Cf. Weber, Nakshatra II, p. 316 seq.
251:2 See I, 8, 1, 30 seq.
252:1 The ritual of the Black Yagur-veda (Taitt. Br. III, 5, 10; Taitt. S. II, 6, 9, 7) and the Âsv. S. prescribe both these formulas. The order of formulas also, as there given, differs somewhat from that of our work.
252:2 The Black Yagur-veda and Âsv. S. insert here, 'He prays for all that is dear to him.'
253:1 That is, if he chooses to omit the second formula mentioned in par. 14.
253:2 'Ishtam ka vittam ka.' This is also the reading of the Âsv. S. (? 'What was wished for and obtained'). The Kânva text reads 'ishtam ka vittam kâbhût.' Our author seems here to refer to the legend in I, 5, 2, 6 seq., or to that in I, 6, 2, 1 seq. The reading of the Black Yagus, ishtam ka vîtam ka, 'what has been offered up and accepted (eaten by the gods),' is probably the original and correct one.
253:3 The Kânva recension, the Black Yagur-veda, and Âsv. S. read no, 'us.'
254:1 See p. 247, note 2. The original meaning of the terms sam yos, as they occur in the Rig-veda, is happily rendered by Professor Max Müller (Translation of the Rig-veda, I, p. 182) by 'health and wealth.' In the sacrificial ceremonial a deeper significance bas come to be attached to this benedictory formula, for which it is difficult to find an exact equivalent. The entire samyuvâka, as here given, forms part of a khila to the last book of the Rik-Samhitâ; cf. Max Müller's edition, vol. vi. p. 32; A. Weber, Ind. Stud. IV, p. 431. The Black Yagus version of the legend regarding Samyu Bârhaspatya (Taitt. S. II, 6, 10) is quite different from ours; they were both invented to explain sam yos.
255:1 This formula occurs almost identically in Rig-veda VI, 74, 1; VII, 54, 1; (IX, 69, 7.) Cf. Max Müller, Translation of the Rig-veda, I, p. 180, where attention is drawn to a somewhat similar phrase in the Umbric prayers of the Eugubian tables.
255:2 In Kâty. III, 6, 21 the touching of the altar is prescribed, with the text Vâg. S. II, 19 b; the commentators differ as to whether the sacrificer or the Adhvaryu is to do this. The Kânva Samhitâ omits that formula, and hence assigns this touching to the Hotri. Harisvâmin remarks that the Hotri touches the earth with the little finger of his right hand, as stated in the Kânva recension. The latter reads 'with the little finger.' No mention is made in the Âsv. S. of this touching of the earth on the part of the Hotri.

SECOND BRÂHMANA.

THE PATNÎSAMYÂGAS.

1:9:2:11. Being about to perform the patnîsamyâgas 1, they betake themselves back to the Gârhapatya fire. The Adhvaryu takes the guhû and sruva, the Hotri the veda, and the Âgnîdhra the butter-(melting) pot.
1:9:2:22. Here now the Adhvaryu, according to some, passes the Âhavanîya on the east side. Let him not, however, do this; for were he to walk on that side, he would be outside the sacrifice.
1:9:2:33. According to others, the Adhvaryu walks (so as to pass) behind the (sacrificer's) wife 2. Let him not, however, do this either; for verily the Adhvaryu is the fore-part, and the wife is the hind-part of the sacrifice: hence, if he were to pass so, it would be as if one were to put his head behind; and he (the Adhvaryu) would be outside the sacrifice.
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1:9:2:44. According to others, the Adhvaryu passes between the wife (and the Gârhapatya fire). Let him not, however, do this either; for were he to pass that way, he would cut off the wife from the sacrifice. Along the east side of the Gârhapatya and the inner side of the Âhavanîya (he passes); for thus he is not outside the sacrifice; and as before, in walking forward (to the Âhavanîya), he passed along the inner side, so he now also takes that path.
1:9:2:55. They now perform the patnîsamyâgas. From the sacrifice offspring is assuredly produced; and (that offspring) produced from the sacrifice is produced from union; and (the offspring) produced from union is produced after (in consequence of) the completion 1 of the sacrifice: hence one thereby (i.e. by the patnîsamyâgas) causes that (offspring) to be produced by means of a productive union after the completion of the sacrifice. And so now also offspring is produced by means of a productive union after the completion of the sacrifice. This is why they now perform the patnîsamyâgas.
1:9:2:66. He makes offering to four deities. Four doubtless means a couple; for a couple means a pair (dvandva, lit. two and two), and two and two indeed they are: thus a productive union is thereby effected; and accordingly he makes offering to four deities.
1:9:2:77. He makes (the offerings) of butter for sacrificial food. Butter indeed means seed: hence he thereby scatters seed, and therefore makes them of butter for sacrificial food.
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1:9:2:88. In a low voice they engage in this (performance) 1. Secretly, doubtless, union takes place; and secretly also (takes place) what (is spoken) in a low voice: this is why they perform in a low voice.
1:9:2:99. He first makes offering to Soma. Soma indeed means seed; hence he thereby scatters seed: this is why he makes offering to Soma.
1:9:2:1010. He then makes offering to Tvashtri. Now, it is Tvashtri who transforms seed which is scattered. Accordingly it is he who transforms the seed now scattered 2: this is why he makes offering to Tvashtri.
1:9:2:1111. He then makes offering to the wives of the gods. In the wives, in the womb, the seed assuredly is planted, and thence it is produced; hence he thereby plants the seed in the wives, in the womb; and thence it is produced: for this reason he makes offering to the wives of the gods.
1:9:2:1212. When he offers to the wives of the gods, he shuts (the fire) out from view on the eastern side; for, up to the time when they offer to the samishtayagus, the deities continue waiting, thinking, 'This
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he must offer up to us!' He thereby conceals (this offering) from them; and accordingly Yâgñavalkya says, 'Whenever human women here eat 1 (they do so) apart from men.'
1:9:2:1313. He then makes offering to Agni, the householder. Agni, indeed, is this world: hence it is for this world that he thereby produces offspring and that this offspring is produced: this is why he makes offering to Agni, the householder.
1:9:2:1414. This (ceremony) concludes with the idâ 2; for here are neither enclosing-sticks nor the prastara-bunch. For on that occasion when he wishes the sacrificer good-speed (svagâ) 3 by (offering) the prastara, good-speed is at the same time wished to his consort also, since the wife comes (immediately) after the husband. But were he to use a substitute for the prastara-bunch, he would produce lassitude (in the wife): for this reason this (ceremony) should conclude with the idâ. Nevertheless a substitute for the prastara is (optionally) made.
1:9:2:1515. If he choose to use a substitute for the prastara, he thereby wishes the wife good-speed just as
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he wishes the sacrificer good-speed by means of the prastara.
1:9:2:1616. If he choose to use a substitute for the prastara, he plucks out one stalk from the veda, and anoints its top in the guhû, its middle part in the aruva, and its lower end in the butter-pan.
1:9:2:1717. The Âgnîdhra then says, 'Throw (it) after 1!' [The Adhvaryu] having thrown it silently after (the prastara into the fire), touches himself, with the text (Vâg. S. II, 16 f), 'Guardian of the eye art thou, O Agni, guard mine eye!' and in this way he avoids throwing himself after (the prastara into the fire).
1:9:2:1818. He (the Âgnîdhra) then says (to the Adhvaryu), 'Discourse together!' (The Adhvaryu says), 'Has he gone (to the gods), Agnîdh?' 'He has gone!' 'Bid (the gods) hear!' 'May (one or they) hear!' 'Good-speed to the divine Hotris! Success to the human!' [Then the Adhvaryu to the Hotri], 'Pronounce the "All-hail and blessing!"'
1:9:2:1919. Thereupon 2 he (the Adhvaryu) seizes at the same time the guhû and sruva. On the former occasion 3 indeed, by anointing (the prastara), he
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made (the sacrificer) an oblation, thus thinking, 'May he go to the world of the gods as an oblation!' For this reason he now seizes the guhû and sruva at the same time.
1:9:2:2020. He seizes them for Agni, with the text (Vâg. S. II, 20 a), 'O Agni, unimpaired in vigour, far-reacher!' because Agni is immortal, he says, unimpaired in vigour:' and because Agni is farthest-reaching, he says, 'far-reacher 1.'--'Guard me from the thunderbolt! guard me from bonds! guard me from defective sacrifice! guard me from noxious food!' he thereby says, 'Protect me from all kinds of injury!'--'Make our nourishment free from poison!'--nourishment means food: 'make our food wholesome, faultless!' this is what he thereby says.--'In the lap, pleasant to sit in;' he thereby says, 'in thyself.'--'Svâhâ! Vât!' since one offers what has been consecrated by vashat,' this (residue of butter) thereby becomes such for him.
1:9:2:2121. The mistress then unties the veda-bunch. The altar (vedi) assuredly is female and the veda is male. For union the veda was made: and accordingly when he touches, (the altar) with it during the sacrifice, a union productive of offspring is thereby effected.
1:9:2:2222. And (the reason) why it is the mistress who unties the veda (is this): the mistress is female and the veda is male; consequently a union productive of offspring is thereby effected: this is why the mistress unties the veda.
1:9:2:2323. She unties it. Should she wish to do so
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with a Yagus-text, let her do so with this one (Vâg. S. II, 21 a), 'The Veda art thou: whereby thou, O divine Veda, hast become Veda for the gods, thereby mayest thou become Veda for me 1!'
1:9:2:2424. (The Hotri) strews it (from the Gârhapatya) as far as (the east end of) the altar 2; for the altar is female and the veda is male; and from behind the male approaches the female: from behind (i.e. west) he accordingly causes it (the altar) to be approached by that male, the veda. For this reason he strews (the grass of the veda) as far as (the east end of) the altar.

CONCLUDING CEREMONIES.

1:9:2:2525. He (the Adhvaryu) now makes the samishtayagus-oblation, thinking, 'In the east my sacrifice shall be completed!' Were he to perform the samishtayagus-oblation first and then the patnîsamyâgas, that sacrifice of his would be completed in the west (behind the sacrificer) 3: hence he makes
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the samishtayagus-oblation at this particular time, thinking, 'In the east my sacrifice shall be completed!'
1:9:2:2626. Now as to why it is called samishtayagus 1: whatever deities he invites through this (new or full-moon) sacrifice, and for whichever deities this sacrifice is performed, all those are thereby 'sacrificed to together' (sam-ishta); and because he now makes a (butter) oblation 2 to all those deities, who have been 'sacrificed to together,' therefore this (oblation) is called samishtayagus.
1:9:2:2727. And again as to why he performs the samishtayagus: whatever deities he invites through this sacrifice, and for whichever deities this sacrifice is performed, they continue waiting until the samishtayagus is performed, thinking, 'This he must offer to us!' These same (deities) he thereby dismisses in due form; and whatever be the practice in their case in accordance with that he has, in thus performing it, produced the sacrifice, and having thus produced it he now establishes it safely where there is a safe basis for it: this is why he performs the samishtayagus.
1:9:2:2828. He makes the offering, with the text (Vâg. S. II, 21 b), 'Ye path-finding gods,'--for the gods
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are indeed the finders of the path 1;--'Having found the path--,' thereby he says, 'having found the sacrifice;'--'Walk in the path!' thereby he dismisses them in due form;--'O divine Lord of mind, this sacrifice--Svâhâ!--give to the wind!' for the sacrifice, indeed, is that blowing one (the wind). Having accordingly prepared this (special) sacrifice, he thereby establishes it safely in that (chief, full or new-moon) sacrifice, and thus unites sacrifice with sacrifice: for this reason he says, 'Svâhâ! give (it) to the wind!'
1:9:2:2929. He then offers up the barhis, The barhis, truly, is this world, and the barhis (consists of) plants: hence he thereby bestows plants on this world, and these plants are safely established in this world: for this reason he offers up the barhis.
1:9:2:3030. This offering he makes as an additional one, since the samishtayagus is the end of the sacrifice, and consequently what comes after the samishtayagus is additional; and because, in performing the samishtayagus, he offers to those (deities 2), and thence additional unlimited plants are here produced.
1:9:2:3131. He offers it, with the text (Vâg. S. II, 22), 'May the barhis combine with the sacrificial food, with the butter! May Indra combine with the Âdityas, the Vasus, the Maruts, and the Visve Devâh! May what (has been offered with) "Svâhâ" go up to the heavenly ether 3!'
1:9:2:3232. Having thereupon walked round (from the
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north side of the Âhavanîya fire) to the south, he pours the pranîtâ-water 1 out (on the altar). Now, when he spreads the sacrifice, he yokes it. But were he not to pour out (the pranîtâ-water), the sacrifice, being unyoked, would, in moving backward, injure the sacrificer. In this way, however, the sacrifice does not injure the sacrificer; and for this reason he pours out the pranîtâ-water, after walking round to the south.
1:9:2:3333. He pours it out, with the text (Vâg. S. II, 23 a), 'Who 2 unyokes thee? He unyokes thee! For whom does he unyoke thee? For him he unyokes thee! For plenty!' He thereby announces to the sacrificer the highest prosperity. He pours it out with the same (vessel) with which he brings it forward; for wherewith they yoke the team, therewith they also unyoke it; with the yoke-tie they yoke it, and with the yoke-tie they unyoke it. By means of a potsherd he now throws the refuse from the cleaning of the rice 3 right under the black antelope skin; with the text (Vâg. S. II, 23 b), 'The Rakshas' share art thou!'
1:9:2:3434. Now the gods and the Asuras, both of them sprung from Pragâpati, were contending about this sacrifice, (that is, their) father Pragâpati, the year. 'Ours it (he) shall be! ours it shall be,' they said.
1:9:2:3535. Thereupon the gods obtained possession of the whole of the sacrifice, and dispossessed those
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[paragraph continues] (Asuras) of it by (giving them) what was the worst part of the sacrifice, to wit, with the blood of the victim (they dispossessed them) of the animal sacrifice, and with the refuse of the rice of the haviryagña. 'May they be duly dispossessed of the sacrifice,' they thought for he indeed is duly dispossessed, who is dispossessed even while obtaining a (worthless) share. He, on the other hand, who is dispossessed without any share whatever, hopes for a while, and when it occurs to him, he says, 'What share hast thou given me?' Hence what share the gods set apart for those (Asuras), that same share he now makes over to them in pouring (the refuse of the rice) right under the black antelope skin. He thereby casts it into blind darkness, where there is no (sacrificial) fire. And in the same way he casts the blood of the victim into blind darkness, where there is no fire; thinking, 'Thou art the Rakshas' share!' For this reason they use not the gore of the victim (for sacrificial purposes), since it is the Rakshas' share.

Footnotes

256:1 The meaning of the term seems to be 'offerings made (to some deities) along with the wives (of the gods);' the deities to whom the four offerings are made, being Soma, Tvashtri, the Devapatnyah (wives of the gods), and Agni Grihapati.
256:2 The lady of the house occupies a seat south-west of the Gârhapatya fire. See I, 3, 1, 12. The Adhvaryu now sits down with raised knees (south of her, with his face to the north-east). Kâty. III, 7, 5. The Âgnîdhra sits down in the same way north of the fire, with his face to the south, and the Hotri in the middle; cf. Hillebrandt, Neu- and Vollm. p. 151.
257:1 Or, 'is produced from the hind-part of the sacrifice,' i.e. from the sacrificer's wife, seated behind the altar, see par. 3.
258:1 The Adhvaryu calls on the Hotri: 'For Soma (Tvashtri, &c. respectively)' (in a low voice)--'recite!' (aloud). The Hotri then recites the invitatory prayer (anuvâkyâ, for which see Âsv. Sr. I, 10, 5) in a low voice, except the concluding 'om!' which he pronounces aloud. The Adhvaryu now calls on the Âgnîdhra, who responds with 'Astu sraushat.' Thereupon the Adhvaryu calls on the Hotri; 'For Soma,' &c. (in a low voice),--'pronounce the offering prayer!' (aloud); and the Hotri recites the yâgyâ, in a low voice, except the concluding 'Vaushat,' which is pronounced aloud, and simultaneously with which the Adhvaryu pours the oblation (consisting of four ladlings of butter from the butter-pot into the guhû, by means of the sruva) into the fire.
258:2 He does so in his capacity of divine artificer and architect.
259:1 Gighatsanti, 'eat greedily, swallow their food.' The Kânva text does not mention Yâgñavalkya, but merely says, 'hence women also here swallow their food apart from men.'
259:2 The idâ-ceremony (I, 8, 1, 18) is repeated after the patnîsamyâgas, together with the Samyuvâka and the offering of remains, but with special reference to the mistress of the house. Since the prastara-bunch and the enclosing-sticks have already been consumed by the fire, the Sûktavâka is omitted on the present occasion; the Adhvaryu merely throwing a stalk of the reed-grass of the veda into the fire, as a substitute for the stalk of the prastara (representing the sacrificer).
259:3 See I, 8, 3, 11 seq.
260:1 See I, 8, 3, 19 seq.
260:2 That is, after the Hotri has again recited the Samyuvâka, in the same way as above, I, 9, I, 26-29.
260:3 Viz. at the offering of the remains of butter (I, 8, 3, 23), of which the present ceremony is the counterpart. Dr. Hillebrandt, Neu- and Vollm. p. 160, (after a scholiast) calls this modification Pragraha-homa (offered to Agni adabdhâyu asîtama). According to Kâty. III, 7, 18; 19, this ceremony is followed by the performance, in the Dakshina fire, of two (guhoti) oblations of butter, to Agni samvesapati and Sarasvatî respectively (see the formulas Vâg. S. II, 20, b, c); and the pishtalepa-âhuti to the Visve Devâh, being an offering of the remnants of dough, left from the preparation of the sacrificial cakes. These offerings would then be succeeded by the ceremonies treated in par. 22 seq.
261:1 Harisvâmin derives asîtama and asishtha from as, 'to eat' (instead of from as, 'to reach, penetrate'), hence 'the greatest eater.' Mahîdhara gives both derivations.
262:1 According to Katy. III, 8, 2, the lady thereupon unties the grass-cord with which she was girt (see I, 3, 1, 12), with the text, 'I free myself from Varuna's noose wherewith the gracious Savitri bound me; place me unscathed, together with my husband, in the lap of eternal law, in the world of righteousness!' Âsv. I, 11, 3, however, assigns this ceremony to the Hotri; and no doubt rightly, since it is not mentioned by our author, and the Vâg. S. does not give the formula. Thereby also the original form of the text (Rig-veda X, 85, 24), 'I free thee,' &c., is preserved. Mahîdhara on Vâg. S. here takes 'veda' either in the sense of 'the Veda (Rik, &c.),' or as 'the knower.' Perhaps it should rather be taken as 'the obtainer.'
262:2 Thus â vedeh is explained by Harisvâmin (according to comm. on Katy. III, 8, 3). Others take it in the sense of 'up to where the barhis begins.'
262:3 The patnîsamyâgas were performed in the Gârhapatya fire, and therefore west of the altar; and on their completion, the priests betake themselves back to the Âhavanîya.
263:1 The real original meaning of the term would rather seem to have been 'the formula marking the completion of the sacrifice,' it having afterwards come to be applied to the oblation (to the wind-god) itself. Cf. par. 30 and Weber, Ind. Stud. IX, 232,
263:2 Or rather, 'because to all those deities to whom an ishti (or yagati-offering, made by the Adhvaryu standing south of the altar; and followed or accompanied by the vashat-call) has been offered in common, he now makes an âhuti (or guhoti-offering, made by him whilst standing north of the altar, with the svâhâ-call).'
264:1 Mahîdhara refers gâtu-vidah and vittvâ to vid, 'to know.'
264:2 According to Harisvâmin, he does so, since that offering is made for the sake of dismissing (satisfying) the deities.
264:3 Mahîdhara interprets, 'May Indra--together with the Âdityas, the Vasus, the Maruts, and the Visve Devâh--anoint the barhis thoroughly with the havis-like ghee,' &c.
265:1 See p. 9, note 1.
265:2 Or, Pragâpati . . ., see I, 1, 1, 13, with note.
265:3 See I, 1, 4, 23-24. According to the Paddhati on Katy. III, 8, the Adhvaryu holds the deer-skin with his left hand over the utkara, or heap of rubbish, and pours the refuse under the skin on the utkara.

THIRD BRÂHMANA.

1:9:3:11. The sacrifice being now complete, he (the Adhvaryu) walks round (the fire) to the south, and pours out a vessel (of water); for thus it is (poured out) towards north: therefore he pours it out after walking round to the south, He who sacrifices, doubtless, sacrifices with a desire that he also may obtain a place in the world of the gods. That sacrifice of his then goes forth towards the world of the gods: after it follows the fee which he gives (to the priests), and holding on to the priests' fee (follows) the sacrificer.
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1:9:3:22. That same path leads either to the gods or to the fathers 1. On both sides two flames are ever burning: they scorch him who deserves to be scorched, and allow him to pass who deserves to pass 2. Now, water is (a means of) lustration: hence he thereby lustrates that path.
1:9:3:33. A full (vessel) he pours out, because full means all: hence he thereby lustrates that (path) by means of the All. He pours it out continuously, uninterruptedly: hence he thereby lustrates that (path) in a continuous, uninterrupted manner.
1:9:3:44. And again why he pours out a vessel (of water) is: where anything is done wrongly at the sacrifice, there they tear or wound it; and--water being (a means of) lustration--he lustrates it by that (means of) lustration, water; he heals it with water.
1:9:3:55. A full (vessel) he pours out, because full means all: hence he thereby heals it by means of the All. Continuously, uninterruptedly he pours it out: hence he thereby heals it in a continuous (lasting), uninterrupted manner.
1:9:3:66. He (the sacrificer) intercepts it with his open hands held together, while reciting the text (Vâg. S. II, 24),
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[paragraph continues] 'We have united with lustre, with vigour, with the bodies 1, with the happy spirit. May Tvashtri, the dispenser of boons, grant us riches, and make even what was injured in our body!' What was torn, that he thereby heals.
1:9:3:77. He then touches his face (with the water in his hands). The reason why he thus touches his face is twofold: water means ambrosia, and with ambrosia he accordingly touches himself; also he thereby transfers to himself that sacred work (the sacrifice): for these reasons he touches his face.
1:9:3:88. He now strides the (three) Vishnu-strides. He who sacrifices assuredly gratifies the gods. In gratifying the gods by that sacrifice--partly by riks, partly by yagus, partly by oblations--he acquires a share among them; and having acquired a share among them, he goes to them.
1:9:3:99. And again why he strides the Vishnu-strides, is; Vishnu, truly, is the sacrifice, by striding (vi-kram) he obtained for the gods that all-pervading power (vikrânti) which now belongs to them. By his first step he gained this same (earth), by the second this aërial expanse, and by his last (step) the sky. And this same pervading power Vishnu, as the sacrifice, obtains by his strides for him (the sacrificer): for this reason he strides
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the Vishnu-strides. Now it is indeed from this (earth) that most (beings) go (upwards).
1:9:3:1010. Hence (he strides thrice) with the texts (Vâg. S. II, 25 a-c), 'On the earth Vishnu strode by means of the gâyatrî metre: excluded therefrom is he who hates us, and whom we hate!' 'In the air Vishnu strode by means of the trishtubh metre: excluded therefrom is he who hates us, and whom we hate!' 'In the sky Vishnu strode by means of the gagatî metre: excluded therefrom is he who hates us, and whom we hate!' When one has thus ascended these worlds, that is the goal, that the safe refuge: the rays of him (the sun) who burns there, are the righteous (departed) 1; and what highest light there is 2, that is Pragâpati or the heavenly world. Having then in this way ascended these worlds, he reaches that goal, that safe refuge. Now he who wishes to give instructions from hence, should come hitherwards from above. Twofold is the reason why he should come hitherwards from above:
1:9:3:1111. By (or, from) the escape (of the enemies) 3 indeed the conquering gods formerly gained first the sky, and then this aërial expanse; and thereupon
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they drove their enemies away from this (earth), whence there was no escape. And in like manner he (the priest) also by the escape (of the enemies) gains first the sky, and then this aërial expanse; and thereupon he drives his enemies away from this (earth), whence there is no escape. This earth indeed is a firm footing: hence he thereby stands firm on this firm footing.
1:9:3:1212. And in this way also (he may stride) 1: 'In the sky Vishnu strode by means of the gagatî metre: excluded therefrom is he who hates us, and whom we hate!' 'In the air Vishnu strode by means of the trishtubh metre: excluded therefrom is he who hates us, and whom we hate!' 'On the earth Vishnu strode by means of the gâyatrî metre: excluded therefrom is he who hates us, and whom we hate!'--With the texts (Vâg. S. II, 25 d, e), '(Excluded) from this food! from this resort!' (pratishthâ, he looks down upon his portion and the altar respectively.) For on this (earth) all this food is safely established (pratishthita): for this reason he says, 'From this food! from this resort!'
1:9:3:1313. He then looks towards the east. The east, indeed, is the region of the gods: for this reason he looks towards the east.
1:9:3:1414. He looks, with the text (Vâg. S. II, 25 f), 'We have gone to the realm of light (svar).' The
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realm of light assuredly means the gods: hence he thereby says, 'We have gone to the gods.'--With (ib. g), 'We have united with splendour' (he looks on the Âhavanîya fire): he thereby says, 'We have united with the gods.'
1:9:3:1515. He then looks up to the sun, for that is the final goal, that the safe resort. To that final goal, to that resort he thereby goes: for this reason he looks up to the sun.
1:9:3:1616. He looks up, with the text (Vâg. S. II, 26 a), 'Self-existent art thou, the best ray of light!' The sun is indeed the best ray of light 1, and therefore he says, 'Self-existent art thou, the best ray of light.' '"Light-bestowing art thou: give me light (varkas)!" so say I,' said Yâgñavalkya, 'for at this indeed the Brâhmana should strive, that he be brahmavarkasin (illumed by the brahma, or sacred writ).' Aupoditeya 2, on the other hand, said, 'He indeed will give me cows 3: (therefore I say), "Cow-giving art thou, give me cows!"' Thus whatever wish he (the sacrificer) entertains (and expresses), that wish is granted to him.
1:9:3:1717. He then turns (from left to right), with the text (Vâg. S. II, 26 b), 'I move along the course of
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the sun;' having reached that final goal, that safe resort, he now moves along the course of that (sun) 1.
1:9:3:1818. Thereupon he steps to (upa-sthâ) the Gârhapatya fire. Twofold is the reason why he steps to the Gârhapatya: the Gârhapatya is a house, and a house is a safe resort, hence he thereby stays in a house, that is, in a safe resort. And, besides, what full measure of human life there is for him here, that he thereby attains (upa-sthâ). This is why he steps to the Gârhapatya fire.
1:9:3:1919. He steps to it, with the text (Vâg. S. II, 27 a), 'O householder Agni, may I become a good householder through thee, O Agni, the householder! Mayest thou, O Agni, become a good householder through me, the householder!' there is nothing in this requiring explanation.--'May our household matters be unlike a cart with only one bullock,' he thereby says, 'may our household matters be free from calamities;'--'for a hundred winters!' he thereby says, 'may I live a hundred years.' He need not, however, say this; for man lives even longer than a hundred years: hence he need not say this.
1:9:3:2020. He then turns (from left to right), with the text (Vâg. S. II, 27 b), 'I move along the course of the sun:' having reached that final goal, that safe resort, he now moves along the course of that (sun).
1:9:3:2121. Now (in pronouncing the following text) he
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inserts his son's name: 'May this son (N.N.) carry on this manly deed of mine 1!' Should he have no son, let him insert his own name.
1:9:3:2222. He then steps up to the Âhavanîya fire. Silently he steps to it, thinking, 'In the east my sacrifice shall be completed!'
1:9:3:2323. Thereupon he divests himself of the vow, with the text (Vâg. S. II, 28 b), 'Now am I he that I really am.' For, in entering upon the vow, he becomes, as it were, non-human; and as it would not be becoming for him to say, 'I enter from truth into untruth;' and as, in fact, he now again becomes man, let him therefore divest himself of the vow, with the text, 'Now am I he that I really am 2.'

Footnotes

267:1 Cf. Mahâbh. XII, 525, 'Two paths are known, one leading to the gods, and one leading to the fathers; and ib. XIII, 1082, That sun is said to be the gate of the paths leading to the gods; and that moon is said to be the gate of the paths leading to the fathers.' See also Khand. Up. V, 3. In Sat. Br. VI, 6, 2, 4 the gate of the heavenly world is said to be situated in the northeast; whilst that of the world of the fathers, according to XIII, 8, 1, 5, lies in the south-east. Cf. Kaushît. Up. I, 2 seq. (Max Müller, Up. I, p. 274), 'Verily, the moon is the door of the heavenly world,' &c.
267:2 According to Harisvâmin, they scorch him who has not fulfilled his duties, and allow him to pass who has done so.
268:1 That is, with the departed persons, the fathers; or, more probably, with new bodies (?), cf. the funereal hymns, Rig-veda X, 14-18; especially X, 35, 14; 16, 5; 14, 8. Perhaps, however, it would be better to construe, 'by (our) bodies we have united with lustre and vigour; by (our) mind with bliss.' In IV, 6, 1, 1 it is said, that the sacrificer is born in the next world with his entire body; similarly XI, 1, 8, 6; XII, 8, 3, 31. For further quotations regarding the views on future existence, see A. Weber, Ind. Streifen, I, p. 20 seq.; J. Muir, Original Sanskrit Texts, V, p. 314 seq.
269:1 In VI, 5, 4, 8 we shall meet with the statement, that 'the stars (nakshatra) are the lights of righteous men who go to the heavenly world.' In the same passage, however (as in others), the nakshatras (lunar mansions) are represented as divine female beings (with unclipped wings; cf. Vâg. S. XI, 61), with whom, in IX, 4, 1, 9, the moon is said to live together, as the Gandharvas with the Apsaras.
269:2 See par. 16 with note. The Kânva text reads, 'yat param bhâti.'
269:3 Apasaranatah; i.e. by allowing the enemies to escape, viz.; first from the sky to the air, and then from the air to the earth. It also, however, has the meaning of 'from escape;' that is, the gods drove the enemies to the earth, whence there was no escape for them.
270:1 The sacrificer in making the strides of Vishnu, may begin either with the stride on earth or with that in the sky (Kâty. III, 8, 11, 12). He begins from the southern hip (or south-west corner) of the altar, and makes three strides eastward with his right foot in front, reciting one formula with each stride, along the south side of the altar up to the Âhavanîya fire.
271:1 Seven rays of the sun are mentioned, Rig-veda I, 105, 9; II, 5, 2; Ath-veda VII, 107, 1. Mahîdhara remarks that four of them lie in, or point to, the four quarters; one pointing upwards and another downwards; and the seventh, and best, being the disc of the sun itself, called Hiranyagarbha. This apparently is the param bhâs, or most excellent light, which in par. 10 is identified with Pragâpati, or the heavenly world.
271:2 That is, Tumiñga Aupoditeya Vaiyâghrapadya, as the Kânva text reads; cf. Taitt. S. I, 7, 2, 1.
271:3 The heavenly rays of light are regarded as the heavenly cows,. Naigh. I, 5; Nir. II, 6.
272:1 When he has executed the pradakshina movement, he has to repeat the movement in the opposite direction, in accordance with the general rule, Katy. I, 8, 24. The same applies to par. 20. On the sun-wise circumambulation, with and without fire, see p. 37 note, p. 45 note; also Martin, Western Isles, pp. 16-20, 85, 97, 116-119, 241, 277; Forbes Leslie, Early Races of Scotland, index, s.v. deisiol.
273:1 The Mâdhyandina text of the Vâg. S. does not give this formula. The Kânva text of the Samhitâ has the following (Weber's edition, p. 59), 'Woven art thou, a web art thou: weave me along (? extend my life) at this sacrifice, at this holy deed, in this food, in this world!' 'May my son weave on (continue) this work, this manly deed of mine!' Thus also Kâty. III, 8, 25. The Kânva text of the Brâhmana, however, mentions only the formula given above. According to Laugâkshi he names his favourite son; according to Sâṅkhâyana, his eldest son, or as many sons as he has. See comm. on Kâty. IV, 12, II.
273:2 See I, 1, 1, 6. For another mode of divesting oneself of the vow, see I, 1, 1, 3.

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