The Satapatha- Brahmana - First Kanda - Fourth Adhyaya - 1st Brahmana to 5th Brahmana and Fifth Adhyaya - 1st Brahmana to 4th Brahmana

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

FOURTH ADHYÂYA. FIRST BRÂHMANA.

1:4:1:11. He recites after uttering (the syllable) 'Hiṅ!' Sacrifice, they say, is not (performed) without the Sâman; and neither is the Sâman chanted without 'Hiṅ' having been uttered. By his uttering 'Hiṅ!' the peculiar nature (rûpam) of the word 'Hiṅ' is produced (in the sacrifice); and by the sacred syllable (om) it assumes the nature of the Sâman. By uttering 'Om! Om 1!' this his entire sacrifice becomes endowed with the Sâman.
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1:4:1:22. And (another reason) why he utters 'Hiṅ!' is this. The word 'Hiṅ' means breath, for the word Hiṅ' does indeed mean breath: he cannot therefore pronounce the word 'Hiṅ,' when he closes his nostrils. The rik (verse) he recites with his voice. Now, voice and breath are a pair, so that a productive union of the sâmidhenîs is thereby effected at the outset: for this reason he recites, after uttering 'Hiṅ!'
1:4:1:33. He utters the word 'Hiṅ' in a low voice. Were he, on the contrary, to pronounce 'Hiṅ' aloud, he would make 'voice' of both the one and the other: for this reason he utters the word 'Hiṅ' in a low voice.
1:4:1:44. He recites with 'â (hither)!' and 'pra (forth or thither) 1!' He thereby joins a gâyatrî verse directed hitherward to one directed away from here: the one which tends from hence carries the sacrifice to the gods, and the one which tends hitherward pleases the men. For this reason he recites with 'â' and 'pra.'
1:4:1:55. And (another reason) why he recites with 'â' and 'pra,' is this. 'Pra (forth)' clearly means out-breathing, and 'â (hither)' means in-breathing: hence he thereby obtains out-breathing and in-breathing (for the sacrificer). For this reason he recites with 'â' and 'pra.'
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1:4:1:66. Yet (other reasons) why he recites with 'hither (â)' and 'thither (pra),' are these. 'Thither' the seed is cast, and 'hither' birth takes place. 'Thither' the cattle disperse (for grazing), 'hither' they return. Indeed, everything here (moves) 'hither' and 'thither:' for this reason he recites with 'â' and 'pra.'
1:4:1:77. He recites 1, 'Forth go your viands, heavenward!'--
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hereby, then, the 'thither' is (realised). And (in the second verse), 'Come hither, Agni, to expand 1!'--by this, on the other hand, the 'hither' is (realised).
1:4:1:88. Now, in reference to this point, some people say, 'Both these (texts) surely result in a "thither 2."' This, however, is beyond the ordinary understanding: the text, 'forth go your viands, heavenward!' is clearly (directed) away from (the sacrificer); and the text, 'Come hither, Agni, to expand!' is (directed) towards (him).
1:4:1:99. He recites (the first kindling verse), 'Forth go your viands, heavenward!' this, then, tends in a forward direction. 'Viands' (vâga) 3 he says, because viands mean food: hence food is obtained (for the sacrificer) by this recitation. 'Heavenward' he says, because those that tend heavenward are the half-moons:
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it is, therefore, the half-moons which he obtains by this recitation. 'In havis rich' he further says, because those that are rich in havis (milk, butter) are the cattle; it is cattle, therefore, that he thereby obtains through the recitation.
1:4:1:1010. 'With buttered (spoon)--' he adds. Now Mâthava, the (king of) Videgha 1, carried Agni Vaisvânara in his mouth. The Rishi Gotama Râhûgana was his family priest. When addressed (by the latter), he made no answer to him, fearing lest Agni might fall from his mouth.
1:4:1:1111. He (the priest) began to invoke the latter with
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verses of the Rig-veda, 'We kindle thee at the sacrifice, O wise Agni, thee the radiant, the mighty caller to the sacrificial feast (Rig-veda V, 26, 3)!--O Videgha!'
1:4:1:1212. He (the king) did not answer. (The priest went on), 'Upwards, O Agni, dart thy brilliant, shining rays, thy flames, thy beams (Rig-veda VIII, 44, 16)!--O Videgha-a-a!'
1:4:1:1313. Still he did not answer. (The priest continued), 'Thee, O butter-sprinkled one, we invoke! (Rig-veda V, 26, 2);' so much he uttered, when at the very mentioning of butter, Agni Vaisvânara flashed forth from the (king's) mouth: he was unable to hold him back; he issued from his mouth, and fell down on this earth.
1:4:1:1414. Mâthava, the Videgha, was at that time on the (river) Sarasvatî 1. He (Agni) thence went burning along this earth towards the east; and Gotama Râhûgana and the Videgha Mâthava followed after him as he was burning along. He burnt over (dried up) all these rivers. Now that (river), which is called 'Sadânîrâ,' flows from the northern (Himâlaya) mountain: that one he did not burn over. That one the Brâhmans did not cross in former times, thinking, 'it has not been burnt over by Agni Vaisvânara.'
1:4:1:1515. Now-a-days, however, there are many Brâhmans to the east of it. At that time it (the land east of the Sadânîrâ) was very uncultivated, very marshy, because it had not been tasted by Agni Vaisvânara.
1:4:1:1616. Now-a-days, however, it is very cultivated, for the Brâhmans have caused (Agni) to taste it through
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sacrifices. Even in late summer that (river), as it were, rages along 1: so cold is it, not having been burnt over by Agni Vaisvânara.
1:4:1:1717. Mâthava, the Videgha, then said (to Agni), 'Where am I to abide?' 'To the east of this (river) be thy abode!' said he. Even now this (river) forms the boundary of the Kosalas and Videhas; for these are the Mâthavas (or descendants of Mâthava).
1:4:1:1818. Gotama Râhûgana then said (to Mâthava), 'Why didst thou not answer when addressed by us?' He replied, 'Agni Vaisvânara was in my mouth; I did not reply, lest he should escape from my mouth.'
1:4:1:1919. 'How then did this happen?'--'At the moment when thou didst utter the words, "(Thee), O butter-sprinkled one, we invoke!" just then, at the mention of butter, Agni Vaisvânara flashed forth from my mouth; I was unable to hold him back, he issued from my mouth.'
1:4:1:2020. That (word) in the sâmidhenîs, therefore, which contains butter (ghrita) is especially suitable for kindling (sam-indh); and by it he accordingly kindles him (Agni, the fire) and bestows vigour on this (sacrificer).
1:4:1:2121. Now that (word) is ghritâkyâ, 'with the buttered (spoon).'--'He nears 2 the gods, wishful of bliss.' Wishful of bliss, truly, is the sacrificer, since he wishes to approach the gods, to go to 3
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the gods: therefore he says, 'he nears the gods, wishful of bliss.' This (verse), which is addressed to Agni, is undefined (vague); and undefined, doubtless, is the 'All;' he thus commences (this holy work) with the All.
1:4:1:2222. [He recites the second sâmidhenî]: 'Come hither, Agni, to expand!'--'To expand' he says, because at the beginning these worlds were well-nigh contiguous to one another: at that time one could touch the sky thus 1.
1:4:1:2323. The gods desired, 'How could these worlds of ours become farther apart from one another? How could there be more space for us?' They breathed through them (the worlds) with these three syllables (forming the word) 'vîtaye 2,' and these worlds became far apart from one another; and there was then ampler space for the gods: ample space, therefore, he will have for whom, knowing this, they recite this (verse) containing (the word) 'vîtaye.'
1:4:1:2424. He proceeds, 'Invoked for the giver of oblations!' 'The giver of oblations 3,' of course, is the
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sacrificer: hence 'invoked for the sacrificer' is what he thereby means to say.--'As Hotri on the barhis sit!' Agni, indeed, is the Hotri, and the barhis (the covering of sacrificial grass on the altar) is this world: hence he thereby establishes Agni (the fire) in this world, as this fire is established (or, beneficial, hita) in this world. This (verse), then, is recited with reference to this world (the earth): through it this world is conquered by him for whom, knowing this, they recite this (verse).
1:4:1:2525. [He recites the third sâmidhenî]: 'With samidhs thee, O Aṅgiras!'--with samidhs (kindling-sticks), indeed, the Aṅgiras kindled him. 'O Aṅgiras!' he says, for Agni is indeed Aṅgiras 1.--'With butter we exhilarate!' This (viz. ghritena, 'with butter') is a word which is especially suitable for the kindling of Agni: by it he kindles him, and bestows vigour on this (sacrificer).
1:4:1:2626. 'Shine forth, O youngest, brilliantly!' he adds; for brilliantly he shines, when kindled; and 'O youngest!' he says, because he is really the youngest Agni 2: therefore he says, 'O youngest!' This (verse) is recited with reference to yonder world, to wit, the aërial world; hence this (verse), which is addressed to Agni, is undefined, for undefined is yonder world: that world he thereby gains, for whom, knowing this, they recite this verse.
1:4:1:2727. [He recites the fourth sâmidhenî]: 'Agni, do thou obtain for us that (region) wide and
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glorious!' For wide, indeed, is yonder (region) wherein the gods (dwell), and glorious is that (region) wherein the gods (dwell). When he says, 'Do thou obtain for us 1,' he means to say, 'make us go to it!'
1:4:1:2828. 'That great and mighty one, O God!' For great, indeed, is yonder (region) wherein the gods (dwell), and mighty 2 is that wherein the gods (dwell). This (verse), then, is recited with reference to yonder world: that heavenly world he thereby gains, for whom, knowing this, they recite this (verse).
1:4:1:2929. He recites (the fifth sâmidhenî): 'Praiseworthy he, adorable,' for worthy of praise he is, and worthy of adoration;--'visible through the veil of gloom,' for when kindled he is seen right through the gloom;--'Agni, the mighty one (bull), is lit,' for he is indeed lit up, the mighty one.
[He recites the sixth sâmidhenî]: 'The mighty Agni is lit up,' for he is indeed lit up.
1:4:1:3030. 'Yea 3, as a horse that bears the gods,' for having become a horse he does indeed carry the sacrifice to the gods: the (word) 'na' which occurs in this verse has the meaning of 'om' (verily); hence he says, 'Yea, as a horse that bears to the gods.'
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1:4:1:3131. 'With offerings him they glorify,' for with offerings men indeed glorify him; therefore he says, 'with offerings him they glorify.'
1:4:1:3232. [He recites the seventh sâmidhenî): 'O mighty one 1! we mighty men do kindle thee, the mighty one!' for they indeed kindle him;--'O Agni, thee that brightly shines!' for he indeed shone brightly when he was kindled.
1:4:1:3333. He recites this tristich which contains the word (vrishan), 'mighty.' All these kindling verses, it is true, are addressed to Agni; Indra, however, is the deity of sacrifice, Indra is the mighty (hero); hence these his (the sacrificer's) kindling verses thereby become possessed of Indra: this is the reason why he recites the tristich containing the word 'mighty.'
1:4:1:3434. He recites [the eighth sâmidhenî]: 'Agni we choose as messenger!' Now the gods and the Asuras, both of them sprang from Pragâpati, were contending for superiority. When they were thus contending, the gâyatrî stood between them. That gâyatrî was the same as this earth, and this earth indeed lay between them 2. Now both of them knew that whichever she would side with, they would be victorious and the others would be defeated. Both parties then invited her secretly to come to them. Agni acted as messenger for the gods; and an Asura-Rakshas, named
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[paragraph continues] Saharakshas 1, for the Asuras. She then followed Agni: he therefore recites, 'Agni we choose for messenger,' because he was the messenger of the gods.--'As Hotri the all-knowing, him!'
1:4:1:3535. Here now some people recite, 'He who is the Hotri of the all-knowing 2;' lest (in saying 'for Hotri, the all-knowing, him') one should say to oneself 'enough (i.e. have done)!' This, however, he should not do; for by (doing) so they do at the sacrifice what is human; and what is human, is inauspicious at a sacrifice. Therefore, lest he should do what is inauspicious at the sacrifice, he should recite, just as it is recited by the Rik, 'for Hotri, the all-knowing, him!' [He continues], 'Performing well this sacrifice!' for he, Agni, is indeed a good performer of the sacrifice: for this reason he says, 'performing well this sacrifice.' She (gâyatrî, or the earth) sided with the gods, and the gods thereupon were victorious and the Asuras were defeated: and verily he for whom, knowing this, they recite this (verse), is himself victorious and his adversaries are defeated.
1:4:1:3636. He therefore recites this, the eighth sâmidhenî). This, indeed, is peculiarly a gâyatrî verse, since it is of eight syllables that the gâyatrî (metre) consists: for this reason he recites the eighth (sâmidhenî).
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1:4:1:3737. Here now some people place the two (dhâyyâs) additional kindling verses before (the eighth sâmidhenî), arguing, 'The two dhâyyâs 1 mean food: this edible food we place in front (or, in the mouth, mukhatah).' But let him not do this: for with him who inserts the additional verses before (the eighth), the latter (the eighth) is clearly out of its place 2, since in that case it (and the succeeding verse) become the tenth and eleventh verses. With him, on the other hand, for whom they recite this as the eighth (kindling verse), it is indeed in its proper place: let him therefore insert the two additional verses after (the ninth).
1:4:1:3838. [He recites the ninth kindling verse]: 'He who is kindled at the cult'--the cult (adhvara), doubtless, is the sacrifice: 'he who is kindled at the sacrifice' he thereby says;--'Agni, the bright, the laudable,' for he is both bright and laudable;--'the flaming-locked, him we adore!' for when he is kindled, his locks, as it were, flame. Previously to (the beginning of the tenth verse), 'O Agni, worshipped, thou art lit!' let him (the Adhvaryu) put on
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all the kindling-sticks with the exception of the one stick (which is to be put on at the after-offerings 1); for it is now that the Hotri completes (the kindling); and what then is left of the kindling-sticks, other than the one stick, that is left (unused altogether); and what is left (unused) of the sacrifice, that is left for his (the sacrificer's) spiteful enemy: let him, therefore, previously to this (verse), put on all the samidhs, save one.
1:4:1:3939. [He continues]: 'Adore, good worshipper, the gods!' worship (adhvara) doubtless means sacrifice: 'adore the gods, good sacrificer,' he thereby says;--'Oblation-bearer, sure, art thou!' for he, Agni, is indeed the bearer of oblations: for this reason he says 'oblation-bearer, sure, art thou.'
[He recites the last sâmidhenî]: 'Make offerings! do reverence! Him, Agni, while the cult proceeds, for your oblation-bearer choose!' by this (verse) he urges them on: 'make offerings and worship! do this for (the accomplishment) of whatever desire you kindled him!' this is what he thereby means to say. 'Him, Agni, while the cult proceeds,' he says, because cult means sacrifice: hence he thereby says, 'him, Agni, whilst the sacrifice proceeds;'--'for your oblation-bearer choose!' for he, Agni, is indeed the oblation-bearer, and for this reason he says 'for your oblation-bearer choose (him)!'
40. This tristich, containing (the word) 'cult (adhvara),' he thus recites. For once when the gods were engaged in sacrificing, their rivals, the Asuras, wished to injure (dhurv, dhvar) them; but, though desirous of injuring them, they were
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unable to injure them and were foiled: for this reason the sacrifice is called adhvara ('not damaged, uninterrupted'); and for whomsoever, that knows this, they recite this tristich containing (the word) adhvara ('cult, sacrifice'), his rival, though desirous of injuring him, is foiled; and he, (the sacrificer), moreover, gains as much as one gains by offering a Soma-sacrifice 1.

Footnotes

100:1 That is, by uttering 'Om!' after each verse. The recitation of the first verse is preceded by the mystic words 'Hiṅ bhûr bhuvah svar om!' Âsv. S. I, 2, 3. Both syllables 'hiṅ' and 'om' are essential elements in the recitation of Sâman hymns, See II, 2, 4, 11 seq.
101:1 The particles pra and â were apparently used in phrases wishing one a safe journey and return (cf. Ait. Br. 3, 26, with Haug's note). The first sâmidhenî begins, 'prá vo vâ´gâ abhídyavah' (forth go your viands, heavenward); and the second 'ágna â´ yâhi vîtáye' (come hither, Agni, to the feast!). It is from these verses that the above symbolical explanation is derived. Cf. Taitt. S. II, 5, 7, 3 [prâkînam reto dhîyate--pratîkîh pragâ gâyante].
102:1 The following is a connected translation (as literal as possible, if not elegant) of the eleven sâmidhenîs, or kindling verses, in the same octosyllabic metre as the original. The first and eleventh verses are recited three times; and when at the end of each verse the Hotri pronounces the syllable om, the Adhvaryu throws a stick (samidh) into the fire,--up to the eighth verse, at the end of which the tenth stick is thrown in. At the end of the ninth verse five of the remaining six sticks are thrown into the fire. The throwing of the first stick is accompanied by the sacrificer pronouncing the dedicatory formula (tyâga), 'For Agni this, not for me!'

1. Forth go your viands, heavenward,
In havis rich; with buttered (spoon)
He nears the gods, wishful of bliss.

2. Come hither, Agni, to the feast;
Invokéd for the offering-gift,
As Hotri on the barhis sit!

3. With samidhs thee, O Aṅgiras,
With butter we exhilarate:
Shine forth, O youngest, brilliantly!

4. Agni, do thou obtain for us
That region wide and glorious,
That great and mighty one, O God!

5. Praiseworthy he, adorable,
Visible through the veil of gloom,
Agni, the mighty one, is lit.

6. The mighty Agni is lit up,
Yea, as a horse that bears the gods:
With offerings him they glorify.

7. O mighty one! we mighty men
Do kindle thee, the mighty one,--
O Agni, thee that brightly shines. p. 103

8. Agni we choose as messenger,
As Hotri the all-knowing,--him,
Performing well this sacrifice.

9. He who is kindled at the cult,
Agni, the bright, the laudable,
The flaming-locked, him we adore.

10. O Agni, worshipped, thou art lit:
Adore, good worshipper, the gods!
Oblation-bearer, sure, art thou.

11. Make offerings! do reverence!--
Him, Agni, while the cult proceeds,
For your oblation-bearer choose!

103:1 See further on, par. 22 seq.
103:2 Inasmuch as Agni, whilst coming to the sacrifice, goes away from the gods. Sây.
103:3 In the Taitt. S. II, 5, 7, 3-4 also vâga is in the first place rendered by 'food,' while afterwards it is identified with the months (i.e. the coursers? gamanasîla, Sây.); as abhidyavah (in the sense of 'shining in both directions,' i.e. in the form of the waxing and waning moon, Sây.) is referred to the half-moons.
104:1 To this important legend attention was first drawn by Professor Weber, Ind. Stud. I, 170 seq. (cf. also Ind. Streifen, I, p. 13; J. Muir, Sanskrit Texts, II, p. 402). It was pointed out by Weber that this legend distinguishes three successive stages of the eastward migration of the Brâhmanical Hindus. In the first place the settlements of the Âryans had already been extended from the Pañgab (where they were settled in the times of the hymns of the Rig-veda) as far as the Sarasvatî. They thence pushed forward, led by the Videgha Mâthava and his priest, according to our legend, as far east as the river Sadânîrâ (that is, 'she that is always filled with water'), which, according to Sâyana, is another name for the Karatoyâ (the modern Kurattee, on which Bograh lies), which formed the eastern boundary of the Videhas; or more probably the Gandakî (the modern Gunduck, a noble river which falls into the Ganges opposite Patna, and) which formed the boundary between the Kosalas and the Videhas (cf. par. 17). It would appear from our legend, that for some time the Aryans did not venture to cross this river; but at the time of the author the country to the east of it had long been occupied by them. Sâyana takes the hero of the legend to be Videgha, the Mâdhava or son of Madhu; but Videgha, an older form of Videha, is more probably intended here (as Weber takes it) for the name of that people and country (corresponding to the modern Tirhut). The Agni Vaisvânara (or Agni who is common to all men) of our legend Professor Weber considers a personification of Brâhmanical worship and civilisation and the destructive effects of their extension.
105:1 Or, according to Sâyana, he was then in the Sarasvatî, plunged into the river in order to quench the heat produced by Agni.
106:1 That is to say, it is not affected by the heat of the summer, as the other rivers, but rushes along as rapidly and as well-filled as ever.
106:2 Gigâti is taken by Sâyana in the sense of 'he sings, praises.' Our author, on the other hand, seems to interpret it by 'he conquers (gi);' see, however, next note.
106:3 The text has, 'Sa hi devân gigîshati sa hi devân gigâmsati.' The Kânva recension has the same reading, except that it omits 'hi' p. 107 in both cases. Instead of gigâmsati, however, some MSS., as well as Sâyana, read gighâmsati ('he wishes to conquer, or beat, the gods'), probably an old corruption, easily accounted for by the circumstance that gigishati is the regular desiderative of gi, 'to conquer,' though it also occurs in some passages as the desiderative of gâ, 'to go.' Sâyana, however, though he reads gighâmsati, here allows to the root han (with Naigh. 2, 14) the meaning of 'to go.' Cf. Weber, Omina and Portenta, p. 406, note 4.
107:1 Viz. by stretching the arms upwards. Sâyana.
107:2 That is, vi-itaye, 'for going asunder,' a fanciful analysis of the word vîti; the correct rendering is 'for the meal or food,' 'for the feast.'
107:3 Havyadâti, the correct meaning of the word is 'the giving of oblations.'
108:1 Rig-veda I, 31, 1, he is called the first of the Aṅgiras.
108:2 The fire which has just been kindled is frequently called the youngest (yavishtha). Sâyana takes it as 'the ever young.' See also the legend regarding the three Agnis who preceded the present Agni in the office of divine Hotri, I, 2, 3, 1; 3, 3, 13.
109:1 Vivâsasi, Sâyana explains it by prakâsaya, 'illuminate it;' but cf. Sâyana on Rig-veda VI, 16, asmân akkha abhigamaya, 'make it (dhanam) come to us.'
109:2 Suvîrya is taken by our author as an adjective, co-ordinate with the others; but it is evidently a noun ('abundance of heroes' or 'manliness, manly power,' St. Petersburg Dictionary) qualified by the adjectives.
109:3 Na is taken by our author as a particle of asseveration; though in reality it is a particle of comparison. In later Sanskrit na is only used as particle of negation.
110:1 Vrishan, 'the male, the vigorous one, the bull;' cf. Max Müller, Translation of Rig-veda Sanhitâ, I, p. 121 seq.
110:2 'On the top of Mount Meru lies the city of Amarâvatî, wherein the gods dwell; and beneath Meru lies Irâvatî, the city of the Asuras: between these two lies the earth.' Sâyana.
111:1 Cf. the corresponding passage in Taitt. S. II, 5, 11, 8, where Daivya is given as the name of the messenger of the Asuras.
111:2 That is to say, instead of 'Hotâram visvavedasam,' they recite 'Hotâ yo visvavedasah;' for the reason that Hotâram (accusative of hotri) might be understood to be 'hotâ aram,' aram, 'enough,' being a particle implying a prohibition. Our author, however, promptly sets his face against this application of human reasoning to an inspired text.
112:1 Whenever thirteen kindling verses are recited instead of eleven (or counting the repetitions of the first and last verses, seventeen instead of fifteen), the two verses Rig-veda III, 27, 5 and 6 are inserted according to our author after the ninth, and according to others before the eighth, sâmidhenî. They are called dhâyyâ, probably derived from dhâ, 'to put, add,' whilst those ritualists whose practice is here rejected apparently connect the word with the root dhâ (dhe), 'to suck.'
112:2 According to Sâyana, because it no longer occupies the eighth place for which it is specially appropriate on account of its being, according to our author, 'peculiarly a gâyatrî (eight-syllabled) verse.' This reasoning is far from satisfactory, since the two dhâyyâs (Rig-veda III, 27, 5 and 6) are also gâyatrî verses.
113:1 See I, 8, 2, 3.
114:1 Saumya adhvara is the common designation of the solemn Soma-sacrifice; hence, our author argues, the word adhvara is here used for sacrifice (yagña) with a view to insure to this offering the efficacy of a Soma-sacrifice.

SECOND BRÂHMANA.

1:4:2:11. Now in former times the gods appointed Agni to the chief (office), namely, that of Hotri; and having appointed him to the chief (office) saying 'do thou carry this our oblation!' they cheered him up, saying, 'Surely, thou art vigorous; surely, thou art equal to this!' thereby endowing him with vigour, even as in our own days, when they appoint any one from among their kinsmen to the chief (office), they cheer him up saying 'surely, thou art vigorous; surely, thou art equal to this!' thereby endowing him with vigour. By what, therefore, he recites after this, he eulogizes him, puts vigour into him 2.
1:4:2:22. 'O Agni, thou art great! O priest (brâhmana), O Bhârata!' for Agni, indeed, is the brahman
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[paragraph continues] (sacerdotium): therefore he says 'O Brâhmana!--O Bhârata' he says, because he (Agni) bears (bhar) the oblation to the gods: therefore they say 'Agni is bhârata (the bearer).' Or, he, being the breath, sustains (bhar) these creatures: therefore he says 'O Bhârata (sustainer)!'
1:4:2:33. He now calls on (Agni as) the ancestral (Hotri priest) 1. He thereby introduces him both to the Rishis and to the gods (as if he were to say), 'Of great vigour is he who has obtained the sacrifice!' This is the reason why he calls on (Agni as) the ancestral (Hotri).
1:4:2:44. He calls from the remote end (of the sacrificer's
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ancestral line) downwards; for it is from the remote end downwards that a race is propagated. He (the Hotri) also thereby propitiates the lord of seniority for him (the Sacrificer); for here among men the father comes first, then the son, and then the grandson: this is the reason why he calls from the remote end downwards.
1:4:2:55. Having named (him as) the ancestral one, he says, '(thou wert) kindled by the gods, kindled by Manu;' for in olden times the gods did kindle him: for this reason he says 'kindled by the gods;' and 'kindled by Manu' he says, because in olden times Manu did kindle him: for this reason he says 'kindled by Manu.'
1:4:2:66. He continues, 'Praised by the Rishis (wert thou);' for in olden times the Rishis did praise him: for this reason he says 'praised by the Rishis.'
1:4:2:77. Further, 'Gladdened by bards (vipra);' for those bards, the Rishis, indeed gladdened him: for this reason he says 'gladdened by bards.'
1:4:2:88. Further, 'Celebrated by sages (kavi);' for those sages, the Rishis, indeed celebrated him: this is why he says 'celebrated by sages.'
1:4:2:99. Further, 'Sharpened by the brahman (the Veda or vedic formulas),' for he is indeed sharpened by the brahman;--'the receiver of butter-offerings,' for he is indeed the receiver of butter-offerings.
1:4:2:1010. Further, 'The leader of oblations (yagña), the carrier of (Soma-)sacrifices (adhvara),' for through him they lead forward all oblations, both the domestic oblations and the others: this is why he says 'the leader of oblations.'
1:4:2:1111. 'The carrier (rathî) of sacrifices;' for being a cart (as it were) he conveys the sacrifice to the
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gods: this is the reason why he says 'the carrier of sacrifices.'
1:4:2:1212. Further, 'The unsurpassed Hotri, the surpassing bearer of oblations;' for him the Rakshas do not surpass (tar): for this reason he says 'the unsurpassed (atûrta) Hotri.' 'The surpassing (tûrni, rather 'swift') bearer of oblations,' for he overcomes (tar) every evil: therefore he says 'the surpassing bearer of oblations 1.'
1:4:2:1313. Further, 'The mouth-vessel 2, the offering-spoon of the gods;' for he, Agni, is indeed the vessel of the gods: therefore they make offerings in Agni to all the gods, he being the vessel of the gods. And, verily, whosoever knows this, obtains the vessel of him whose vessel he desires to obtain 3.
1:4:2:1414. Further, 'The cup from which the gods drink;' for from him, being (as it were) a cup, the gods drink (the Soma-libations): for this reason he says 'the cup from which the gods drink.'
1:4:2:1515. Further, 'Thou, O Agni! dost encompass the gods, as the felly the spokes;' 'in the same way in which the felly on all sides encompasses the spokes, so dost thou on all sides encompass the gods,' this is what he thereby says.
1:4:2:1616. 'Bring hither the gods for the sacrificer!' this he says in order that he (Agni) may bring the gods
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to this sacrifice 1.--'Bring Agni hither, O Agni!' this he says in order that he may bring Agni to the butter-portion intended for Agni.--'Bring Soma hither!' this he says in order that he may bring Soma to the butter-portion intended for Soma. 'Bring Agni hither!' this he says in order that he (Agni) may bring Agni hither to that indispensable 2 cake which is offered to Agni on both occasions (at the new- and the full-moon sacrifices).
1:4:2:1717. And (in the same way) according to the respective deities 3. He then continues, 'Bring hither the butter-drinking gods!' this he says in order that he may bring hither the prayâgas and anuyâgas (fore and after-offerings), for the prayâgas and anuyâgas (represent) indeed the butter-drinking gods.--'Bring Agni hither for the Hotriship!' this he says in order that he may bring Agni hither for the office of Hotri.--'Your own greatness bring hither!' this he says in order that he (Agni) may
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bring hither his own greatness; his own greatness, in truth, is his voice: hence he says it in order that he may bring hither his voice 1.--'Bring thou hither (the gods), O Gâtavedas 2, and offer up a good offering!' what deities he bids him bring hither, with regard to those (deities) he thereby says 'bring them hither!' When he says, 'offer up a good offering!' he means to say, 'sacrifice in the proper order!'
1:4:2:1818. He recites (the invitatory prayer) 3 while standing, since it is yonder (sky) which he thereby recites; for, indeed, the invitatory prayer (signifies) yonder (sky), and by it he recites that which is yonder (sky). This is the reason why he recites standing.
1:4:2:1919. The offering-prayer 3 he pronounces while sitting, since the offering-prayer (represents) this (earth): hence no one pronounces the offering-prayer while standing; for the offering-prayer is
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this earth, and by it he pronounces that which is this (earth). This is the reason why he pronounces the offering-prayer while sitting.

Footnotes

114:2 The invocations he now proceeds to recite, on the termination of the sâmidhenîs or kindling verses, belong to the class of formulas called nigada. In the present case, they consist of the pravara mantra--or formula by which Agni is invited to assist the sacrificer as Hotri or Invoker on the present occasion, as he has of old assisted his ancestors (cf. the following note)--and of short detached formulas called nivid. Sâyana on Taitt. S. II, 5, 8.
115:1 Ârsheyam pravrinîte, literally 'he chooses the ancestral' (rishi). I take 'ârsheyam' as a masculine adjective qualifying a supplied '(Agnim) hotâram.' In this way the formula is explained by Sâyana on I, 5, 1, 9 (rishînâm sambandhinam adhvaryur hotâram vrinîte), and this seems to me the most natural interpretation. It is true, however, that, as the formula ('he chooses the ancestral') became stereotyped, its exact import became forgotten, and ârsheya was generally taken as a neuter, either adjective (viz. 'nâmadheyam,' 'apatyam') or noun (ancestral lineage). Agni is invoked as the one who has of old officiated as the Hotri of the sacrificer's ancestors, three or five ancestral names being usually mentioned: thus, in the case of a sacrificer belonging to the Gâmadagna Vatsa family, claiming Bhrigu, Kyavana, Apnavâna, Aurva, and Gamadagni as its founders, Agni is invoked, on the present occasion, as 'Bhargava Kyavana Âpnavâna Aurva Gâmadagna!' (Âsval. Sr. 12, 10, 6; Sâyana on Taitt. S. II, 5, 8). If the sacrificer belongs to the Kshatriya or Vaisya castes, the priest substitutes for the sacrificer's ancestors those of his family priest (purohita) or his spiritual guide (guru); and in the case of kings the same course was adopted, or the names of their royal rishi ancestors (râgarshi) were chosen. As to the second pravara, or the election of the human Hotri, for the present sacrifice, see I, 5, 1, 1. Cf. Max Müller, History of Ancient Sanskrit Literature, p. 386 seq.; A. Weber, Ind. Stud. IX, 325 seq.; X, 78 seq.; M. Haug, Aitar. Br., Translation, p. 479.
117:1 At this point of the recitation a pause is made, during which (as already partly during the preceding recitation) the Adhvaryu and Âgnîdhra engage in the acts detailed in I, 4, 4, 13 seq. Cf. Hillebrandt, Neu and Vollm. p. 81.
117:2 Âs-pâtram: the fire is, as it were, the vessel into which the sacrificial food is thrown and from which it is eaten by the gods.
117:3 ? Sâyana supplies 'food:' he obtains the vessel of that food of which he wishes to obtain the vessel.
118:1 Here begins what is called the devatânâm âvahanam, or invitation (lit, bringing) of the deities to the oblations. Whilst the Hotri recites these formulas, the Adhvaryu performs what is set forth in I, 4, 5, 2 seq.
118:2 Akyuta, lit. 'not fallen,' i.e. immutable, invariable. For the legendary explanation of this epithet of Agni and his oblation, see I, 6, 1, 6; 2, 5-6.
118:3 The three preceding invocations are used alike at the new- and full-moon sacrifices, but the subsequent ones differ according to the oblations that are made, viz. a rice-cake to Indra-Agni (or an oblation of mixed milk and butter to Indra) at the new-moon ceremony; and to Agni-Soma at the full-moon sacrifice. Previously to these an upâmsuyâga or 'low-voiced oblation' is made by some to Agni-Soma at the full moon, and one to Vishnu (or to Agni-Soma) at the new-moon sacrifice; according to others also one to Pragâpati,--the names of the gods being whispered in the respective formulas.
119:1 Sâyana on Taitt. S. II, 5, 9 explains the formula 'Bring hither the own greatness' by 'bring hither whatever greatness or power is peculiar to each of the havis-eating gods,' and he remarks expressly that it is not to be referred to Agni, as our author certainly appears to do. Cf. I, 7, 3, 13.
119:2 Gatavedas probably means 'he who knoweth (all) beings,' but it is more generally explained by 'he who possesseth riches (or wisdom),' not to mention other interpretations. According to Haug, Ait. Br. vol. ii. p. 224, the proper meaning of the term is 'having possession of all that is born, i.e. pervading it.' He further mentions that the Rishis are quite familiar with the idea of the fire being an all-pervading power; and that by Gâtavedas the 'animal fire' is particularly to be understood. Our present formula 'â ka vaha gâtavedah suyagâ ka yaga' somewhat differs from the corresponding formula of the Taitt. S. II, 5, 9, 5, 'â kâgne devân vaha suyagâ ka yaga gâtavedah.'
119:3 For the anuvâkyâ or invitatory prayer, and the yâgyâ or Offering-prayer, see p. 135 note.

FOURTH BRÂHMANA.

1:4:4:11. That same fire, then, they have kindled, (thinking), 'In it, when kindled, we will sacrifice to the gods.' In it, indeed, he makes these two first oblations 1 to Mind and Speech (or, Voice); for mind and speech, when yoked together, convey the sacrifice to the gods.
1:4:4:22. Now, what is performed (with formulas, pronounced) in a low voice, by that the mind conveys the sacrifice to the gods; and what is performed (with formulas) distinctly uttered by speech, by that the speech conveys the sacrifice to the gods. And thus takes place here a twofold performance, whereby
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he gratifies these two, thinking, 'gratified and pleased, these two shall convey the sacrifice to the gods.'
1:4:4:33. With the dipping-spoon (sruva, m.) he makes that libation (of clarified butter) which he makes for the mind; for the mind (manas, n.!) is male, and male is the sruva.
1:4:4:44. With the offering-spoon (sruk, f.) he makes that libation which he makes for speech (vâk, f.); for speech is female, and female is the sruk.
1:4:4:55. Silently (without a formula) and even without 'svâhâ (hail)!' he makes that libation which he makes for the mind; for undefined (or indistinct) is the mind, and undefined is what takes place silently.
1:4:4:66. With a mantra he makes that libation which he makes for speech; for distinct is speech, and distinct is the formula.
1:4:4:77. Sitting he makes that libation which he makes for the mind, and standing that which he makes for speech. Mind and speech, when yoked together, assuredly convey the sacrifice to the gods. But when one of two yoke-fellows is smaller (than the other) they give him a shoulder-piece 1. Now speech is indeed smaller than mind; for mind is by far the more unlimited, and speech is by far the more limited (of the two); hence he thereby (by standing) gives a shoulder-piece to speech, and as well-matched yoke-fellows these two now convey the sacrifice to the gods: for speech, therefore, he sprinkles while standing.
1:4:4:88. Now the gods, when they were performing sacrifice, were afraid of a disturbance on the part
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of the Asuras and Rakshas. They, therefore, stood up erect against them on the south side (of the sacrificial ground); for strength is, as it were, erect; hence he makes the (second) libation while standing to the south (of the fire). When he makes a libation on each side (of the fire, north and south), this (pair), mind and speech, though indeed joined together, become separate: for one of the two libations is the head of the sacrifice and the other is its root.
1:4:4:99. With the dipping-spoon (sruva) he makes that libation which is the root of the sacrifice, and with the offering-spoon (sruk) that which is the head of the sacrifice.
1:4:4:1010. Silently he makes that libation which is the root of the sacrifice; for silent, as it were, is this root (of trees &c.), and in it the voice does not sound.
1:4:4:1111. With a formula he makes that libation which is the head of the sacrifice; for the formula is speech, and from the head this speech sounds.
1:4:4:1212. Sitting he makes that libation which is the root of the sacrifice; for seated, as it were, is this root. Standing he makes that libation which is the head of the sacrifice; for this head stands, as it were.
1:4:4:1313. When he has made the first libation with the dipping-spoon, he says, 'Agnîdh, sweep (touch over) the fire 1!' In like manner as one would lay the yoke on (the shoulders of the team), so also he makes that first libation; for after laying on the yoke they fasten (the team to it).
1:4:4:1414. He (the Âgnîdhra) then sweeps (the fire with
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the band of the fire-wood): he thereby harnesses it, thinking, 'Now that it has been harnessed, may it convey the sacrifice to the gods!' for this reason he sweeps it. While sweeping it he moves around, since in harnessing they move around the team. He sweeps thrice each time (i.e. thrice along each of the three enclosing-sticks): threefold is the sacrifice.
1:4:4:1515. He sweeps (once), with the text (Vâg. S. II, 7 a), 'O Agni, food-gainer! I cleanse thee, the food-gainer, who art about to hasten to the food!' Whereby he says, 'I cleanse thee who art going to convey the sacrifice (to the gods), thee fit for the sacrifice!' He then sweeps thrice over (the fire) silently: for just as, after harnessing (the animal), one urges it on, saying, 'Go on! pull!' so does he thereby strike it with the lash 1, thinking, 'Go on and convey the sacrifice to the gods!' That is why he (sweeps) thrice over it silently; and in like manner as this act is performed between (the two sprinklings of butter), so this mind and speech, though forming one, thereby become, as it were, separate.

Footnotes

124:1 Viz. the two âghâras, or pourings (libations) of butter. The first libation, which belongs to Pragâpati, is made by the Adhvaryu, while seated north of the fire, immediately after the commencement of the pravara, in a continuous line from west to east, on the north part of the fire. The second libation (cf. note on I, 4, 5, 3) is made by the Adhvaryu while standing on the south side, in the same way on the southern part of the fire. According to some authorities of the Black Yagus ritual (quoted by Hillebrandt, Neu and Vollm. pp. 80, 86) the sacrificer pronounces the anumantranas, 'For Pragâpati is this, not for me: thou art the mind of Pragâpati!' and 'India's voice (speech) art thou: enter into me with the voice, with Indra's power!' over the two libations respectively.
125:1 Upavaha (m.; upavahas, n., Kânva rec.), explained by Sâyana as a piece of wood inserted under the yoke (and on the neck of an ox) in order to make it level with the height of the yoke-fellow.
126:1 See I, 4, 2, 12, with note.

FIFTH BRÂHMANA.

1:4:5:11. When he (the Adhvaryu) is about to make the second libation with the offering-spoon (sruk), he (twice) lays his joined hands (añgali) on the ground before the two offering-spoons (guhû and upabhrit), with the formulas (Vâg. S. II, 7 b), 'Adoration to the gods!' 'Svadhâ to the fathers!' Thereby he propitiates the gods and the fathers, now that
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he is about to perform the duties of the sacrificial priest. With the formula, 'May ye two be easy to manage for me!' he takes the two offering-spoons: he thereby means to say, 'May ye two be easy to handle for me; may I be able to handle you!'--He further says (Vâg. S. II. 8), 'May I this day offer up the butter to the gods unspilt!' whereby he means to say, 'May I to-day perform an undisturbed sacrifice to the gods!'
1:4:5:22. And again, 'May I not sin against thee with my foot, O Vishnu!' Vishnu, indeed, is the sacrifice: it is the latter therefore that he propitiates by saying, 'may I not sin against thee!' Further, 'May I step into thy wealth-abounding shade, O Agni!' whereby he says, 'may I step into thy auspicious shade, O Agni 1!'
1:4:5:33. Further, 'Thou art the abode of Vishnu!' Vishnu, indeed, is the sacrifice, and near to this he now stands: this is why he says, 'thou art the abode of Vishnu!'--'Here Indra performed his heroic deed 2;' for it was while standing in this place that Indra drove off towards the south the evil spirits, the Rakshas: for this reason he says, 'here Indra performed his heroic deed.'--'Erect stood the cult;' cult,
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namely, means sacrifice, hence he thereby says 'erect stood the sacrifice.'
1:4:5:44. Further (Vâg. S. II, 9): 'O Agni, take thou upon thyself the office of Hotri, take thou upon thyself the part of messenger!' for Agni is both Hotri and messenger to the gods: hence he thereby says, 'know thou 1 both (offices) which thou art (holding) for the gods!'--'May earth and heaven guard thee! Guard thou earth and heaven!' there is nothing obscure in this.--'Indra, by this butter-oblation, may be the maker of good offering (svishtakrit) for the gods! Svâhâ!' Indra, indeed, is the deity of sacrifice; therefore he says 'Indra, by this butter-oblation . . . 'It is for speech that he makes this sprinkling, and Indra is speech' so say some; and for this reason also he says Indra, by this butter-oblation. . .'
1:4:5:55. Having then returned (to his former position behind the altar), without letting the two offering-spoons touch each other, he mixes (some of the butter left in the guhû) with (that in) the dhruvâ. Now the second libation (which he has just offered) is the head of the sacrifice, and the dhruvâ is its body 2: hence he thereby replaces the head on the body. And the second libation, moreover, is the head of the sacrifice, and the head (siras) represents excellence (srî), for the head does indeed represent excellence: hence, of one who is the most excellent (sreshtha) of a community, people say that he is 'the head of that community.'
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1:4:5:66. The sacrificer, assuredly, stands behind the dhruvâ, and he who means evil to him stands behind the upabhrit 1. Hence if he were to mix (the butter remaining in the guhû) with (that in) the upabhrit, he would bestow excellence on him who means evil to the sacrificer; but in this, way he bestows that excellence on the sacrificer himself: for this reason he mixes (the butter in the gull with (that in) the dhruvâ.
1:4:5:77. He mixes it, with the text (Vâg. S. II, 9 h), 'Light with light!' for light (lustre), indeed, is the butter in the one (spoon) and light also is that in the other. Thereby these two lights unite with each other, and for this reason he mixes (the butter) in this manner.
1:4:5:88. Now a dispute once took place between Mind and Speech as to 2 which was the better of the two. Both Mind and Speech said, 'I am excellent!'
1:4:5:99. Mind said, 'Surely I am better than thou, for thou dost not speak anything that is not understood by me; and since thou art only an imitator of what is done by me and a follower in my wake, I am surely better than thou!'
1:4:5:1010. Speech said, 'Surely I am better than thou, for what thou knowest I make known, I communicate.'
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1:4:5:1111. They went to appeal to Pragâpati for his decision. He, Pragâpati, decided in favour of Mind, saying (to Speech), 'Mind is indeed better than thou, for thou art an imitator of its deeds and a follower in its wake; and inferior, surely, is he who imitates his better's deeds and follows in his wake.'
1:4:5:1212. Then Speech (vâk, fem.) being thus gainsaid, was dismayed and miscarried. She, Speech, then said to Pragâpati, 'May I never be thy oblation-bearer, I whom thou hast gainsaid!' Hence whatever at the sacrifice is performed for Pragâpati, that is performed in a low voice; for speech would not act as oblation-bearer for Pragâpati.
1:4:5:1313. That germ (retas) the gods then brought away in a skin or in some (vessel). They asked: 'Is it here (atra)?' and therefore it developed into Atri. For the same reason one becomes guilty by (intercourse) with a woman who has just miscarried (âtreyî); for it is from that woman, from the goddess Speech, that these (germs) originate 1.

Footnotes

127:1 The sweeping of the fire is performed with the straw-band with which the fire-wood was tied together (Katy. III, 1, 13), and which is here compared with the lash of a whip.
128:1 While he pronounces this formula (and while the Hotri recites the formula of invitation to the gods, cf. note on I, 4, 2, 26) the Adhvaryu steps to the south side of the altar (and Âhavanîya fire) and in so doing must take care always to keep the left foot before the right (Kâty. III. 1, 16, 18) and not to touch the top of the prastara, ib. 17, schol. In returning (par. 5) to his former position he has to keep the right foot before the left.
128:2 With this and the succeeding formulas, the Adhvaryu makes the second libation (cf. note on I, 4, 4, 1). Before the butter is poured into the fire the sacrificer pronounces the dedicatory formula, 'Om! for Indra this, not for me!'
129:1 Veh, in the formula, our author refers to vid, 'to know,' instead of to vî, 'to strive after, undertake.'
129:2 Cf. I, 3, 2, 2, and Taitt. S. II, 5, 11, 7-8. The second libation (âghâra) has just been made with the guhû.
130:1 The same idea has been expressed above, I, 3, 2, 11.
130:2 Cf. Taitt. S. II, 5, 11, 4: 'Mind and Speech (or Voice) were contending against one another.' 'I will carry the oblation to the gods!' said Speech. 'I (will carry it) to the gods!' said the Mind. They went to Pragâpati to question him. Pragâpati said (to Speech), 'Thou art the handmaid (dûtî) of the mind, for what one thinks in one's mind that one speaks with one's speech.' [Speech replied], 'Then indeed they shall not offer to thee with speech!' For this reason they offer to Pragâpati with the mind; for Pragâpati, as it were, is the mind, &c.
131:1 'Tasmâd apy âtreyyâ yoshitainasvy etasyai hi yoshâyai vâko devatâyâ ete sambhûtâh,' [ete laukikâh sarve garbhâh sambhûtâh, Sây.]--The Kânva text has, 'Tasmâd api striyâtreyyainasvîty âhur etasyâ hi sa yoshâyâ devatâyâ vâkah sambhûta iti' ['--for it is from that woman, from the goddess Speech, that he (Atri) originated'].

FIFTH ADHYÂYA. FIRST BRÂHMANA.

1:5:1:11. He (the Adhvaryu) now utters his call for the Pravara (choosing of the Hotri) 2. The reason why he utters his call, is that the (Adhvaryu's) call is
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the sacrifice: 'having bespoke the sacrifice, I will choose the Hotri,' thus (he thinks, and) for this reason he utters his call for the Pravara.
1:5:1:22. He utters his call after taking the fuel-band; for if the Adhvaryu were to utter his call without taking hold of the sacrifice, he would either be unsteady or meet with some other ailment.
1:5:1:33. Here now some utter the call after taking sacrificial grass (barhis) from the covered altar, or they utter the call after cutting off and taking a chip of fire-wood, arguing, 'this, surely, is something belonging to the sacrifice; after taking hold of this, the sacrifice, we will utter the call.' Let him, however, not do this; for that also wherewith the firewood was tied together and wherewith they sweep the fire 1 is, doubtless, something belonging to the sacrifice; and thus indeed he utters his call after taking hold of the sacrifice: for this reason let him utter the call after taking the fuel-band.
1:5:1:44. Having uttered the call, he in the first place chooses him who is the Hotri of the gods, that is, Agni. Thereby he propitiates both Agni and the gods: for by first choosing Agni, he propitiates Agni;
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and by first choosing him who is the Hotri of the gods, he propitiates the gods.
1:5:1:55. He says, 'Agni, the god, the divine Hotri--,' for Agni is indeed the Hotri of the gods, therefore he says 'Agni, the god, the divine Hotri:' thereby he propitiates both Agni and the gods; for by his first mentioning Agni he propitiates Agni; and by his first mentioning him who is the Hotri of the gods, he propitiates the gods.
1:5:1:66. 'May he worship, knowing the gods 1, he the thoughtful one,'--for he, Agni, indeed, knows the gods well: hence, he thereby says 'may he who knows them well worship (them) in due form!
1:5:1:77. 'Like as Manu (did), like as Bharata;'--Manu, indeed, worshipped with sacrifice in olden times, and doing as he did these descendants of his now sacrifice: therefore he says 'like as Manu.' Or, say they, (it means) 'at the sacrifice of Manu,' and therefore he says 'as (he did) with Manu.'
1:5:1:88. 'Like as (with) Bharata,'--for, say they, he bears (bhar) the oblation to the gods, hence Bharata (the bearer) is Agni; or, say they, he, having become the breath, supports (bhar) these creatures, and therefore he says 'like as Bharata.'
1:5:1:99. He then chooses (Agni as) the ancestral (Hotri). He thus introduces him both to the (ancestral) rishis and to the gods (as if he were saying), 'he is of mighty strength who obtained the sacrifice!' for this reason he chooses (him as) the ancestral one.
1:5:1:1010. He chooses from the remote end (of the sacrificer's ancestral line) 2 downwards; for it is from the
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remote end downwards that a race is propagated. Thereby he also propitiates the lord of seniority; for here among men the father comes first, then the son, and then the grandson: this is the reason why he chooses from the remote end downwards.
1:5:1:1111. Having named the ancestral, he says, 'Like as, Brahman;'--for Agni is the Brahman (the Veda, or the sacerdotium), and therefore he says 'like as Brahman;'--'may he bring (the gods) hither!' what deities he bids him bring hither, those he refers to in saying 'may he bring (them) hither.'
1:5:1:1212. 'The Brâhmanas (priests) are the guardians of this sacrifice;' for guardians of the sacrifice, indeed, are those Brâhmanas who are versed in the sacred writ, because they spread it, they originate it: these he thereby propitiates; and for this reason he says, 'the Brâhmanas are the guardians of the sacrifice.'
1:5:1:1313. 'N.N. is the man,' thereby he chooses this man for his Hotri; heretofore he was not a Hotri, but now he is a Hotri.
1:5:1:1414. The chosen Hotri mutters,--has recourse to the deities: in order that he may give the vashat-call to the gods in its proper order, that he may convey the oblation to the gods in its proper order, that he may not stumble, he has thus recourse to the deities.
1:5:1:1515. He mutters on this occasion 1, 'Thee, O divine Savitri, they now choose,'--thereby he has recourse to Savitri for his impulsion (prasava), for Savitri is the impeller (prasavitri) of the gods;--'(thee who art) Agni, for the Hotriship,' thereby he
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propitiates both Agni and the gods; for by first naming Agni, he propitiates Agni; and by first naming him who is the Hotri of the gods, he propitiates the gods.
1:5:1:1616. 'Together with father Vaisvânara,'--for the father Vaisvânara ('common to all men'), doubtless, is the year, is Pragâpati (lord of creatures); hence he thereby propitiates the year and thus Pragâpati.--'O Agni! O Pûshan! O Brihaspati! speak forth and offer up sacrifice (pra-yag)!'--he (the Hotri), namely, will have to recite the anuvâkyâs and the yâgyâs 1; he therefore now propitiates those gods: do ye recite, 'do ye offer!' thus (he thereby says).
1:5:1:1717. 'May we partake of the bounty of the Vasus, of the wide sway of the Rudras! may we be beloved of the Âdityas for the sake of (aditi) security from injury, free from obstruction!'--these, to wit, the Vasus, Rudras, and Âdityas, namely, are three (classes of) gods: 'may we enjoy their protection' he thereby says.
1:5:1:1818. 'May I this day utter speech that is agreeable to the gods;'--by this he means to say 'may I this day recite what is agreeable to the gods,' for auspicious it is when one recites what is agreeable to the gods.
1:5:1:1919. 'Agreeable to the Brahmans,'--by this he means to say 'may I this day recite what is agreeable to the Brâhmanas (priests);' for auspicious it is when one recites what is agreeable to the Brâhmanas.
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1:5:1:2020. 'Agreeable to Narâsamsa 1,'--man (nara), namely, is a creature: hence he says this for all the creatures; thereby it is auspicious, and whether or not he knows (forms of speech that are agreeable), they are uttered (and received with applause), 'well he has recited! well he has recited!'--'What at the Hotri choice may escape the crooked eye this day, that may Agni bring back here, he, the knower of beings (gâtavedas), the nimble one (vikarshani)!'--by this he means to say, 'even as those (three) Agnis, whom they first chose for the Hotriship, passed away 2, (but thou, the fourth Agni, wast then obtained,) so do thou make good for me whatever mistake may have been committed at my election!' and it is accordingly made good for him.
1:5:1:2121. He now touches the Adhvaryu and the Âgnîdhra: for the Adhvaryu is the mind, and the Hotri is, speech: thus he thereby brings mind and speech together.
1:5:1:2222. At the same time he mutters 3, 'From anguish may the six spaces protect me, fire, earth, water, wind, day, and night 4!'--'may these deities protect
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me from disease!' thus he thereby says; for he whom these deities protect from disease, will not stumble (or fail).
1:5:1:2323. He steps beside the Hotri's seat, takes one stalk of (reed) grass from the Hotri's seat and casts it outside (the sacrificial ground), with the formula, 'Ejected is the wealth-clutcher (parâvasu, lit. "off-wealth")!' Formerly, namely, the Hotri of the Asuras was one Parâvasu by name: him he thereby ejects from the Hotri's seat.
1:5:1:2424. He then sits down on the Hotri's seat, with the formula, 'I here sit down on the seat of the wealth-bestower (arvâvasu, lit. "hither-wealth")!' for one Arvâvasu by name was the Hotri of the gods 1, and on his seat he accordingly sits down.
1:5:1:2525. At the same time he mutters, 'O All-maker, thou art the protector of lives! do not ye two (fires) scorch me away (from this) 2, injure me not! this
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is your sphere;' with this he moves slightly northwards: by this (mantra, he indicates that) he sits midway between the Âhavanîya and the Gârhapatya, and thus he propitiates these two; and in accordance with what he says, 'do not scorch me away from this! injure me not!' they do not injure him.
1:5:1:2626. He then mutters whilst looking at the (Âhavanîya) fire, 'All ye gods, instruct me, how and what I am to mind while seated here as the chosen Hotri! declare my share (of the sacrificial duties), how and by what road I am to convey the oblation to you!'--for as one says to those for whom food has been cooked, 'order me how I am to bring if you, how I am to serve it up for you!' in like manner he is desirous of directions regarding the gods, and for this reason he mutters thus, 'instruct me how I may utter the Vashat-call for you in its proper order, how I may bring you the oblation in its proper order!'

Footnotes

131:2 The Hotri, on concluding the invitation of the gods, sits down with raised knees in the same place where he has been standing (see p. 95, note 1), parts the sacrificial grass of the altar, and measures a span on the earth, with the text (Âsv. I, 3, 22), 'Aditi is his mother, do not cut him off from the air. With the aid of p. 132 Agni, the god, the deity; with the threefold chant, with the râthantara-sâman, with the gâyatrî metre, with the agnishtoma sacrifice, with the vashat-call, the thunderbolt,--I here kill him who hates us, and whom we hate!' The Adhvaryu having thereupon walked round the Hotri from left to right, steps behind the utkara (heap of rubbish) with his face to the east and the fuel-band in his hand, and calls on (âsrâvayati) the Âgnîdhra, with Õ srâvaya (or Õm srâvaya, i.e. â srâvaya; or simply 'srâvaya;' cf. Sâyana on Taitt. S. I, 6, 11). The Âgnîdhra (whilst standing north of the Adhvaryu, with his face to the south, and taking the wooden sword and the fuel-band from the Adhvaryu) responds (pratyâsrâvayati) by 'astu sraushat.'
132:1 See p. 127, note 1.
133:1 Thus our author. It should rather be 'May (he) worship the gods, he the wise, the considerate one.'
133:2 Cf. p. 115, note 1.
134:1 Except the beginning, these formulas are entirely different from those given by Âsv. S. I, 3, 23-24.
135:1 The yâgyâs (offering-prayers) are the prayers which the Hotri pronounces when the offerings are poured into the fire (this being done simultaneously with, or immediately after, the van shat, 'may he carry it,' with which the yâgyâ ends, is pronounced). At the chief oblations the offering-prayer is preceded by an anuvâkyâ or puro ’nuvâkyâ (invitatory prayer) by which the gods are invited to come to the offering, and which ends with 'om.'
136:1 Narâsamsa ['the hope or desire (âsamsâ) of man (nara)'] is a mystical form of Agni, invoked chiefly in the Âprî-hymns at animal sacrifices. 'Yathâ sarve ’pi narâ â sarvatah samsanti tathâvidhâya.' Sâyana.
136:2 See the legend I, 2, 3, 1 seq.
136:3 This and the succeeding formulas also are entirely different from those given in Âsv. S. I, 3, 27 seq. The Sâṅkhây. S. I, 6 (Hillebrandt, Neu and Vollm. p. 91) seems to coincide, to some extent, with those given by our author.
136:4 The six spaces or wide expanses (urvî) are several times referred to in Vedic texts, but the conception seems to have been very vague. They are generally supposed to include the space above, the space below, and the four quarters. In Rig-veda VI, 47, 3-5 it is stated that they have been measured out p. 137 by Indra, and that outside of them there is no being (bhuvanam); and they are then enumerated thus: the expanse of the earth, the height (varshman,? highest point or sphere) of the sky (div), the sap (pîyûsha) in the three elevations [? i.e. flowing, animating moisture, as rain, rivers, sap, &c.], the atmosphere, the ocean (? arnas,? of light, air), and the sky (div). The enumeration of six objects in Atharva-veda II, 12, 1 seems to refer to the same conception: heaven and earth (dyâvâprithivî), the wide atmospheric region, the genius (fem.) of the field (kshetrasya patnî), the far-strider (Sun, Light), the wide atmospheric region (uru-antariksham as before; cf. the double enumeration of div in the Rik passage); and what has the Wind for its guardian (vâtagopa). Cf. Weber, Ind: Stud. XIII, p. 164. Sânkb. Grihya-sûtra I, 6, 4 gives heaven and earth, day and night, water and plants (St. Petersburg Dictionary s.v.).
137:1 According to the Kaushît. Br. VI, 10, Arvâvasu was the Brahman of the gods. Weber, Ind. Stud. II, 306.
137:2 The Hotri's seat stands north of the north-west corner of the altar, the Âhavanîya and the Gârhapatya fires being about equidistant from it towards south-east and south-west respectively.

SECOND BRÂHMANA.

THE FORE-OFFERINGS (PRAYÂGAS).

1:5:2:11. [The Hotri continues], 'May Agni, the priest (hotri), know (undertake) Agni's priestly duty (hautram),'--thereby he says 'may Agni, as Hotri, know this!' 'Agni's priestly duty' he says, because it is his duty that he must know;--'that means of salvation 1,'--the means of salvation, assuredly, is the sacrifice: 'may he know the sacrifice' is what he thereby says.--'Favourable to thee, O Sacrificer, is
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the deity!' by this he says 'favourable is the deity to thee, O Sacrificer, whose Hotri is Agni 1!'--'Take up 2 the spoon, O Adhvaryu, full of butter!' thereby he urges on the Adhvaryu. The reason why he mentions one (spoon) only (is this).
1:5:2:22. The Sacrificer, doubtless, stands behind the guhû, and he, who means evil to him, stands behind the upabhrit; and if he were to speak of two (spoons), he would cause the spiteful enemy to countervail the Sacrificer. Behind the guhû stands the eater, and behind the upabhrit the one to be eaten; and if he were to speak of two (spoons), he would make the one to be eaten countervail the eater. For these reasons he speaks of one (spoon) only.
1:5:2:33. [He continues],'--(the spoon which is) devoted to the gods, possessed of all boons,' he praises, he magnifies it when he says 'devoted to the gods, possessed of all boons.'--'Let us praise the gods, the praiseworthy! let us adore the adorable! let us worship the worshipful!' that is, 'let us praise those gods who are praiseworthy! let us adore those who are adorable! let us worship those who are worthy of worship!' the praiseworthy, to wit, are the men, the adorable the fathers, and the worshipful the gods.
1:5:2:44. For, indeed, the creatures that are not allowed to take part in the sacrifice are forlorn; and therefore
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he makes those creatures here on earth that are not forlorn, take part in the sacrifice: behind the men are the beasts, and behind the gods are the birds, the plants, and the trees; and thus all that here exists is made to take part in the sacrifice.
1:5:2:55. These same (preceding formulas) are nine utterances; for nine, in number, are those breaths (or vital airs) in man 1, and these he thereby puts into him (the sacrificer): for this reason there are nine utterances.
1:5:2:66. The sacrifice fled away from the gods. The gods called out after it, 'Listen (a-sru) to us 2! come back to us!' It replied, 'So be it!' and returned to the gods; and with what had thus returned to them, the gods worshipped; and by worshipping with it they became the gods they now are.
1:5:2:77. Now when he (the Adhvaryu) calls (on the Âgnîdhra), he thereby calls after the sacrifice, 'Listen to us! come back to us!' and when he (the Âgnîdhra) responds, then the sacrifice comes back, saying 'so be it!' and with it, thus passing over to them, as with seed 3, the priests carry on the tradition, imperceptibly to the sacrificer; for even as people hand on from one to the other a full vessel 4, in
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the same way they (the priests) hand down that (sacrifice) from one to the other. They hand it down by means of speech, for the sacrifice is speech (prayer), and speech is seed: therefore they keep up the tradition by means of it.
1:5:2:88. After he has said (to the Hotri), 'Recite!' the Adhvaryu must utter nothing improper (worldly); neither must the Hotri utter anything improper. The Adhvaryu 1 utters his call: thereby the sacrifice passes on to the Âgnîdhra.
1:5:2:99. The Âgnîdhra must utter nothing improper until his response. The Âgnîdhra responds: thereby the sacrifice passes back to the Adhvaryu.
1:5:2:1010. The Adhvaryu must utter nothing improper until he pronounces (the word) 'yaga (recite the offering-prayer):' in saying 'yaga' the Adhvaryu hands the sacrifice on to the Hotri.
1:5:2:1111. The Hotri must utter nothing improper until his vashat-call. By the vashat-call he pours it (the sacrifice) into the fire, as seed into the womb; for the fire is indeed the womb of the sacrifice, from thence it is brought forth. So now at the havis-sacrifice. And at the Soma-cult,--
1:5:2:1212. When he has drawn (the Soma), the Adhvaryu must not utter anything improper until his summons
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[paragraph continues] (for the chanting of the stotra 1): with the call 'draw near!' the Adhvaryu hands the sacrifice on to the Udgâtris (chanters).
1:5:2:1313. The Udgâtris must not utter anything improper until the last (stotra-verse): 'this is the last one,' thus thinking, the Udgâtris hand on the sacrifice to the Hotri.
1:5:2:1414. The Hotri must utter nothing improper until the vashat-call. With the vashat-call he pours it (the sacrifice) into the fire, as seed into the womb; for the fire is indeed the womb of the sacrifice, since from thence it is brought forth.
1:5:2:1515. If he whom the sacrifice approaches were to utter anything improper, he would waste the sacrifice, even as he might waste (water by spilling from) a full vessel. And where the officiating priests thus practice sacrifice with a perfect mutual understanding between them, there everything works regularly and no hitch occurs: therefore it is in this way that the sacrifice must be nursed.
1:5:2:1616. Now there are here five utterances, viz. (1) 'Bid (him, Agni, or them) hear!' (2) 'Yea, may he (or, one) hear!' (3) 'Pronounce the prayer to the kindling-sticks!' (4) 'We who pronounce the prayer . . .' (5) 'May he bear (the sacrifice to the gods) 2!' fivefold is the sacrifice, fivefold the animal victim, five are the seasons of the year: this is the one measure of the sacrifice, this its consummation.
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1:5:2:1717. These (five formulas) consist of seventeen syllables;--seventeenfold, indeed, is Pragâpati, and Pragâpati is the sacrifice: this is the one measure of the sacrifice, this its consummation.
1:5:2:1818. With 'O srâvaya 1!' the gods sent forth the east wind; with 'Astu sraushat 1!' they caused the clouds to flow together; with 'Yaga (pronounce the yâgyâ)!' (they sent forth) the lightning; with' Ye yagâmahe (we who pray),' the thunder; with the vashat-call they caused it to rain 2.
1:5:2:1919. Should he (the sacrificer) be desirous of rain, or should he perform a special offering 3, or even at the new- and full-moon sacrifice itself, he may say, 'Verily, I am desirous of rain!'--and he may also say to the Adhvaryu, 'Ponder thou in thy mind the east wind and the lightning!'--to the Âgnîdhra, 'Ponder thou the clouds in thy mind!'--to the Hotri, 'Ponder thou in thy mind the thunder and rain!'--to the Brahman, 'Ponder thou all, these in thy mind!'--for where the officiating priests thus practice sacrifice with a perfect mutual understanding between them, there it will indeed rain.
1:5:2:2020. With 'O srâvaya!' the gods called the shining one (virâg, viz. cow), with 'Astu sraushat!' they untied the calf and let it go to her; with 'Yaga!' they raised (its head to the udder of the cow) 4; with
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[paragraph continues] 'Ye yagâmahe!' they sat down by her (for milking); with the vashat-call they milked her. The shining one, doubtless, is this (earth), and of her this is the milking: and for him who knows this to be the milking of the shining one, this shining (earth-cow) thus milks out all his desires.

Footnotes

138:1 Prâvitram, literally 'that which promotes, protects' ('unser Hort'). Sâyana on Taitt. S. II, 5, 9, 5 explains it by' prakrishtam avitram phaladânarûpam asmadrakshanam yasmin homânushthâne tad idam prâvitram.' For this and the succeeding formulas, see Âsv. I, 4, 10-11.
139:1 Âsv. I, 4, 10, and Sâṅkh. I, 6 give as belonging to the text of the mantra: yo agnim hotâram avrithâh, 'thou who hast chosen Agni for thy Hotri;' the same reading is mentioned in Taitt. S. II, 5, 9, 5.
139:2 Thus Sâyana (âsyasva = haste dhâraya); 'schöpfe ein (ladle in),' St. Petersburg Dictionary; 'pour into the fire,' Hillebrandt, p. 93.
140:1 See p. 20, note 1.
140:2 The legend is intended to explain the origin and symbolical meaning of the call (âsrâvana) of the Adhvaryu (viz. O srâvaya! make listen!') and the response (pratyâsravana) of the Âgnîdhra (viz. astu sraushat!).
140:3 The sacrifice is the seed (vîga) that produces heaven as its fruit. Sâyana.
140:4 I.e. 'even as they pass on from hand to hand a pail (ghata) filled with water when a tub is to be filled inside the house.' Sâyana.
141:1 As soon as the Hotri has pronounced the formula 'O Adhvaryu, take up the spoon full of butter!' (par. 2 above), the Adhvaryu takes the two offering-spoons (guhû and upabhrit) and steps back (from the west side along the north side of the altar and the west side of the fire) to the south side of the altar and the fire (the yagati-sthâna), and (with his face to north-east) utters his call, and (having been responded to by the Âgnîdhra) calls on the Hotri: 'samidho yaga (pronounce the offering-prayer to the kindling-sticks)!' Kâty. III, 2, 16.
142:1 See IV, 2, 5, 7-8.
142:2 (1) O srâvaya (for â srâvaya), the Adhvaryu's call; (2) astu sraushat, the Âgnîdhra's response; (3) (samidho) yaga, the Adhvaryu's summons to the Hotri; (4) ye yagâmahe, the beginning of the Hotri's yâgyâ, or offering-prayer (see p. 135 note); (5) vaushat, concluding formula of the yâgyâ.
143:1 For âsrâvaya (cf. p. 131, note 2), i.e. 'bid (him, Agni, or them) hear!' but the author here makes srâvaya the causative of sru (sru), 'to flow;' hence â srâvaya, 'make flow;' and astu sraushat [properly 'Yea, may he (or one) hear!'] he makes 'Yea, may it flow!'
143:2 A fanciful etymology of vashat from root vrish, 'to rain;' for the true derivation of the word, see p. 88, note 2.
143:3 I.e. an offering made with a view to the obtainment of some special wish (kâmyeshti).
143:4 Thus (or 'they led it up to the udder of the cow') Sâyana p. 144 explains udanayan. In his commentary on Taitt. S. I, 6, 11 he interprets the analogous udanaishît by 'he raises (or brings) the milk-pail;' where the St. Petersburg Dictionary apparently takes it in the sense of 'he led the calf away from the cow.'

THIRD BRÂHMANA.

1:5:3:11. The fore-offerings (prayâga), assuredly, are the seasons: hence there are five of them, for there are five seasons.
1:5:3:22. The gods and the Asuras, both of them sprang from Pragâpati, were once contending for this sacrifice, (which is) their father Pragâpati, the year: 'Ours it (he) shall be!' 'Ours it (he) shall be!' they said.
1:5:3:33. Then the gods went on praising and toiling. They saw these fore-offerings and worshipped with them. By means of them they gained (pra-gi) the seasons, the year; they deprived their rivals of the seasons, of the year: hence (the fore-offerings are) victories (pragaya), for, assuredly, pragaya is the very same term as prayâga (fore-offering) 1. And in the same way this one (the sacrificer) wins by means of them the seasons, the year; deprives his rivals of the seasons, of the year. This is the reason why he performs the fore-offerings.
1:5:3:44. The sacrificial food at these offerings consists of
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clarified butter. Now the butter, indeed, is a thunderbolt, and with that thunderbolt, the butter, the gods gained the seasons, the year, and deprived their rivals of the seasons, of the year. And with that thunderbolt, the butter, he now, in the same way, gains the seasons, the year, and deprives his enemies of the seasons, of the year. For this reason clarified butter forms the sacrificial food at these (offerings).
1:5:3:55. Now this butter is the year's own liquor: hence the gods gained it (the year) by means of its own liquor; and in the same way he also now gains it by means of its own liquor. This is the reason why clarified butter forms the sacrificial food at these (fore-offerings).
1:5:3:66. Let him (the Adhvaryu) not move from that same spot where he may be standing when he calls for the fore-offerings. A battle, it is true, is witnessed whenever any one performs the fore-offerings, and whichever of the two combatants is worsted, that one, no doubt, retreats; and he who obtains the victory, advances still nearer: he (the Adhvaryu) might therefore (feel inclined to) step nearer and nearer (to the fire), and offer the oblations (while moving) nearer and nearer 1.
1:5:3:77. This, however, he should not do; he should not move from that same spot where he may be standing when he calls for the fore-offerings. Let
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him rather offer the (five) oblations in that part (of the fire) where he thinks there is the fiercest blaze; for only by being offered in blazing (fire), oblations are successful.
1:5:3:88. He (the Adhvaryu), having called (on, and having been responded to by, the Âgnîdhra), says (to the Hotri), 'Pronounce the offering-prayer (yâgyâ) to the Samidhs (kindling-sticks)!' Thereby he kindles the spring; the spring, when kindled, kindles the other seasons; the seasons, when kindled, generate the creatures and ripen the plants. In the same (formula) he also implies the (four) remaining seasons, and in order to avoid sameness, he introduces the others by merely saying each time, 'Pronounce the offering-prayer!' For were he to say, 'Pronounce the offering-prayer to Tanûnapât!' 'Pronounce the offering-prayer to the Ids!' and so on, he would commit (the fault of) repetition: hence he introduces the remaining (seasons or fore-offerings) by merely saying each time, 'Pronounce the offering-prayer 1!'
1:5:3:99. He (the Hotri) now pronounces the offering-prayer (yâgyâ) to the Samidhs. The samidh (kindler), doubtless, is the spring. The gods, at that time, appropriated the spring, and deprived their rivals of the spring; and now this one (the
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sacrificer) also appropriates the spring, and deprives his rivals of the spring: this is the reason why he pronounces the offering-prayer to the Samidhs.
1:5:3:1010. After that he pronounces the offering-prayer to Tanûnapât. Tanûnapât, doubtless, is the summer; for the summer burns the bodies (tanûn tapati) of these creatures. The gods, at that time, appropriated the summer, and deprived their rivals of the summer; and now this one also appropriates the summer, and deprives his rivals of the summer: this is the reason why he pronounces the offering-prayer to Tanûnapât.
1:5:3:1111. He then pronounces the offering-prayer to the Ids. The Ids (praises), doubtless, are the rains; they are the rains, inasmuch as the vile, crawling (vermin) 1 which shrink during the summer and winter, then (in the rainy season) move about in quest of food, as it were, praising (îd) the rains: therefore the Ids are the rains. The gods, at that time, appropriated the rains, and deprived their rivals of the rains; and now this one also appropriates the rains, and deprives his rivals of the rains: this is the reason why he pronounces the offering-prayer to the Ids.
1:5:3:1212. He then pronounces the offering-prayer to the Barhis (covering of sacrificial grass on the altar). The barhis, doubtless, is the autumn; the barhis is the autumn, inasmuch as these plants which shrink during the summer and winter grow by the rains, and in autumn lie spread open after the fashion of barhis: for this reason the barhis is the autumn. The gods, at that time, appropriated the autumn, and deprived their rivals of the autumn;
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and now this one also appropriates the autumn, and deprives his rivals of the autumn: this is why he pronounces the prayer to the barhis.
1:5:3:1313. He then pronounces the offering-prayer with 'Svâhâ! Svâhâ 1!' The Svâhâ-call, namely, marks the end of the sacrifice, and the end of the year is the winter, since the winter is on the other (remoter) side of the spring. By the end (of the sacrifice) the gods, at that time, appropriated the end (of the year); by the end they deprived their rivals of the end; and by the end this one also now appropriates the end; by the end he deprives his rivals of the end: this is why he pronounces the offering-prayers with 'Svâhâ! Svâhâ!'
1:5:3:1414. Now the spring, assuredly, comes into life again out of the winter, for out of the one the other is born again: therefore he who knows this, is indeed born again in this world.
1:5:3:1515. In order to avoid sameness he prays (alternately) with 'may they accept!' and 'may he (or it) accept 2!' for he would commit (the fault) of repetition,
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if he were to pray with 'may they accept!' each time, or with 'may he accept!' each time. By 'may they accept!' doubtless, females (are implied); and by 'may he accept!' a male (is implied): thereby a productive union is effected, and for this reason he prays (alternately) with 'may they accept!' and 'may he (or it) accept!'
1:5:3:1616. Now at the fourth fore-offering, to the barhis, he pours (butter) together (into the guhû 1). The barhis, namely, represents descendants, and the butter seed: hence seed is thereby infused into the descendants, and by that infused seed descendants are generated again and again. For this reason he pours together (butter) at the fourth fore-offering, that to the barhis.
1:5:3:1717. Now, a battle, as it were, is going on here when any one performs the fore-offerings; and whichever of the two combatants a friend (an ally) joins, he obtains the victory: hence a friend thereby joins the guhû from out of the upabhrit, and by him it (or he) obtains the victory. This is why he pours together (butter) at the fourth fore-offering, that to the barhis.
1:5:3:1818. The sacrificer, doubtless, (stands) behind the guhû, and he who means evil to him, (stands)
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behind the upabhrit: hence he thereby makes the spiteful enemy pay tribute to the sacrificer. The consumer, doubtless, (stands) behind the guhû, and the one to be consumed behind the upabhrit hence he thereby makes the one that is to be consumed pay tribute to the consumer. This is the reason why he pours (butter) together at the fourth fore-offering, that to the barhis.
1:5:3:1919. He pours (the butter) together without (the two spoons) touching (each other). If he were to touch (the one spoon with the other) he would touch the sacrificer with his spiteful enemy, he would touch the consumer with the one to be consumed: for this reason he pours (the butter) together without touching.
1:5:3:2020. He holds the guhû over the upabhrit). Thereby he keeps the sacrificer above his spiteful enemy, he keeps the consumer above the one to be consumed: for this reason he holds the guhû over (the upabhrit).
1:5:3:2121. The gods once said, 'Well then, now that the battle has been won, let us establish the entire sacrifice on a firm basis; and should the Asuras and Rakshas (again) trouble us, our sacrifice will then be firmly established!'
1:5:3:2222. At the last fore-offering they established the entire sacrifice by means of the Svâhâ ('hail!'). With 'Svâhâ Agni!' they established the butter-portion for Agni; with 'Svâhâ Soma!' they established the butter-portion for Soma; and with (the second) 'Svâhâ Agni!' they established that indispensable sacrificial cake which there is on both occasions (i.e. at the new- and full-moon sacrifices).
1:5:3:2323. And so with the (other) deities
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respectively 1. With 'Svâhâ the butter-drinking gods!' they established the fore-offerings and the after-offerings (anuyâgas), for the fore-offerings and after-offerings, doubtless, represent the butter-drinking gods. With the formula 'May Agni graciously accept of the butter!' they established Agni as Svishtakrit ('maker of good offering'), for Agni is indeed the maker of good offering. And till this day that sacrifice stands as firm as the gods established it. This is the reason why at the last fore-offering he prays with Svâhâ! Svâhâ!' according to the number of oblations (there are at the chief sacrifice). After he (the sacrificer) has won his battle, he establishes the entire sacrifice on a firm basis, so that, if after this he should violate the proper order of the sacrifice, he need not heed it; for he will know that his sacrifice is firmly established. Now what with exclaiming 'Vashat,' with offering, and with calling out 'Svâhâ,' this same sacrifice was well-nigh exhausted.
1:5:3:2424. The gods were anxious as to how they might replenish it, how they might again render it efficient and practise (worshipping) with it, when efficient.
1:5:3:2525. Now what was left in the guhû of the butter wherewith they had established the sacrifice, with that they sprinkled the havis (dishes, or kinds, of sacrificial food) one after another, and thereby replenished them and again rendered them efficient, because the butter is indeed efficient. Hence after offering the last fore-offering, he sprinkles the havis one after another, and thereby replenishes them and again renders them efficient, because the butter is indeed efficient 2. Hence also from whatever sacrificial
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food he (afterwards at the principal oblations) cuts off (a portion for a deity), that he again sprinkles (with butter), that he replenishes and renders efficient for the (Svishtakrit) maker of good offering. But when he cuts off the portion for the maker of good offering, then he does not again sprinkle (the sacrificial food out of which the portion has been cut), since after that he will not make any other oblation in the fire from the sacrificial food 1.

Footnotes

144:1 In reality prayâga (from yag, 'to sacrifice') has, of course, nothing to do with pragaya (from gi, 'to conquer').
145:1 Though the author does not state expressly that this change of position in performing the five fore-offerings is advocated by some other ritualists, he apparently argues in this passage against an actually adopted theory and practice, which the Sûtras also mention as optional. In the case of the Adhvaryu changing his position, he is at each successive fore-offering to pour the butter on a part of the fire east of the preceding one. Kâty. III, 2, 18-21.
146:1 On the necessity of avoiding sameness of ritualistic practices cf. note on I, 3, 2, 8. The five fore-offerings (prayâga, here identified with the five seasons) are addressed respectively to the kindling-sticks (samidh), to Tanûnapât (or Narâsamsa, both mystical forms of Agni), to the Ids (personifications of the forms of devotional feeling), to the sacrificial grass-covering of the altar (barhis), and to Agni and Soma (or other deities). Since, in introducing the first fore-offering, the Adhvaryu has mentioned its recipient, he is not to do so in the case of the remaining four.
147:1 Such as lizards, alligators. Sâyana.
148:1 See further on, par. 22. As to Svâhâ! marking the conclusion of the sacrifice, see the Samishtayagus I, 9, 2, 25-28.
148:2 The first offering-prayer (to the logs) is 'yê yagâmahe samidhah, samidho agna âgyasya vyantû vâushat!' i.e. 'we who pronounce the offering-prayer to the Samidhs,--the Samidhs, O Agni, may accept the butter! vâushat!' Similarly at the other fore-offerings; but at the second and fourth, where the object of worship is a single one (viz. Tanûnapât and the Barhis respectively), 'may he (or it) accept (vetu)!' has to be substituted for 'may they accept (vyantu)!' The difference of number in these verbal forms is symbolically explained as implying a distinction of sex, for the reason that there may be more wives to one man, but only one husband to a woman. The elliptic expression ye yagâmahe is thus explained by Sâyana on Taitt. S. I, 6, 11: 'All we Hotri priests that are urged on by the Adhvaryu calling "Recite (thou)!" we do recite, we do pronounce p. 149 the yâgyâ.' This introductory part of the offering-formula is called âgur, 'acclamation, assent' (Âsv. I, 5, 4); it is alluded to in Mahâbhâr. Vanap. I2480 (cf. Muir, O. S. T. I, p. 135), and apparently by Pân. VIII, 2, 88 (cf. Haug, Ait. Br. II, p. 133 n.).
149:1 In making the oblation, the Adhvaryu holds the guhû over the upabhrit and pours some of the butter from the guhû over the spout of the upabhrit into the fire. At the third prayâga he empties all the butter remaining in the guhû into the fire, and thereupon, for the fourth oblation, replenishes the empty spoon with half the contents of the upabhrit, after which he proceeds as before.
151:1 Cf. p. 118, note 3. The words 'Svâhâ Agnim' &c. are preceded by 'ye yagâmahe,' see before, p. 148, note 2.
151:2 After the Adhvaryu has performed the last fore-offering, he p. 152 steps back behind the altar and sitting down beside the dishes of sacrificial food, anoints, with the butter remaining in the guhû, first the (butter in the) dhruvâ, then the several sacrificial dishes; and finally the (butter in the) upabhrit. Kâty. III, 3, 9.
152:1 What remains of the dish of sacrificial food, after the oblation to Agni Svishtakrit (I, 7, 3, 1 seq.) has been made, is eaten by the priests and the sacrificer, and in their case the several portions are basted with butter, as they are cut off, but not the dish of food from which the portions have been taken.

FOURTH BRÂHMANA.

1:5:4:11. He (accordingly) pronounces the offering-prayer to the Samidhs (kindling-sticks). The Samidhs (kindlers), doubtless, are the breaths (vital airs), and he thereby kindles the breaths; for this man (the sacrificer) is kindled (animated) by his breaths: hence if he (the sacrificer) be burning (with fever, &c.), he (the Adhvaryu) will say, 'Stroke (thyself)!' If he be hot, then one may feel confident, for then he is kindled; and if he be cold, then one need hope no longer. Thus he thereby puts the breaths into him: this is the reason why he pronounces the prayer to the Samidhs.
1:5:4:22. He then pronounces the offering-prayer to Tanûnapât. Tanûnapât, doubtless, is seed; hence he thereby casts seed: this is why he pronounces the prayer to Tanûnapât.
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1:5:4:33. He then pronounces the offering-prayer to the Ids. The Ids, doubtless, are offspring; when the seed thus cast springs into life, then it moves about in quest of food, as it were, praising (îd). Hence he thereby makes him (the sacrificer) propagate offspring: this is the reason why he, pronounces the prayer to the Ids.
1:5:4:44. He then pronounces the offering-prayer to the Barhis. The barhis, doubtless, means abundance, hence he thereby produces an abundance: this is why he pronounces the prayer to the barhis.
1:5:4:55. He then pronounces the offering-prayer with 'Svâhâ! Svâhâ!' The Svâhâ-call, indeed, is what the winter is among the seasons; for the winter subjects these creatures to its will: hence in winter the plants wither, and the leaves fall off the trees; the birds retire more and more, and fly lower and lower; and the wicked man has his hair, as it were, falling off 1; for the winter subjects these creatures to its will. And, verily, he who knows this, makes that locality wherein he lives, his own, for his own happiness and supply of food.
1:5:4:66. The gods and the Asuras, both of them sprung from Pragâpati, were once contending for superiority. With staves and bows neither party were able to overcome the other. Neither of them having gained the victory, they (the Asuras) said, 'Well then, let us try to overcome one another by speech, by sacred writ (brahman)! He who cannot follow up our uttered speech by (making up) a pair, shall be defeated and lose everything, and the other party
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shall win everything!' The gods replied, 'So be it!' The gods said to Indra, 'Speak thou!'
1:5:4:77. Indra said, 'One (eka, m., unus) for me!' The others then said, 'One (ekâ, f., una) for us!' and thus found that (desired) pair, for eka (unus) and ekâ (una) make a pair.
1:5:4:88. Indra said, 'Two (dvau, m., duo) for me!' The others then said, 'Two (dve, f., duae) for us!' and thus found that pair, for dvau (duo) and dve (duae) make a pair.
1:5:4:99. Indra said, 'Three (trayah, m.) for me!' The others then said, 'Three (tisrah, f.) for us!' and thus found that pair, for trayah. and tisrah make a pair.
1:5:4:1010. Indra said, 'Four (katvârah, m.) for me!' The others then said, 'Four (katasrah, f.) for us!' and thus found that pair, for katvârah and katasrah make a pair.
1:5:4:1111. Indra said, 'Five (pañka, m. f., quinque) for me!' Then the others found no pair, for after that (numeral four) there is no pair, for then both (masculine and feminine) are pañka. Thereupon the Asuras were defeated and lost everything, and the gods won everything from the Asuras, and stripped their rivals, the Asuras, of everything.
1:5:4:1212. For this reason let him (the sacrificer) say 1, when the first fore-offering has been performed, 'One (eka) for me!' and 'One (ekâ) for him whom
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we hate!' And if he should not hate any one, let him say, 'who hates us and whom we hate!'
1:5:4:1313. With the second fore-offering, 'Two (dvau) for me!' and 'Two (dve) for him who hates us and whom we hate!'
1:5:4:1414. With the third fore-offering, 'Three (trayah) for me!' and 'Three (tisrah) for him who hates us and whom we hate!'
1:5:4:1515. With the fourth fore-offering, 'Four (katvârah) for me!' and 'Four (katasrah) for him who hates us and whom we hate!'
1:5:4:1616. With the fifth fore-offering, 'Five (pañka) for me!' and 'Nothing for him who hates us and whom we hate!' For, there being 'five' to five,' he (the enemy) is defeated, and whoever knows this, appropriates to himself everything that belongs to that (enemy of his), strips his enemies of everything.

Footnotes

153:1 The Kânva recension has, 'the beasts retire more and more, and the birds fly lower and lower; and the vile-caste man (pâpavarnah purushah) has his hair, as it were, falling off.'
154:1 Viz. as anumantrana, or after-call, supplementary prayer, pronounced immediately after the oblation has been poured into the fire. According to Kâty. III, 3, 5, a second anumantrana has to be added each time, consisting of a single word, viz. 'brilliant,' 'respectable,' 'famous,' 'holy,' 'an eater of food' [suppl. 'may I become'] respectively. Differently the Black Yagus; cf. Hillebrandt, p. 96, note 6.



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