The Satapatha- Brahmana - Fourth Kanda - 4th Adhyaya and 5th Adhyaya

The Satapatha Brahmana

 

translated by Julius Eggeling

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

 

The Satapatha Brahmana, Part II

translated by Julius Eggeling

Fourth Kânda

 

 

FOURTH ADHYÂYA. FIRST BRÂHMANA.

4:4:1:11. Savitri, forsooth, is his 1 mind: therefore he draws the Sâvitra cup. And, forsooth, Savitri is his breath (vital air);--when he draws the Upâmsu cup, then he puts into him that vital air in front; and when he draws the Sâvitra cup, then he puts into him that vital air behind: thus those two vital airs on both sides are beneficial (or, put into him), both that which is above and that which is below.
4:4:1:22. And the sacrifice, forsooth, is the seasons, the year. There, at the morning feast, they are overtly attended to, in that he draws the cups for the seasons; and at the midday feast they are covertly attended to, in that he takes the Marutvatîya libations by means of the two Ritu vessels 2. Now here (at the evening feast) they neither draw any libation expressly for the seasons, nor is any libation taken with the two Ritu vessels.
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4:4:1:33. But Savitri, forsooth, is he that burns yonder (the sun); and he indeed is all the seasons: thus the seasons, the year, are overtly attended to at the evening feast,--for this reason he draws the Sâvitra cup.
4:4:1:44. He draws it with the Upâmsu vessel. For Savitri is his mind, and the Upâmsu is his breath: therefore he draws it with the Upâmsu vessel; or with the Antaryâma vessel, for that is one and the same, since the Upâmsu and Antaryâma are the out-breathing and in-breathing 1.
4:4:1:55. He draws it from the Âgrayana graha; for Savitri is his mind, and the Âgrayana is his body (or self): he thus puts the mind into the body. Savitri is his breath, and the Âgrayana is his body: he thus puts the breath into the body.
4:4:1:66. He thus draws it therefrom with (Vâg. S. VIII, 6; Rig-veda VI, 71, 6), 'Bring thou forth boons for us this day, O Savitar, boons to-morrow, boons day by day: O God, through this our prayer may we be sharers of boons, of a good and plenteous abode!--Thou art taken with a support!--Thou art Savitri's joy-giver, thou art a joy-giver: give me joy! speed the sacrifice; speed the lord of the sacrifice to (receive) his share!'
4:4:1:77. Having drawn it, he does not deposit it; for Savitri is his (Yagña's) mind, and hence this mind is restless. And Savitri is his breath: hence this breath passes to and fro unrestingly. He then says (to the Maitrâvaruna), 'Recite (the invitatory prayer) to the god Savitri!' Having called for the
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[paragraph continues] Sraushat, he says, 'Prompt (the Hotri to recite the offering prayer) to the god Savitri!' The Vashat having been pronounced, he offers. He (the Hotri) pronounces no Anuvashat 1,--for Savitri is his mind,--'lest he should consign his mind to the fire;' and Savitri being his breath,--'lest he should consign his breath to the fire.'
4:4:1:88. Then with the (same) vessel, without drinking therefrom 2, he draws the Vaisvadeva graha. The reason why he draws the Vaisvadeva graha with the (same) vessel, without drinking therefrom, is this: on the Sâvitra graha he (the Hotri) pronounces no Anuvashat, and it is therefrom that he is about to draw the Vaisvadeva graha,--thus it is by means of the Vaisvadeva that it becomes supplied with the Anuvashat for him.
4:4:1:99. And further why he draws the Vaisvadeva graha. Savitri, forsooth, is his rind, and the Visve Devâh (All-gods, or all the gods 3) are everything here: he thus makes everything here subservient and obedient to the mind, and hence everything here is subservient and obedient to the mind.
4:4:1:1010. And again why he draws the Vaisvadeva graha. Savitri, forsooth, is his breath, and the All-gods are everything here: he thereby puts the out-breathing and in-breathing into everything here, and
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thus the out-breathing and in-breathing become beneficial (or put) in everything here.
4:4:1:1111. And again why he draws the Vaisvadeva graha. The evening feast belongs to the All-gods: thus indeed it is called on the part of the Sâman, in that the evening feast is called Vaisvadeva on the part of the Rik 1, and in the same way on the part of the Yagus, by way of preparatory rite, when he draws that Mahâ-vaisvadeva graha.
4:4:1:1212. He draws it from the Pûtabhrit; for the Pûtabhrit belongs to the All-gods, because therefrom they draw (Soma juice) for the gods, therefrom for men, therefrom for the Fathers: hence the Pûtabhrit belongs to the All-gods.
4:4:1:1313. He draws it without a puroruk 2, for he draws it for the All-gods, and the All-gods are everything, the Rik and Yagus and Sâman; and even in that he draws it for the All-gods, thereby it becomes supplied with a puroruk for him: therefore he draws it without a puroruk.
4:4:1:1414. He thus draws it therefrom with (Vâg. S. VIII, 8), 'Thou art taken with a support: thou art well-guarded, well-established,'--for well-guarded and well-established is the breath,--'homage to the great bull!'--the great bull is Pragâpati (the lord of creatures): 'homage to Pragâpati,' he thereby means to say.--'Thee to the All-gods! this is thy womb,--thee to the All-gods!' Therewith he
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deposits it; for it is for the All-gods that he draws it. Thereupon he goes (to the Sadas) and sits down (in front of the Hotri) with his face to the east 1.
4:4:1:1515. And when he (the Hotri) recites this (verse), 'With one and ten for thine own sake, with two and twenty for offering, with three and thirty for up-bearing (the sacrifice to the gods); with thy teams, O Vâyu, do thou here unloose them!'--during (the recitation of) this verse to Vâyu the drinking-vessels are unyoked 2, for beasts have Vâyu for their leader; and Vâyu
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[paragraph continues] (wind) is breath, since it is by means of the breath that beasts move about.
4:4:1:1616. Now once on a time he went away from the gods with the beasts. The gods called after him at the morning pressing,--he returned not. They called after him at the midday pressing,--but he returned not. They called after him at the evening pressing.
4:4:1:1717. Being about to return, he said, 'If I were to return to you, what would be my reward? '--'By thee these vessels would be yoked, and by thee they would be unloosed!'--Hence those vessels are yoked by that (Vâyu), when he (the Adhvaryu) draws the (cups) for Indra and Vâyu and so forth 1. And now those vessels are unloosed by him, when he says, 'with thy teams, O Vâyu, do thou here unloose them;'--teams mean cattle: thus he unlooses those vessels by means of cattle.
4:4:1:1818. Now, had he returned at the morning pressing--the morning pressing belonging to the Gâyatrî, and the Gâyatrî being the priesthood 2--then cattle would have come to be with priests only. And had he returned at the midday pressing--the midday pressing belonging to Indra, and Indra being the nobility--cattle would have come to be with nobles only. But in that he returned at the evening pressing--the evening pressing belonging to the All-gods, and the All-gods being everything here--therefore there are cattle everywhere here.

Footnotes

357:1 Viz. that of Yagña, the sacrificial man, representing the sacrificer himself, with a view to the preparation of a new body in a future existence.
357:2 See IV, 3, 3, 12.
358:1 See IV, 1, 1, 1.
359:1 See p. 351, note 1.
359:2 Lit. 'with the not-drunk-from vessel.' He is not to drink with the Hotri the remains of the Sâvitra graha, which is to be offered up entirely (holocaust).
359:3 In Ait. Br. III, 31 five classes of beings, viz. the gods and men, the Gandharva-Apsaras, the serpents and the manes, are included in the term Visve Devâh.
360:1 The first sastra of the Tritîya-savana, now about to be recited by the Hotri (Rig-veda priest), is the Vaisvadeva sastra; hence also, he argues, it is Vaisvadeva on the part of the Sâman, because of the intimate connection of the Sâman chants (here the Tritîya, or Ârbhava, pavamâna stotra; see p. 325, note 2) with the sastras.
360:2 See p. 268, note 1.
361:1 He remains thus seated till the Hotri utters the Âhâva 'Adhvaryo sosamsâvom' (Adhvaryu, let us sing!), when he turns round and makes his response (pratigara) 'Samsâmo daivom.' See p. 326, note 1.
The Vaisvadeva sastra consists of the following parts:--

Pratipad (opening triplet), Rig-veda V, 82, 1-3.

Anukara (sequel), ib. 4-7.

Sûkta (hymn) to Savitri, IV, 54. Before the last verse the Nivid ('May the god Savitri drink of the Soma!' &c.) is inserted; to which the verse to Vâyu, referred to in paragraph 15, is added.

Sûkta to Heaven and Earth, I, 159, with the Nivid 'May Heaven and Earth delight in the Soma!' &c., inserted before the last verse; the Adhvaryu's response being thrice Madâmo daiva,' see p. 330, note 3.

Dhâyyâ verse, I, 4, 1.

Sûkta to the Ribhus, I, 111; with Nivid before the last verse.

Three Dhâyyâs, X, 123, 1; X, 63, 3; IV, 50, 6.

Sûkta to Visve Devâh, I, 89; with Nivid before the last verse.

The concluding verse (paridhânîyâ) is recited thrice; the first time with stops at every half verse, the second and third time at every pâda.

Ukthavîrya, 'Praise has been sung to Indra, to the gods, to hear thee!'

Then follows the recitation of the offering prayer VI, 52, 13, after which the libation is made, the remaining juice being then drunk, as well as that in the kamasas.
361:2 That is, having been rinsed in the Mârgâlîya, the three dvidevatya are deposited on the khara by the Pratiprasthâtri.
362:1 See IV, 1, 3.
362:2 Perhaps we ought to read, with the Kânva text, gâyatram vai prâtahsavanam gâyatram agnes khando brahma vâ agnir, brâhmaneshu haiva pasavo ’bhavishyan, 'the morning pressing relating to the gâyatrî, and the gâyatrî metre belonging to Agni, and Agni being the priesthood.'

 

 

SECOND BRÂHMANA.

4:4:2:11. He proceeds with (the offering of) Soma's rice-pap; for Soma is the sacrificial food of the gods; and here now sacrificial food is prepared for Soma on his part; and thus Soma is not excluded therefrom. It is a rice-pap (karu), for rice-pap is food for the gods, since rice-pap is boiled rice, and boiled rice is clearly food: therefore it is a rice-pap.
4:4:2:22. Neither at the morning feast, nor at the midday feast does he offer it, for those two press-feasts, the morning feast and the midday feast, are the exclusive feasts of the gods; and Soma is sacred to the Fathers 1.
4:4:2:33. But were he to offer it at the morning feast, or at the midday feast, he would cause discord between the gods and Fathers. He offers it at the evening feast, because the evening feast belongs to the All-gods 2: thus he does not cause discord. He recites no invitatory prayer (but only an offering prayer), for the Fathers have passed away once for all: hence he recites no invitatory prayer.
4:4:2:44. Having, in the first place, taken ghee in four ladlings, and having called (on the Agnîdh) for the Sraushat, he says, 'Recite the offering prayer of the ghee!' and offers as the Vashat is uttered. Whatever oblations have been offered previous to this (karu), therefrom he separates this one (to Soma), and thus he causes no discord.
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4:4:2:55. Having poured (into the spoon) an 'underlayer' of ghee, he makes two cuttings from the rice-pap; and bastes them with ghee above. Having called for the Sraushat, he says, 'Recite the offering prayer of the Saumya (rice-pap)!' and offers as the Vashat is uttered.
4:4:2:66. He then takes ghee a second time by four ladlings, and having called for the Sraushat, he says, 'Recite the offering prayer of the ghee!' and offers as the Vashat is uttered. From whatever oblations he intends to offer hereafter, he thereby separates this one (to Soma), and thus he causes no discord. If he chooses, he may offer (ghee) on both sides (before and after the Soma's rice-pap); or, if he chooses, he may offer on one side only 1.
4:4:2:77. Now there is an offering-spoon called 'prakaranî.' Therein the Adhvaryu takes ghee by four ladlings (with the dipping-spoon) and pours it on the Dhishnya hearths by means of fagots (held over them). The reason why he pours ghee on the hearths by means of fagots is this. Because, on a former occasion 2, the gods said to those (Gandharva
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[paragraph continues] Soma-wardens), 'At the third pressing an offering of ghee shall fall to your share, but not one of Soma, for the Soma-draught has been taken from you, wherefore ye are not worthy of a Soma-offering,' that same offering of ghee now falls to their share at the evening pressing, but not one of Soma, in that he pours ghee on the hearths by means of fagots. One after another, in the order in which they were thrown up, and with the same formulas 1, he pours ghee upon them; on the Mârgâlîya last of all.
4:4:2:88. Now some make a second pouring on the Âgnîdhrîya hearth, thinking, 'In the North (or upwards) shall this sacred work of ours be accomplished!' but let him not do it in this way, but rather the Mârgâlîya last 2.
4:4:2:99. Now, while the Adhvaryu pours ghee on the hearths by means of fagots, the Pratiprasthâtri draws the Pâtnîvata 3 cup. For from the sacrifice creatures are produced; and being produced from the sacrifice, they are produced from union; and being produced from union, they are produced from the hind part of the sacrifice;--hence he thereby produces them from a productive union, from the hind part of the sacrifice: therefore he draws the Pâtnîvata cup.
4:4:2:1010. He draws it with the Upâmsu vessel. If he
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draws the Sâvitra libation with the Upâmsu vessel, (he draws) this one with the Antaryâma vessel; and if he draws the Sâvitra with the Antaryâma vessel (he draws) this one with the Upâmsu vessel;--for one and the same indeed are the Upâmsu and Antaryâma, being breath, and that which is the out-breathing is also the in-breathing. Now the breath (prâna, masc.) is male, and the wife is female: a productive union is thus brought about.
4:4:2:1111. He draws it without a puroruk 1,---the puroruk being manhood,--lest he should bestow manhood on women: therefore he draws it without a puroruk.
4:4:2:1212. He thus draws it from that (Âgrayana graha) with (Vâg. S. VIII, 9), 'Thou art taken with a support: Of thee, divine Soma, begotten by Brihaspati'--Brihaspati is the priesthood: of thee, divine Soma, the priest-begotten' he thereby means to say--'Of thee, the potent juice of the powerful (manly) juice' he means to say when he says 'of thee, the potent juice'--'May I prosper the draughts of thee, the mated one 2!' he does not now draw it for the wives, lest he should bestow manhood on women: therefore he does not now draw it for the wives.
4:4:2:1313. He (the Adhvaryu) then mixes it with the residue (of ghee) which is left in the prakaranî spoon. Now other libations he completes by mixing, but this one he diminishes; for ghee is a thunderbolt,
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and by that thunderbolt, the ghee, the gods smote the wives and unmanned them, and thus smitten and unmanned they neither owned any self nor did they own any heritage. And in like manner does he now, by that thunderbolt, the ghee, smite the wives and unman them; and thus smitten and unmanned, they neither own 1 any self nor do they own any heritage.
4:4:2:1414. He mixes it, with (Vâg. S. VIII, 9), 'I am above, I am below; and what space there is between, that was my father;--I saw the sun on both sides: I am what is highest to the gods in secret.' In that he mixes with 'I--I,' thereby he bestows manhood on men.
4:4:2:1515. He then says, 'Agnîdh, pronounce the offering prayer of the Pâtnîvata!' The Agnîdh is male, and the wife is female: thus a productive union is brought about. He offers with (Vâg. S. VIII, 10), 'O Agni, wife-leader 2!'--Agni is male, and the wife is female: thus a productive union is brought about.
4:4:2:1616. 'Together with the divine Tvashtri'--for Tvashtri transforms the cast seed: thus he thereby transforms the cast seed;--'drink the Soma, Hail!' therewith he offers on the north (left) part (of the fire); what other offerings there are, they are the gods, and these are the wives: thus alone it is a proper union, since the woman lies on the left (north) side of the man. The Adhvaryu takes a draught of Soma to the Agnîdh, and the latter says, 'Adhvaryu, invite me!' [It might be said
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that] he should not invite him, since how can there be an invitation of one smitten and unmanned? He should nevertheless invite him: they offer in his fire, and utter the Vashat,--therefore he should invite him.
4:4:2:1717. He then gives orders, 'Agnîdh, sit in the Neshtri's lap! Neshtri, lead up the lady, and make her exchange looks with the Udgâtri! Unnetri, fill up the Hotri's cup, and let no Soma-juice remain!' Thus, if it be an Agnishtoma sacrifice.
4:4:2:1818. But if it be an Ukthya 1, let him say, 'Lengthen out the Soma!'--Holding the same vessel (from which the Pâtnîvata libation was made, the Agnîdh) sits down in the Neshtri's lap,--for he, the Agnîdh, is in reality Agni, and the Neshtri is female: the Agnîdh is male, and the Neshtri female,--a productive union is thus brought about. The Neshtri leads up the lady and makes her exchange looks with the Udgâtri 2, with 'Thou art Pragâpati, the
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male, the bestower of seed: lay thou seed into me!' The Udgâtri is Pragâpati, and the lady is a woman: a productive union is thus brought about.

Footnotes

363:1 Probably, because Soma is slain in being sacrificed (see IV, 3, 4, 1), and therefore belongs to the Fathers or Departed Spirits.
363:2 And the All-gods (or all he gods) mean everything. See IV, 4, 1, 4.
364:1 The homa of ghee, made-before the rice-pap oblation to Soma, belongs to Agni, and the one made after the oblation, to Vishnu. If only one homa be made, it belongs to Agni and Vishnu. The Kânva text reads, 'Tad vâ âhur anyatarata eva pariyaget purastâd eveti,' now they say, 'He should offer on one side only, and that in front (previously to the karu).' For the offering formulas, see Âsv. V, 19, 3; Ait. Br. III, 32. After the completion of these offerings, the Adhvaryu pours ordinary ghee on the rice-pap and presents it to the Hotri, who looks at it while pronouncing some formulas (Âsv. V, 19, 4, 5), and he smears his eyes with the ghee on the pap, after which the latter is handed to the chanters (udgâtri) to be eaten by them.
364:2 See III, 6, 2, 19.
365:1 Viz., Vâg. S. V, 31, 32. The Âgnîdhra hearth is prepared first, and the Mârgâlîya last of the eight dhishnyas. See p. 148, note 4.
365:2 Or, uppermost (uttamam; the Kânvas read 'antamâm').
365:3 The meaning of the term pâtnîvata is 'relating to the patnîvant (i.e. wived or mated one),' the 'patnîvant' being probably Soma with the water mixed with it; or Agni with the wives of the gods, (with special reference to the sacrificer's wife); cf. Taitt. S. VI, 5, 8, I, 2. According to the Kânva text, Agni associated with the goddess Speech (Vâk patnî) seems to be understood.
366:1 See p. 268, note 1.
366:2 In the St. Petersburg Dictionary 'patnîvatah' seems to be taken as qualifying 'grahân;' but cp. Rig-veda VIII, 82, 22, 'United with their wives (i.e. the water mixed with the Soma-juice?) these Soma-draughts (sutâh) go longing to the rejoicing.'
367:1 'îs,' etymologically connected with 'own.'
367:2 Or, wived, mated one, 'patnîvan;' the Kânva text reads 'Agne Vâk patni.' See preceding page, note 2.
368:1 But if it be an Ukthya, or Shodasin, or Atirâtra, or Vâgapeya, Kânva text. See towards the end of next note.
368:2 Kâty. X, 7 and schol. supply the following details. The Unnetri puts down the kamasa cups behind the high altar, and pours into them the entire Soma-juice remaining in the Pûtabhrit, putting but little into the Hotri's cup, to leave room in it for the dhruva libation. Besides this the Âgrayana is the only Soma that remains. The Adhvaryu then, by touching the Soma in the Hotri's cup with two stalks of grass, gives the signal for the chanting of the Agnishtoma Sâman (viz. the Yagñâyagñîya, Sâmav. II, 53, 54), wrapping up his head, if he chooses, in the same way as the Udgâtris. Meanwhile the Neshtri leads up the lady through the back door into the Sadas, makes her sit down north of the Udgâtri and exchange looks with the latter three times (at the 'Him,' see p. 308, note 2). Three times also (at every Nidhana) she uncovers her right leg and pours on it some of the pânneganî water fetched by her in the morning (see III, 9, 3, 27), p. 369 whereupon she returns to her own tent. Then follows the recitation of the Âgnimâruta sastra, consisting of the following parts:--

Sûkta (hymn), Rig-veda III, 3, to Agni Vaisvânara, with Nivid ('May Agni Vaisvânara feast on this Soma,' &c.) inserted before the last verse.

Dhâyyâ, I, 43, 6; or (verse to Rudra) II, 33, 1.

Sûkta, I, 87, to Maruts, with Nivid ('May the Maruts feast on this Soma,' &c.) before the last verse.

Stotriya pragâtha, VI, 48, 1-2 (identical with the text of the Yagñâyagñîya Sâman).
Anurûpa pragâtha, VII, 16, II-12 (antistrophe).

Sûkta to Agni Gâtavedas, I, 143, with Nivid before the last verse.

Tristich to Âpah (waters), X, 9, 1-3, recited in breaks, the Hotri having previously uncovered his head (as do the other priests) and touched water, and the others holding on to him from behind. This and the following parts also have the Âhâva ('somsâvom') before each of them.

Verse VI, 50, 14 to Agni Budhnya.

Verses V, 46, 7-8 to wives of gods.

Verses II, 32, 4-5 to Râkâ.

Verse VI, 49, 7 to Pâviravî (daughter of lightning).

Verse X, 14, 4 to Yama.

Verse X, 14, 3 to Kavyas (manes).

Verses X, 15, 1, 3, 2 to Pitarah (fathers), with the Âhâva before each verse.

Anupânîya (or Svâdushkilîya) verses VI, 47, I-4 to Indra. After each of the first three the Adhvaryu may respond to the Hotri's Âhâva, with 'madâmo daiva' (instead of 'samsâmo daiva'). See note on IV, 3, 2, 11.

Verse to Vishnu and Varuna (Atharva-veda VII, 25, 1). p. 370

Verse to Vishnu, Rig-veda I, 154, 1.

Verse to Pragâpati, X, 53, 6.

Paridhânîyâ (concluding verse) IV, 17, 20, in reciting which the Hotri touches the ground; and during the recitation of the last pâda the Dhruva graha is poured into the Hotri's cup.

Ukthavîrya, 'Praise has been sung to Indra, to the gods, for hearing (?) thee!'

Yâgyâ (offering prayer) V, 60, 8, at the conclusion of which libations are made to Agni and the Maruts, both at the Vashat and Anuvashat.

Then follow the after-offerings of the animal sacrifice (see III, 8, 4, 1 seq.).
At the Ukthya (and other Soma-sacrifices) the Ukthya graha is drawn immediately after the drawing of the Âgrayana (see IV, 3, 5, 24, with note). Previous to the after-offerings the Ukthya graha is divided, as at the morning and midday performances (see p. 293, note 2), between the three Hotrakas, with a view to the recitation of their sastras which form the distinctive feature of the Ukthya sacrifice, bringing up the number of sastras (and stotras) from twelve (of the Agnishtoma) to fifteen. Besides, the Ukthya requires the immolation of at least two victims on the Soma-day, viz. a he-goat to Indra and Agni, besides the one to Agni.

THIRD BRÂHMANA.

4:4:3:11. The metres, forsooth, are the (draught) cattle of the gods. Even as harnessed cattle here on earth
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draw for men, so do the harnessed metres draw the sacrifice for the gods. And whenever the metres gratified the gods, then the gods gratified the metres. Now it has been previous to this, that the harnessed metres have drawn the sacrifice to the gods, that they have gratified them 1:
4:4:3:22. He now draws the Hâriyogana 2 graha--the Hâriyogana being the metres--it is the metres he thereby gratifies: this is why he draws the Hâriyogana graha.
4:4:3:33. He draws it as an additional (libation); since
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he draws it when he (the Hotri) pronounces the 'All-hail and blessing 1.' For there are here the gods, and the metres in addition to them; and there are men, and beasts in addition to them: therefore he draws it as an additional one.
4:4:3:44. He draws it in the Dronakalasa. Now Soma was Vritra. When the gods slew him, his head rolled off 2: it became the Dronakalasa. Thereinto flowed together so much of the juice as it could hold 3; that was in excess; and so is this graha in excess: he thus puts the excess. to the excess,--therefore he draws it in the Dronakalasa.
4:4:3:55. He draws it without a puroruk-formula, for he draws it for the metres; and in that he draws it for the metres, even thereby that (graha) of his becomes supplied with a puroruk: therefore he draws it without a puroruk.
4:4:3:66. He now draws it from that (Âgrayana graha) with (Vâg. S. VIII, it), 'Thou art taken with a support: of bay colour art thou, meet for the team of bay steeds,--thee to the pair of bay steeds!' Now, the two bay horses are the Rik and Sâman: it is for the Rik and Sâman that he draws it.
4:4:3:77. He then pours parched grain into it with, 'Ye are the bays’ grains, united with the Soma for
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[paragraph continues] Indra!' Whatever metres there are, both measured and unmeasured, they all thereby drink (of the Soma 1).
4:4:3:88. For this (libation) the Unnetri 2 calls for the Sraushat;--for the Unnetri is in excess (additional), since he does not call for the Sraushat for any other (libation); and this libation also is in excess: thus he puts the excess to the excess,--therefore the Unnetri calls for the Sraushat.
4:4:3:99. Placing (the Dronakalasa) on his head, he calls for the Sraushat,--for this (vessel) is his (Soma's) head. He first says (to the Maitrâvaruna), 'Recite (the invitatory prayer) for the Soma-draughts with grains!' Having called for the Sraushat, he says, 'Prompt (the Hotri to pronounce the offering prayer on) the Soma-draughts with grain brought forward 3!' and offers as the Vashat and Anuvashat are uttered. They then divide the grain between them for the sake of the Soma-draught.
4:4:3:1010. Now some take the Dronakalasa over to the Hotri, on the ground that 'the draught belongs to the utterer of the Vashat.' But let him not do it thus; for the other draughts are (taken by the respective priests) according to the kamasa cups, but this one is in excess: therefore there is a draught in it for all of them,--for this reason they divide the grain between them for the sake of the Soma-draught.
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4:4:3:1111. They must not bite them with their teeth,--for these (grains) mean cattle,--thinking 'lest we should do aught to crush our cattle!' They only drink it in with their breath 1, with (Vâ,;. S. VIII, 12), 'What horse-winning, what cow-winning draught is thine 2;' for they are cattle: therefore he says, 'what horse-winning, what cow-winning draught is thine;'--'Of that draught, offered with Yagus, praised by chants 3,'--for Yagus-prayers have indeed been offered, and chants have been chanted;--'sung by hymns,'--for songs (sastras) have been sung;--'Of the invited 4 do I drink, invited,'--for invited, he now drinks of the invited.
4:4:3:1212. They must not throw them into the fire, lest they offer remains (of offerings) in the fire. They rather throw them on the high altar: thus they are not excluded from the sacrifice.
4:4:3:1313. Thereupon they touch the vessels filled (with water 5) which some call Apsushomâh (Soma-draughts in water). For even as a yoked (animal) draws, so
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do they who perform the priestly duties. But the yoked (animal) galls or scratches itself; and water is a means of soothing, a medicine: thus wherever in this (sacrifice) they gall or scratch themselves--water being a means of soothing--they soothe by that means of soothing, water; they heal it by water. This is why they touch the vessels filled (with water).
4:4:3:1414. They touch them with (Vâg. S. VIII, 14), 'With lustre, with sap, with bodies 1 have we united,--with the happy spirit: may Tvashtri, the dispenser of boons, grant us riches, and may he smooth what was injured in our body!' thus they heal what was torn.
4:4:3:1515. They then touch their faces. There is a twofold reason why they touch their faces;--water, forsooth, is the elixir of immortality: it is with the elixir of immortality that they thus touch themselves. And, moreover, they thus deposit that holy work into their own self: therefore they touch their faces.

Footnotes

370:1 See I, 8, 2, 8; the translation has been amended in accordance with Professor Whitney's suggestions, American Journal of Philology, III, p. 406.
370:2 That is, referring to the 'hari-yogana,' or (Indra's) team of bay steeds.
371:1 For the Sam-yos, see part i, p. 254, note. The pronunciation of that formula takes place after the offering proper is completed.
371:2 ? Or burst (udvavarta), as the St. Petersburg Dictionary takes it. The Kânva text reads.--Vritro vai soma âsît tam yatra devâh pâtreshu vyagrihnata tasya mûrdhno (!) vyavartta sa dronakalaso ’bhavat.
371:3 Yâvân vâ yâvân vâ rasah, (? some indeterminate quantity of the juice:) Cf. IV, 4, 5, 13.
372:1 The text might also be taken in the sense of 'Whatever metre there is, both measured and unmeasured, all that he thereby consumes.' The libation is, however, taken out for the metres or cattle, represented by the grain.
372:2 Instead of the Âgnîdhra, see I, 5, 2, 16, with note.
372:3 Regarding 'prasthitam,' see p. 198, note 3.
373:1 They are only to smell the grains steeped in the Soma-juice.
373:2 The Kânva recension adds, 'O divine Soma!'
373:3 Lit., having Yagus offered, and chants chanted for it.
373:4 ? I.e. 'that to which I am invited.'
373:5 That is, the ten Kamasins touch their respective kamasa cups, filled with water and placed in the proper order from south to north, behind the pit (kâtvâla), after putting fresh kusa stalks on them. Those priests who have no cups of their own touch the cups of those with whom they are most nearly connected, viz. the four Adhvaryus that of the Neshtri the Udgâtri's assistants that of their principal, the Grâvastut that of the Hotri. Thereupon they touch their faces and betake themselves to the Âgnîdhra fire-house, to partake of sour milk. Then follow, on the Gârhapatya (at the front hall door), the Patnîsamyâgas of the cakes of the animal offering, followed by the Samishtayagus, See also Lâty. Sr. II, 11, 16 seq.
374:1 See I, 9, 3, 6. Cf. Atharva-veda VI, 53, 3. The Tândya Br. I, 3, 9 reads 'sam tapobhih' (with fervour).

FOURTH BRÂHMANA.

E. CONCLUDING CEREMONIES.

4:4:4:11. Now, it is nine Samishtayagus 2 he offers on this occasion. The reason why he offers nine Samishtayagus is that those stotra-verses at the Bahishpavamâna 3 chant amount to nine. Thus there is at both ends an inferior (incomplete) virâg 4, for the
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sake of production: it was from that same inferior (lower) source of production on both sides that Pragâpati produced the creatures,--from the one (he created) the upright, and from the other those tending to the ground. And in like manner does he (the Adhvaryu) now create creatures from that lower source of production on both sides,--from the one the upright, and from the other those tending to the ground.
4:4:4:22. The call 'Him' is the tenth of stotra-verses, and the 'Svâhâ' (the tenth) of these (Samishtayagus): and thus does this incomplete virâg come to consist of tens and tens.
4:4:4:33. And as to why they are called Samishtayagus. Whatever deities he invites at this sacrifice, and for whatever deities this sacrifice is performed, they all are thereby 'sacrificed-to together' (sam-ishta); and because, after all those (deities) have been 'sacrificed-to together,' he now offers those (libations), therefore they are called Samishtayagus.
4:4:4:44. And as to why he offers the Samishtayagus. Now, the self of him who has sacrificed has, as it were, become emptied, since he gives away of whatever is his: it is him he fills again by three out of these (oblations).
4:4:4:55. And as to the three following which he offers,--whatever deities he invites at this sacrifice, and for whatever deities this sacrifice is performed, they continue waiting till the Samishtayagus are performed, thinking, 'These, forsooth, he must offer unto us!' It is these same deities he thereby dismisses in due form whithersoever their course lies.
4:4:4:66. And as to the three last which he offers,--in performing the sacrifice he has produced it, and,
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having produced it, he firmly establishes it where there is a safe resting-place for it: this is why he performs the Samishtayagus.
4:4:4:77. He offers (the first) with (Vâg. S. VIII, 15; Rig-veda V, 42, 4), 'With thought lead us, O Indra, to meet with kine,'--'with thought him who was emptied he thereby fills with thought; with kine;' him who was emptied he thereby fills with kine;--'with patrons, O mighty Lord, with well-being; with prayer which is divinely inspired 1,'--'with prayer:' him who was emptied he thereby fills with prayer;--'with the favour of the adorable gods! Hail!'
4:4:4:88. [The second with Vâg. S. VIII, 16], 'With lustre, with sap, with bodies,'--'with lustre him who was emptied he thereby fills with lustre; with sap,'--sap is vigour--him who was emptied he thus fills with sap;--'We have united, with the happy spirit: may Tvashtri, the dispenser of boons, grant us riches, and may he smooth what was injured in our body!' Thus they heal what was torn.
4:4:4:99. [The third with Vâg. S. VIII, I7; Atharva-veda VII, 17, 4], 'May the gracious Dhâtri, Savitri, Pragâpati, the guardian of treasures, and the divine Agni accept this (offering); and Tvashtri and Vishnu: grant ye willingly to the sacrificer wealth together with children! Hail!' Him who was emptied he fills again, when he says, 'grant ye wealth to the sacrificer, Hail!'
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4:4:4:1010. [The fourth with Vâg. S. VIII, 18 1], 'Accessible homes have we prepared for you, O gods, who graciously came to this Soma feast;'--whereby he means to say, 'seats easy of access we have prepared for you, O gods, who have graciously come to this Soma feast;'--'Carrying and driving the offerings,' thereby he dismisses the several deities; 'Those forsooth who are without cars may go away carrying; and those who have cars may go away driving,' this is what he means to say; therefore he says, 'Carrying and driving the offerings;'--'bestow goods on him, ye good! Hail!'
4:4:4:1111. [The fifth with Vâg. S. VIII, 19; Atharva-veda VII, 97, 3], 'The willing gods whom thou, O God, broughtest hither, speed them each to his own abode, O Agni!' For to Agni he said, 'Bring hither such and such gods! bring hither such and such gods!' and to him he now says, 'Whatever gods thou hast brought hither, make them go whithersoever their course lies!'--'Ye have all eaten and drunk,'--for they have eaten the cakes of the animal offering, and they have drunk the king Soma: therefore he says, 'ye have all eaten and drunk;'--'Draw ye nigh to the air, to the heat, to the light! H ail!' Hereby, then, he dismisses the deities.
4:4:4:1212. [The sixth with Vâg. S. VIII, 20], 'Thee, O Agni, have we chosen here for our Hotri at the opening of this sacrifice: severally hast thou offered to them, and severally hast thou toiled; well-knowing the sacrifice, draw thou nigh 2, thou the wise! Hail!' by this (verse) he releases Agni, dismisses Agni.
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4:4:4:1313. [The seventh with Vâg. S. VIII, 21], 'Ye path-finding gods,'--for the gods are, indeed, the finders of the path;--'having found the path,'--'having found the sacrifice,' he thereby means to say;--'go ye in the path!' therewith he dismisses them in due form;--'O divine Lord of mind, this sacrifice--Svâhâ!--give thou to the wind!' for the sacrifice, indeed, is yonder blowing (wind): having thus completed this sacrifice, he establishes it in that sacrifice, and thus unites sacrifice with sacrifice,--hence he says, 'Svâhâ! give (it) to the wind!'
4:4:4:1414. [The eighth with Vâg. S. VIII, 22], 'O sacrifice, go to the sacrifice, go to the lord of the sacrifice, go to thine own womb, Hail!'--the sacrifice, thus established, he thereby establishes in its own womb. [The ninth he offers with], 'This is thy sacrifice, O lord of the sacrifice, bestowing numerous heroes, together with the song of praise: do thou accept it, Hail!' the sacrifice, thus established, bestowing numerous heroes, together with the song of praise he thereby finally establishes in the sacrificer.

Footnotes

374:2 See I, 9, 2, 25 seq.
374:3 See p. 310, note 1.
374:4 The virâg consists of pâdas of ten syllables. For the same speculation, see II, 5, I, 20.
376:1 ? The author of the Brâhmana would rather seem to take it in the sense of 'with the priestly authority (sacerdotium) instituted by the gods.'
377:1 Cf. Atharva-veda VII, 97, 4.
377:2 That is, according to Mahîdhara, 'knowing that the sacrifice p. 378 is accomplished, go thou to thine own house!' Cf. Atharva-veda VII, 97, 1 ('draw near to Soma!').

FIFTH BRÂHMANA.

4:4:5:11. He now betakes himself to the expiatory bath (avabhritha). The reason why he betakes himself to the expiatory bath is this. What vital sap there has been in him (Soma and the sacrificer), that (sap) of his he (the priest) has produced (extracted) for the offerings. Now that body (of Soma, i.e.
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the Soma-husks),--there is no sap in it; (yet) it is not to be cast away: they take it down to the water and--water being sap--he puts that sap into it. Thus he unites him with that sap, and thus he produces him from it,--he (Soma), even when produced, produces him (the sacrificer) 1: and because they take it down (ava-hri 2) to the water, therefore (the bath is called) avabhritha.
4:4:5:22. In the first place he performs the Samishtayagus offerings, for the Samishtayagus are the extreme end of the sacrifice. As soon as he has performed the Samishtayagus, they go together to the kâtvâla (pit) with whatever he (the sacrificer) has about him 3: both the black-deer's horn 4 and the girdle he throws into the pit,--
4:4:5:33. With (Vâg. S. VIII, 23), 'Be thou nor adder nor viper!' Now when they take the Soma-husks down to the water, that forsooth is the wishing of 'good-speed 5!' to it, and this now is the 'good-speed!' to him (the sacrificer); for snakes are like rope, and snakes' haunts are like wells (pits), and there is as it were a feud between men and snakes: 'Lest that should spring therefrom,' he thinks, and therefore he says, 'Be thou nor adder nor viper!'
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4:4:5:44. He then makes (the sacrificer) say (Rig-veda I, 24, 8), 'Broad forsooth is the path which king Varuna hath made for the sun to walk along,'--whereby he means to say, 'even as there is for the sun that broad path, free from danger and injury, so may there be for me here a broad path, free from danger and injury.'
4:4:5:55. 'For the footless hath he made feet to put down 1,' for, although he (the sun) is footless, yet he is able to walk;--'And the forbidder is he of all that woundeth the heart,'--thus he frees him from every guilt and evil of the heart.
4:4:5:66. He then says, 'Sing the Sâman!' or 'Speak the Sâman!' but let him rather say 'Sing,' for they do sing the Sâman. The reason why he sings the Sâman is that the evil spirits may not injure that body of his outside the sacrifice, for the Sâman is a repeller of the evil spirits.
4:4:5:77. He (the Prastotri) sings a (verse) to Agni, for Agni is a repeller of the evil spirits. He sings in the Atikhandas; for this, the Atikhandas, is all the metres 2: therefore he sings in the Atikhandas.
4:4:5:88. He sings, 'Agni burneth, Agni encountereth with flames,--Ahâvah! Ahâvah 3!' Thus he drives the evil spirits away from here.
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4:4:5:99. They walk out (from the sacrificial ground) northwards, along the back of the pit and the front side of the Âgnîdhra: then they proceed in whatever direction the water is.
4:4:5:1010. Where there is a standing pool of flowing water, there let him (the sacrificer) descend into the water--for whatsoever parts of flowing water flow not, these are holden by Varuna; and the expiatory bath belongs to Varuna--to free himself from Varuna. But if he does not find such, he may descend into any water.
4:4:5:1111. While he makes him descend into the water, he bids him say, 'Homage be to Varuna: downtrodden is Varuna's snare!' thus he delivers him from every snare of Varuna, from every (infliction 1) of Varuna.
4:4:5:1212. Thereupon, taking ghee in four ladlings, and throwing down a kindling-stick (on the water), he offers thereon, with (Vâg. S. VIII, 24), 'The face of Agni, the waters, have I entered, escaping from the power of demons, O son of the waters! In every homestead offer thou the log, O Agni! let thy tongue dart forth towards the ghee,--Hail!'
4:4:5:1313. Now, once on a time, the gods made so much of Agni, as would go in 2, enter the water, in order that the evil spirits should not rise therefrom; for Agni is the repeller of evil spirits. It is him he kindles by this kindling-stick and by this
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oblation, thinking 'On the kindled (fire) will I offer to the gods!'
4:4:5:1414. Then, having taken ghee a second time in four ladlings, and having called for the (Âgnîdhra's) Sraushat, he says, 'Pronounce the offering prayer to the Kindling-sticks!' He offers four fore-offerings, omitting that to the Barhis 1--the Barhis being offspring, and the expiatory bath belonging to Varuna--lest Varuna should seize upon his offspring. This is why he offers four fore-offerings, omitting that to the Barhis.
4:4:5:1515. Then follows a cake on one potsherd for Varuna. For whatever sap there had been in him (Soma), that sap of his he has produced (extracted) for the offerings. Now that body: there is no sap in it. But the cake is sap: that sap he puts into it. Thus he unites him with that sap, and so produces him from it,--he (Soma), even when produced, produces him (the sacrificer): hence there is a cake on -one potsherd for Varuna.
4:4:5:1616. Having made an 'underlayer' of ghee (in the offering-spoon), he says, while making the cuttings from the cake 2, 'Recite (the invitatory prayer) to Varuna!' Here now some make two cuttings from the Soma-husks, but let him not do so; for that (heap of husks) is an empty body, unfit for offering. He makes two cuttings (from the cake) and bastes them once with ghee, and anoints (replenishes the places whence) the cuttings (have been made). Having called for the Sraushat, he says, 'Recite the
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offering prayer to Varuna!' and offers as the Vashat is uttered.
4:4:5:1717. Then, having made an underlayer of ghee, he says, while putting the (remainder of the) cake (into the spoon), 'Recite the invitatory prayer to Agni and Varuna!' This is for (Agni) Svishtakrit 1; and as to why he does not say 'To Agni,' it is lest Varuna might seize upon Agni. If before he has cut twice from the Soma-husks, he now does so once, but if (he did) not, he need not heed it. He then bastes it twice with butter on the upper side; and having called for the Sraushat, he says, 'Recite the offering prayer to Agni and Varuna!' and offers as the Vashat is uttered.
4:4:5:1818. Now these are six oblations; for there are six seasons in the year, and Varuna is the year: hence there are six oblations.
4:4:5:1919. This is the course of the Âdityas 2; and these Yagus, they say, belong to the Âdityas. Let (the Adhvaryu) endeavour to perform as much of it as is his (the sacrificer's) wish. And if the sacrificer tell him to do otherwise, then he should do otherwise. He may also perform those same four fore-offerings,--omitting that to the Barhis--two butter-portions, (the oblations of cake) to Varuna and Agni-Varuna, and two after-offerings,--omitting the one to the Barhis;--this makes ten. Now the virâg consists
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of ten syllables, and the sacrifice is virâg: thus he makes the sacrifice to be like the virâg.
4:4:5:2020. This is the course of the Aṅgiras. Having performed the offerings either way, (the Adhvaryu) makes the pot, in which the husks are, float with (Vâg. S. VIII, 25), 'In the ocean, in the waters, is thy heart (O Soma)'--for the ocean is the waters, and water is sap: that sap he now puts into him (Soma), and thus he unites him with that sap, and produces him therefrom; and he (Soma), even when produced, produces him (the sacrificer);--'May the plants and the waters unite with thee!'--thereby he puts two kinds of sap into him, that which is in plants, and that which is in water,--'that we may serve thee, O lord of the sacrifice, in the singing of praises and the utterance of worship 1, with Svâhâ!' Whatever is good in the sacrifice, that he thereby puts into him.
4:4:5:2121. Thereupon, letting it go, he stands by it with (Vâg. S. VIII, 26), 'Ye divine waters, this is your child,'--for he (Soma) indeed is the child of the waters,--'bear ye him, well-beloved, well-nourished!' he thereby makes him over to the waters for protection--'This, O divine Soma, is thine abode: thrive thou well therein, and thrive thou 2 thoroughly!' whereby he means to say, 'Be thou therein for our happiness, and shield us from all inflictions!'
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4:4:5:2222. He then immerses it with (Vâg. S. VIII, 27), 'O laving bath, laving thou glidest along: with the help of the gods may I wipe out the sin committed against the gods; and with the help of the mortals that committed against mortals!'--for the sin committed against the gods he has indeed wiped out with the help of the gods, namely, with the help of king Soma; and the sin committed against mortals he has wiped out with the help of mortals, namely, by means of the animal victim and the sacrificial cake--'Preserve me, O god, from injury from the fiercely-howling (demon)!' whereby he means to say, 'Preserve me from all inflictions!'
4:4:5:2323. Thereupon both (the sacrificer and his wife) having descended, bathe, and wash each other's back. Having wrapped themselves in fresh garments 1 they step out: even as a snake casts its skin, so does he cast away all his sin,--there is not in him even as much sin as there is in a toothless child. By the same way by which they came out (from the sacrificial ground), they return thither 2; and, having returned, he puts a kindling-stick on the Âhavanîya (at the front hall-door) with, 'Thou art the kindler of the gods!' He thereby kindles the sacrificer himself,
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for along with the kindling of the gods the sacrificer is kindled 1.

Footnotes

379:1 ? That is, as the Soma plants become juicy again, so the sacrificer has his vital sap or spirit restored.
379:2 Or, according to the St. Petersburg Dictionary, 'they throw it into the water.'
379:3 Or, whatever is connected with Soma (?). According to Kâty. X, 8, 12, 19 the throne (âsandî) and Audumbarî, as well as the Soma vessels, Dronakalasa, &c., are to be carried in the first place to the kâtvâla, and from there to the water.
379:4 See III, 2, 1, 18. The Pratiprasthâtri is silently to throw after the lady's zone and peg (for scratching herself).
379:5 For the 'svagâkâra,' see I, 8, 3, 11.
380:1 Or, 'To the footless he has given to put down his feet:' in either sense it seems to be taken by the author of the Brâhmana (and the St. Petersburg Dictionary). Perhaps, however, 'apade' had better be taken, with Mahîdhara (and Sâyana?), in the sense of 'padarahite,' i.e. 'in the trackless (ether) he caused him (the sun) to plant his feet.' Similarly Ludwig, 'Im Ortlosen hat er sie die Füsse niedersetzen lassen.'
380:2 'Eshâ vai sarvam ati yad atikhandah,' Kânva text. Atikhandas, i.e. over-metre, redundant metre, is the generic term for metres consisting of more than forty-eight syllables.
380:3 All the priests, as well as the sacrificer, are to join in the p. 381 nidhana (finale, or concluding word of the Sâman). According to Kâty. X, 8, 16, 17 the Sâman is chanted thrice, viz. in starting from the kâtvâla, midway, and at the water-side.
381:1 Or guilt against Varuna. See p. 221, note 1.
381:2 Agner yâvad vâ yâvad vâ. Cf. p. 371, note 3.
382:1 For the usual five prayâgas, see I, 5, 3, 8-13.
382:2 As a rule, cakes on one potsherd are to be offered entire. The present cake, however, is to be an exception, and the usual two portions are to be cut from it. See part i, p. 192, note.
383:1 See I, 7, 3, 7 seq.
383:2 Professor Weber, Ind. Stud. X, p. 393, refers us to XIV, 9, 4, 33, where it is stated that the Vâgasaneyin Adhvaryu has to study the Yagus of the Âditya Rishi. One might also be inclined to think that, by 'Adityânâm ayanam' and 'Aṅgirasâm ayanam' the author intended to connect the Agnishtoma with the sacrificial sessions designated by those terms, for which see Âsv. Sr. XII, 1-2; Ait. Br. IV, 17, with Haug's notes.
384:1 See part i, p. 249, note 1.
384:2 'Vakshva' is by Mahîdhara (and apparently by the author of the Brâhmana) referred to 'vah;' by the St. Petersburg Dictionary to 'vas' for 'vatsva.' I have referred it to 'vaksh.' The Kânva text reads, Pari ka vakshi sam ka vakshîti pari ka no gopâya sam ka na edhîty evaitad âha.
385:1 According to the Mânava Sûtra, as quoted on Kâty. X, 9, 6, the sacrificer wraps himself in the cloth in which the Soma stalks were tied (somopanahana), and his wife in the outer cloth tied round the Soma bundle (paryânahana). The Soma vessels and implements are likewise thrown into the water.
385:2 While going thither they all mutter the Âmahîyâ verse, Rig-veda VIII, 48, 3, 'We have drunk Soma, we have become immortal, we have gone to the light, we have attained to the gods: what now can the enemy do unto us, what the guile, O immortal, of the mortal?'
386:1 The sacrificer sits down behind the sâlâdvârya fire and spreads the black deer-skin over his knees; the Adhvaryu then making an oblation of ghee from the dipping-spoon.

FIFTH ADHYÂYA. FIRST BRÂHMANA.

4:5:1:11. He proceeds with the rice-pap to Aditi, as the concluding oblation. The reason why there is a rice-pap for Aditi is this. Because, on that former occasion 2, the gods said to her, 'Thine forsooth shall be the opening, and thine the concluding oblation,' therefore he prepares that share for her at both ends (of the Soma-sacrifice).
4:5:1:22. And because, on that occasion, he offers when about to go forth (upa-pra-i) to buy the king (Soma), therefore that (opening oblation) is called Prâyanîya. And because he now offers after coming out (ud-â-i) from the expiatory bath, therefore this (concluding oblation) is called Udayanîya 3. For this indeed is one and the same oblation: to Aditi belongs the opening, to Aditi the concluding (oblation); for Aditi is this (earth).
4:5:1:33. To Pathyâ Svasti he offers first (at the opening sacrifice): then the gods, through speech, saw their way in what was unknown to them, for by speech the confused becomes known. But now that it is known, he performs in the proper order.
4:5:1:44. To Agni he offers first, then to Soma, then to Savitri, then to Pathyâ Svasti, then to Aditi, Now Pathyâ Svasti (the wishing of a 'happy journey')
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is speech, and Aditi is this (earth): on her the gods thereby established speech, and thus established thereon speech speaks here.
4:5:1:55. Thereupon he slaughters a barren anûbandhyâ 1 cow for Mitra and Varuna. And this indeed is performed as a different sacrifice, and that an animal offering; for the Samishtayagus form the end of the sacrifice.
4:5:1:66. The reason why there is a barren cow for Mitra and Varuna is this. Whatever part of his (sacrifice) 2 who has offered is well-offered that part of his Mitra takes, and whatever is ill-offered that Varuna takes.
4:5:1:77. Then they say, 'What has become of the sacrificer?'--whatever well-offered part of his (sacrifice) Mitra here takes, that he now again surrenders to him, being pleased with this (cow); and whatever ill-offered part of his Varuna takes, that indeed he makes well-offered for him, being pleased with this (cow), and surrenders it again to him. This forsooth is his own sacrifice 3, his own merit.
4:5:1:88. And again, why there is a barren cow for Mitra and Varuna. Now, when the gods caused the cast seed to spring,--there is that sastra called Âgnimâruta 4: in connection therewith it is explained how
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the gods caused that seed to spring. From it the coals (aṅgâra) sprung, and from the coals the Aṅgiras; and after that the other animals 1.
4:5:1:99. Then the dust of the ashes which remained: therefrom the ass was produced,--hence when it is dusty anywhere, people say, 'A very place for asses, forsooth 2!' And when no sap whatever remained,--thence was produced that barren cow belonging to Mitra and Varuna; wherefore that (cow) does not bring forth, for from sap seed is produced, and from seed cattle. And because she was produced at the end, therefore she comes after the end of the sacrifice. Hence also a barren cow for Mitra and Varuna is the most proper here: if he cannot obtain a barren cow, it may also be a bullock 3.
4:5:1:1010. Then the Visve Devâh applied themselves 4 a second time: thence the Vaisvadevî (cow) was produced; then the Bârhaspatyâ: that is the end, for Brihaspati is the end.
4:5:1:1111. And whosoever gives a thousand or more
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[paragraph continues] (cows to the priests), he will slaughter all these;--indeed, everything is obtained, everything conquered by him who gives a thousand or more. Those (three) cows are everything, (when offered) thus in the proper order: first one to Mitra and Varuna, then one to the All-gods, then one to Brihaspati.
4:5:1:1212. And those who perform a long sacrificial session, for a year or more, they will slaughter all these 1;--indeed everything is obtained, everything conquered by those who perform a long sacrificial session, for a year or more: those (cows) are everything, (when offered) thus in the proper order.
4:5:1:1313. Thereupon he performs the Udavasânîyâ ishti (completing oblation). He prepares a cake on five potsherds for Agni. Its invitatory and offering prayers are five-footed paṅktis 2. For at this time the sacrifice of him who has sacrificed is, as it were, exhausted in strength: it, as it were, passes away from him. Now all sacrifices are Agni, since all sacrifices are performed in him, the domestic sacrifices as well as others. He thus takes hold again of the sacrifice, and thus that sacrifice of his is
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not exhausted in strength, and does not pass away from him.
4:5:1:1414. The reason why the cake is one on five potsherds, and the invitatory and offering prayers are paṅktis (verses of five feet), is that the sacrifice is fivefold. He thus takes hold again of the sacrifice, and thus that sacrifice of his is not exhausted in strength, and does not pass away from him.
4:5:1:1515. The priests’ fee for it is gold; for this is a sacrifice to Agni, and gold is Agni's seed: therefore the priests’ fee is gold. Or an ox, for such a one is of Agni's nature as regards its shoulder, since its shoulder (bearing the yoke) is as if burnt by fire.
4:5:1:1616. Or 1, he takes ghee in five ladlings, and offers it with the verse to Vishnu (Vâg. S. V, 38), 'Stride thou widely, O Vishnu, make wide room for our abode! drink the ghee, thou born of ghee, and speed the lord of the sacrifice ever onwards, Hail!' For Vishnu is the sacrifice: he thus takes hold again of the sacrifice, and thus his sacrifice is not exhausted in strength, and does not pass away from him. And let him on this occasion give as much as he can afford, for no offering, they say, should be without a Dakshinâ. When this Udavasânîyâ-ishti is completed, he offers the (ordinary) evening (milk) offering 2,--but the morning offering at its proper time.

Footnotes

386:2 See III, 2, 3, 6.
386:3 See p. 48, note 1.
387:1 The meaning of this technical term would seem to be 'to be bound (or immolated) after' the sacrifice.
387:2 Or, of him, the sacrificer.
387:3 That is, the sacrifice of his own self.
387:4 The same passage occurs at I, 7, 4, 4, where I erroneously supplied 'samabhavat.' It is a broken, incoherent construction. The explanation, referred to in these two passages, may be Ait. Br. III, 34, though in that case one might have expected a somewhat closer adherence to the order of production there proposed; p. 388 see part i, p. 210, note 1. Regarding the Âgnimâruta sastra, see above, p. 369 note .
388:1 ? Or, the others, the animals (tad any anye pasavah). Cp. the French idiom, 'Les femmes et nous autres hommes.' The Kânva text reads, tad anu pasavah.
388:2 The Kânva reads, And when they (the coals) became dust of ashes, the ass was produced therefrom: hence they call 'asses’ place' where the dust of the ashes (lies).
388:3 Kâty. X, 9,15 allows, in lieu of the animal offering, an oblation of clotted curds (payasyâ or âmikshâ). See also II, 4, 2, 1 4.
388:4 ? They applied their minds, or, they took hold (amarîmrisanta): 'Tad u visve devâ marimrisâm kakrire tato dvitîyâ vaisvadevî samabhavat.' Kânva text. Perhaps the verb has here the same meaning as 'dhû' in the passage of the Ait. Br. referred to, tad (reto) maruto ’dhunvan.
389:1 The immolation of the three anubandhyâ cows is prescribed at the end of the Gavâmayana (see note on IV, 5, 4, 14), and at other Sattras (sacrificial session) lasting at least a year, and endowed with fees of at least a thousand cows, except the Sârasvata Sattra. Kâty. XIII, 4, 4, 5.
389:2 The Udavasânîyâ ishti is performed, with certain modifications, on the model of the Paunarâdheyikî ishti, or offering for the re-establishment of the sacred fire; for which see II, 2, 3, 4 seq., and especially the notes on part i, p. 317 seq. It is to be performed somewhere north of the sacrificial ground on a fire produced by the churning of the aranis or (pairs of) churning-sticks, with which the priests have previously 'lifted' their several fires. See p. 90, notes 4 and 5; and part i, p. 396, note 1.
390:1 According to Kâty. X, 9, 20 (as interpreted by the commentator) this (Vaishnavî) âhuti may optionally take the place of the Udavasânîyâ ishti. 'Atho' has evidently the force of 'or' here, as in IV, 6, 4, 5. The Kânva text has atho apy âhutim eva guhuyât; with the same meaning, cf. I, 1, 3, 3; also 'uto,' note to IV, 5, 2, 13.
390:2 For the Agnihotra, or morning and evening libation of milk, see II, 2, 4; 3, 4. The performance being completed, the temporary p. 391 erections, as the Sadas, cart-shed, Âgnîdhra fire-house, &c., are set on fire, and the sacrificer and priests go home.

SECOND BRÂHMANA.

4:5:2:11. They lay hands on the barren cow 1, and having laid hands on it, they quiet it. It having been quieted 2, he says (to the slaughterer), 'Pull out the omentum!' The omentum having been pulled out 2, let him tell (the slaughterer) to search groping for an embryo. If they do not find one, why need they care? and if they find one, atonement is made therefore.
4:5:2:22. For surely it is not right that, thinking it to be one (cow), they should perform, as it were, with that one; or that, thinking them to be two, they should perform, as it were, with two 3. Let him bid (the
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slaughterer) get ready the pot (sthâlî) and the cloth (ushnîsha) 1.
4:5:2:33. They then perform with the omentum, just as its mode of performance is 2. Having performed with the omentum, both the Adhvaryu and Sacrificer return (to the sacrificial ground). The Adhvaryu says, 'Pull out that embryo!' otherwise he would not pull it out from the womb, since it is only pulled out from the womb of a sick or dead (female); but when the embryo is full grown, then indeed it comes out through birth: let him bid him pull it out even after tearing asunder the thighs.
4:5:2:44. When it is pulled out, he addresses it with (Vâg. S. VIII, 28), 'May the embryo of ten months move together with the caul!'--by saying, 'May it move,' he puts breath into it; and 'of ten months' he says, because when an embryo is full grown, then it is one of ten months: thus, even though it is not ten months old, he makes it one of ten months by means of the Brahman (prayer), the Yagus.
4:5:2:55. 'Together with the caul'--this he says so that, like a ten months’ (calf), it may go out with the caul 3,--'As yonder wind moveth, as the ocean moveth;'--thereby he puts breath into it;--'So hath this ten months' (calf) slipped out with the caul;'--this he means to say so that, like a ten months’ calf, it may slip out with the caul.
4:5:2:66. Here now they say, 'What is he to do with
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that embryo?'--They might cut off a portion from every limb, even as (is done) the portioning of other portions. But let him not do so; for that (embryo) surely has its limbs undeveloped. Having cut it below the neck, they should let that fat juice drip into the pot; for that same juice drips from all its limbs, and thus it is a portion cut out from all its limbs. He then cuts the sacrificial portions of the cow in the same way in which they are (usually) portioned off.
4:5:2:77. They cook them on the cooking-fire of the animal offering: at the same time 1 they cook that fat juice. Having wrapped the embryo in the cloth, he lays it down by the side of the cooking-fire. When it (the victim) is cooked, he puts together 2 the (flesh) portions and bastes only them, but not that juice. They remove the victim (from the fire); and at the same time they remove that juice.
4:5:2:88. They take it along the back of the pit, between the sacrificial stake and the fire. It having been put down south (of the fire), the Pratiprasthâtri cuts off the sacrificial portions. He then makes an under-layer (of ghee) in both offering-spoons, and addresses (the Hotri) for the recitation to the Manotâ deity on the havis. Thereupon they make cuttings from the portions of the cow, in the same way in which cuttings are made from them 3.
4:5:2:99. Now there is an offering-spoon called prakaranî
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therein the Pratiprasthâtri makes an underlayer of ghee for the fat juice, takes two portions (from the juice), bastes them once (with ghee), and replenishes (the juice whence) both portions (have been taken). He (the Adhvaryu) then addresses (the Hotri) for. the recitation (of the invitatory prayer). Having called for the Sraushat, he says (to the Maitrâvaruna), 'Prompt (the Hotri to recite the offering prayer)!' As the Vashat is uttered, the Adhvaryu offers (the flesh portions). After the Adhvaryu's oblation the Pratiprasthâtri offers (the fat juice)--
4:5:2:1010. With (Vâg. S. VIII, 29), 'Thou whose fruit is fit for sacrifice,'--for embryos are unfit for sacrifice: this one he thus makes fit for sacrifice by means of the Brahman, the Yagus;--'thou who hast a golden womb,'--for on that former occasion 1, they rend the womb when they tear out (the embryo); and gold means immortal life; he thus makes that womb of her (the cow) immortal;--'Him whose limbs are unbroken, I have brought together with his mother, Hail!' Thus, if it be a male (embryo); but if it be a female one, with, 'Her whose limbs are unbroken, I have brought together with her mother, Hail!' And, if it be an indistinguishable embryo, let him offer in making it male, since embryos (garbha, masc.) are male, 'Him whose limbs are unbroken, I have brought together with his mother, Hail!' For on that former occasion, when they tear out (the embryo) they separate it from its mother: now, having rendered it successful by means of the Brahman, the Yagus, he brings it again together with its mother in the midst of the sacrifice.
p. 395
4:5:2:1111. Thereupon the Adhvaryu makes the oblation to the Lord of the forest 1. Having made the oblation to the Lord of the forest, the Adhvaryu, while pouring together the sacrificial portions that are for the upabhrit, says (to the Hotri), 'Recite the invitatory prayer to Agni Svishtakrit!' The Pratiprasthâtri comes and takes all that fat juice, and pours twice (ghee) thereon. Having called for the Sraushat, the Adhvaryu says, 'Prompt!' and offers as the Vashat is uttered. After the Adhvaryu's oblation the Pratiprasthâtri offers,
4:5:2:1212. With (Vâg. S. VIII, 30), 'The bountiful multiform juice 2,'--by 'bountiful' he means to say (the bestower) 'of numerous gifts;' and 'the multiform' he says, because embryos are, as it were, multiform,--'The strong juice hath invested itself with greatness:'--for it (the embryo) is indeed invested 3 in the mother.--'May the worlds spread along her, the one-footed, two-footed, three-footed, four-footed, eight-footed,'--'Hail!' He thereby magnifies her (the cow): far more, forsooth, does he gain by offering an eight-footed one, than by one not eight-footed.
4:5:2:1313. Here now they say, 'What is he to do with that embryo 4?' They may expose it on a tree; for
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embryos have the air for their support, and the tree is, as it were, the same as the air: thus he establishes it on its own support. But, say they, if, in that case, any one were to curse him, saying, 'They shall expose him 1 dead on a tree,' then verily it would be so.
4:5:2:1414. They may throw it into the water, for water is the support of everything here: he thus establishes it in the water. But, say they, if, in that case, any one were to curse him, saying, 'He shall die in water!' then verily it would be so.
4:5:2:1515. They may bury it ins a mole-hill; for this (earth) is the support of everything here: he thus establishes it on this same (earth). But, say they, if, in that case, any one were to curse him, saying, 'They shall quickly prepare a burying-place for him, being dead!' then verily it would be so.
4:5:2:1616. He may offer it to the Maruts on the cooking-fire of the animal sacrifice; for the Maruts, the clans (common people) of the gods, are not oblation-eaters (ahuta-ad) 2, and the uncooked embryo, as it were, is no oblation (ahuta); and the animal cooking-fire is taken from the Âhavanîya: thus indeed it (the embryo) is
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not excluded from the sacrifice, and yet is not (offered) directly in the Âhavanîya (offering-fire). And the Maruts are of the gods: he thus establishes it with the Maruts 1.
4:5:2:1717. As soon as he has performed the Samishtayagus offerings, when the coals are only just extinguished, he takes that embryo with the cloth, and standing with his face to the east, he offers it with a verse to the Maruts (Vâg. S. VIII, 31; Rig-veda I. 86, 1),--'Verily, O Maruts, in whosesoever house ye drink, the heroes of the sky, he is the best protected man.' He utters no Svâhâ (hail), for the Maruts, the clans of the gods are no oblation-eaters, and no oblation, as it were, is what is offered without Svâhâ. And the Maruts are of the gods: he thus establishes it with the Maruts.
4:5:2:1818. He then covers it over with the coals with (Vâg. S. VIII, 32; Rig-veda I, 22, 13), 'The great Heaven and Earth may mix this our sacrifice, and fill us with nourishments!'

Footnotes

391:1 The order of this and the succeeding Brâhmanas differs considerably in the two recensions. In the Kânva recension the present Brâhmana (the text of which also differs very much) is preceded by three others (V, 6, 1-3), corresponding to M. IV, 5, 3; IV, 5, 4 and IV, 5, 6, respectively.
391:2 The text has simply, he (viz. the Samitri or butcher) having quieted it, he (the Adhvaryu) says, (S.) having pulled it out, let him (A.) bid. . . .
391:3 The meaning of this would seem to be, that they should not content themselves with the supposition of its being a barren cow, but that they should ascertain whether she is not--as the term is--'ashtâpadî,' or eight-footed, i.e. a cow with calf (cf. par. 12), and should in that case make atonement. The Kânva text reads, Now when they thus proceed with that (animal offering), they, thinking it to be one (cow) only, pronounce the âprî verses (âprînanti). They turn out to be two (te dve bhavatah); and surely it is not right that one should cast away that on which the âprî verses have been pronounced. Now that juice has flowed together from all the limbs: thus offering is also made with those sacrificial portions of that (embryo). And the sacrifice is as much as the havis and Svishtakrit: he thus connects that whole (embryo) with that sacrifice, p. 391 and thus that which is superfluous (atirikta) becomes not superfluous.
392:1 The comm. on Kâty. XXV, 10, 7, describes the ushnîsha, used on this occasion, as a small cloth, or kerchief.
392:2 See III, 8, 2, 16 seq.
392:3 Or, even as a ten months’ calf moves with the caul, so he means to say (that) this (should take place).
393:1 Or, in the same place. The Kânva text reads, Having cut off the head, and let the juice (rasa) flow out, he cooks it by the side of (prativesam) the (flesh) portions. And when they proceed with the havis, then having made an underlayer of ghee, and, taking twice from that juice, having basted (the portions therewith), he replenishes the (places of the) two portions.
393:2 ? Read 'samuhya' for 'samudya.' See III, 8, 3, 5 seq.
393:3 See III, 8, 3, 15 seq.
394:1 See par. 3.
395:1 See III, 8, 3, 33.
395:2 Indu, lit. 'droop,' a term usually applied to the draughts of Soma, a connection with which doubtless is here intended.
395:3 A different simile is implied in the original 'antar mahimânam ânañga.'
395:4 The Kânva text is much briefer here: He then ties up the head (sirah pratinahya, ? with the body) either with a cloth (ushnîsha), or with bast (vakala), and having pushed asunder the cooking-fire of the animal offering, he lays it above them, with 'Verily, O Maruts . . .,' for the common people are eaters of raw flesh, and the Maruts p. 396 are the people: he thus establishes it with the Maruts. Or (uto) with a verse to Heaven and Earth, 'The great Heaven and Earth . . .,' for additional superfluous (atirikta) is that (garbha), beyond these two, heaven and earth, nothing whatever remains (or, nothing surpasses them, atirikyata): thus he establishes it within those two, heaven and earth; and while being superfluous, it comes to be no longer superfluous (or redundant).
396:1 'Enam' apparently refers both to the sacrificer and to the embryo (garbha, masc.).
396:2 For the common people are eaters of raw flesh (âmâd), and the Maruts are the people. Kânva text. Neither a Kshatriya nor a Vaisya can eat remains of offerings, but only a Brâhman is hutâd, Ait. Br. VII, 19.
397:1 One might expect 'deveshu:' thus he establishes it with the gods; unless it is intended as the final decision: 'hence he consigns it to the Maruts.' The wording is, however, the same as in the preceding paragraphs.

THIRD BRÂHMANA.

4:5:3:11. The Shodasin 2 (graha) forsooth is Indra. Now, at one time the beings surpassed (ati-rik)
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[paragraph continues] Indra--the beings being the creatures--they were in a state of equality, as it were, with him.
4:5:3:22. Indra then bethought himself, 'How can I stand forth over everything here, and how may everything here be beneath me?' He saw that graha, and drew it for himself. Then he stood forth over everything here, and everything here was
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beneath him. And, verily, for whomsoever, knowing this, they draw that cup of Soma, he stands forth over everything here, and everything here is beneath him.
4:5:3:33. Wherefore it has been said by the Rishi (Rig-veda III, 32, 11), 'The sky hath not reached thy greatness, when thou didst rest on the earth with thine other thigh,'--for, verily, yonder sky did not reach up to his other thigh 1: so did he stand forth over everything here, and everything here was beneath him. And, verily, for whomsoever, knowing this, they draw that cup of Soma, he stands forth over everything here, and everything here is beneath him.
4:5:3:44. He draws it with a verse to the lord of the bay steeds (Indra Harivant); they (the Udgâtris) chant verses to (Indra) Harivant, and he (the Hotri) afterwards recites verses to (Indra) Harivant. For Indra seized upon the strength, the fury (haras) of his enemies, the Asuras; and in like manner does he (the sacrificer) now seize upon the strength, the fury of his enemies: therefore he draws the graha with a verse to (Indra) Harivant; they chant verses to Harivant, and he (the Hotri) afterwards recites verses to Harivant.
4:5:3:55. He draws it with an Anushtubh verse; for the morning press-feast belongs to the Gâyatrî, the midday feast to the Trishtubh, and the evening feast to the Gagatî. The Anushtubh, then, is over and above 2 (ati-rikta), and he thus makes that (Soma of the
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[paragraph continues] Shodasin) to remain over: hence he takes it with an Anushtubh.
4:5:3:66. He draws it in a square cup; for there are three worlds: these same worlds he gains by three corners, and by the fourth corner he makes that (Soma) to remain over;--therefore he draws it in a square cup.
4:5:3:77. Let him draw it at the morning pressing, after drawing the Âgrayana. Having been drawn at the morning pressing, it reposes apart from that time: he thus makes it to outlast all (three) pressings.
4:5:3:88. Or he may draw it at the midday pressing, after drawing the Âgrayana,--but this is mere speculation: let him rather draw it at the morning pressing, after drawing the Âgrayana: having been drawn at the morning pressing, it reposes apart from that time.
4:5:3:99. He thus draws it therefrom with (Vâg. S. VIII, 33; Rig-veda I, 84, 3), 'Mount the chariot, O slayer of Vritra, thy bay steeds have been harnessed by prayer! May the stone by its sound draw hitherward thy mind!--Thou art taken with a support: thee to Indra Shodasin (the sixteenfold)!--This is thy womb: thee to Indra Shodasin!'
4:5:3:1010. Or with this (verse, Vâg. S. VIII, 34; Rig-veda I, 10, 3), 'Harness thy long-maned, girth-filling bay steeds! Come hither to us, O Indra, drinker of Soma, to hear our songs! Thou art taken with a support: thee to Indra Shodasin!--This is thy womb: thee to Indra Shodasin!'
4:5:3:1111. Thereupon he returns (to the sadas) and bespeaks the chant with, 'Soma has been left over:
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[paragraph continues] Turn ye back 1!' for he indeed causes it to remain over by that (Shodasin graha). He (the Adhvaryu) bespeaks it 2 before the setting of the sun; and after sunset he (the Hotri) follows it up by reciting the sastra: thus he thereby joins day and night together,--therefore he bespeaks (the stotra) 3 before the
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setting of the sun, and after sunset he follows it up by reciting the sastra 1.

Footnotes

397:2 The author has now completed his exposition of the simplest form of Soma-sacrifice, viz. the Agnishtoma, the libations of which are accompanied by twelve chants (stotra) and as many recitations (sastra), and which (on the press-day) requires one victim to Agni (see IV, 2, 5, 14). He has also incidentally (IV, 4, 2, 18) touched upon the characteristic features of the Ukthya sacrifice, viz. its second victim, a he-goat to Indra-Agni, and three additional Uktha stotras and sastras (p. 370 note 1). He now proceeds to p. 398 consider another libation which, with its accompanying stotra and sastra, forms the distinctive feature of the Shodasin sacrifice, i.e. the one having sixteen or a sixteenth (hymn). This sacrifice also requires a third victim on the press-day, viz. a ram to Indra. By the addition, on the other hand, of the Shodasin graha, with its chant and recitation, to an ordinary Agnishtoma, another form of one day's (ekâha) Soma-sacrifice is obtained, viz. the Atyagnishtoma, or redundant Agnishtoma, with thirteen stotras and sastras. This form of sacrifice is, however, comparatively rarely used, and was probably devised on mere theoretic grounds, to complete the sacrificial system. A somewhat more common form is the Atirâtra, lit. 'that which has a night over and above,' differing as it does from the Shodasin in that--besides a fourth victim (a he-goat to Sarasvatî)--it has in addition a night performance of libations, with three rounds (paryâyas) of four stotras and sastras each (one for the Hotri and for each of his three assistants), and concluding at daybreak with one more stotra, the sandhi (twilight) stotra, and the Asvina sastra and offering. These are the forms of Soma-sacrifice referred to in the present book, as required for the performance of sacrificial sessions (twelve days and more) of which its concluding portion treats. With another form, the Vâgapeya sacrifice, the author deals in the next Kânda. These--with the Aptoryâma, which to the Atirâtra adds another course of four Atirikta, or superadded stotras--constitute in the later official classification the seven fundamental forms (samsthâ) of Soma-sacrifice. This term, meaning properly 'termination, consummation,' probably applied originally to the concluding rites of the Soma-sacrifice proper, as the distinctive features of the several forms of sacrifice, but by a natural transition, became the generic terms for the complete forms of sacrifice. See Professor Weber's somewhat different explanation, Ind. Stud. IX, 229.
399:1 ? Or either of his thighs. The situation depicted in this verse would seem that of the warrior Indra lying or kneeling on Vritra, whom he has thrown on the ground.
399:2 Or, additional, in excess; see IV, 4, 3, 4.
401:1 See IV, 2, 5, 8. The verb, here and elsewhere translated by 'to bespeak,' is upâ-kri, the proper meaning of which would seem 'to be to prepare, to introduce, to bring up' the chant. As the same verb is, however, also used for the 'driving up, or bringing up' of cattle (to the stable), it may perhaps have a similar meaning in connection with the stotra; the metres of the chant (which are often called the cattle of the gods) being, as it were, 'led up' (or put to') by the Adhvaryu, to be 'harnessed' or 'yoked' (yug) by the Udgâtri; see p. 311, note 1. Instead of the Prastara, handed to the Udgâtri on the occasion of the Pavamânas, two stalks of sacrificial grass are generally used with other chants; but certain stotras and sâmans require to be 'introduced' by special objects, such as a fan, or the two churning sticks (for producing fire), or water mixed with avakâ plants, or an arrow.
401:2 ? Read 'tad' for 'tam;' or 'he calls upon him (the Udgâtri).'
401:3 The Shodasi-stotra usually consists of the Gaurivita Sâman (S. V. II, 302-4); but the Nânada Sâman (ib. II, 790-3) may be used instead. It is performed in the ekavimsa stoma, i.e. the three verses are chanted in three turns, so as, by repetitions, to produce twenty-one verses; the usual form being a a a-b b b-c; a-b b b-c c c; a a a-b-c c c. For some modifications in the present case, see Haug, Transl. Ait. Br. p. 258 note. The first turn is to be performed in a low voice, while the sun is going down; the second in a middle voice, when the sun has disappeared, but not entirely the daylight; and the third turn in a loud voice, when darkness is closing in. If, for some reason or other, the stotra is entirely performed after sunset, it is chanted with a loud voice throughout. During the chanting a horse (black, if possible), or a bullock, or he-goat is to stand at the front (or back) gate of the sadas, facing the latter. Besides, a piece of gold is to circulate among the chanters, each of them holding it, while his turn of chanting lasts, and the Udgâtri (or all three) doing so during the nidhana or finale.
402:1 The Shodasi-sastra is minutely described in the Ait. Br. IV, 3 seq. The opening verses are in the Anushtubh metre (of sixteen syllables), but otherwise also the Hotri has by means of pauses and insertions of formulas (nivid) to bring out its 'sixteenfold' character so as to accord with its designation.

THE DVÂDASÂHA 2.

FOURTH BRÂHMANA.

4:5:4:11. Now, at first the gods were all alike, all good. Of them, being all alike, all good, three desired, 'May we be superior 3!'--Agni, Indra, and Sûrya.
4:5:4:22. They went on praising and toiling. They saw those Atigrâhyas 4, and drew (grah) them for themselves
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over and above (ati): hence the name Atigrâhyas. They became superior, even as they are now superior 1 and verily he becomes superior for whomsoever, knowing this, they draw those cups of Soma.
4:5:4:33. And at first there was not in Agni that lustre which is now in him. He desired, 'May that lustre be in me!' He saw this graha, and drew it for himself, and henceforth that lustre was in him.
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4:5:4:44. And at first there was not in Indra that power which is now in him. He desired, 'May that power be in me!' He saw this graha and drew it for himself, and henceforth that power was in him.
4:5:4:55. And at first there was not in Sûrya that splendour which is now in him. He desired, 'May that splendour be in me!' He saw this graha and drew it for himself, and henceforth that splendour was in him. And verily for whomsoever, knowing this, they draw those cups of Soma, he takes unto himself those same fires (energies), those same powers.
4:5:4:66. Let him draw them at the morning pressing, after drawing the Âgrayana; for the Âgrayana is the self (body), and many parts of this self are one each (and thus) over and above (the others), such as the lung 1 and heart, and others.
4:5:4:77. Or he might draw them from the Pûtabhrit, at the midday pressing, after drawing the Ukthya, or when about to bespeak (the chant), for the Ukthya indeed is the same as that undefined self of his. But this is mere speculation: let him rather draw them at the morning pressing, after drawing the Âgrayana.
4:5:4:88. They are offered after the offering of the Mâhendra graha; for that, the Mâhendra, is Indra's special cup; and so are the (Nishkevalya) stotra and sastra specially his. But the sacrificer is Indra; and for the sacrificer's benefit (these cups) are drawn: therefore they are offered after the offering of the Mâhendra graha.
4:5:4:99. He thus draws them therefrom [the first with
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[paragraph continues] Vâg. S. VIII, 38; Rig-veda IX, 66, 21] 1, 'O Agni, skilful in works, become thou pure, bestowing upon us lustre and manly vigour, and upon me health and wealth!--Thou art taken with a support: thee to Agni, for lustre!--This is thy womb: thee to Agni, for lustre!'
4:5:4:1010. [The second with Vâg. S. VIII, 39; Rig-veda VIII, 76, 10], 'Uprising by thy power didst thou move thy jaws, O Indra, drinking the cup-drawn juice!--Thou art taken with a support: thee to Indra for power!--This is thy womb: thee to Indra for power!'
4:5:4:1111. [The third with Vâg. S. VIII, 40; Rig-veda I, 50, 3], 'His beacons have appeared, his beams, wide and far over the people, shining splendidly like fires!--Thou art taken with a support: thee to Sûrya for splendour!--This is thy womb: thee to Sûrya for splendour!'
4:5:4:1212. The drinking of these (cups is performed by the sacrificers with the resp. texts), 'O lustrous Agni, lustrous art thou among the gods: may I be lustrous among men!--Most powerful Indra, most powerful art thou among the gods: may I be the most powerful among men!--Most splendid Sûrya, most splendid art thou among the gods: may I be the most splendid among men!' And, verily, these same splendours, these same powers he takes unto himself for whomsoever, knowing this, they draw these cups.
4:5:4:1313. Let him draw them on the first three days of the Prishthya shadaha 2; namely, the Agni cup on
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the first day, the Indra cup on the second, the Sûrya cup on the third--thus one day by day.
4:5:4:1414. Some 1, however, draw them on the last three days; but let him not do so: let him rather draw them on the first three days. But should he intend to draw them on the last three days, let him first draw them on the first three days and let him then draw them on the last three days. In like manner they are drawn (all three) in their proper order, on one and the same day, at the Visvagit 2 with all the Prishthas.

Footnotes

402:2 The Dvâdasâha, or twelve days’ performance, forms the connecting link between the so-called Ahîna sacrifices (consisting of between two and twelve press-days) and the sattras, or sacrificial sessions (of twelve press-days and upwards); since it can be performed as one or the other. As a sattra (which seems to be its usual character) it consists of the Dasarâtra, or ten nights’ (or days’) period, preceded and followed by an Atirâtra, as the prâyanîya (opening) and udayanîya (concluding) days. The Dasarâtra, on its part, consists of three tryahas (or tridua), viz. a Prishthya shadaha (see note  4), and three Ukthya days, the so-called Khandomas (on which see Haug, Ait. Br. Transl. p. 347). These are followed by an Atyagnishtoma day, called Avivâkya (i.e. on which there should be 'no dispute, or quarrel').
402:3 Ati-tishthâvânah, lit. 'standing forth over (all others,' see IV, 5, 3, 2). In this, as in the preceding Brâhmana, the prefix ati has to do service repeatedly for etymological and symbolical purposes.
402:4 I.e. cups of Soma 'to be drawn over and above' (Weber, Ind. Stud. IX, 235; for a different explanation see Haug, Ait. Br. Transl. p. 490). These three grahas are required at the Prishthya shadaha, which forms part of the Dvâdasâha (see note  2), and of sacrificial sessions generally. The shadaha, or period of six Soma days, which (though itself consisting of two tryaha, or p. 403 tridua) may be considered as forming a kind of unit in sattras, or sacrificial sessions, is of two kinds, viz. the Abhiplava shadaha and the Prishthya shadaha. Both require (for the Hotri's prishtha-stotra at the midday pressing) the use of the Rathantara-sâman on uneven, and that of the Brihat-sâman on even days. The chief difference between them is that while the prishtha-stotras of the Abhiplava are performed in the ordinary (Agnishtoma) way, the Prishthya shadaha requires their performance in the proper prishtha form, see p. 339, note 2. Besides, while the Abhiplava shadaha consists of four Ukthya days, preceded and followed by one Agnishtoma day; the first day of the Prishthya shadaha is an Agnishtoma, the fourth a Shodasin, the remaining four days being Ukthyas. There is also a difference between the two in regard to the stomas, or forms of chanting, used; for while the Prishthya requires successively one of the six principal stomas (from the Trivrit up to the Trayastrimsa, as given p. 308, note 2) for each day, the Abhiplava requires the first four stomas (Trivrit to Ekavimsa) for each day, though in a different order. In this respect, three groups or forms are assumed for the performance of the stotras at the Agnishtoma and Ukthya, viz. the Gyotishtoma [a. Bahishpavavamâna in the Trivrit; b. Âgyastotras and c. Mâdhyandina-pavamâna in the Pañkadasa; d. the Prishtha-stotras and e. Ârbhava-pavavamâna in the Saptadasa; and f. the Agnishtoma sâman in the Ekavimsa stoma]; the Goshtoma [a. Pañkadasa; b. Trivrit; c. Saptadasa; e. f. (and g. Ukthastotras) Ekavimsa]; and Âyushtoma [a. Trivrit; b. Pañkadasa; c. d. Saptadasa; e. f. g. Ekavimsa]. These forms are distributed over the two tridua of the Abhiplava in the order: Gyotishtoma, Goshtoma, Âyushtoma; Goshtoma, Âyushtoma, Gyotishtoma.
403:1 Lit. even as they are now the superiority, i.e. a superior power.
404:1 That is, the right lung (kloman), the left lung being called by a different name. See St. Petersb. Dict. s. v.
405:1 The Kânvas use a different formula, viz. Rig-veda IX, 66, 19. See Vâg. S. ed. Weber, p. 254 (XII).
405:2 See page 402, note 4. In conjunction with the Rathantara p. 406 (Sâma-veda II, 30-31) and Brihat (II, 159-60) sâmans, the other four principal prishtha sâmans--viz. the Vairûpa (II, 212-13), Vairâga (II, 277-9), Sâkvara (II, 1151-3; or Mahânâmnî, 1-3), and Raivata (II, 434-6)--are used respectively by the Hotri on the last four days of the shadaha. As regards the Hotri's assistants, while the Maitrâvaruna always uses the same sâman, as at the Agnishtoma, viz. the Vâmadevya (II, 32-34), the sâmans used by the other Hotrakas are given in the Sâma-veda immediately after the respective sâman of the Hotri, mentioned above.
406:1 The Kânva text ascribes this practice to the Karakas.
406:2 Regarding the sacrificial session, called Gavâm ayana, of which the Visvagit forms part, see p. 426, note 3.

FIFTH BRÂHMANA.

4:5:5:11. Pragâpati, forsooth, is that sacrifice which is performed here, and from which these creatures have been produced: and in like manner are they produced thereafter even to this day.
4:5:5:22. After the Upâmsu cup goats are produced. Now that (cup) is again employed in the sacrifice: hence creatures are here produced again and again.
4:5:5:33. After the Antâryama cup sheep are produced. Now that (cup) is again employed at the sacrifice: hence creatures are here produced again and again.
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4:5:5:44. And because of those two (cups) which are together he offers the Upâmsu first, therefore, of goats and sheep when they are together 1, the goats go first, and the sheep behind them.
4:5:5:55. And because, having offered the Upâmsu, he wipes (the vessel) upwards, therefore these goats walk like nimbly 2 climbing spokes.
4:5:5:66. And because, having offered the Antaryâma, he wipes (the vessel) downwards, therefore these sheep walk with their heads down, as if digging. Now they, the goats and sheep, are most conspicuously Pragâpati-like: whence, bringing forth thrice in the year, they produce two or three 3 (young ones).
4:5:5:77. After 4 the Sukra cup men are produced. Now that (cup) is again employed at the sacrifice: hence creatures are here produced again and again. But the Sukra (bright) is the same as he that burns yonder, and he indeed is Indra; and of animals, man is Indra-like 5: whence he rules over animals.
4:5:5:88. After the Ritu cup the one-hoofed species is produced. Now that (cup) is again employed in the sacrifice: hence creatures are here produced again and again. And such-like is the Ritu cup 6, and suchlike the head of the one-hoofed. The Âgrayana
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cup, the Ukthya cup, and the Âditya cup,--after them cows are produced. Now, these are again employed in the sacrifice: hence creatures are here produced again and again.
4:5:5:99. And because goats are produced after the fewest cups, therefore, though bringing forth thrice in a year, producing two or three, (they are) very few, for they are produced after the fewest cups.
4:5:5:1010. And because cows are produced after the most cups, therefore, though bringing forth once in a year, and producing one each time, (they are) most numerous, for they are produced after the most cups.
4:5:5:1111. Then, in the Dronakalasa (trough) he finally draws the Hâriyogana graha. Now, the Dronakalasa is Pragâpati;--he turns unto these creatures, and fosters them, and kisses them 1: he fosters them in that he produces them.
4:5:5:1212. Now, these same cups after which creatures are produced, are five,--those of the Upâmsu and Antaryâma (counting as) one and the same, the Sukra cup, the Ritu cup, the Âgrayana cup, and the Ukthya cup; for there are five seasons in the year, and Pragâpati is the year, and the sacrifice is Pragâpati. But if there be six seasons in the year, then the Âditya cup is the sixth of them.
4:5:5:1313. But indeed there is only that one cup after which creatures are produced here, to wit, the Upâmsu cup; for the Upâmsu is breath, and Pragâpati is breath, and everything here is after Pragâpati.

Footnotes

407:1 That is, in mixed flocks. In the compound 'agâvika' (Kânv. agâvayah, αἶγες καὶ ὄϊες) also the goats come first.
407:2 Perhaps 'ara' has to be taken in the sense of 'quick, nimble,' instead of 'spokes,' and 'dîtara' might mean 'flying up,' 'popping up their heads,' as opposed to 'avâkînasîrshan.'
407:3 ? Or, three (times) two, 'dvau trîn iti;' the Kânva text reads (of goats alone) 'trîms trîn.'
407:4 Or, along with, correspondingly with, anu.
407:5 Or, connected with Indra, Indra's own (aindra).
407:6 The two Ritupâtras are shaped like spoon-bowls, with spouts on both sides.
408:1 Or, smells, sniffs at them (as a cow does the calf).

SIXTH BRÂHMANA.

4:5:6:11. Pragâpati, forsooth, is that sacrifice which is here performed, and whence these creatures have been produced, and in like manner are they produced therefrom even to this day. Having drawn the Asvina graha, he makes (the sacrificer) eye (the several cups, while muttering) the Avakâsa formulas 1.
4:5:6:22. The Upâmsu cup he eyes first with (Vâg. S. VII, 27), 'For mine out-breathing, (a) giver of lustre 2, become thou pure for lustre!' Then the Upâmsusavana stone with, 'For my through-breathing, giver of lustre, become thou pure for lustre!' Then the Antaryâma cup with, 'For mine up-breathing, giver of lustre, become thou pure for lustre!' Then the Aindravâyava with, 'For my voice, giver of lustre, become thou pure for lustre!' Then the Maitrâvaruna with, 'For mine intelligence and will, giver of lustre, become thou pure for lustre!' Then the Asvina with, 'For mine ear, giver of lustre, become thou pure for lustre!' Then the Sukra and Manthin with, 'For mine eyes, givers of lustre, become ye pure for lustre!'
4:5:6:33. Then the Âgrayana with (Vâg. S. VII, 28), 'For my mind, giver of lustre, become thou -pure for lustre!' Then the Ukthya with, 'For
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my vigour, giver of lustre, become thou pure for lustre!' Then the Dhruva with, 'For my life, giver of lustre, become thou pure for lustre!' Then the two Soma-troughs (Pûtabhrit and Âdhavanîya) with, 'For all mine offspring, givers of lustre, become ye pure for lustre!' Now the two troughs belong to the All-gods, for therefrom they draw (Soma) for the gods, therefrom for men, therefrom for the Fathers: therefore the two Soma-troughs belong to the All-gods.
4:5:6:44. Then the Dronakalasa with (Vâg. S. VII, 29), 'Who (ka) art thou? Which one art thou?'--Ka is Pragâpati;--'Whose (kasya, or Ka's) art thou? who (ka) art thou by name?'--Ka ('who') by name is Pragâpati;--'Thou upon whose name we have thought,' for he indeed thinks upon his name;--'Thou whom we have gladdened with Soma;'--for he indeed gladdens him with Soma. Having drawn the Âsvina cup, he prays for blessing part after part (of the sacrifice) with, 'May I be abundantly supplied with offspring,' thereby he prays for offspring;--'abundantly supplied with men,' thereby he prays for men (heroes);--'abundantly supplied with food!' thereby he prays for prosperity.
4:5:6:55. He must not let every one eye them, but only him who is well known, or one who is his friend, or one who, being learned in sacred lore, may acquire these (texts) through study. Having drawn the Âsvina cup, he (thus) produces the whole sacrifice; and having produced the whole sacrifice, he deposits it in his own self, and makes it his own.

Footnotes

409:1 For the proper place of this ceremony in the actual performance of the Agnishtoma, see p. 312, note 4.
409:2 Either, thou who bestowest lustre on my out-breathing . . ., or, Thou who art a bestower of lustre, become thou pure for lustre to my out-breathing.

SEVENTH BRÂHMANA.

4:5:7:11. Now, there are here thirty-four utterances, called expiations 1. Pragâpati, forsooth, is that sacrifice which is performed here, and from which these creatures have been produced,--and in like manner are they produced therefrom even to this day.
4:5:7:22. There are eight Vasus, eleven Rudras, twelve Âdityas; and these two, Heaven and Earth, are the (thirty-second and) thirty-third. And there are thirty-three gods, and Pragâpati is the thirty-fourth;--thus he makes him (the sacrificer, or Yagña) to be Pragâpati 2: now that 3 is, for that is immortal, and what is immortal that is. But what is mortal that also is Pragâpati; for Pragâpati is everything: thus he makes him to be Pragâpati, and hence there are these thirty-four utterances, called expiations.
4:5:7:33. Now some call these (formulas) the 'forms of the sacrifice;' but, indeed, they are rather the joints of the sacrifice: this same sacrifice, in being performed, is continually becoming those deities.
4:5:7:44. Now should the cow, which supplies the gharma 4, fail (to give milk), let them go to another; and at the same place where they otherwise make that gharma (milk) flow 5, let them place her with her
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head towards the north, or in front of the hall with her face to the east.
4:5:7:55. And that which is the right one of the two bones with hair-tufts which protrude on both sides of her tail-bone,--thereon he offers those thirty-four oblations of ghee; for as much as are those thirty-four utterances, so much is the sacrifice: thus he lays the whole sacrifice entirely into her; for therefrom she lets the gharma (milk) flow, and this is the atonement therefore.
4:5:7:66. And if any part of the sacrifice were to fail, let him make an oblation with regard thereto on the Âhavanîya during the consecration and the Upasads, and on the Âgnîdhra during the Soma feast--for whatever point of the sacrifice fails, that breaks--and whichever then is the deity in that (special offering), through that one he heals it, through that he puts it together again.
4:5:7:77. And if anything 1 be spilt, let him pour water thereon--everything here being pervaded (or obtained) by water--for the obtainment of everything 2; with a verse to Vishnu and Varuna,--for whatsoever distress one undergoes here on earth, all that Varuna inflicts 3,--(Vâg. S. VIII, 59; Atharva-veda VII, 25, 1),
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[paragraph continues] 'They by whose vigour the spheres were propped up, who are in strength the strongest and mightiest; who sway with powers unresisted, to Vishnu and Varuna hath it gone at the morning prayer!' For Vishnu is the sacrifice, and it is that (sacrifice) of his which now undergoes distress; and Varuna is the inflicter: thus by both these deities--that whose (sacrifice) undergoes distress, and that which inflicts it--he heals (the joint of the sacrifice), by both he puts it together.
4:5:7:88. And let him then touch (the spilt material) with (Vâg. S. VIII, 60), 'To the gods, to the sky hath the sacrifice gone: may wealth thence accrue to me! to the men, to the air hath the sacrifice gone: may wealth thence accrue to me! to the Fathers, to the earth hath the sacrifice gone: may wealth thence accrue to me!'--'To whatever world the sacrifice has gone, thence happiness has come to me 1!' this is what he thereby means to say.
4:5:7:99. Here now Âruni said, 'Why should he sacrifice who would think himself the worse for a miscarriage of the sacrifice? I, for one, am the better for a miscarriage of the sacrifice 2!' This, then, he said with reference to the adoption of those benedictions.

Footnotes

411:1 Viz. the formulas, Vâg. S. VIII, 54-58, employed for making good any mishaps during the Soma-sacrifice. Cf. Sat. Br. XII, 6, 1, 1 seq. In the Kânva recension, V, 7, 4, kandikâs 5-10 correspond to the present Brâhmana, while kandikâs 1-4 contain the account of the Mahâvratîya graha corresponding to M. IV, 6, 4.
411:2 ? Or, this then he makes Pragâpati to be; but see IV, 6, 1, 5.
411:3 ? I.e. that divine race or element. The Kânva text reads, etâvad vâ idam asty, etad dhy amritam, yad dhy amritam tad asti.
411:4 See p. 104, note 3.
411:5 That is, when they milk the cow with the Mantras 'Flow thou p. 412 for the Asvins!' &c., see IV, 2, 1, 11 seq. Perhaps yasyâm velâyâm has to be taken in the sense of 'at the same time at which they make it flow,' as is done in the St. Petersb. Dict. Compare, however, the Kânva reading, tad yâm upasamkrâmeyus tâm agrena vâ dîkshitasâlâm yatra vainam etat pinvayanti tad enâm prâkîm vodîkîm vâ sthâpayitavai brûyât.
412:1 Viz. any Soma, according to Kâty. XXV, 2, 9; or any clotted ghee (prishadâgya), according to the Kânva text.
412:2 For this construction, see p. 15, note 3.
412:3 Or, whatsoever undergoes (suffering) here on earth, all that Varuna causes to undergo it.
413:1 This last sentence ('To whatever world . . .') is treated as if it belonged to the sacrificial formula, to which it is attached in the Samhitâ. The mistake (which doubtless there is) probably arose from the omission of the 'iti' in the Brâhmana. In the Kânva text of the Brâhmana, the analogous sentence appears clearly as belonging to the exposition, and not to the Samhitâ.
413:2 Kim sa yagñena yageteti yo yagñah syât tena vyriddhena sreyo nâbhigakhed iti. Kânva text.

EIGHTH BRÂHMANA.

4:5:8:11. Now when at that Trirâtra 1 sacrifice he gives those thousand (cows), then that one is made the one-thousandth 2. On the first day he brings three hundred and thirty-three; and likewise on the second day he brings three hundred and thirty-three; and likewise on the third day he brings three hundred and thirty-three. Then that one-thousandth is left over.
4:5:8:22. She should be three-coloured, they say, for that is the most perfect form for her. But let it be a red one, and spotted, for that indeed is the most perfect form for her.
4:5:8:33. Let it be one that has not been approached (by a bull), for she, the Sâhasrî, is in reality Vâk (speech); but Vâk, forsooth, is of unimpaired vigour, and so is one of unimpaired vigour which has not been approached: therefore it should be one that has not been approached.
4:5:8:44. He may lead her up (to the sacrificial ground) on the first day; for she, the Sâhasrî, is in reality Vâk, and hers, Vâk's, is that thousandfold progeny 3.
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[paragraph continues] She walks at the head (of the other 333 cows), and behind her follows her progeny. Or he may lead her up on the last day; then her progeny precedes her, and she herself walks behind. This, however, is mere speculation: let him lead her up on the last day,--her progeny precedes her, and she herself walks behind.
4:5:8:55. North of the Havirdhâna shed, and south of the Âgnîdhra fire-house he makes her smell the Dronakalasa; for the Dronakalasa is the sacrifice; thus he makes her see the sacrifice.
4:5:8:66. With (Vâg. S. VIII, 42), 'Smell the trough: may the drops enter thee, O mighty one!' Now he who gives a thousand (cows) becomes, as it were, emptied: him, thus emptied, he thereby replenishes, when he says, 'Smell the trough: may the drops enter thee, O mighty one!'
4:5:8:77. 'Return again with sap!' him who is emptied he thus replenishes when he says, 'Return again with sap!'
4:5:8:88. 'And milk to us a thousandfold!' him who is emptied he thus replenishes with a thousand (forces), when he says, 'And milk to us a thousandfold!'
4:5:8:99. 'Broad-streamed, milk-abounding,--may wealth come back to me!' him who is emptied he thus replenishes when he says, 'May wealth come back to me!'
4:5:8:1010. He then mutters in her right ear, 'O Idâ, blithesome, adorable, lovable, bright, shining, Aditi (inviolable), Sarasvatî (sapful), mighty,
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glorious,--these are thy names, O cow: tell thou the gods of me as a doer of good!'--or, 'speak thou . . .' These indeed are her names with the gods: he thus means to say, 'whatever thy names are with the gods, therewith tell the gods of me as a doer of good.'
4:5:8:1111. They release her. If, not urged by any man, she goes eastwards, then let him know that this sacrificer has succeeded, that he has won the happy world. If she goes northwards, let him know that the sacrificer will be more glorious in this world. If she goes westwards, let him know that he will be rich in dependants and crops. If she goes southwards, let him know that the sacrificer will quickly depart from this world. Such are the ways of knowledge.
4:5:8:1212. And what three (cows) there are each time over and above the (three hundred and) thirty, thereto they add that one 1. Now, when they draw out a Virâg (verse), they pull it asunder, and a Virâg which is pulled asunder is torn in two;--and the Virâg consisting of ten syllables, he thus makes the Virâg complete. Let him give her to the Hotri; for the Hotri is a thousandfold 2: therefore let him give her to the Hotri.
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4:5:8:1313. Or let him appoint two Unnetris, and let him give her to him, of the two, who does not call for the Sraushat; for defective, indeed, is he who, being an officiating priest, does not call for the Sraushat; and defective also is the Virâg which is pulled asunder: thus he puts the defective to the defective.
4:5:8:1414. Now they say, one ought not to give anything above a thousand (cows), because by a thousand he obtains all the objects of his desire. But Âsuri said, 'Let him give according to his wish: by a thousand he indeed obtains all his wishes; and anything else (that he gives) is likewise given at his wish 1.'
4:5:8:1515. And should he intend to give a cart yoked (with a team of oxen), or something else, let him give it either after the offering of the omentum of the barren cow, or at the concluding (udavasânîyâ) offering.
4:5:8:1616. In bringing the dakshinâs, let him bring complete decads. If he intends to give one (cow) to any (priest), let him pass over a decad to ten such (priests). If he intends to give two to any one, let him pass over a decad to five such (priests). If he intends to give three to any one, let him pass over a decad to three such 2. If he intends to give five to
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any one, let him pass over a decad to two such. Thus up to a hundred: and thus this perfect Virâg of his becomes a cow of plenty for him in yonder world.

Footnotes

414:1 The Sahasradakshina Trirâtra, or sacrifice of three (pressing) days, with a thousand cows as the priests’ fee, is mentioned Kâty. XIII, 4, 35 seq. as, apparently, an independent Ahîna sacrifice. I do not, however, know whether it might not be added on to some other sacrificial performance, as, for instance, to the Prishthya shadaha, thus forming together with this the Navarâtra (or first nine days of the Dasarâtra, see p. 402, note 2). Kâty. gives no indication as to the particular forms of Soma-sacrifice required for the several days; but, guided no doubt by the Brâhmana, he confines his remarks to the manner of distribution of the dakshinâs.
414:2 Sâhasrî, lit. 'she who makes the dakshinâ to consist of one thousand.'
414:3 Or,--and from her, Vâk, those thousand (cows) were produced; p. 415 or,--and from her (the thousandth cow) that thousandfold progeny of Vâk was produced; see IV, 6, 7, 3, where the thousandfold progeny of Vâk is identified with the Vedic texts generally.
416:1 I am not certain whether I understand this passage rightly. According to paragraph 16, and Kâty. XIII, 4, 23, he is to give away the cows by tens. This would leave three each day, or nine on the three days. To them he is to add the Sâhasrî, and give the ten cows to the Hotri.--A common Virâg verse consists of three times ten syllables; but there are also such as consist of three times eleven syllables. These latter the sacrificer is thus represented (by withholding three cows out of thirty-three) to make into a proper Virâg.
416:2 That is, according to the St. Petersb. Dict., he possesses a p. 417 thousand verses;--if it does not rather refer to the extent of the Rig-veda, consisting of rather more than a thousand (1028) hymns. Cp. also 'the thousandfold progeny of Vâk,' p. 414, note 3.
417:1 The Kânva text has much the same reasoning, but does not ascribe it to any one.
417:2 In this and all other cases the text has 'to those three (ten &c.).' It is not clear in what manner he is to divide the ten cows between the three priests, unless indeed he is to repeat the same process three times, giving the odd cow each time to another priest. The Kânva text only mentions two of the cases here given, viz. that if he intends to give one cow to each (ekaikâm), p. 418 he is to give ten to ten such; and if he intends to give two to each, he is to give ten to five such. Professor Weber, Ind. Stud. X, 52, remarks that this paragraph is not clear to him, and suggests that it may be interpolated. It does not appear, what the exact proportion of the thousand cows is for each of the sixteen priests; but we may assume that it did not differ much from that given at the Agnishtoma (see p. 345, note 1), and that this result was brought about by repeated distributions among varied groupings of the priests.

NINTH BRÂHMANA.

4:5:9:11. When he performs a twelve days’ sacrifice with transposed metres (Dvâdasâha vyûdhakhandas), then he (the Adhvaryu) transposes the grahas (cups of Soma); and both the Udgâtri and the Hotri transpose the metres. Now there is first that normal Tryaha (triduum), with settled metres 1: there he draws the cup beginning with the Aindravâyava.
p. 419
4:5:9:22. Then, on the fourth day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Âgrayana,--for that fourth day is Pragâpati's own; and the Âgrayana is the self, and Pragâpati is the self: therefore he draws the cups beginning with the Âgrayana.
4:5:9:33. Having drawn that (Âgrayana) cup, he does not deposit it--the grahas being the vital airs--lest he should disorder the vital airs 1; for he would indeed disorder the vital airs, were he to deposit it. They sit near holding that (cup) 2; and (the Adhvaryu) draws (the other) cups; and while he draws the cups, then whenever the time of that cup (in the order of performance comes), he utters 'Him' and deposits it. Then follows that normal 3 fifth day; on that he draws the cups beginning with the Aindravâyava.
4:5:9:44. Thereupon, on the sixth day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Sukra; for that sixth day is Indra's own, and the Sukra (bright, clear) is he that burns yonder, and he (the sun) indeed is Indra: therefore he draws the cups beginning with the Sukra.
4:5:9:55. Having drawn that (cup), he does not deposit it--the grahas being the vital airs--lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to deposit it. They sit near
p. 420
holding that (cup); and he draws (the other) cups; and while he draws the cups, then whenever the time of that (cup comes), he deposits it.
4:5:9:66. Then, on the seventh day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Sukra cup; for that seventh day belongs to the Brihatî ('great' metre); for the Sukra is he that burns yonder, and he indeed is great: therefore he draws the cups beginning with the Sukra.
4:5:9:77. Having drawn that (cup), he does not deposit it--the grahas being the vital airs--lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to deposit it. They sit near holding that (cup); and he draws the (other) cups; and while he draws the cups, then whenever the time of that (cup comes), he deposits it. Then follows that normal eighth day: there he draws the cups beginning with the Aindravâyava.
4:5:9:88. Then, on the ninth day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Âgrayana; for that ninth day belongs to the Gagatî (metre), and the Âgrayana is the self, and the self (soul) is this whole world (gagat): therefore he draws the cups beginning with the Âgrayana.
4:5:9:99. Having drawn it, he does not deposit it--the grahas being the vital airs--lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to deposit it. They sit near holding that (cup); and he draws the (other) cups; and while he draws the cups, when the time of that (cup comes), he utters 'Him' and deposits it.
4:5:9:1010. Now they say, He should not transpose the
p. 421
cups--the cups being the vital airs--lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to transpose them: therefore he should not transpose (the cups).
4:5:9:1111. But let him, nevertheless, transpose them; for the cups are the limbs, and in sleeping one likes to turn 1 his limbs from one side to the other: therefore let him nevertheless transpose them.
4:5:9:1212. Nevertheless, he should not transpose them--the cups being the vital airs--lest he should disorder the vital airs; for he would indeed disorder the vital airs, were he to transpose (the cups): therefore let him not transpose them.
4:5:9:1313. What, then, is the Adhvaryu to do in that case, when both the Udgâtri and Hotri transpose (change) the metres 2? In that, at the morning pressing, he draws first the Aindravâyava cup; and at the midday pressing the Sukra cup; and at the evening pressing the Âgrayana cup,--thereby forsooth the Adhvaryu transposes (the cups).

Footnotes

418:1 That is, three days, on which the order of the Agnishtoma is observed. Hence, having drawn the Upâmsu and Antaryâma cups (IV, 1, 1 and 2), which must always be drawn first, he draws the Aindravâyava cup (IV, 1, 3) and so on. The same order is preserved on the fifth, eighth, and last three days. On the fourth and ninth days, on the other hand, he follows up the Upâmsu and Antaryâma by the grahas of the third pressing, beginning with the Âgrayana (IV, 3, 5, 21 seq.); these being then succeeded by those of the morning and midday pressings; and on the sixth and seventh days the Upâmsu and Antaryâma cups are succeeded by the grahas of the midday pressing, beginning with the Sukra cup (IV, 3, 3, 2). This change of the proper order of performance, of course, involves a different arrangement of the stotras and sastras (or 'the metres,' as they are called in the texts). This dislocation of the three pressings is afterwards to be rectified by the various cups being 'deposited' on the khara in their normal order. In the last two paragraphs of the present Brâhmana the author, however, p. 419 discountenances this practice of changing the natural order of drawing the cups.
419:1 For this construction see p. 15, note 3.
419:2 'Having given it to some one else (to hold), he draws the other cups.' Kânva text.
419:3 Or, that 'known' fifth day, i.e. performed in the manner known, or explained before (viz. at the Agnishtoma).
421:1 In the text our subordinate clause is, as usual, the principal clause: 'one sleeps in turning his limbs from one side to the other.'
421:2 The chanters and the Hotri in any case use different metres, as the principal ones, at different pressings.

TENTH BRÂHMANA 3.

4:5:10:11. If the Soma is carried off, let him say, 'Run about and seek!' If they find it, why should they care? But if they do not find it, atonement is made therefore.
4:5:10:22. Now there are two kinds of Phâlguna plants,
p. 422
the red-flowering and the brown-flowering. Those Phâlguna plants which have brown flowers one may press; for they, the brown-flowering Phâlgunas, are akin to the Soma-plant: therefore he may press those with brown flowers.
4:5:10:33. If they cannot get brown-flowering (Phâlgunas), he may press the Syenahrita 1 plant. For when Gâyatrî flew up for Soma, a sprig of Soma fell from her, as she was bringing him: it became the Syenahrita plant: therefore he may press the Syenahrita plant.
4:5:10:44. If they cannot get the Syenahrita, he may press Âdâra plants. For when the head of the sacrifice was cut off, then Âdâra plants sprung from the sap which spirted from it: therefore he may press Âdâra plants.
4:5:10:55. If they cannot get Âdâras, he may press brown Dûb (dûrvâ) plants, for they, the brown Dûb plants, are akin to the Soma: therefore he may press brown Dûb plants.
4:5:10:66. If they cannot get brown Dûb plants, he may also press any kind of yellow Kusa plants. In that case let him also give one cow; and, when he comes out of the purificatory bath, let him again become consecrated, for the atonement for that (use of plants other than Soma) is a second sacrifice. So much then as to those robbed of their Soma.
4:5:10:77. Now as to those who burst their Soma-trough (kalasa). If the trough bursts, let him say, 'Try to catch it!' If they catch a handful or a goupenful 2 (of Soma), let them perform, as far as is in their power 3,
p. 423
after pouring (water) to it from other ekadhana pitchers. But if they do not catch any, let them perform, as far as is in their power, after pouring out some of the Âgrayana and pouring (water) thereto from other ekadhana pitchers. And if the trough bursts before the dakshinâ (cows) have been led up, let him then give one cow; and after coming out from the purificatory bath, let him be consecrated again; for the atonement for that (mishap) is a second sacrifice. So much then as to those who burst the trough.
4:5:10:88. Then as to those by whom any Soma is left over. If any (Soma) be left after the Agnishtoma, let him draw the Ukthya cup from the Pûtabhrit. If any be left after the Ukthya, let him undertake the Shodasin. If any be left after the Shodasin, let them undertake a night (performance) 1. If any be left after the night (performance), let them undertake a day (performance) 2. But nothing, surely, remains after that 3.

Footnotes

421:3 In the Kânva text I have met with nothing corresponding to this Brâhmana.
422:1 That is, the plant 'carried away by the falcon (or eagle).'
422:2 Scotch for the measure of both hands placed side by side; Ags. geap, Low Germ. göpse.
422:3 Yathâprabhâvam: Kâty. XXV, 12, 24 seems to take it in the p. 432 sense of 'abundantly,' as he circumscribes it by 'prabhâvayantah' (which the commentator explains by 'distributing over the several vessels').
423:1 That is, he is to perform an Atirâtra, see p. 397, note 2.
423:2 Kâty. XXV, 13, 52-14, in that emergency, prescribes either the Brihat-sâman (by which a seventeenth stotra is obtained at the Vâgapeya sacrifice, for which see more in Kânda V), or the Mahâvrata (see IV, 6, 4, 1, with note 2), or the Aptoryâma (see p. 398, note 2).
423:3 The meaning of this seems to be, that after the Aptoryâma, no other sacrifice remains at which he could dispose of any Soma that might be left (and hence one must finish it at that sacrifice). According to Kâty. ib. 15, he is to repeat the Aptoryâma, if any Soma remains after the first performance.

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