The Satapatha- Brahmana - Part -3 - Third Kanda - First 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

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

Part II

INTRODUCTION.

THE contents of the third and fourth books of the Satapatha-brâhmana form an important chapter of its dogmatic explanation of the sacrificial ceremonial. This portion of the work treats of the ordinary forms of the most sacred of Vedic sacrificial rites, the 'Soma-sacrifice.' The exposition of the Soma-ritual also includes an account of the animal offering which, though it may be performed as an independent sacrifice, more usually constitutes an integral part of the Saumya-adhvara.
Since F. Windischmann, in his treatise 'Ueber den Somacultus der Arier' (1846), pointed out the remarkable similarity of conceptions prevalent among the ancient Indians and Iranians in regard to the Soma, both from a sacrificial and a mythological point of view, this subject has repeatedly engaged the attention of scholars. In A. Kuhn's masterly essay, 'Die Herabkunft des Feuers and des Göttertranks' (1859), the Soma-myth was thoroughly investigated, and its roots were traced far back into the Indo-European antiquity. Within the last few years the entire Rig-vedic conceptions regarding Soma have, for the first time, been subjected to a searching examination in M. A. Bergaigne's 'La Religion Védique.' This book forms an important contribution to the interpretation of the Vedic hymns; and though the combinations and theories put forth by the author may not always commend themselves to scholars generally, there can be no doubt that his enquiries exhibit a rare analytic faculty, and have yielded a mass of new and valuable suggestions.
Among the numerous features which the Vedic Âryans had in common with their Iranian kinsmen, and from which it is supposed that an intimate connection must have subsisted
p. xii
between these two easternmost branches of the Indo-European stock for some time after they had become separated from their western brethren, the Soma cult and myth are not the least striking. Both the Vedic soma and the Zend haoma--derived from the root su (Zend hu), 'to press, produce'--denote in the first place a spirituous liquor extracted from a certain plant, described as growing on the mountains; the words being then naturally applied to the plant itself. But the Rig-veda, not less than the Avesta, distinguishes between an earthly and a celestial Soma; and it is precisely the relation between these two, or the descent of the heavenly Soma to the world of men, which forms the central element of the Soma-myth. To the childlike intellect of the primitive Âryan which knew not how to account for the manifold strange and awe-inspiring phenomena of nature otherwise than by peopling the universe with a thousand divine agents, the potent juice of the Soma-plant which endowed the feeble mortal with godlike powers, and for a time freed him from earthly cares and troubles, seemed a veritable god, not less worthy of adoration than the wielder of the thunderbolt, the roaring wind, or the vivifying orb of day. The same magic powers are, upon the whole, ascribed to Soma by the Indian and Persian bards: to both of them he is the wise friend and mighty protector of his votary, the inspirer of heroic deeds of arms as well as of the flights of fancy and song, the bestowcr of health, long life, and even immortality. The divine personality of Soma, it is true, is, even for Vedic imagery, of an extremely vague and shadowy character; but it is difficult to see what plastic conception there could be of a deity whose chief activity apparently consists in mingling his fiery male nature with the teeming waters of the sky, and the swelling sap of plants. The principal cause, however, of the vagueness of Soma's personality, and the source of considerable difficulties in explaining many of the Vedic conceptions of this deity, is his twofold nature as a fiery liquor, or liquid fire,--that is to say, his fluid and his fiery or luminous nature.
p. xiii
The Soma, with whom the worshipper is chiefly concerned, is the Soma-plant, and the juice extracted from it for the holy service. This is the earthly Soma, or, so to speak, the Avatar of the divine Soma. The latter, on the other hand, is a luminous deity, a source of light and life. In the Brâhmanas, Soma, in this respect, has become completely identified with the Moon, whose varying phases, and temporary obscuration at the time of new-moon, favoured the mystic notions of his serving as food 1 to the Gods and Fathers (Manes); and of his periodical descents to the earth, with the view of sexual union with the waters and plants, and his own regeneration 2. Though this identification appears already clearly in several passages of the Rik, Vedic scholars seem mostly inclined to refer this conception to a secondary stage of development 3. According to Professor Roth, indeed, this identification would have no other mythological foundation than the coincidence of notions which finds its expression in the term indu 4 (commonly used for Soma, and in the later language for the moon), viz. as 'a drop' and 'a spark (drop of light).' This is not unlikely, but it does not of course help us to settle the point as to how that term came ultimately to be applied exclusively to the moon among heavenly luminaries. To the Vedic poet it is rather the sun that appears, if not identical, at any rate closely connected, with the divine Soma. The fact was first pointed out by Grassmann 5, who proposed to identify Pavamâna, the 'pure-streamed, sparkling' Soma, with the, apparently solar, deity Puemuno of the
p. xiv
[paragraph continues] Iguvian tablets. M. Bergaigne has also carefully collected the passages of the Rik in which Soma appears either compared or identified with the sun. Although a mere comparison of Indu-Soma with the sun can scarcely be considered sufficient evidence on this point, since such a comparison might naturally enough suggest itself even to one who had the identity of Soma and the moon in his mind, there still remain not a few passages where no such ambiguity seems possible. Somewhat peculiar are the relations between Soma and Sûrya's daughter (probably the Dawn), alluded to several times 1 in the Rik. In one passage (IX, I, 6) she is said to pass Sûrya through the perpetual filter (sasvat vâra); whilst in another (IX, 113, 8) 'Sûrya's daughter brought the bull (Soma?), reared by Parganya (the cloud); the Gandharvas seized him and put him, as sap, into the Soma (plant?).' A combination of this female bearer of Soma with the eagle (or falcon) who carried off Soma (IV, 27, &c.) seems to have supplied the form of the myth, current in the Brâhmanas, according to which Gâyatrî fetched Soma from heaven. The hymn X, 85 2, on the other hand, celebrates the marriage ceremony of Soma and Sûryâ, at which the two Asvins act as bride’smen, and Agni as the leader of the bridal procession to the bridegroom's home.
There are, however, other passages in the Rig-veda, in which Soma, so far from being identified with the sun, seems to be regarded as some sovereign power which originates or controls that luminary, as well as the other lights of heaven. Thus in Rig-veda IX, 61, 16 Soma is represented as producing (ganayan) the bright light belonging to all men; in IX, 97, 41 as producing the light in the sun (aganayat sûrye gyotir induh); in IX, 28, 5; 37, 4 as causing the sun to shine (rokayan); in IX, 86, 22; 107, 7 as making him rise (â-rohayan) in the sky; in IX, 63, 6
p. xv
as harnessing Svar's Etasa; in IX, 36, 3; 49, 5 as causing the lights to shine (gyotîmshi vi-rokayan; pratnavad rokayan rukah); in IX, 42, 1 as producing the lights of the sky (and) the sun in the (heavenly) waters; in IX, 41, 5 as filling the two wide worlds (rodasî), even as the dawn, as the sun, with his rays. Nay, the poet of IX, 86, 29, 'Thou art the (heavenly) ocean (samudra) . . . thine are the lights (gyotîmshi), O Pavamâna, thine the sun,' seems to conceive Soma as the bright ether, the azure 'sea of light' generally; and a similar conception is perhaps implied when, in IX, 107, 20, the bard sings, 'Thine I am, O Soma, both by night and by day, for friendship's sake, O tawny one, in the bosom (of the sky 1): like birds have we flown far beyond the sun scorching with heat.'
On the other hand, it must not be forgotten that similar functions to those here referred to are ascribed to other deities besides Soma, without there being any cogent reason for assuming an intentional rapprochement, still less identification of these deities with Soma; and, in point of fact, the allusions in the hymns are too vague to enable us to determine the exact relations between Soma and the heavenly light. Indeed, it may be questioned whether there was any very clear apprehension of these relations; or whether, prior to the ultimate identification of Soma with the moon, we have not to deal with a body of floating ideas rather than with a settled mythological conception of the divine Soma. During his brief term of existence on earth--from his mountain birth to his final consummation as 'the supreme offering' (uttamam havis)--the outward form of Soma passes through a succession of changes from which the poet would draw many a feature wherewith to endow the divine object of his fancy. He might thus represent Soma now as a shining tree springing from the mountains of the sky; now as a luminous drop or spark moving through the heavens, and shedding light all around; or as innumerable drops of light scattered over the wide aerial
p. xvi
expanse; now as a glittering stream, or again, as a vast sea of liquid light.
The references of the Avesta to the divine Haoma are even less definite and explicit than those of the Vedic hymns. His connection with the heavenly light, though not perhaps so close as that of Mithra and other deities, is unmistakable enough 1; but we look in vain for any clear. indication as to what the exact relations are. It is certain, however, that nowhere in the Avesta is there any passage which could warrant us to assume an identification of Haoma with either the Sun or the Moon. In Yasna IX, 81-82, we are told that Haoma was the first to be invested by Ahura-Mazda with the zone, spangled with stars, and made in heaven, in accordance with the good Mazda-yasnic law; and that girt therewith he dwells upon the heights of the mountain to uphold the sacred ordinances. It is difficult to see what else the star-spangled zone (the heavenly counterpart of the ordinary Kusti of the orthodox Pârsî) could here refer to, except the milky way, or perhaps the starry sky generally;--unless, indeed, as is scarcely likely, some special constellation be implied;--but neither this nor any other passage enables us in any way to define the divine personality of Haoma.
Soma's descent to the earth, as pictured in the Vedic hymns, is attended with violent disturbances in the regions of the sky, in which Indra generally plays the principal part. It is admitted on all hands that we have to look upon these supernal struggles as mythic impressions of ordinary atmospheric phenomena, especially those of the Indian monsoon and rainy season, and the violent thunderstorms by which they are usually accompanied. According to the needs and anxieties by which he was swayed at the moment, these atmospheric occurrences presented themselves to the poet's mind chiefly in two different lights. Either, the approaching masses of clouds brought with them the long-desired rain, and the prospect of abundant food for man and beast: in that case the gods were doing battle for the possession of
p. xvii
the celestial waters, or the heavenly cows, too long confined by malicious demons in their mountain strongholds; or, after a time of tempest and gloom, one longed to see again the bright sky and the golden sunlight, to cheer life and ripen the crops: in which case it was a struggle for the recovery of the heavenly light.
The relation in which Soma stands to Indra is mainly that of the fiery beverage, the welcome draughts of which give the warrior god the requisite strength and nerve for battling with the demons of drought and darkness. Indra's favourite weapon is the thousand-spiked, iron or golden thunderbolt, the lightning. But inasmuch as it is Soma that enables Indra effectually to wield his weapon, the poet might, by a bold, yet perfectly natural, metaphor, identify the potent drink with the terrible bolt. This identification is indeed met with in several passages of the Rik 1, notably in IX, 47, 3, 'When his song of praise is brought forth, then Soma, the powerful (indriya) liquor, becomes the thousand-fold-winning thunderbolt;' in IX, 72, 7, 'Indra's thunderbolt, the bountiful (vibhûvasu) bull, the exhilarating Soma clarifies itself in a manner pleasing to the heart;' and in IX, 77, 1, 'This sweet (Soma) has roared in the tub, Indra's thunderbolt, more beautiful than the beautiful one 2.' Not less natural is the simile implied in epithets, properly applying to Indra,--such as 'vritrahan' (slayer of Vritra), and 'godâ' (cow-giver),--when applied to Soma, who helps him to make good those titles of his; just as one can understand their being occasionally applied to Agni, the sacrificial fire, as the medium through which the libations reach Indra. A similar kind of poetic figure is involved in passages representing Soma as exercising an influence, not on Indra himself, but on the weapons wielded by him 3;
p. xviii
such as VIII, 76, 9, 'O Indra, drink the pressed Soma, . . . sharpening the thunderbolt with its strength;' or IX, 96, 12, where Soma is called upon to join Indra, and produce weapons for him (ganayâyudhâni); or VIII, 15, 7, where the Soma-cup (dhishanâ) is said to whet Indra's power, his daring and intelligence, as well as the desirable thunderbolt.
But, while most scholars will probably be content to apply this kind of interpretation to cases of an apparent identification of Soma and the Vagra such as those referred to, M. Bergaigne is evidently in favour of their identity pure and simple. Now, it cannot be denied that the authors of some of those passages may really have intended to represent Soma as virtually or actually the same as the thunderbolt; but even if that were so, we should hardly be justified in assuming this identity to have been anything like a settled and universally accepted conception in the times of the hymns.. There surely is some danger in treating a miscellaneous collection like the Rig-veda, as if it were a uniform and homogeneous production, and in generalizing from one or two isolated passages. In this respect I cannot help thinking that M. Bergaigne has often gone farther than many scholars will be prepared to follow him. Thus another of his favourite theories seems to be the ultimate identity of Soma and Agni. But close as the relations of these two deities undoubtedly are, and even admitting that they may occasionally have been the object of those syncretist tendencies which we see so often at work in the mythological speculations of the Rishis, nevertheless I cannot but think that to the generality of Vedic poets Agni and Soma were perfectly distinct deities, as distinct from each other as the two visible objects which represent them on earth. Indeed, M. Bergaigne himself has to admit (I, 167) that, 'as the fire and beverage were in reality distinct on earth, this distinction was inevitably extended sometimes to their divine forms.' But if such is the case, and if they are actually invoked together in one and the same hymn, should one not think that even in those divine forms of theirs they must at least have
p. xix
been regarded as two different manifestations of the same divinity?
Soma makes his descent to the earth in showers of rain, amid thunder and lightning. Here a new problem presents itself: in this strife of elements] what is the exact phenomenon in which we are to recognise the divine Soma as temporarily embodied? It used to be taken for granted that the rain of the thunderstorm must be so regarded, being as it were the atmospheric counterpart of the earthly Soma drops, expressed from the juicy stalk and flowing into the vat. M. Bergaigne, however, has put forward the theory that it is not the rain, but the lightning, that really represents Soma; and has tried to show, with no little ingenuity, that several passages of the Rik can only, or at any rate most naturally, be explained by the light of his theory. Now, according to an old myth, frequently alluded to in the hymns, Soma was brought down to the earth by an eagle or falcon (syena). Thus we read in I, 93, 6, 'Mâtarisvan has brought down the one (Agni) from the sky, and the Syena has churned the other (Soma) from the (celestial) rock.' A. Kuhn saw in this bird only another form of Indra who. in two passages (I, 32, 14; X, 99, 8), is indeed directly likened to a Syena. On the other hand, this identification is rendered doubtful by two other passages (I, 80, 2; IV, 18, 13), in which the Syena is represented as bringing the Soma to Indra himself. Here, then, is a veritable crux. M. Bergaigne does not hesitate to cut the knot by identifying the Soma-bearing bird with the lightning; and the lightning again being to him no other than Soma, the myth thus resolves itself into the rather commonplace fact that Soma takes himself down to the earth. He only needed to go a step further by identifying Soma, not only with Agni and the lightning, but also with Indra himself, and the phantasmagory would have been complete. Indeed, one of M. Bergaigne's disciples, M. Koulikovski, has already come very near supplying this deficiency, when he remarks (Revue de Linguistique, XVIII, p. 3), that in the hymn IV, 26 'we have to do with a twofold personage, composed of the attributes of Indra and Soma.'
p. xx
Now, if this myth were a purely Indian one, one might be content to relegate it to the category of Vedic 'paradoxes' to the vindication of which M. Bergaigne declares himself ready to devote his life. But as there can be no reasonable doubt that the myth goes back to Indo-European times, and that its object is simply to account for the mysterious effect of spirituous liquor or the 'fire-water,' so to speak, I for one find it impossible to accept M. Bergaigne's explanation of this myth, at least so far as the identification of Soma and the lightning is concerned 1. On the other hand, his theory undoubtedly receives a considerable amount of support from the fact that the Soma is frequently compared with the Syena. But we saw that the same term is applied to Indra, as it also is to the Maruts (X, 92, 6), to the Asvins (IV, 74, 9; VIII, 73, 4), and to Sûrya (V, 45, 9); and there is in my opinion no evidence to show that this comparison has any connection with the myth which makes the fiery liquor to be brought down by a Syena. Moreover, wherever that comparison occurs, it undoubtedly applies to the Pavamâna, or the drops or streams of Soma flowing through the filter into the vat; and I can see no reason why we should not consider the showers of rain as the exact counterpart of the clarifying Soma. But, of course, the real divine Soma is not the rain-drop itself, any more than he is the drop of juice expressed from the Soma-plant; but he is the spark of celestial fire enclosed in the drop. It would seem, then, that, as the masses of cloud overspread the sky, Soma, the heavenly light, is conceived as entering into union with the celestial cows or waters, released by the thunderbolt from their mountain keep, and coming down with them to the earth.
p. xxi
But while I find it impossible, as regards the myth of the Soma-bearing bird, to identify with M. Bergaigne the winged bearer (probably the lightning) with its burden, the Soma; the descent of the fiery god is pictured in various other ways, and it might still be possible that one or other poet had conceived of the bull-like Soma, as the lightning, uniting with the heavenly cows in their earthward course, so that before reaching the earth the rain-drops would be impregnated with Soma's essence, and would, in fact, be of the same nature as the Soma-juice. I am not prepared, therefore, entirely to reject the identification of Soma with the lightning; only I do not think that any one of the crucial passages adduced by M. Bergaigne in favour of that identity necessarily requires the interpretation he proposes. Thus, in IX, 41, 3, 'The sound of the mighty Pavamâna (the clarifying Soma) is heard like that of the rain: the lightnings pass in the sky,' it surely seems rather farfetched to take the lightning, instead of the rain, to be the object with which Soma is compared, merely because in the same hymn Soma is also compared with the sun and the heavenly river Rasa. The same may be said of IX, 108, 'That joy-pouring (mada-kyut) thousand-streamed bull they have milked out from the sky,' and several other passages. The verse IX, 87, 8, divo na vidyut stanayanty abhraih, somasya te pavata indra dhârâ, 'Thy stream of Soma, O Indra, clarifies itself, as (does) the thundering lightning of the sky by means of the clouds,' is more favourable to
p. xxii
[paragraph continues] M. Bergaigne's view, as may also be the doubtful passage, V, 84, 3, yat te abhrasya vidyuto divo varshanti vrishtayah, 'When the rains of the cloud rain thee (O earth) lightnings from the sky (?).' As regards VII, 69, 6, addressed to the Asvins, 'Come, ye two men, to our libations this day, like two thirsty bulls to the lightning,' M. Bergaigne (I, 168) thinks that the identification of Soma with the lightning can alone explain this passage; since it would be impossible to imagine that the two bulls could anticipate the falling of rain from the appearance of the lightning. Though a poetic figure like this hardly bears such critical handling, perhaps M. Bergaigne will allow me to ask whether, if the passage had read, 'Come ye hither to our libations, like two bulls to the thunder 1,' he would have thought it so very bold a figure for a Vedic poet to use?
The most important of all passages, however, undoubtedly is IX, 84, 3: â yo gobhih srigyata oshadhîshu . . . . â vidyutâ pavate dhârayâ sutah, indram somo mâdayan daivyam ganam. M. Bergaigne translates (I, 172) the first pâda by 'Lui qui est répandu avec les vaches (i.e. the raindrops) dans les plantes,' which, of course, fits either view equally well; the only question being, whether Soma is already united with the rain-drops when they are poured forth by the clouds, or whether, in the shape of lightning, he is still separate from them. The third pâda, M. Bergaigne remarks (I, 170), may be boldly (hardiment) translated by 'Il se clarifie, exprimé en un torrent qui est l’éclair.' This rendering, if correct, would doubtless settle the point; but to my mind it is not only a very doubtful, but a highly improbable explanation. What I believe to be the true interpretation of the passage had been given by Prof. Ludwig two years before the publication of M. Bergaigne's volume, viz. 'Expressed in a stream, he clarifies himself by the lightning--Soma who exhilarates (or inebriates) Indra and the divine race.' It will be seen that this alters the case completely. The lightning would be
p. xxiii
compared with the filter of white sheep's wool, through which the Soma-juice percolates into the vat. The same simile, in my opinion, is implied wherever the formula pavate (â) vrishtim, 'he clarifies himself into rain,' is used (IX, 49, I; 3; 65, 3; 24; 96, 14; 108, 10). And, in truth, the simile seems to me a very striking one; but we must not, of course, think of single flashes of lightning such as we are accustomed to in our northern climes (and as are doubtless implied in the Vedic conception of the Vagra or thunderbolt), but of that continuous and widespread electric illumination (vi-dyut) which forms a characteristic feature of the monsoon, when the showers of rain seem to flow through an immense space of light 1.
p. xxiv
The striking coincidences between the Vedic Agnishtoma and the Homa ceremony of the Pârsîs, pointed out by Martin Haug (Ait. Br. I, p. 59 seq.), leave no doubt as to the complete development of the Soma-ritual in its essential features before the separation of the Indo-Iranians. The exact identity of the plant from which their sacred liquor was prepared is still somewhat doubtful. An official inquiry which has been set on foot in consequence of two papers published by Prof. Roth (Journal of Germ. Or. Soc. 1881 and 1883), and translated by Mr. C. J. Lyall, secretary to the Chief Commissioner of Assam, and which, it is understood, is now carried on, on the part of the Government of India, by Dr, Aitchison, botanist to the Afghan Boundary Commission, will probably ere long settle the matter once for all. The appearance of the first official blue-book on the subject has already led to a renewed discussion of the matter, in. the columns of a weekly journal 1, in which Profs. Max Müller and R. v. Roth, as well as several distinguished botanists, especially Drs. J. G. Baker and W. T. Thiselton Dyer, have taken part. Of especial interest in this discussion is a letter 2, by Mr. A. Houttum-Schindler, dated Teheran, December 20, 1884, in which an account is given of the plant from which the present Pârsîs of Kermân and Yezd obtain their Hûm juice, and which they assert to be the very same
p. xxv
as the Haoma of the Avesta. The Hûm shrub, according to this description, grows to the height of four feet, and consists of circular fleshy stalks (the thickest being about a finger thick) of whitish colour, with light brown streaks. The juice was milky, of a greenish white colour, and had a sweetish taste. Mr. Schindler was, however, told that, after being kept for a few days, it turned sour and, like the stalks, became yellowish brown. The stalks break easily at the joints, and then form small cylindrical pieces. They had lost their leaves, which are said to be small and formed like those of the jessamine. This description, according to the above naturalists, would seem to agree tolerably well with the Sarcostemma (akin to the common milk-weed), or some other group of Asclepiads, such as the Periploca aphylla which, as Mr. Baker states, has been traced by Dr. Haussknecht to 3000 feet in the mountains of Persia, and, according to Dr. Aitchison, is common also in Afghanistan. A quotation from a medical Sanskrit work, to which attention was drawn by Prof. Max Müller many years ago, states that, 'the creeper, called Soma, is dark, sour, without leaves, milky, fleshy on the surface; it destroys (or causes) phlegm, produces vomiting, and is eaten by goats.' The foul, sour smell of the Sonia-juice is also alluded to in our Brâhmana (see the present volume, p. 266). According to Prof. Spiegel 1, the Pârsîs of Bombay obtain their Homa from Kermân, whither they send their priests from time to time to get it. The plant at present used by the Hindu priests of the Dekhan, on the other hand, according to Haug, is not the Soma of the Vedas, but appears to belong to the same order. 'It grows (he informs us, Ait. Br. II, 489) on hills in the neighbourhood of Poona to the height of about four to five feet, and forms a kind of bush, consisting of a certain number of shoots, all coming from the same root; their stem is solid like wood; the bark grayish; they are without leaves; the sap appears whitish, has a very stringent taste, is bitter, but not sour: it is a very nasty drink, and has some intoxicating effect. I tasted it several times, but
p. xxvi
it was impossible for me to drink more than some teaspoonfuls.' In fact, several varieties of Sarcostemma or Asclepiads 1, somewhat different from those of Persia and Afghanistan, which are not to be found so far south, seem to have been, and indeed seem still to be, made use of for the Soma-sacrifice. And notwithstanding the objections raised by Dr. G. Watt, in his useful 'Notes,' appended to the translation of Professor Roth's papers, every probability seems to me to be in favour of the identity of the original Soma-plant with the shrub, the stalks of which are used by the Pârsîs in preparing their Hûm juice, or with some other plant of the same genus. It certainly would seem to have been a plant with soft, succulent stems. Dr. Watt remarks, 'We know of no instance of a succulent plant retaining, for weeks or months, its sap within isolated twigs, and, indeed, we can recall but few plants which could withstand, even for a day or two, the dry climate of India, so as to retain the sap within their isolated and cut twigs.' But, though at the time of the Vedic hymns fresh and juicy plants were probably used for the preparation of the sacred drink, in later times, when the plants had to be conveyed some considerable distance into India, the withered and shrunk plants were apparently found, with the admixture of water and other ingredients, to serve the same purpose. For we know from the description given in the Sûtras, that water was poured on the plants previously to their being beaten with the pressing-stones. This moistening or steeping is called âpyâyanam, or 'the making (the plants) swell.' After being then well beaten and bruised, they were thrown into the vat, or rather trough, partly filled with water, and were pressed out with the hand. Dr. Watt thinks Professor Roth ought rather to have published briefly the leading passages in the hymns descriptive of the plant, from which naturalists might have drawn their own conclusions. One might as well ask a Hebrew
p. xxvii
scholar to give accurate descriptions of the 'lily of the valley' to enable the botanist to identify and classify the lovely flower which delighted the heart of king Solomon. It is exactly the want of an accurate knowledge of the nature of the Soma-plant which prevents the Vedic scholar from being able to understand some of the few material allusions to it. Thus the term amsu, commonly applied to the Soma-plant, used to be taken to mean simply 'plant' or 'sprig, shoot;' but Professor Roth seems now inclined, perhaps rightly, to take it as referring to the internode, or cylindrical piece between two joints of the stem. The substitutes approved of by the Satapatha-brâhmana, in case no genuine Soma-plants can be obtained, will be found enumerated at pp. 421-422 of the present volume. A description of these plants, so far as they have been identified, is given in Professor Roth's paper.
I cannot conclude these remarks without expressing my hearty thanks to those scholars who have done me the honour of reviewing the first volume of this work. To Professor Whitney I feel especially indebted for his most careful examination of my translation, and the searching, yet appreciative, criticism he has been good enough to apply to it. I shall feel content, if the present volume finds at least one reader as conscientious and painstaking. While I agree with most of Prof. Whitney's suggestions 1, there are one or two points raised by him, and these perhaps of the more important, on which I have been unable to take his view; and as some of these points involve renderings adhered to in the present volume, I take the opportunity here briefly to advert to them.
The most important of these points probably is my rendering of the term kapâla by 'potsherd,' instead of 'cup, dish,' as proposed by Prof. Whitney. Instead of speaking of a sacrificial cake on eleven or twelve potsherds, we are to call it a cake on so many cups or dishes. The term
p. xxviii
[paragraph continues] 'potsherd' no doubt is somewhat awkward, and, had it been possible, I should have preferred to use the simple obsolete word 'shard' or 'sherd' for it; but I decidedly object to either 'cup' or 'dish.' I gather from his suggestion, that we take entirely different views of the purpose and nature of the kapâla. I have to reject the proposed renderings for the very reason for which they commend themselves to Prof. Whitney, namely, because they imply so many vessels complete in themselves. He asks, whether I suppose 'that the Brahmans made their offerings on fragments of broken pottery?' Well, I certainly believe that the kapâlas are meant to represent the fragments of a broken dish. The sacrificial cake is to be baked on a dish, but for symbolic reasons this dish is supposed to be Broken up into a number of pieces or kapâlas. The symbolic significance of this seems to be a twofold one. On the one hand, the dish is to resemble the human skull. Hence we read Sat. Br. I, 2, I, 2, 'The cake is the head of Yagña (the sacrifice, and symbolically the sacrificer himself);, for those potsherds (kapalâni) are what the skull-bones (sîrshnah kapâlâni) are, and the ground rice is nothing else than the brain.' On the other hand, the kapâlas are usually arranged (see Part I, p. 34, note) in such a manner as to produce a fancied resemblance to the (upper 1) shell of the tortoise, which is a symbol of the sky, as the tortoise itself represents the universe. Thus with cakes on a single kapâla, the latter is indeed a complete dish. In the same way the term kapâla, in the singular, is occasionally applied to the skull, as well as to the upper and the lower case of the tortoise, e. g. Sat. Br. VII, 5, I, 2: 'That lower kapâla of it (the tortoise) is this world, for that (kapâla) is firmly established, and firmly established is this world; and that upper (kapâla) is yonder sky, for It has its ends turned down, and so has that sky its ends turned down; and that which is between is that atmosphere: verily that same (tortoise) represents these worlds.' More usually, however, the term is applied to the single
p. xxix
bones of the skull (and the plates of the tortoise-case). Hence the Medinî says (lânta 71), kapâlo ’strî siro-’sthni syâd, ghatâdeh sakale, vrage,--kapâla may be used in the sense of 'head-bone,' in that of 'fragment of a pot,' &c., and in the sense of 'collection.'
Professor Whitney takes exception to my occasionally translating âtman by 'body,'--an inaccuracy, he remarks, that might easily be avoided. I do not quite understand on what grounds he objects to this rendering. The original meaning of âtman doubtless is (breath) 'self, soul;' but surely there can be no question that it also commonly means 'body, trunk,' in contradistinction to the limbs, wings, &c. Thus we read Sat. Br. IV, 1, 2, 25, 'The sacrifice is fashioned like a bird: the Upâmsu and Antaryâma are its wings, and the Upâmsusavana is its body 1.'
My rendering of 'videgho ha mâthavah' (I, 4, I, 10) by 'Mâthava the (king of) Videgha,' instead of 'Videgha (the) Mâthava,' is rightly objected to. Indeed, I had already taken occasion, in the introduction to the same volume (I, p. xli, note 4), to make that correction.
Prof. Whitney's remarks on 'yûpena yopayitvâ' are adverted to at p. 36, note 1 of the present volume; as are also those on 'ed' at p. 265, note 2. In regard to the latter point he rather does me wrong by supposing that I apparently regarded the particle (or particles) 'ed' (for which the Kânva text seems to read 'â hi') as a verb-form from the root 'i,' to go. The fact is that I followed Prof. Weber (Ind. Stud. IX, p. 249) in taking it to be a popular expression, with a verb of motion understood, somewhat in the sense of the German 'hin;' e. g. 'Shall we go there?'--'Hin denn!' i.e. 'Let us go then.'
My translation of II, 4, 2, 19 is not quite approved of by
p. xxx
[paragraph continues] Prof. Whitney. There offering is made severally to the sacrificer's grandfather and great-grandfather with the formula 'N.N., this for thee!' to which some authorities add 'and for those who come after thee.' This addition is rejected by the author on the ground that 'svayam vai teshâm saha yeshâm saha,' which I translated by 'since he himself is one of those to whom [it would be offered] in common.' Prof. Whitney takes exception to this, remarking that in that case, the phrase 'and those who (come) after thee' might be added, without any reason to the contrary. But he forgets one important point, namely, that it would be a fatal thing for the sacrificer in this way to associate himself with the departed ancestors, and even make offering to himself along with them: it would simply mean that 'he would straightway go to yonder world,' that he would not live his fulness of days. The clause under discussion is elliptic, its literal translation being 'Himself surely (is) of those withal of whom (he is) withal.' This may either be taken in the sense in which I took it (see also St. Petersb. Dict. s. v. saha); or in a general way, 'He surely is one of those with whom he associates himself;' i.e. he would himself be a dead man.
In the legend of Manu and the Flood (I, 8, 1, 1 seq.) I find it impossible to accept Prof. Delbrück's conjecture, which Prof. Whitney thinks the best and only acceptable one, viz. that (in par. 4) the sentence 'sasvad ha ghasha âsa, sa hi gyeshtham vardhate' is an interpolated gloss. My reason for not accepting it is the fact that the passage occurs likewise in the Kânva recension, and is thus authenticated for so comparatively early a period that the difficulty of accounting for the interpolation might be even greater than that of the interpretation of the passage itself. Professor Ludwig, in his kindly notice in 'Göttinger Gel. Anz.' 1883, proposes to take sasvat in the sense of πάντως: 'It quite so (i.e. in accordance with the prediction) became a large fish.' Prof. Max Müller has again translated this legend in his 'India, what can it teach us?' p. 134 seq., where he renders this passage by 'He became soon a large fish
p. xxxi
[paragraph continues] (ghasha), for such a fish grows largest.' I am still inclined to take ghasha as the name of some kind of fish, real or mythic.
Professor Whitney once more discusses the vexed question as to the real meaning of 'Gâtávedas,' and thinks the translation 'Wesen-kenner,' 'being-knower,' or 'he who knoweth [all] beings' to be unacceptable. He remarks that 'The word may, indeed, fairly be regarded as an obscure one: that is to say, it is very strange that an appellation so frequently applied to Agni should not have its meanings distinctly pointed out, either by its applicableness, or by parallel expressions used in the descriptions of the same god or in ascriptions made to him; but no such explanation has been found obtainable from the Vedic writings.' It is no doubt a fact that at the time of Yâska--who (7, 19) proposes five different derivations of the term, the first of which is the one given above, viz. gâtâni veda, 'he knows (the things) that are born'--the real meaning of the compound was unknown; and even at the time of the hymns the epithet seems to have been understood in different ways. That the meaning 'knower of beings' was, at any rate, one of those commonly assigned to Gâtavedas' by the Vedic poets, seems to me, however, sufficiently manifest from a number of parallel expressions used in reference to Agni, such as Rig-veda VI, 15, 13, visvâ veda ganimâ gâtavedâh 1, 'Gâtavedas knows all races (or existences);' I, 70, 1, â daivyâni vratâ kikitvân â manushyasya ganasya ganma, 'he who minds the divine ordinances, and the race of the human kind;' ib. 3, devânâm ganma martâms ka vidvân, 'knowing the race of gods and the men;' I, 189, 1, visvâni vayunâni vidvân, 'knowing all works;' ib. 7, tvam tân agna ubhayân v vidvân veshi, &c. On the other hand, in Sat. Br. IX, 5, I, 68, the term is explained by gâtam gâtam vindate; he takes possession of being after being, or of whatsoever is born. How easily terns such as Gâtavedas and Wesenkenner
p. xxxii
[paragraph continues] (knower of beings) may assume different meanings, may be seen from Mr. Peile's remark (Notes on the Nalopâkhyânam, p. 23), 'Gâtavedas, the Vedic epithet of Agni, is described as the "knower of the essence" (gâta), Grassmann, Dict. s. v.'
For the first chapter of the third book, treating of the ceremony of consecration, I have had the advantage of availing myself of the German translation, published by Dr. B. Lindner in his pamphlet, 'Die Dîkshâ,' Leipzig, 1878.

---

Footnotes

xiii:1 Or, as the vessel containing the divine Soma, the drink conferring immortality.
xiii:2 See, for instance, Sat. Br. I, 6, 4, 5 seq. Possibly also the shape of the 'horned moon' may have facilitated the attribution. to that luminary of a hull-like nature such as is ascribed to Soma; though a similar attribution, it is true, is made in the case of other heavenly objects whose outward appearance offers no such points of comparison.
xiii:3 M. A. Barth, The Vedic Religions, p. 27, on the other hand, is of opinion that this identification goes back to Indo-European times.
xiii:4 St. Petersburg Dict. s. v. According to A. Kuhn, the two myths of the descent of Fire and of the divine Liquor spring from one and the same conception, whence the spark of fire is conceived as a drop. 'Herabkunft,' p. 161.
xiii:5 Kuhn's Zeitsch. f. Vergl. Spr. XVI, p. 183 seq.
xiv:1 M. Bergaigne, II, p. 249, identifies with Sûrya's daughter the girl (? Apâlâ) who, going to the water, found Soma, and took him home, saying, 'I'll press thee for Indra!' On this hymn see Prof. Aufrecht, Ind. Stud. IV, 1 seq.
xiv:2 On this hymn see A. Weber, Ind. Stud. V, 178 seq.; J. Ehni, Zeitsch. der D. M. G. XXXIII, p. 166 seq.
xv:1 Udhani, lit, in, or on, the udder (whence Soma is milked, i.e. the sky).
xvi:1 Cf. Spiegel, Eranische Alterthumskunde, II, p. 114.
xvii:1 Cf. A. Bergaigne, Religion Védique, II, 253. In the Brâhmanas it is not Soma, but the pressing-stone, that is identified with the Vagra.
xvii:2 Prof. Ludwig proposes to read 'va'grât' instead of 'vagro,' thus 'more beautiful than Indra's beautiful thunderbolt.' But even if we retain the received reading, 'vapushah' might refer to the (real) thunderbolt; though, of course, it may also be taken as referring either to the sun, or to Agni, or to some other deity or heavenly object.
xvii:3 Cf. A. Bergaigne, II, 251.
xx:1 For the same reason I find it impossible to accept M. Bergaigne's interpretation of the hymn IV, 27, put forward at the end of his work (vol. iii, p. 322 seq.). According to that interpretation, Soma, in the first verse, declares that he himself flew forth from his prison as an eagle; and then, in the second verse--as it were reproving those who might imagine the eagle to be a different being from himself--he adds, 'It was not he (the eagle) that bore me away with ease, but I triumphed by my own cleverness and bravery!' I am afraid this critical specimen of the feathered tribe will not find many admirers among p. xxi prosaic Sanskritists. I should prefer, with Prof. Roth, to read 'nir ádîyat' instead of 'nir adîyam,' unless it were possible to read 'syenagavásâ' instead of 'syenó gavásâ.' M. Koulikovski, in the paper referred to, throws the hymns IV, 26 and 27 together, and takes them as a sort of mytho-critical controversy between the god Soma and some other person (perhaps the author himself), advocating two different versions of the Soma-myth, viz. Soma contending that it was himself who brought the divine plant, while his interlocutor ('who has the last word in the hymn') maintains that it was brought by a falcon. Thus, according to this scholar, the falcon was already (!) distinguished from Soma; and these two hymns 'are, as it were, an echo of a religious, or rather mythological dispute, which had divided the theologians of the Vedic epoch.' Perhaps Prof. Oldenberg's theory of Âkhyâta-hymns, or detached pieces of poetry connected by prose narratives, might have a chance with these hymns.
xxii:1 Cp. IX, 100, 3: 'Send forth mind-yoked thought, as the thunder sends forth rain.'
xxiii:1 For a description of this phenomenon in the districts where we must imagine the Vedic poets to have composed their hymns, see Elphinstone, Account of the Kingdom of Cabool, p. 126 seq.
I cannot forbear here to quote a few extracts from a graphic description of the setting in of the monsoon in India proper, given in the Rev. H. Caunter's Oriental Annual (1834):--'There was a slight haze upon the distant waters which seemed gradually to thicken, although not to a density sufficient to refract the rays of the sun, which still flooded the broad sea with one unvarying mass of glowing light . . . . Towards the afternoon, the aspect of the sky began to change; the horizon gathered blackness, and the sun, which had risen so brightly, had evidently culminated in darkness, and to have his splendour veiled from human sight by a long, gloomy period of storm and turbulence. Masses of heavy clouds appeared to rise from the sea, black and portentous, accompanied by sudden gusts of wind, that suddenly died away, being succeeded by an intense, death-like stillness, as if the air were in a state of utter stagnation, and its vital properties arrested. It seemed no longer to circulate, until again agitated by the brief but mighty gusts which swept fiercely along, like the giant heralds of the sky. Meanwhile the lower circle of the heavens looked a deep brassy red, from the partial reflection of the sunbeams upon the thick clouds, which had now everywhere overspread it . . . From the house which we occupied we could behold the setting in of the monsoon in all its grand and terrific sublimity. The wind, with a force which nothing could resist, bent the tufted heads of the tall, slim cocoa-nut trees almost to the earth, flinging the light sand into the air in eddying vortices, until the rain had either so increased its gravity, or beaten it into a mass, as to prevent the wind from raising it. The pale lightning streamed from the clouds in broad sheets of flame, which appeared to encircle the heavens as if every element had been converted into fire, and the world was on the eve of a general conflagration, whilst the peal, which instantly followed, was like the explosion of a gunpowder-magazine, or the discharge of artillery in the gorge of a mountain, where the repercussion of surrounding hills multiplies with terrific energy its deep and astounding echoes. The heavens seemed to be p. xxiv one vast reservoir of flame, which was propelled from its voluminous bed by some invisible but omnipotent agency, and threatened to fling its fiery ruin upon everything around. In some parts, however, of the pitchy vapour by which the skies were by this time completely overspread, the lightning was seen only occasionally to glimmer in faint streaks of light, as if struggling, but unable, to escape from its prison, igniting, but too weak to burst, the impervious bosoms of those capacious magazines in which it was at once engendered and pent up. So heavy and continuous was the rain, that scarcely anything, save those vivid bursts of light which nothing could arrest or resist, was perceptible through it . . . . Day after day the same scene was repeated with somewhat less violence, though at intervals the might of the hurricane was truly appalling . . . . The breaking up of the monsoon is frequently even more violent, if possible, than its setting in, and this happened to be the case during the first season after my arrival in India. It was truly stupendous, and I shall never cease to remember it to the latest moment of my existence.'
xxiv:1 The Academy, Oct. 25, 1884--Feb. 14, 1885.
xxiv:2 Ibid., Jan. 31, 1885.
xxv:1 Eranische Alterthumskunde, III, p. 572.
xxvi:1 Especially Sarcostemma intermedium, S. brevistigma, and S. viminale (or Asclepias acida). See R. Roth, Zeitsch. der D. Morg. Ges. vol. xxxv, p. 681 seq.
xxvii:1 American Journal of Philology, vol. iii, pp. 391-410; Proceedings of the American Oriental Society, October 18S2, p. xiv seq.
xxviii:1 Or perhaps the lower shell which represents the earth, being as it were a symbol of firmness and safety.
xxix:1 Professor Max Müller has been kind enough to send me a number of passages from Upanishads and Âranyakas, in which âtman has the sense of 'body, trunk,' and is usually explained in the commentaries by sarîra (âtmânah = sarîrâvayavâh, Brihadâr. Up. I, 1, 2, 7). The adverb adhyâtmam, he remarks, always means 'with reference to the body;' cf. Taitt. Up. I, 7; Sat. Br. IV, 1, 3, 1, the present volume, p. 265, note 1.
xxxi:1 See Grassmann, Wörterbuch s. v.; M. Bergaigne, III, 334, takes this passage to supply the etymology of the word.

The Satapatha Brahmana, Part II

translated by Julius Eggeling

SATAPATHA-BRÂHMANA.

THIRD KÂNDA.

THE AGNISHTOMA.

THE DÎKSHÂ, OR CONSECRATION.

FIRST ADHYÂYA. FIRST BRÂHMANA.

3:1:1:11. They choose a place of worship. Let them choose (the place) which lies highest, and above which no other part of the ground rises 1; for it was from thence that the gods ascended to heaven, and he who is consecrated indeed ascends to the gods. He thus sacrifices on a place of worship frequented by the gods; but were any other part of the ground to rise above it, he would indeed be lowered while sacrificing: let them therefore choose (the place) which lies highest.
3:1:1:22. While being high, that place should be even; and being even, it should be firm; and being firm, it should incline towards the east, since the east is the quarter of the gods; or else it should incline
p. 2
towards the north, since the north is the quarter of men. It should rise somewhat towards the south, that being the quarter of the Fathers. Were it to incline towards the south, the sacrifice would quickly go to yonder world; but in this way the sacrificer lives long: let it therefore rise somewhat towards the south.
3:1:1:33. Let not the measure of the sacrificial ground be exceeded on the east side, since such an excess would be in favour of his spiteful enemy. It may be so in the south, and also in the north; but that place of worship alone is thoroughly efficient where the measure of the sacrificial ground is exceeded in the west; for to him (who possesses such a one) the higher 1 worship of the gods readily inclines. So much as to the place of worship.
3:1:1:44. Now Yâgñavalkya spake,--'We went to choose a place of worship for Vârshnya 2. Sâtyayagña then said, "Verily, this whole earth is divine: on whatever part thereof one may sacrifice (for any
p. 3
one), after enclosing (and consecrating) it with a sacrificial formula, there is a place of worship."
3:1:1:55. 'It is, however, the officiating priests that constitute the place (or medium) of worship: wheresoever wise and learned Brâhmans, versed in sacred lore, perform the sacrifice, there no failure takes place: that (place of worship) we consider the nearest (to the gods) 1.'
3:1:1:66. On this (ground) they erect either a hall or a shed, with the top-beams running from west to east 2; for the east is the quarter of the gods, and from the east westwards the gods approach men: that is why one offers to them while standing with his face towards the east.
3:1:1:77. For this reason one mug not sleep with his
p. 4
head towards the west, lest he should sleep stretching (his legs) towards the gods. The southern quarter belongs to the Fathers; and the western one to the snakes; and that faultless one is the one where the gods ascended (to heaven); and the northern quarter belongs to men. Hence in human (practice) a hall or shed is constructed with the top-beams running from south to north, because the north is the quarter of men. It is only for a consecrated, not for an unconsecrated person that it is (constructed) with the top-beams running from west to east.
3:1:1:88. They enclose it on every side, lest it should rain upon (the sacrificer, while being consecrated): this, at least, is (the reason for doing so in) the rainy season 1. He who is consecrated, truly draws nigh to the gods, and becomes one of the deities. Now the gods are secreted from men, and secret also is what is enclosed on every side: this is why they enclose it on every side.
3:1:1:99. Not every one may enter it, but only a Brahman, or a Râganya, or a Vaisya, for these are able to sacrifice.
3:1:1:1010. Let him not commune with every one; for he who is consecrated draws nigh to the gods, and becomes one of the deities. Now the gods do not commune with every one, but only with a Brahman, or a. Râganya, or a Vaisya; for these are able to sacrifice. Should there be occasion for him to converse with a Sûdra, let him say to one of those, 'Tell this one so and so! tell this one so and so!'
p. 5
This is the rule of conduct for the consecrated in such a case.
3:1:1:1111. In the first place, having taken the two churning-sticks in his hand, he approves of the hall. Taking hold of the chief post of the front (east) side, he pronounces this sacrificial formula (Vâg. S. IV, 1), 'We have come to this place of worship on earth, wherein all the gods delighted.' Thereby that (place of worship) of his becomes acceptable to all the gods, as well as to the learned Brâhmans versed in sacred lore; and that (place of worship) of his, which those Brâhmans versed in sacred lore see with their eyes, becomes acceptable to them.
3:1:1:1212. And when he says, 'Wherein all the gods delighted,' thereby it becomes acceptable for him to all the gods. Crossing over by means of the rik and sâman, and by the yagus;' by means of the rik and sâman, and the yagus, indeed, they reach the end of the sacrifice: 'May I reach the end of the sacrifice!' he thereby says. 'May we rejoice in increase of substance and in sap!' Increase of substance doubtless means abundance, and abundance means prosperity: he. thereby invokes a blessing. 'May we rejoice in sap,' he says, because people say of one who enjoys prosperity and attains to the highest distinction, that 'he rejoices in sap;' therefore he says, 'May we rejoice in sap!'

Footnotes

1:1 Abhi-sî, 'to lie or rise above,' with Sây. Dr. Lindner takes bhûmeh as abl., and translates 'whereon nothing but earth lies.' The Kânva rec. has bhûmeh (gen.) likewise in the preceding clause 'tad yad eva varshishtham bhûmes tad eva devayaganam syâd yatrânyad bhûmer nâbhisayîteto vai devâ, &c.' The gods evidently ascended to heaven from the highest spot of the earth, and so is the sacrificer to choose the highest available place. See Kâty. VII, 1, 11 scholl.; Lâty. S. I, 1, 17, 'na kâsya sthalataram (higher place) adûre syât.'
2:1 Or 'subsequent;' a play on the word 'uttara,' which has the meanings 'upper (superior), later, and left (north).' Dr. Lindner takes it in the sense of 'from the north.' Possibly uttara also refers to the Soma-altars (uttara vedi and uttara-vedi) to be prepared later on (see III, 5, 1, 1 seq.) on the eastern part of the sacrificial ground.
2:2 The Kânva text reads,--Accordingly Yâgñavalkya spake, 'Vârshna intended to sacrifice (ayakshyata). Thus we went (ayama!) to look for a place of worship.' He who is known as Sâtyayagñi said, Verily, this whole earth is divine: a place of worship there is wheresoever one sacrifices on it, after enclosing it with a yagus.' And thus indeed he thought, but the officiating priests doubtless constitute the (real) place (medium) of worship: where wise (priests) perform the sacrifice in due form, there alone no failure takes place. That (other definition) is not the characteristic of the place of worship. (Without final iti.)
3:1 That is to say, one who employs such skilled Brâhmans for his officiating priests (ritvig) may use sacrificial ground of any description. Kâty. VII, 1, 18.
3:2 Prâkîna-vamsa (prâg-vamsa, K.). The 'vamsas' are the horizontal beams supported by the four corner-posts. In the first place two cross-beams are fastened on the corner-posts, to serve as the lintels of the eastern and western doors. Across them tie-beams are then laid, running from west to east, on which mats are spread by way of a roof or ceiling. The tern 'prâkîna-vamsa' refers to these upper beams (upari-vamsa), and especially to the central beam (prishtha-vamsa or madhyavala) the ends of which rest on the middle of the lintels of the eastern and western doors; cf. Sâyana on Taitt. S. I, 2, 1 (vol. i, pp. 279, 286); Kâty. VII, I, 20 scholl. Inside the Prâkîna-vamsa there is the Âhavanîya fire immediately facing the east door; the Gârhapatya fire facing the west door; between the two the altar; and south of the latter the Dakshinâgni. The shed (vimita) is to be erected on the back (west) part of the sacrificial ground, after the roots have been dug up. It is described as a square structure of ten (or twelve) cubits, somewhat higher in front than at the back; with doors on each side (except, optionally, on the north). The sâlâ, or hall, is to measure twenty cubits by ten. Kâty. VII, 1, 19-24 comm.
4:1 (?) Iti nv eva varshâh. The same particles occur III, 2, 1, 11. The Kânva text has,--'lest it should freeze in winter, lest it should pour in the rainy season, and lest there should be burning heat in summer.'

SECOND BRÂHMANA.

3:1:2:11. Let him perform the rite of consecration (dîkshâ) 1 in the afternoon. Previously to the shaving
p. 6
of his hair and beard he may eat of what he likes, or whatever comes to hand; for hereafter his food consists of fast-milk (vrata) only. But, if he does not care to eat, he need not eat anything.
3:1:2:22. Thereupon they enclose a place 1 north of the hall, and place a vessel of water in it. Beside this the barber takes up his position. He (the sacrificer) then shaves his hair and beard, and cuts his nails. For impure, indeed, is that part of man where water does not reach him. Now at the hair and beard, and at the nails the water does not reach him: hence when he shaves his hair and beard, and cuts his nails, he does so in order that he may be consecrated after becoming pure.
3:1:2:33. Now some shave themselves all over, in order that they may be consecrated after becoming pure all over; but let him not do this. For even by shaving the hair of his head and his beard, and by cutting his nails, he becomes pure: let him therefore shave only the hair of his head and his beard, and cut his nails.
3:1:2:44. In the first place he cuts his nails, first of the right hand--for in human (practice) those of the left hand (are cut) first, but with the gods in this manner. First (he cuts those) of the thumbs--for in human (practice) those of the little fingers (are cut) first, but with the gods in this manner.
3:1:2:55. He first passes (the comb) through his right whisker--for in human (practice they comb) first the left whisker, but with the gods in this manner.
3:1:2:66. His right whisker he moistens first, with the text, 'May these divine waters be propitious
p. 7
unto me! The reason why he says, 'May these divine waters be propitious unto me,' is this: the waters are a thunderbolt, for the waters are indeed a thunderbolt; hence wherever these waters flow they produce a hollow, and whatever they come near that they destroy (lit. burn up). Hereby, then, he appeases that same thunderbolt; and thus appeased, that thunderbolt does not injure him. This is why he says, 'May these divine waters be propitious unto me!'
3:1:2:77. Thereupon he lays a stalk of sacrificial grass on (the hair of the whisker), with the text, 'O plant, protect me!' For the razor is a thunderbolt, and thus that thunderbolt, the razor, does not injure him. Thereto he applies the razor, with the text, 'O knife, injure him not!' for the razor is a thunderbolt, and thus that thunderbolt, the razor, does not injure him.
3:1:2:88. Having cut off (part of the stalk and hair), he throws it into the vessel of water. Silently he moistens the left whisker; silently he lays the stalk of grass on it; and having silently applied the razor thereto and cut through (it and the hair), he throws them into the vessel of water.
3:1:2:99. He then hands the razor to the barber, and the latter shaves off the hair and beard. When he has shaved the hair and beard 1,--
p. 8
3:1:2:1010. He bathes. For impure, indeed, is man: he is foul 1 within, in that he speaks untruth;--and water is pure: he thinks, 'May I be consecrated, after becoming pure;'--and water is cleansing: he thinks, 'May I become consecrated after being cleansed!' This is the reason why he bathes.
3:1:2:1111. He bathes, with the text (Vâg. S. IV, 2; Rig-veda X, 17, 10), 'May the waters, the mothers, cleanse us!' whereby he says, 'May they cleanse 2!' 'May the purifiers of ghee purify us with (heavenly) ghee!' For he, indeed, is thoroughly purified whom they have purified with ghee 3: accordingly he says, 'May the purifiers of ghee purify us with ghee!'--'For they, the divine, take away all taint;' now 'all' means 'every,' and 'taint' means what is impure; for they do take away from him every impurity: therefore he says, 'For they, the divine, take away all taint.'
3:1:2:1212. He steps out (from the water) towards the north-east 4, with the text, 'Cleansed and pure
p. 9
[paragraph continues] I go forth from them;' for cleansed and pure he indeed goes forth from them.
3:1:2:1313. He then puts on a (linen) garment, for completeness’ sake: it is indeed his own skin he thereby puts on himself. Now that same skin which belongs to the cow was originally on man.
3:1:2:1414. The gods spake, 'Verily, the cow supports everything here (on earth); come, let us put on the cow that skin which is now on man: therewith she will be able to endure rain and cold and heat.'
3:1:2:1515. Accordingly, having flayed man, they put that skin on the cow, and therewith she now endures rain and cold and heat.
3:1:2:1616. For man was indeed flayed; and hence where-ever a stalk of grass or some other object cuts him, the blood trickles out. They then put that skin, the garment, on him; and for this reason none but man wears a garment, it having been put on him as his skin. Hence also one should take care to be properly clad, so that he may be completely endued with his own skin. Hence also people like to see even an ugly person properly clad, since he is endued with his own skin.
3:1:2:1717. Let him, then, not be naked in the presence of a cow. For the cow knows that she wears his skin, and runs away for fear lest he should take the skin from her. Hence also cows draw fondly near to one who is properly clad.
3:1:2:1818. Now the woof of this cloth belongs to Agni, and the warp to Vâyu 1, the thrum to the Fathers,
p. 10
the fore-edge 1 to the snakes, the threads to the All-gods, and the meshes to the asterisms. For thus indeed all the deities are concerned therein; and hence it is the garment of the consecrated.
3:1:2:1919. Let it (if possible) be a new one 2, for the sake of unimpaired vigour. Let him (the Adhvaryu) tell (the Pratiprasthâtri) to beat it, in order that whatsoever part of it an unclean woman has spun or woven may become clean. And if it be a new one, let him sprinkle it with water, so that it become clean. Or let him be consecrated in one which is laid aside to be worn (daily) after bathing, without being soaked (in some sharp cleansing substance) 3.
3:1:2:2020. He puts it round him, with the text, 'Thou art the covering 4 of consecration and penance;' heretofore, indeed, this was the covering of him as one unconsecrated, but now it is that of consecration and penance: hence he says, 'thou art the covering of consecration and penance.' 'I put thee on, the kindly and auspicious;' whereby he means to say, 'I put thee on, the kindly and pleasing one;'--
p. 11
[paragraph continues] 'fostering a fair appearance;' for evil indeed is that appearance which he has heretofore fostered while unconsecrated; but now (he fosters) a fair appearance: therefore he says, 'fostering a fair appearance.'
3:1:2:2121. He (the Adhvaryu) then makes him enter the hall. Let him not eat (the flesh) of either the cow or the ox; for the cow and the ox doubtless support everything here on earth. The gods spake, 'Verily, the cow and the ox support everything here: come, let us bestow on the cow and the ox whatever vigour belongs to other species 1!' Accordingly they bestowed on the cow and the ox whatever vigour belonged to other species (of animals); and therefore the cow and the ox eat most. Hence, were one to eat (the flesh) of an ox or a cow, there would be, as it were, an eating of everything, or, as it were, a going on to the end (or, to destruction). Such a one indeed would be likely to be born (again) as a strange being, (as one of whom there is) evil report, such as 'he has expelled an embryo from a woman,' 'he has committed a sin 2;' let him therefore not eat (the flesh) of the cow and the ox. Nevertheless Yâgñavalkya said, 'I, for one, eat it, provided that it is tender.'

Footnotes

5:1 The rite described in the following paragraphs is called apsudîkshâ, or 'consecration in water.'
6:1 It is to be square and covered in on all sides with mats, and with a door on the east side. Kâty. VII, I, 25 scholl.
7:1 The text has, when he shaves (vapati) the hair and beard [when he shaves himself (vapate), K.] he bathes.' According to this it would seem that he does not bathe unless he shaves (?). See, however, Kâty. VII, 2, 22, where the shaving is said to be optional, but not so, according to the commentary, the bathing. There seems also to be some doubt as to where the bathing is to take place. While, according to Karka, the sacrificer is to bathe in the vessel of water in the tent; according to other authorities he is to p. 8 do so in some tank, or other kind of bathing-place of standing water. Cf. Taitt. S. VI, 1, 1, tîrthe snâti; tîrtham eva samânânâm bhavati.
8:1 I now take pûti (with Dr. Lindner) in the sense of 'foul, filthy, fetid,' and would correct the passage (I, 1, 1, 1) accordingly. Professor Ludwig (Göttinger Gel. Anz. 1883, p. 49) proposes to take pûti in the sense of 'pure,' both here and in I, 1, 1, 1.
8:2 The Kânva recension has the better reading, 'For they, indeed, now cleanse him when he bathes.' According to Taitt. S. VI, 1, 1, 3, he also sips (asnâti) some water with the view of internal purification.
8:3 Lit. 'for that indeed is well purified, whom they purified (i.e. when they purify anybody) with ghee.' The imperfect is rather strange. See also III, 1, 3, 22. The Kânvas read, 'For that, indeed, is well purified what is purified (yad pûyate) with ghee.'
8:4 Prâṅ ivodaṅ = uttarapûrvârdham, Kâty. VII, 2, 15, i.e. 'towards the north with. a slight turn to the east.' Dr. Lindner takes 'udaṅ' p. 9 as meant to explain the preposition 'ud.' This, however, does not account for the 'iva.'
9:1 Agneh paryâso bhavati, vâyor anukhâdo (?). The Black Yagus p. 10 (T. S. VI, 1, 1) reads, agnes tûshâdhânam (salâkopadhânam tûshâh, (tatra tantûnâm pûranam tûshâdhânam; Sây.), vâyor vâtapânam vâyunâ soshanam vâtapânam, S.). The warp (prâkînatâna) and woof (otu), on the other hand, are by the Black Yagus ascribed to the Âdityas and Visve Devâh respectively.
10:1 Praghâta, apparently the closely-woven part at both ends of the cloth from whence the loose threads of the nîvi, or unwoven fringe (thrum), come out. The Black Yagus ascribes it to the plants.
10:2 Literally, 'unbeaten (ahata), unwashed.'
10:3 That is to say, if it be not a new garment, it should be one that has not been washed by a washerman (with mautra, &c.), but worn daily after bathing.
10:4 Or, outward form, tanu. Its meaning sometimes comes very near to that of 'skin,' assigned to it by the lexicographers. Cf. III, 2, 2, 20; 4, 3, 9.
11:1 Vayasâm, cf. III, 3, 3, 3. The Kânva rec. has 'yad anyeshâm vayasâm vîryam yad anyeshâm pasûnâm.'
11:2 A different translation of this passage is proposed by Professor Delbrück (Synt. Forsch. III, p. 25); but the Kânva text (sâ tam hesvaro ’dbhutam abhiganitor gâyâyâ vâ garbham niravadhîd yad yeti tad u hovâka) shows that we have here, as frequently, to supply îsvarah to the infinitive in tos. The Kânva yad vâ ('or some such thing') would also seem to indicate that we ought to translate:--(as of one of whom) there is evil report: 'he has committed some such (iti) sin as the producing of abortion.'

THIRD BRÂHMANA.

3:1:3:11. Having brought water forward 1, he takes out (the material for) a cake on eleven potsherds for Agni and Vishnu; for Agni is all the deities, since it is in Agni that offering is made to all the deities. Moreover Agni is the lower half, and Vishnu is the upper half of the sacrifice: 'I will become consecrated after encompassing all the deities, after encompassing the entire sacrifice,' thus he thinks, and hence there is a cake on eleven potsherds for Agni and Vishnu.
3:1:3:22. Some then offer a rice-pap to the Âdityas. This is referred to (in the passage, Rig-veda X, 72, 8), 'There are eight sons of Aditi who were born from her body; with seven she went to the gods, but Mârtânda 2 she cast off.'
3:1:3:33. Now Aditi had eight sons. But those that are called 'the gods, sons of Aditi,' were only seven, for the eighth, Mârtânda, she brought forth unformed 3: it was a mere lump of bodily matter 4, as broad as it was high. Some, however, say that he was of the size of a man.
3:1:3:44. The gods, sons of Aditi, then spake, 'That
p. 13
which was born after us 1 must not be lost: come, let us fashion it.' They accordingly fashioned it as this man is fashioned. The flesh which was cut off him, and thrown down in a lump, became the elephant: hence they say that one must not accept an elephant (as a gift) 2, since the elephant has sprung from man. Now he whom they thus fashioned was Vivasvat, the Âditya (or the sun); and of him (came) these creatures.
3:1:3:55. He spake, 'Among my offspring he shall be successful who shall offer that rice-pap to the Âdityas.' Accordingly he alone succeeds who offers that rice-pap to the Âdityas. Only that (cake) to Agni and Vishnu is, however, generally approved.
3:1:3:66. There are seventeen kindling-verses for it 3. In a low voice he offers to the two deities. There are five fore-offerings and three after-offerings. For the sake of completeness they perform the patnîsamyâgas 4; but he offers no samishtayagus, lest, having put on that garment of the consecrated, he should reach the end of the sacrifice before its completion; for the samishtayagus is the end of the sacrifice.
3:1:3:77. He (the sacrificer) then gets himself anointed (with fresh butter), while standing east of the hall. For, having been flayed, man is sore; and by getting himself anointed, he becomes healed of his soreness: for man's skin is on the cow, and that fresh butter
p. 14
also comes from the cow. He (the Adhvaryu) thus supplies him with his own skin, and for this reason he gets himself anointed.
3:1:3:88. It is fresh butter,--for melted butter (ghee) belongs to the gods, and creamy butter 1 to men. Here, on the other hand, it is neither ghee nor creamy butter; it should rather be both ghee and creamy butter, for the sake of unimpaired vigour: by means of that which is of unimpaired vigour he accordingly makes him of unimpaired vigour.
3:1:3:99. He anoints him from the head down to the feet in accordance with the tendency of the hair, with the text (Vâg. S. IV, 3), 'Thou art the sap of the great ones.' The 'great ones,' doubtless, is one of the names of those cows, and their sap indeed it is: therefore he says, 'thou art the sap of the great ones.' 'Thou art life-giving: give me light!' There is nothing obscure in this.
3:1:3:1010. Thereupon he anoints the eyes. 'Sore, indeed, is the eye of man; mine is sound,' so spake Yâgñavalkya. Dim-eyed, indeed, he was (heretofore); and the secretion of his eyes was matter. He now makes his eyes sound by anointing them.
3:1:3:1111. Now, when the gods slew the Asura-Rakshas, Sushna 2, the Dânava, falling backward entered into the eyes of men: he is that pupil of the eye, and
p. 15
looks like a young lad 1. Against him he (the sacrificer), now that he enters on the sacrifice, raises a rampart of stone all round himself, for the ointment is (produced from) stone.
3:1:3:1212. It is such as comes from mount Trikakud; for when Indra slew Vritra he transformed that eye of his (Vritra's) into the mount Trikakud 2. The reason, then, why (ointment) from mount Trikakud (is used), is that he thereby puts eye into eye. Should he be unable to obtain any Traikakuda ointment, any other than Traikakuda may be used; for one and the same, indeed, is the significance of the ointment.
3:1:3:1313. He anoints (the eyes) with a reed-stalk, for the reed is a thunderbolt. It is one with a tuft, in order to chase away the evil spirits 3. For rootless,
p. 16
indeed, and unfettered on both sides, the Rakshas roams along the air; even as man here roams along the air 1, rootless and unfettered on both sides: the reason, then, why it is (a reed-stalk) with a tuft, is to chase away the evil spirits.
3:1:3:1414. The right eye he anoints first; for in human practice the left (eye is anointed) first, but with the gods (it is done) thus.
3:1:3:1515. He anoints it with the text, 'Thou art the eye-ball of Vritra,'--for Vritra's eye-ball it indeed is;--'Eye-giving thou art: give me the eye!' in this there is nothing obscure.
3:1:3:1616. The right eye he anoints once with the sacrificial formula, once silently; and the left one he anoints once with the formula, twice silently: thus he makes the left (or upper) one superior 2.
3:1:3:1717. And the reason why he anoints five times, is that the sacrifice is of equal measure with the year, and five seasons there are in the year: he thus obtains possession of the latter in five (divisions), and therefore he anoints five times.
3:1:3:1818. He then purifies him with a cleanser (pavitra, strainer) of sacred grass; for impure, indeed, is man:--he is foul within in that he speaks untruth;--and sacred grass is pure: 'Having become pure, I shall be consecrated,' thus he thinks;--and the stalks of sacred grass are a means of cleansing,--
p. 17
[paragraph continues] 'Having become cleansed, I shall be consecrated,' thus he thinks; and therefore he purifies him with a cleanser of sacred grass.
3:1:3:1919. It may consist of one (stalk of grass); for that blower (or purifier, the Wind) is one only, and in accordance with his nature is this (cleanser): hence it may consist of one (stalk).
3:1:3:2020. Or there may be three (stalks); for one, indeed, is that blower, but on entering into man he becomes threefold, to wit, the out-breathing, the in-breathing, and the through-breathing 1, and in accordance with his measure is this (cleanser): hence there may be three (stalks).
3:1:3:2121. Or there may be seven (stalks 2); for there are seven vital airs of the head: hence there may be seven (stalks). There may even be thrice seven,--one and twenty: such indeed is perfection.
3:1:3:2222. He purifies him with seven (stalks) each time, with the text (Vâg. S. IV, 4), 'May the Lord of thought purify me!' The lord of thought doubtless is Pragâpati 3: he thereby means to say, 'May Pragâpati purify me!' 'May the lord of speech purify me!' The lord of speech doubtless is Pragâpati 4: he thereby means to say, 'May Pragâpati purify me!' 'May the divine Savitri purify me,'--for well purified indeed is he whom the divine
p. 18
[paragraph continues] Savitri has purified 1; therefore he says, 'May the divine Savitri purify me!'--'with a flawless cleanser;' for that blower (the wind) is indeed a flawless cleanser: 'with that one,' he means to say; 'with the rays of the sun;' for they, the rays of the sun, are indeed purifiers; therefore he says, 'with the rays of the sun.'
3:1:3:2323. 'O Lord of the pavitra' (means of purification),--for he (who is consecrated) is indeed the lord of the pavitra,--'of thee, purified by the pavitra,--for he is indeed purified by the pavitra';--'with whatsoever desire I purify myself, may I be able to effect it!' whereby he says, 'May I reach the end of the sacrifice!'
3:1:3:2424. He then makes him pronounce the beginning of the benedictions (Vâg. S. IV, 5), 'We approach you, O gods, for desirable goods, at the opening of the sacrifice; we call on you, O gods, for holy 2 blessings.' Thereby the officiating priests invoke on him those blessings which are their own.
3:1:3:2525. He (the sacrificer) then bends his fingers inwards, viz. the two (little fingers), with the text (Vâg. S. IV, 6), 'Hail, from the mind (I take hold of) the sacrifice!'--the two (nameless or ring fingers) with, 'Hail, from the wide ether!'--the two (middle fingers) with, 'Hail, from the sky and earth!'--with, 'Hail, from the wind, I take hold (of the sacrifice)!' he clenches both fists 3. Not visibly
p. 19
indeed is the sacrifice to be taken hold of, as is either this staff or the garment,--but invisible indeed are the gods, invisible is the sacrifice.
3:1:3:2626. Now when he says, 'Hail, from the mind (I take hold of) the sacrifice,' he takes hold of it from the mind;--in saying, 'From the wide ether,' he takes hold of it from the ether;--in saying, 'From heaven and earth,' he takes hold of it from those two, heaven and earth, on which this entire universe rests;--and in saying, 'From the wind I take hold of (the sacrifice)'--the wind being the sacrifice--he takes hold of the sacrifice directly.
3:1:3:2727. And when he calls, 'Hail! Hail 1!'--the 'Svâhâ' being the sacrifice--he thereby appropriates the sacrifice. Here now he restrains his speech; the sacrifice being speech: he thereby appropriates 2 the sacrifice.
3:1:3:2828. He (the Adhvaryu) then makes him enter the hall. He walks along the back of the Âhavanîya and the front of the Gârhapatya 3,--this is his passage until the Soma pressing. The reason why this is his passage until the Soma pressing is this. The fire is the womb of the sacrifice, and the consecrated is an embryo; and the embryo moves about
p. 20
within the womb. And since he (the sacrificer) moves about there (between the fires), and now turns round and now back, therefore these embryos move about, and now turn round and now back. Hence this is his passage till the Soma pressing.

Footnotes

12:1 Viz. the so-called 'pranîtâh,' see part i, p. 9 note. The offering, described in the following paragraphs, is called the Dîkshanî-yeshti, 'Consecration offering.' As to the formulas used at the offering, see Ait. Br. I, 4 seq.
12:2 The bird, Vishnu, the sun.
12:3 Or, the eighth she brought forth undeveloped, as a mârtânda (? either a bird, or, more probably, in accordance with Taitt. S. VI, 5, 6, 1, = vyriddham ândam, 'an abortive egg'). See Rig-veda Sanhitâ, translated by M. M., p. 239.
12:4 Sandegha; the St. Petersburg Dict. takes it in the sense of 'doubt, uncertainty,' in this passage.
13:1 Or, perhaps, after the manner of us (anu).
13:2 Muir, O. S. T. IV, 15, reads 'parigrihnîyât' instead of 'pratigrihnîyât,' and translates, 'let no one catch an elephant, for an elephant partakes of the nature of man.'
13:3 For the ordinary eleven Sâmidhenîs (raised to the number of fifteen by repetitions of the first and last verses), see part i, p. 102, and for the two additional ones (dhâyyâ), ib. p. 112 note.
13:4 See part i, p. 256; for the Samishtayagus, ib. p. 262.
14:1 Phânta, explained as the first particles of butter that appear in churning (?). The Kânva recension, on the other hand, reads 'âgyam nishpântam' (!) instead. Cf. Taitt. S. VI, 1, 1, 4, Ghritam devânâm, mastu pitrinâm, nishpakvam (i.e. surabhi ghritam, 'well-seasoned butter,' Sây.) manushyânâm; tad vai etat sarvadevatyam yan navanîtam; also Ait. Br. I, 3, âgyam vai devânâm, surabhi ghritam manushyânâm, âyutam pitrinâm, navanîtam garbhânâm; with Haug's note, Transl. p. 8.
14:2 The Kânva text (MSS. O. W.) reads Sisna.
15:1 Sa esha kanînakah kumâraka iva paribhâsate. A play on the word kanînaka, which has the double meaning of 'youth' and 'pupil of the eye.' The St. Petersburg Dict. assigns also to kumâraka the meaning of 'ball of the eye' in this (the only) passage. The Kânva recension reads, Sa esha kumâraka iva kanînakâyâm (? both 'maiden' and 'pupil of the eye').
15:2 'Indra slew Vritra, his eye-ball fell away, it became collyrium.' Taitt. S. VI, 1, 1, 5.
15:3 Professor Delbrück, S. F. III, 27, takes it thus, 'He brushes the eye with the end of a reed, for the reed is a thunderbolt capable of repelling mischief.' But, if 'virakshastâyai' belonged to what precedes, it would probably have to be construed with 'sareshikayâ ’nakti,' the clause with 'vai,' giving the reason, being inserted parenthetically; while, in an idiomatic rendering, it would have to be placed at the end: He anoints the eyes with a reed-stalk in order to chase away the evil spirits, the reed being a thunderbolt. This abstract dative of purpose is very common; it being generally construed with what precedes, as, for instance, I, 1, 4, 1; 3, 2, 8; 5, 3, 8; 15; III, 1, 2, 13; 19; ; and, with a parenthetic clause with 'vai' intervening, III, 2, 1, 13; IV, 5, 7, 7. Not less common is the analogous construction with a clause with 'ned' p. 16 ('lest such an event should happen') instead of the dative of the abstract, cf. I, 2, 1, 8; 9; IV, 5, 9, 3.
16:1 I now take this passage differently from my interpretation of I, 1, 2, 4 ('and, in order that this man may move about the air, rootless and unfettered in both directions'). See also IV, 1, 1, 20.
16:2 'Tad uttaram evaitad uttarâvat karoti;' 'uttarấm évaitad úttaram karoti,' Kânva recension. Cf. p. 2, note 1.
17:1 See part i, p. 19, note 2.
17:2 The Taitt. S. VI, 1, 1 allows the option between (one), 2, 3, 5, 6, 7, 9, and 21 stalks; while the Ait. Br. I, 3 mentions only the highest number.
17:3 The Kânva text adds, sa hi kittânâm îshte, 'for he rules over the thoughts.'
17:4 The Kânvas read, ayam vâva vâkpatir yo ’yam pavate, tad enam esha punâti, 'the lord of speech doubtless is that blower (purifier, the wind): hence it is he that purifies him.'
18:1 See p. 8, note 3.
18:2 I take yagñiyâsah as acc. pl. fem., as does Mahîdh. Perhaps it ought to be translated 'for prayers proper at the sacrifice,' whereby he makes sure that each priest uses his own proper prayers during the sacrifice.
18:3 For the symbolic meaning of the closing of the hands, see III, 2, 1, 6; Ait. Br. I, 3, 20.
19:1 That is, 'svâhâ' in each formula. The Samhitâ has twice 'svâhâ' in the last formula (svâhâ vâtâd ârabhe svâhâ), to which this might refer, but neither recension of the Brâhmana mentions the final 'svâhâ.'
19:2 Literally, 'he takes within him' (as the speech confined within him through silence).
19:3 That is, he enters the hall by the front (east) door, then walks along the north side of the Âhavanîya and altar, and passes between the Gârhapatya and altar to his seat south of the Âhavanîya. The Pratiprasthâtri then silently anoints and purifies the Dîkshita's wife and leads her into the hall, either by the front or back door

FOURTH BRÂHMANA.

3:1:4:11. All formulas of the consecration are audgrabhana (elevatory), since he who is consecrated elevates himself (ud-grabh) from this world to the world of the gods. He elevates himself by means of these same formulas, and therefore they say that all formulas of the consecration are 'audgrabhana.' Now they also (specially) designate these intermediate ones as 'audgrabhana,' because these are libations 1, and a libation is a sacrifice. For the muttering of a sacrificial formula is an occult (form of sacrifice), but a libation is a direct (form of) sacrifice: hence it is by this same sacrifice that he elevates himself from this world to the world of the gods.
3:1:4:22. And again, the three libations which he makes with the dipping-spoon (sruva) are said to be 'âdhîtayagus 2.' The fourth libation is made for the sake of completeness; while the fifth, which is made with the offering-spoon (sruk, viz. the guhû), is the real audgrabhana-libation: for he makes it with an
p. 21
anushtubh verse, and the anushtubh is speech, and the sacrifice also is speech.
3:1:4:33. By means of the sacrifice the gods obtained that supreme authority which they now wield. They spake, 'How may this (world) of ours be unattainable by men!' They then sipped the sap of the sacrifice, as bees would suck out honey; and having drained the sacrifice and effaced its traces by means of the sacrificial stake, they disappeared: and because they effaced (scattered, yopaya) therewith, therefore it is called yûpa (stake).
3:1:4:44. Now this was heard by the Rishis. They collected the sacrifice, just as this sacrifice is collected (prepared) 1; for even so does he now collect the sacrifice, when he offers those (audgrabhana) libations.
3:1:4:55. He offers five libations, because the sacrifice is commensurate to the year, and there are five seasons in the year: thus he gains it (the year) in five (divisions), and therefore he makes five libations.
3:1:4:66. Now then of the oblation (Vâg. S. IV, 7): 'To the Purpose, to the Impulse, to Agni, hail!' At the outset he indeed purposes to sacrifice. What part of the sacrifice (is contained) in this (first libation), that he now collects and makes his own.
3:1:4:77. 'To Wisdom, to Thought, to Agni, hail!' with wisdom and thought he indeed conceives that he may sacrifice. What part of the sacrifice (is contained) in this (second libation), that he now collects and makes his own.
3:1:4:88. 'To Initiation, to Penance, to Agni, hail!' This is merely uttered, but no libation is made.
p. 22
3:1:4:99. 'To Sarasvatî, to Pûshan, to Agni, hail!' Now Sarasvatî is speech, and the sacrifice also is speech. And Pûshan represents cattle, because Pûshan means prosperity (pushti), and cattle also means prosperity, since the sacrifice means cattle. What part of the sacrifice (is contained) in this (third libation), that he now collects and makes his own.
3:1:4:1010. As to this they say, 'These (three) libations are offered indefinitely; they are unestablished, without a god: therein is neither Indra, nor Soma, nor Agni.'
3:1:4:1111. 'To the Purpose, to the Impulse, to Agni, hail!'--not any one (god we obtain) from this 1! But Agni surely is definite, Agni is established: when he offers in Agni (the fire), surely those (libations) are thereby made definite, are thereby established: for this reason he offers at all libations with, 'To Agni, hail!' Moreover, these libations are called 'âdhîtayagûmshi.'
3:1:4:1212. 'To the Purpose, to the Impulse, to Agni, hail!' he says; for by his own mind he purposes to sacrifice, and from his own mind he impels it (the sacrifice) when he performs it: these two deities the Purpose and the Impulse--are meditated upon (âdhîta) in his mind.
3:1:4:1313. 'To Wisdom, to Thought, to Agni, hail!' he says; for with wisdom and thought he indeed conceives that he may sacrifice: these two deities--
p. 23
[paragraph continues] Wisdom and Thought--are meditated upon in his mind.
3:1:4:1414. 'To Sarasvatî, to Pûshan, to Agni, hail!' he says; for Sarasvatî is speech, and the sacrifice also is speech: this deity--Speech--is meditated upon in his mind. Pûshan, on the other hand, means cattle, for Pûshan means prosperity (pushti), and cattle means prosperity, since the sacrifice means cattle: hence cattle-are meditated upon in his mind. And because these deities are meditated upon (â-dhîta) in his mind, therefore (these libations) are called âdhîtayagûmshi.
3:1:4:1515. He then offers the fourth libation, with the text, 'Ye divine, vast, all-soothing Waters! Heaven and Earth, wide Ether! let us render homage unto Brihaspati with offering, hail!' This (libation) truly is nearer to the sacrifice, since he praises the waters, and water is sacrifice. 'Heaven and Earth! wide Ether!' he says, because he thereby praises the worlds. 'Let us render homage unto Brihaspati, with offering, hail!' he says; for Brihaspati is the Brahman, and the sacrifice also is the Brahman: for this reason also this (libation) is nearer to the sacrifice.
3:1:4:1616. But the fifth libation which he makes with the offering-spoon (sruk), doubtless is the veritable sacrifice; for he offers it with an anushtubh (verse), and the anushtubh is speech and so is the sacrifice.
3:1:4:1717. In the first place he pours the butter, which remains in the dhruvâ, into the guhû. He then ladles with the sruva three times butter from the melting-pot into the guhû: with what he takes the third time he fills the sruva 1.
p. 24
3:1:4:1818. He offers, with the text (Vâg. S. IV, 8; Rig-veda V, 50, I), 'May every mortal espouse the friendship of the divine guide! every one prayeth for wealth: let him choose glory, that he may prosper, hail!'
3:1:4:1919. Now this (verse and libation) consists of five parts in respect of deities 1: 'visvo devasya' refers to the Visve Devâh; 'netur' to Savitri; 'marto vurîta' to Mitra; 'dyumnam vrinîta' to Brihaspati, since Brihaspati means dyumna (glory); and 'pushyase' (for prospering) refers to Pûshan.
3:1:4:2020. This (libation), then, consists of five parts, in respect of deities;--fivefold is the sacrifice, fivefold the animal victim, and five seasons there are in the year: the latter he accordingly gains by this (libation) consisting of five parts in respect of deities.
3:1:4:2121. He offers this libation with an anushtubh verse, because the anushtubh is speech, and the sacrifice is speech; so that he thereby obtains the real sacrifice.
3:1:4:2222. As to this they say, 'Let him offer only this one: for whatever object the others are offered, that object he gains even by this one.' And, indeed 2, if
p. 25
he offers only this one, he would offer a full-offering; and the full means everything: hence he gains everything by this (oblation). And by filling the dipping-spoon (sruva), he fills the offering-spoon (guhû), and the latter he offers full. This, however, is a mere statement (of others’ views) 1, but all (five) libations are offered.
3:1:4:2323. He offers this one with an anushtubh verse. Being an anushtubh verse, it consists of thirty-one syllables. Now there are ten fingers, ten toes, ten vital airs, and the thirty-first is the body wherein those vital airs are contained; for this much constitutes man, and the sacrifice is a man, the sacrifice is of the same proportion as a man 2. Thus, whatever the extent of the sacrifice, whatever its measure, to that extent he takes possession of it by means of this (libation), when he offers it with an anushtubh verse of thirty-one syllables.

Footnotes

20:1 While all the formulas of the Dîkshâ are supposed to be of an 'elevatory (audgrabhana)' character, the designation 'audgrabhanâni (yagûmshi, or elevatory formulas)' is specially applied to the five libations described in the succeeding paragraphs. The Kânva text reads,--atha yad etâny avântarâm audgrabhanânîty âkhyâyanta âhutayo hy etâ âhutir by eva yagñah paroksham iva hi tad yad yagur gapaty etena hi tad yagñenodgribhnîte.
20:2 I.e. yagus for some 'meditated' object.
21:1 Sam-bhri; on the technical meaning of this verb (to equip, prepare) and the noun sambhâra, see part i, p. 276, note 1.
22:1 This last sentence has probably to be taken ironically. In the Kânva text it seems to form part of the objection raised: Sa yat sarveshv agnaye svâheti guhoty anaddheva vâ etâ âhutayo hûyante ’pratishthitâ iva na hi kasyai kana devatkyai hûyante || âkutyai prayuga iti tan nâgnir nendro na somo, medhâyai manasa iti nâto ’nyatarak kanaivam eva sarveshv, agnir uvâ addhâ . . .
23:1 The third time he holds the sruva over the guhû and pours p. 24 ghee from the pot into the sruva, so as to fill it; after which he pours it from the sruva into the guhû. Kâty. VII, 3, 18 comm.
24:1 The Taitt. S. (VI, 1, 2, 5) divides the couplet into its four pâdas, which it assigns to Savitri, the Fathers, the Visve Devâh, and Pûshan respectively. The various reading 'visve' of the Black Yagus, instead of 'visvah,' is very remarkable.
24:2 The author here states, in his own words, the reasons (by 'vai') which have led the teachers referred to to maintain that by offering this one oblation one gains all the objects in view. The Kânva text includes the entire passage regarding the fivefold division of the formula and oblation (pars. 19-21) in the argument of those teachers. For a detailed description of the pûrnâhuti, or full-offering, p. 25 see part i, p. 302, note 2. A similar view, that the full-offering renders other oblations unnecessary, is there given (II, 2, 1, 5).

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