The Satapatha Brahmana
translated by Julius Eggeling
THE SATAPATHA-BRÂHMANA
ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL
Translated by
Julius Eggeling
Third Kanda
SIXTH ADHYÂYA. FIRST BRÂHMANA.
3:6:1:11. The Sadas 3 is no other than his (Vishnu, the sacrifice's) belly; therefore they feed (drink) in the
[paragraph continues] Sadas; for whatever food is eaten here on earth, all that settles down in the belly. And because all the gods sat (sad) in it, therefore it is called sadas: and so do these Brâhmans of every family now sit therein. By way of deity it belongs to Indra.
3:6:1:22. In the middle of it he puts up a (post) of udumbara wood (Ficus Glomerata); for the udumbara means strength and food; now the Sadas being his (Vishnu's belly), he thereby puts food therein; this is why he puts up an udumbara (post) in the middle of it.
3:6:1:33. From the peg 1 which stands in the middle on the hind-part of the altar, he strides six steps eastwards (along the 'spine'); the seventh he strides away from it to the right, for the sake of completeness, and there marks off a pit.
3:6:1:44. He takes the spade with (Vâg. S. V, 26), 'At the impulse of the divine Savitri, I take thee with the arms of the Asvins, with the hands of Pûshan: thou art a woman;' the significance of this formula is the same (as before). That spade, indeed, is a female (feminine): therefore. he says 'thou art a woman.'
3:6:1:55. He then marks off the pit with, 'Herewith
[paragraph continues] I cut off the necks of the Rakshas!' for the spade is the thunderbolt: it is with the thunderbolt that he cuts off the necks of the evil spirits.
3:6:1:66. Thereupon he digs: eastwards he throws up the heap of earth. Having made the udumbara (post) of the same size as the sacrificer 1, he cuts it smooth all round, and lays it down, with the top to the east, in front (of the pit). Thereon he lays barhis-grass of the same length.
3:6:1:77. Now the sprinkling-water (used on this occasion) contains barley-corns. For the essence (sap) of plants is water; wherefore plants when eaten alone do not satiate; and the essence of water, on the other hand, are the plants; wherefore water when drunk alone does not satiate; but only when the two are united they satiate; for then they are sapful: 'with the sapful I will sprinkle,' so he thinks.
3:6:1:88. Now, the gods and the Asuras, both of them sprung from Pragâpati, were contending. Then all the plants went away from the gods, but the barley plants alone went not from them.
3:6:1:99. The gods then prevailed: by means of these (barley-grains) they attracted to themselves all the plants of their enemies; and because they attracted (yu) therewith, therefore they are called yava (barley).
3:6:1:1010. They said, 'Come, let us put into the barley whatever sap there is of all plants!' And, accordingly, whatever sap there was of all plants, that they put into the barley: therefore the latter thrives lustily where other plants wither, for in such wise
did they put the sap into them. And in like manner does this one now by means of those (barley-grains) attract to himself all the plants of his enemies: this is why the sprinkling-water contains barley-corns.
3:6:1:1111. He throws the barley-corns into it, with, 'Thou art barley (yava): keep thou (yavaya) from us the haters, keep from us the enemies!' In this there is nothing obscure. He then besprinkles (the post);--the significance of the sprinkling is one and the same: he thereby renders it sacrificially pure.
3:6:1:1212. He sprinkles (the top, middle, and bottom parts), with, 'For the sky--thee! for the air--thee! for the earth--thee!' He thereby endows these worlds with strength and sap, bestows strength and sap on these worlds.
3:6:1:1313. And the sprinkling-water which remains he pours into the hole, with, 'Be the worlds pure wherein the Fathers reside!' for a pit that is dug is sacred to the Fathers: this he thereby renders sacrificially pure.
3:6:1:1414. He now strews barhis-grass therein, both eastward-pointed and northward-pointed with, 'Thou art the seat of the Fathers;' for that part of it (the post) which is dug into the ground is sacred to the Fathers; as though it were (naturally) established 1 among plants, and not dug in, so does it become established among those plants.
3:6:1:1515. He raises it, with the text (Vâg. S. V, 27), 'Prop thou the sky! fill the air! stand firm on the earth!' Thereby he endows these worlds with strength and sap, bestows strength and sap on these worlds.
3:6:1:1616. He then sinks it (in the hole, with), 'May Dyutâna, the son of the Maruts, plant thee!--' Dyutâna the son of the Maruts, doubtless, is he that blows yonder (the wind): by means of him he thus plants it;--'Mitra and Varuna with firm support!' Mitra and Varuna are the in-breathing and out-breathing: he thus plants it with the in-breathing and out-breathing.
3:6:1:1717. He then heaps up (earth) round it, with, 'I enclose thee, winner of the priesthood, winner of the nobility, winner of growth of wealth!' Manifold, verily, is the prayer for blessing in the sacrificial texts: by this one he prays for the priesthood and nobility, those two vital forces 1. 'Winner of growth of wealth,'--growth of wealth means abundance: he thereby prays for abundance.
3:6:1:1818. He then presses it firmly all round, with, 'Uphold thou the priesthood! uphold the nobility, uphold our life, uphold our progeny!' this is the blessing of this rite: that blessing he thereby invokes. He presses it so as to be level with the ground: with an (ordinary) hole (round trees for watering) it is higher than the ground, but in this way it is with the gods;--and thus it is not planted in an (ordinary) hole.
3:6:1:1919. He then pours water thereon;--wherever, in digging, they wound or injure this (earth),--water being a means of soothing,--there he soothes it by that means of soothing, water, there he heals it by water: therefore he pours water thereon.
3:6:1:2020. He then makes (the sacrificer) say, while touching it thus (Vâg. S. V, 28), 'Thou art firm: may this sacrificer be firm in this homestead through progeny'--or, 'through cattle!' thus whatever wish he entertains that wish is accomplished unto him.
3:6:1:2121. Thereupon, having taken clarified butter with the dipping-spoon, he pours it upon the (forked) top 1, with 'O Heaven and Earth, be ye full of ghee!' whereby he endows the heaven and the earth with strength and sap, bestows strength and sap on them: upon them thus full of sap and affording subsistence, these creatures subsist.
3:6:1:2222. He then lays on a mat 2, with, 'Thou art Indra's mat,'--for the Sadas belongs to Indra,--'a shelter to every one,' for Brâhmans of all families sit therein. He adds two mats, one on each side thereof, and three north of them and three further (to the north): these make nine. For the sacrifice
is threefold and nine also is threefold: for this reason there are nine.
3:6:1:2323. That Sadas has its tie-beams running (from south) to north, and the cart-shed (from west) to east. For this, the cart-shed, belongs exclusively to the gods: hence neither food nor drink is taken therein, because it belongs exclusively to the gods; and were any one either to eat or to drink therein, his head would verily burst asunder. But those two, the Âgnîdhra and the Sadas, are common (to the gods and men): hence food and drink is taken in these two, because they are common (to the gods and men). Now the north is the quarter of men: therefore the Sadas has its tie-beams running (from south) to north.
3:6:1:2424. They enclose it 1, with the text (Vâg. S. V, 29; Rig-veda I, 10, 12), 'May these songs encompass thee on every side, O thou that delightest in songs! May these favours be favourably received by thee, invigorating the vigorous!' He that delights in songs, forsooth, is Indra, and songs mean the people: he thus surrounds the nobility with the people, and therefore the nobility is here surrounded on both sides by the people.
3:6:1:2525. Thereupon he sews (the hurdles to the posts) with a needle and cord 2, with the text (Vâg. S. V, 30), 'Thou art Indra's sewer.' With, 'Thou art Indra's fixed (point),' he then makes a knot, 'lest it should fall asunder.' He undoes it again, when the work is completed; and thus disease befalls not either the Adhvaryu or the Sacrificer. When completed, he
touches it (the Sadas) with, 'Thou art Indra's own!' for the Sadas belongs to Indra.
3:6:1:2626. In the north--with regard to the back part of the Soma-carts 1--he then raises the Âgnîdhra (shed). One half of it should be inside the altar, and one half outside; or more than one half may be inside the altar and less outside; or the whole of it may be inside the altar. When completed, he touches it with, 'Thou art the All-gods’ own!' To the All-gods it belongs, because on the day before (the Soma feast) the All-gods abide in it by the Vasatîvarî water.
3:6:1:2727. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack on the part of the Asura-Rakshas. The Asura-Rakshas attacked them from the south and forced them out of the Sadas, and overturned those hearths (dhishnya) of theirs which are within the Sadas.
3:6:1:2828. For, indeed, all of those (hearths) at one time burnt as brightly as this Âhavanîya and the Gârhapatya and the Âgnîdhrîya; but ever since that time when they (the Asuras) overturned them they do not burn. They forced them (the gods) back to the Âgnîdhra (fire) and even won from them one half of the Âgnîdhra. From there the All-gods gained immortality 2,--whence it (the Âgnîdhra fire) is sacred to the All-gods.
3:6:1:2929. The gods kindled them again, as one would (light the fire where he is going to) stay. Therefore they are kindled at every Soma feast. Wherefore the duties of the Agnîdh should be discharged by one who is accomplished. Now he who is known and learned in sacred lore 1 is truly accomplished: hence they take to the Agnîdh his Dakshinâ first 2, since it is from thence (from the Agnîdh's fire) that the gods gained immortality. And if weakness were to come upon one of those that are consecrated, let (the Adhvaryu) say, 'Lead him to the Âgnîdhra!'--thinking 'that is unscathed, there he will not meet with affliction 3.' And because the All-gods gained immortality from there, therefore it is sacred to the All-gods.
Footnotes
140:3 The Sadas is a shed or tent, facing the east with its long side, which is to measure eighteen (or twenty-one, or twenty-four, or, according to the Sulva-sûtra, twenty-seven) cubits, the breadth by p. 141 six cubits (or ten, or one half that of the long side). The udumbara post, according to some, is to stand exactly in the centre of the shed; or, according to others, at an equal distance from the (long) east and west sides; the 'spine' (cf. p. 112, note 2) in that case dividing the building into two equal parts, a northern and a southern one. In the middle the shed is to be of the sacrificer's height, and from thence the ceiling is to slant towards the ends where it is to reach up to the sacrificer's navel. According to the Black Yagus, the erection of the Sadas precedes the digging of the Uparavas, described in the preceding Brâhmana. Taitt. S. VI, 2, 10, 11.
142:1 It is the part which is to stand above ground that is to be of the sacrificer's size.
143:1 Svâruh, 'naturally grown,' Taitt. S. VI, 2, 10, 4.
144:1 See III, 5, 2, 11 with note. The Kânva text has, bahvî vâ âsîr yaguhshu te asmâ ete âsishâ vâ sâste yad brahma ka kshatram ka.
145:1 The post is to be furcate at the top, and between the branch-stumps (forming as it were its ears) he is to put a piece of gold and pour the ghee thereon; when the ghee reaches the ground, he is to pronounce the final 'Svâhâ!' in accordance with the practice at the homas; the gold representing, as it were, the sacrificial fire. Sâyana on Taitt. S. I, 3, I; Kâty. VIII, 5, 37 seq.
145:2 That is, after putting up the posts of the front and back doors, and laying the beams on, both longways and crossways, in the same way as was done in erecting the Prâkînavamsa and Havirdhâna, he is to spread over the beams the nine mats that are to form the ceiling,--viz. first the middle, and then the two others, of the three southern ones, thereupon three alongside these, across the central part of the shed, and finally the three across the north side. According to some authorities the central mats are laid down first, and then those on the south and north sides. See Sâyana on Taitt. S. I, 3, 1 (p. 450).
146:1 Viz. with hurdles, or upright grass-mats, fastened to the doorposts by means of cord.
147:1 North of the clog (apalamba) of the carts, Kânva rec.
147:2 They gained it, as would seem, by means of the other half of the Âgnîdhra fire. Cf. Ait. Br. II, 36. Sâyana interprets 'tân apy ardham âgnîdhrasya, gigyus' by, '[They forced those (gods) back to the Sadas:] and they (the gods), having reached the side (ardham = samîpam) of the Âgnîdhra (fire), conquered the Asuras and won immortality.' The Kânva rec. reads:--'Te hâpy âgnîdhrasyârdham gigyus to ’rdhân (! read ’rdhâd) etad visve devâ amritatvam apâgayan.'
148:1 Or, as Sâyana takes it, 'he who is known (as well-conducted) and a repeater (reader) of the Veda.'
148:3 Or, 'that (fire) will not suffer evil' (ârtim na labheta, Sâyana).
SECOND BRÂHMANA.
than its (the sacrifice's) congeners 1. They have the same marks, and those which have the same marks are congeners; and these, then, are those (corresponding limbs) of its trunk.
3:6:2:22. Now Soma was in heaven, and the gods were here on earth. The gods desired, 'Would that Soma might come to us; we might sacrifice with him, when come.' They produced those two illusions, Suparnî and Kadrû 2; Suparnî, forsooth, was Vâk (speech) 3, and Kadrû was this (earth). They caused discord between them.
3:6:2:33. They then disputed and said, 'Which of us shall spy furthest, shall win the other 4.'--'So be it!' Kadrû then said, 'Espy thou!'
3:6:2:44. Suparnî said, 'On yonder shore of this ocean there stands a white horse at a post, that I see; doest thou also see it?'--'I verily do!' Then said Kadrû 'Its tail was just now hanging down; there, now the wind tosses it, that I see.'
3:6:2:55. Now when Suparnî said, 'On yonder shore of this ocean,' the ocean, forsooth, is the altar, she thereby meant the altar; 'there stands a white horse at a post,' the white horse, forsooth, is Agni, and the post means the sacrificial stake. And when Kadrû said, 'Its tail was just now hanging down;
there, now the wind tosses it, that I see;' this is nothing else than the rope.
3:6:2:66. Suparnî then said, 'Come, let us now fly thither to know which of us is the winner.' Kadrû said, 'Fly thou thither; thou wilt tell us, which of us is the winner.'
3:6:2:77. Suparnî then flew thither; and it was even as Kadrû had said. When she had returned, she (Kadrû) said to her, 'Hast thou won, or I?'--'Thou!' she replied. Such is the story called Suparnî-Kâdrava 1.'
3:6:2:88. Then said Kadrû, 'Verily I have won thine own self; yonder is Soma in the heaven: fetch him hither for the gods, and thereby redeem thyself from the gods 2!'--'So be it!' She brought forth the metres; and that Gâyatrî fetched Soma from heaven.
3:6:2:99. He was enclosed between two golden cups 3; sharp-edged they closed together at every twinkling of the eye; and these two, forsooth, were Consecration and Penance. Those Gandharva Soma-wardens watched over him; they are these hearths, these fire-priests.
3:6:2:1010. She tore off one of the two cups, and gave it to the gods,--this was Consecration: therewith the gods consecrated themselves,
3:6:2:1111. She then tore off the second cup, and gave it to the gods,--this was Penance: therewith the gods underwent penance, to wit the Upasads, for the Upasads are penance.
3:6:2:1212. She took possession (â-kakhâda) 1 of Soma by means of (a stick of) khadira wood (Acacia Catechu), whence (the name) Khadira; and because she thereby took possession of him, therefore the sacrificial stake and the wooden sword (sphya) are of khadira wood.
She then carried him off while he was under the charge of the Akhâvâka, wherefore this Akhâvâka priest was excluded (from drinking Soma).
3:6:2:1313. Indra and Agni preserved him for the production of creatures, whence the Akhâvâka priest belongs to Indra and Agni.
3:6:2:1414. Therefore the consecrated keep charge of the king (Soma), 'lest (the Gandharvas) should carry him off.' Let him therefore guard him diligently, for verily in whosesoever charge they carry him off, he is excluded (from the Soma).
3:6:2:1515. Wherefore the students guard their teacher, his house, and cattle, lest he should be taken from them. Let him therefore guard him (Soma) diligently in that place, for verily in whosesoever charge they carry him off, he is excluded therefrom. By means of him Suparnî redeemed herself from the gods; wherefore they say, 'He who has sacrificed shares in the world of bliss.'
3:6:2:1616. Verily, even in being born, man, by his own self, is born as a debt (owing) to death. And in that he sacrifices, thereby he redeems himself from death, even as Suparnî then redeemed herself from the gods.
3:6:2:1717. The gods worshipped with him. Those Gandharva Soma-wardens came after him; and having come up they said, 'Do ye let us share in the sacrifice, exclude us not from the sacrifice; let there be for us also a share in the sacrifice!'
3:6:2:1818. They said, 'What will there be for us, then?'--'Even as in yonder world we have been his keepers, so also will we be his keepers here on earth!'
3:6:2:1919. The gods spake, 'So be it!' By saying, '(Here are) your Soma-wages . . .' he assigns to them the price of the Soma 1. They then said unto them, 'At the third pressing an offering of ghee shall fall to your share, but not one of Soma, for the Soma-draught has been taken from you, wherefore ye are not worthy of a Soma-offering!' And accordingly, when he pours ghee on the hearths by means of fagots 2, at the evening libation, that same offering of ghee falls to their share, but not one of Soma.
3:6:2:2020. 'And what they will offer in the fire that will satiate you;' hence that which they offer in the fire satiates them. 'And when they will move about, holding the Soma over each 3, that will satiate you;' hence when they move about, holding the Soma over each (hearth), that satiates them.
[paragraph continues] Wherefore let not the Adhvaryu pass between 1 the hearths, for the Adhvaryu carries the Soma, and they sit waiting for him (Soma) with open mouths, and he would enter into their open mouths; and either Agni would burn him, or else that god who rules over beasts (Rudra) would seek after him; hence whenever the Adhvaryu should have business in the hall, let him pass north of the Âgnîdhra shed.
3:6:2:2121. Now it is for the protection of Soma that those (hearths) are thrown up, to wit the Âhavanîya in front (on the high altar), the Mârgâlîya in the south, and the Âgnîdhrîya in the north; and those that are in the Sadas (protect him) from behind.
3:6:2:2222. They are in part raised 2, in part they are assigned 3. And, in truth, they themselves insisted thereon, saying, 'They shall in part raise us, and in part they shall assign us; thus we shall know again that heavenly world from which we have come, thus we shall not go astray.'
3:6:2:2323. And whichever of them are raised they are
thereby visibly in this world; but whichever of them are assigned they are thereby visibly in yonder world.
3:6:2:2424. They have two names; for, in truth, they themselves insisted thereon, saying, 'We have not prospered with these names, since Soma has been taken away from us; well, then, let us take each a second name!' They took each a second name, and therewith prospered, inasmuch as they from whom the Soma-draught had been taken had a share in the sacrifice assigned to them; hence they have two names. Wherefore let a Brahman, if he prosper not, take a second name, for verily he prospers, whosoever, knowing this, takes a second name.
3:6:2:2525. Now what he offers in the fire, that he offers unto the gods, thereby the gods exist; and what (Soma) is consumed in the Sadas, that he offers unto men, thereby men exist; and in that the Nârâsamsa 1 cups of Soma) stand with the Soma-carts, thereby he offers unto the Fathers, thereby the Fathers exist.
3:6:2:2626. But those creatures which are not admitted to the sacrifice are forlorn; wherefore he now admits to the sacrifice those creatures here on earth that are not forlorn; behind 2 the men are the beasts; and behind the gods are the birds, the plants, and
the trees; and thus whatsoever exists here on earth all that is admitted to the sacrifice. And verily both the gods and men, and the Fathers drink together 1, and this is their symposium; of old they drank together visibly, but now they do so unseen.
Footnotes
148:4 There are altogether eight dhishnyas, two of which, viz. the Âgnîdhra and the Mârgâlîya, are raised north and south of the back part of the cart-shed (havirdhâna) respectively; while the other six are raised inside the Sadas along the east side of it, viz. five of them north of the 'spine,' belonging (from south to north) to the Hotri, Brâhmanâkhamsi, Potri, Neshtri, and Akhâvâka respectively; and one south of the spine, exactly south-east of the Udumbara post, for the Maitrâvaruna (or Prasâstri) priest. These six priests, together with the Âgnîdhra, are called the 'seven Hotris.' The Âgnîdhra and Mârgâlîya have square sheds with four posts erected over them, open on the east side and on the side facing the cart-shed. The Âgnîdhra hearth is thrown up first, and the Mârgâlîya last of all; and the Maitrâvaruna's immediately after that of the Hotri. For the formulas by which they are consecrated, see Vâg. S. V, 32, 32.
149:2 See III, 2, 4, 1 seq.; Oldenberg, Zeitsch. d. Deutsch. Morg. Ges. XXXVII, p. 67 seq.; Weber, Ind. Stud. VIII, p. 31.
149:3 In Taitt. S. VI, 1, 6; Kâth. XXIII, 10, suparnî, 'the well-winged,' is identified with the sky.
150:1 'And because these two there disputed, therefore the story called "Sauparnakâdrava" is here told,' Kânva text. It is difficult to see how this statement came to be inserted here, unless it be because of a division in the text,--this paragraph being the nineteen hundredth in the Mâdhyandina recension. This explanation would not, however, apply to the Kânva text.
151:1 Sâyana takes it in the sense of 'she swallowed (khâd),' but I should feel inclined to refer it to the same verb 'khid' (? khad) as 'âkhidat' coming immediately after it. Could Pânini's Sûtra VI, 1, 52 refer to this passage? [Kâs. V., Benares edition kikhâda; MS. Indian Office kakhâda.] The Kânva text has the same reading: âkakhâda-âkhidat.
152:2 For these oblations poured upon burning bundles of chips and grass held over the several hearth-fires, see IV, 4, 2, 7.
152:3 Yad vâ uparyupari somam bibhratah samkarishyanti, Kânva rec. (? holding the Soma close above the dhishnyas). This passage p. 153 apparently refers to the Kamasa-Adhvaryus or cup-bearers, who at the time of the Savanas hold up their cups filled with Soma, which, after libations have been made of it on the fire, is drunk by the priests.
153:2 That is, bestrewed with gravel.
153:3 When the dhishnyas have been completed, the Adhvaryu, standing east of the front door of the Sadas, has to point at the Âhavanîya, the Bahishpavamâna-place, the pit whence the earth for the hearths and high altar was taken, the slaughtering place, the Udumbara post, the Brahman's seat, the (old Âhavanîya at the) hall-door, the old Gârhapatya, and the Utkara (heap of rubbish) one by one with the texts, Vâg. S. V, 32, 2, &c. Kâty. VIII, 6, 23, 24.
154:1 Nârâsamsa, 'pertaining to Narâsamsa (man's praise, i.e. Agni, or Soma, or the Fathers),' is the name given to certain remains of Soma-libations (or potations) sacred to the Fathers, which, in the nine Soma-cups, are temporarily deposited under the axle of the southern Soma-cart, till they are drunk by the priests at the end of the libation.
154:2 Or, alongside of; corresponding to, included in, them (anu).
155:1 'Sma' does not seem here to nave its usual force, which it has in the next sentence, combined with 'purâ.'
THE VAISARGINA OFFERINGS AND LEADING FORWARD OF AGNI AND SOMA.
THIRD BRÂHMANA.
3:6:3:11. Verily he who consecrates himself, consecrates himself for the sake of this All; for he consecrates himself for the sacrifice, and this All indeed results from 2 the sacrifice; having prepared the sacrifice for which he consecrates himself, he now sets free (or produces) this All.
3:6:3:22. The reason why he performs the Vaisargina offerings is this. They are called Vaisargina, because he sets free (vi-sarg) this All; wherefore let him who takes part in the rite 3 touch (the sacrificer) from behind; but if he have to go elsewhere (on business) he need not heed this. When he sacrifices, he sets free this All.
3:6:3:33. And again why he performs the Vaisargina offerings. Vishnu, forsooth, is the sacrifice; by his strides he obtained (vi-kram) for the gods that all-pervading power (vikrânti) which now belongs to them; by his first step he gained this same (earth); by the second, the region of air; and by the last,
the heaven. And that same pervading power Vishnu, the sacrifice, obtains by his strides for this (sacrificer) when he sacrifices: this is why he performs the Vaisargina offerings.
3:6:3:44. In the afternoon, having covered the altar (with sacrificial grass), and handed (to the sacrificer and his wife) one half of the fast-milk, they enter (the hall), put fire-wood on 1, and prepare the under-layer (of gravel). He (the Adhvaryu) puts the butter on (the old Gârhapatya), and cleans the spoons. The sacrificer takes the king (Soma) on his lap. He (the Adhvaryu) scatters about the (dust of the) foot-print of the Soma-cow behind the (new) Gârhapatya for the sake of a firm standing, for it is with the foot that one stands firmly.
3:6:3:55. Now some divide it (the dust) into four parts 2: one fourth part (they put) into the under-layer whereon they take up the Âhavanîya (for transferring it to the high altar); with one fourth part they anoint the axle; one fourth part (they put) into this underlayer (for taking out the Âgnîdhrîya fire); and one fourth part he scatters about behind the Gârhapatya.
3:6:3:66. But let him not do this; let him rather scatter it about entirely behind the Gârhapatya. Having then purified the ghee, he takes thereof four ladlings (with the sruva), both in the guhû and in the upabhrit; and clotted ghee 3 in five ladlings, with (Vâg. S. V, 35),
[paragraph continues] 'Thou art a light endowed with all forms, the flame of the All-gods;' for the clotted ghee belongs to the All-gods. When the wood is well kindled, they hold the spoons for him.
3:6:3:77. He then offers 1, with, 'Thou, O Soma, wilt widely withhold thy protection from the life-injuring 2 hatreds put forth by others, Hail!' Thereby he takes a firm stand on this resting-place, the earth, and gains this world.
3:6:3:88. He then offers the second oblation to (Soma) the Nimble, with, 'May the Nimble graciously accept the butter, Hail!' For he (Soma) spake upon that time, 'Verily I am afraid of the Rakshas: do ye make me to be too small for their deadly shaft, so that the evil spirits (the Rakshas) shall not injure me on the way; and take me across in the form of a drop, for the drop is nimble.' And accordingly, having made him too small for the deadly shaft, they lead him safely across in the form of a drop, from fear of the Rakshas, for the drop is nimble: this is why he offers the second oblation to (Soma) the Nimble.
3:6:3:99. They lift the (burning) fire-wood, and place it on the support. He then says (to the Hotri), 'Recite for Agni, taken forward!' or (say some), '--for Soma, led forward.' But let him say, 'Recite for Agni, taken forward 3!'
3:6:3:1010. They take the pressing-stones, the Soma-trough (drona-kalasa); Vâyu's cups 1, the (twenty pieces of) fire-wood, the enclosing-sticks of kârshmarya wood (Gmelina Arborea), one prastara of asvavâla grass 2, and the two Vidhritis of sugarcane; that barhis (which was used before 3) is tied up therewith. Further, the two spits for (roasting) the omenta 4, the two ropes (for binding the stake and victims), the two churning-sticks (for producing fire), the adhimanthana chip, and the two vrishana 5,--having taken up all these they go forward (to the Âgnîdhra): thus the sacrifice goes upwards 6.
3:6:3:1111. While they proceed thither, he makes (the sacrificer) say the text (Vâg. S. V, 36; Rig-veda I, 189, 1), 'O Agni, lead us on a good path unto wealth, thou, O God, that knowest all works! keep thou from us the sin that leadeth astray, and we will offer unto thee most ample adoration!' He thereby places Agni in front, and Agni marches in front repelling the evil spirits; and they take him thither on a (way) free from danger and
injury. They proceed, and reach the Âgnîdhra; and he (the Adhvaryu) puts (the fire) down on the Âgnîdhra hearth.
3:6:3:1212. Thereon, when laid down, he offers with the text (Vas. S. V, 37), 'May this Agni make wide room for us; may he march in front smiting the haters! May he gain riches in the winning of riches: may he, fiercely rushing, conquer the enemies, Hail!' By means of him (Agni) he thus takes a firm stand in that resting-place, the aerial region, and gains that world.
3:6:3:1313. In the same place they deposit the pressing-stones, the Soma-trough, and Vâyu's cups 1. Having then taken up the other (objects), they proceed and deposit them north of the Âhavanîya.
3:6:3:1414. The Adhvaryu takes the sprinkling-water, and sprinkles first the fire-wood, and then the altar. They then hand to him the altar-grass. He puts it down with the knot towards the east, and sprinkles it. Having poured (the remaining sprinkling-water) upon (the root ends of the altar-grass), and untied the knot,--the Prastara-hunch of asvavâla grass is tied together (with the altar-grass),--he takes that; and having taken the Prastara, he spreads the altar-grass in a single layer. Having spread the altar-grass, he lays the enclosing-sticks of kârshmarya-wood round (the fire). Having laid the enclosing-sticks around, he puts two kindling-sticks (on the fire); and having put on the two kindling-sticks,
3:6:3:1515. He offers with the text (Vâg. S. V., 38), 'Stride thou widely, O Vishnu, make wide room for our abode! drink the ghee, thou born of ghee,
and speed the lord of the sacrifice ever onwards, Hail!' Thereby he takes a firm stand in that resting-place, the sky: he thus gains that world by offering with that (verse).
3:6:3:1616. And as to his offering with a verse addressed to Vishnu, it was thus that they made him (Soma) to be too small for the deadly shaft and led him safely across in the form of a drop, for the drop is nimble. And having attained to safety, he now makes him the one he really is, namely, the sacrifice, for Vishnu is the sacrifice: therefore he offers with a verse addressed to Vishnu.
3:6:3:1717. After depositing the spoons 1 and touching water, he makes the king (Soma) enter (the Havirdhâna shed). The reason why he makes the king enter, after depositing the spoons and touching water, is this. The ghee is the thunderbolt, and Soma is seed: hence it is after depositing the spoons and touching water that he makes the king enter, lest he should injure the seed Soma with the thunderbolt, the ghee.
3:6:3:1818. He spreads the black deer-skin on the enclosed part of the southern Soma-cart, and sets him down thereon with (Vâg. S. V, 39), 'O divine Savitri, this is thy Soma: shield him; may they not injure thee!' whereby he makes him over to the God Savitri for protection.
3:6:3:1919. Having quitted his hold of him, he (the sacrificer) renders homage to him with, 'Now, O divine Soma, hast thou, a god, joined the gods, and
here I the men with increase of wealth.' Now Agni and Soma have seized him who consecrates himself between their jaws 1, for that consecration-offering belongs to Agni and Vishnu, and Vishnu forsooth is no other than Soma; and he himself that consecrates himself is the food of the gods: thus they have seized him between their jaws, and he now expressly redeems himself from Soma, when he says, 'Now, O divine Soma, hast thou, a god, joined the gods, and here (have I joined) the men with increase of wealth;'--increase of wealth means abundance: 'with abundance' he thereby means to say.
3:6:3:2020. He then walks out (of the cart-shed), with, 'Hail! I am freed from Varuna's noose!' For he, truly, is in Varuna's noose who is in another's mouth: he now frees himself from Varuna's noose, when he says, 'Hail! I am freed from Varuna's noose.'
3:6:3:2121. He then puts a kindling-stick on the Âhavanîya in this way 2, 'O Agni, protector of vows, on thee, O protector of vows--' for Agni is lord of vows to the gods, wherefore he says, 'O Agni, protector of vows, on thee, O protector of vows'--'what bodily form of thine hath been on me, (may) that (be) on thee; what bodily form of mine has been on thee, (may) that (be) here on me! Our vows, O lord of vows, (have been performed) rightly: the lord of consecration hath
approved my consecration; the lord of penance hath approved my penance.' Thereby he frees himself visibly from Agni, and sacrifices with a self (body) now his own: hence they now partake of his food, for he is a man (again); hence they now use his (real) name, for he is a man. And as to their not eating (of his food) heretofore, it is as one would not eat of sacrificial food, before offering has been made thereof: therefore let no one partake of the food of one consecrated. He now loosens his fingers.
Footnotes
155:3 That is, a blood-relation of the sacrificer, dwelling together with him. Cf. also p. 40, note 1.
156:1 Viz. on the Âhavanîya of the Prâkînavamsa (hall) now serving as the Gârhapatya, and generally called sâlâdvârya, i.e. the one near the (front or eastern) hall-door.
157:1 He offers some ghee from a substitute spoon (prakaranî), as the proper offering-spoons now filled with ghee and clotted ghee have to be carried with the fire to the Âgnîdhra.
157:2 Mahîdhara explains 'tanûkrit' by 'tanûm krintanti kindanti.' It ought rather to mean 'body-making,'--? from 'the enemies that assume (various) forms.'
157:3 The Kânva text, on the contrary, enjoins that he is to say, 'Recite for Soma . . .!' In the Hotri's ritual this is called the p. 158 Agnîshoma-pranayana. For the seventeen verses (brought up to twenty-one by repetitions) of the Hotri, see Ait. Br. I, 30 (Haug, Translation, p. 68); Âsv. IV, 10. The Soma is carried either by the Brahman himself or by the sacrificer. Kâty. XI, 1, 13, 14.
158:1 The 'Vâyavya' are wooden cups shaped like a mortar. It seems here to include all the Soma-cups, see IV, 1, 3, 7-10; Kâty, VIII, 7, 5.
158:3 Viz. at the guest-offering, see p. 103, note 3. It was tied up with the three objects mentioned immediately before.
158:4 The vapâsrapanî are sticks of kârshmarya wood.
158:6 'Thus that sacrifice goes upwards to yonder heavenly world, and, the sacrifice being the sacrificer, the sacrificer thus goes thither,' Kânva text. See III, 6, 1, 28, where the gods are said to have attained immortality from the Âgnîdhrîya.
159:1 Also the two fringed filtering-cloths (dasâpavitre), according to the Kânva rec.
160:1 'He then deposits the Prastara on the mound (p. 140, note 2), deposits there the guhû and the upabhrit and the prishadâgya; and having touched the sacrificial materials and touched water, he takes the king and enters (the cart-shed),' &c. Kânva rec.
161:2 Thus (iti), viz. with the following modifications of the corresponding formula, used at the 'intermediary consecration,' III, 4, 3, 9. Perhaps 'iti' may mean 'thus,' i.e. while still keeping his fingers turned in; or, it may mean 'as such' (as a free man).
THE ANIMAL SACRIFICE 1 TO AGNI AND SOMA.
FOURTH BRÂHMANA.
A. THE SETTING UP OF THE SACRIFICIAL STAKE.
3:6:4:11. Being about to cut the sacrificial stake, he offers 2 with a verse addressed to Vishnu. For the stake belongs to Vishnu; therefore he offers with a verse addressed to Vishnu.
3:6:4:22. And again, why he offers with a verse addressed to Vishnu--Vishnu being the sacrifice, he thus approaches the stake by means of the sacrifice: therefore he offers with a verse addressed to Vishnu.
3:6:4:33. If he offers with the offering-spoon, he offers after taking ghee by four ladlings; and if he offers with the dipping-spoon, he offers after 'cutting out' (some ghee from the pot) with the dipping-spoon,--with the text (Vâg. S. V, 41), 'Stride thou widely,
[paragraph continues] O Vishnu, make wide room for our abode! drink the ghee, thou born of ghee, and speed the lord of the sacrifice ever onwards! Hail!'
3:6:4:44. He takes the ghee which is left (in the melting-pot). Whatever chopping-knife the carpenter uses, that the carpenter now takes. They then proceed (to the wood). Whatever (tree) they select for the stake,
3:6:4:55. That he touches while muttering (Vâg. S. V, 42),--or he salutes it while standing behind it with his face towards the east,--'I have passed over the others, I have not gone nigh the others--' he does indeed pass over others and does not go near to others: wherefore he says, 'I have passed over the others, I have not gone nigh the others.'
3:6:4:66. 'Thee have I found on the nearer side of the farther, and on the farther side of the nearer;' he does indeed fell it on the nearer side of the farther, of those that are farther away from it; and 'on the farther side of the nearer,' he says, because he does fell it on the farther side of the nearer, of those that are on this side of it. This is why he says, 'Thee have I found on the nearer side of the farther, and on the farther side of the nearer.'
3:6:4:77. 'Thee do we favour, O divine lord of the forest 1, for the worship of the gods.' As for the good work, he would favour (select) one from amidst many (men) and he (the chosen) would be well-disposed to that work, even so does he now, for the good work, favour that (tree) from amidst many, and it becomes well-disposed to the felling.
3:6:4:88. 'Thee may the gods favour for the worship of the gods!' for that is truly successful which the gods favour for the good work: therefore he says, 'Thee may the gods favour for the worship of the gods!'
3:6:4:99. He then touches it with the dipping-spoon, with, 'For Vishnu, thee!' for the stake belongs to Vishnu, since Vishnu is the sacrifice, and he fells this (tree) for the sacrifice: therefore he says, 'For Vishnu, thee!'
3:6:4:1010. He then places a blade of darbha-grass between 1, with, 'O plant, shield it!' for the axe is a thunderbolt; but thus that thunderbolt, the axe, does not hurt it (the tree). He then strikes with the axe, with, 'O axe, hurt it not!' for the axe is a thunderbolt, but thus that thunderbolt, the axe, does not hurt it.
3:6:4:1111. The first chip 2 which he cuts off, he takes (and lays aside). Let him cut (the tree) so as to cause no obstruction to the axle 3. For, indeed, it is on a cart that they convey it, and in this way he does not obstruct the cart.
3:6:4:1212. Let him cut it so as to fall towards the east, for the east is the quarter of the gods; or towards the north, for the north is the quarter of men; or towards the west. But let him take care to keep it from (falling towards) the southern quarter, for that is the quarter of the Fathers: therefore he must take care to keep it from the southern quarter.
3:6:4:1313. The falling (tree) he addresses with the text (Vâg. S. V; 43), 'Graze not the sky! hurt not the air! unite with the earth!' for verily that (tree) which they cut for the stake is a thunderbolt, and these worlds tremble for fear of that falling thunderbolt; but he thereby propitiates it for these worlds, and thus propitiated it injures not these worlds.
3:6:4:1414. Now when he says, 'Graze not the sky,' he means to say, 'Injure not the sky!' In the words 'hurt not the air' there is nothing obscure. By 'Unite with the earth,' he means to say, 'Be thou in harmony with the earth!' 'For this sharp-edged axe hath led thee forward unto great bliss,' for this sharp axe indeed leads it forward.
3:6:4:1515. Upon the stump he then offers ghee, 'lest the evil spirits should rise therefrom after (the tree):' ghee being a thunderbolt, he thus repels the evil spirits by means of the thunderbolt, and thus the evil spirits do not rise therefrom after it. And ghee being seed, he thus endows the trees with that seed; and from that seed (in) the stump trees are afterwards produced 1.
3:6:4:1616. He sacrifices with, 'Grow thou out of this, O lord of the forest, with a hundred shoots!
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[paragraph continues] May we grow out with a thousand shoots!' There is nothing obscure in this.
3:6:4:1717. Thereupon he cuts it (the stake of the proper length): of whatever length he cuts it the first time, so long let it remain.
3:6:4:1818. He may cut it five cubits long; for fivefold is the sacrifice and fivefold is the animal (victim), and five seasons there are in the year: therefore he may cut it five cubits long.
3:6:4:1919. He may cut it six cubits long; for six seasons there are in the year; and the year is a thunderbolt, as the sacrificial stake is a thunderbolt: therefore he may cut it six cubits long.
3:6:4:2020. He may cut it eight cubits long, (for eight syllables has the Gâyatrî, and the Gâyatrî is the fore-part of the sacrifice, as the sacrificial stake is the fore-part of the sacrifice: therefore he may cut it eight cubits long.
3:6:4:2121. He may cut it nine cubits long, for threefold is the sacrifice, and 'nine' is threefold: therefore he may cut it nine cubits long.
3:6:4:2222. He may cut it eleven cubits long, for eleven syllables has the Trishtubh, and the Trishtubh is a thunderbolt, as the sacrificial stake is a thunderbolt: therefore he may cut it eleven cubits long.
3:6:4:2323. He may cut it twelve cubits long, for twelve months there are in the year, and the year is a thunderbolt, as the sacrificial stake is a thunderbolt: therefore he may cut it twelve cubits long.
3:6:4:2424. He may cut it thirteen cubits long, for thirteen months there are in a year, and the year is a thunderbolt, as the sacrificial stake is a thunderbolt: therefore he may cut it thirteen cubits long.
3:6:4:2525. He may cut it fifteen cubits long, for the
fifteen-versed chant is a thunderbolt 1, as the sacrificial stake is a thunderbolt: therefore he may cut it fifteen cubits long.
3:6:4:2626. The sacrificial stake of the Vâgapeya sacrifice is seventeen cubits long. Indeed, it may be unmeasured 2, for with that same unmeasured thunderbolt did the gods conquer the unmeasured; and in like manner does he now conquer the unmeasured with that unmeasured thunderbolt: therefore it may even be unmeasured.
3:6:4:2727. It is (made to be) eight-cornered, for eight syllables has the Gâyatrî, and the Gâyatrî is the fore-part of the sacrifice, as this (stake) is the forepart of the sacrifice: therefore it is eight-cornered.
Footnotes
162:1 On the Animal Sacrifice, cp. Dr. J. Schwab's dissertation, 'Das altindische Thieropfer,' 1882.
162:2 This oblation is called yûpâhuti, or 'stake-offering.'
163:1 'Vanaspati' is a common synonym of vriksha, tree.
164:1 Viz. he places or holds it against where he is about to strike the tree, so as first to cut the grass.
164:3 That is to say, he is not to cut the tree too high from the ground, so that the axle of the cart might readily pass over the remaining stump without touching it. The Kânva text reads, 'tam anakshastambhe vrisked uta hy enam anasâ vakshyanto bhavanty uto svargam hâsya lokam yate (sic) ’kshastambhah syât tasmâd anakshastambhe vrisket.' Nothing is said anywhere about the yûpa being conveyed on a cart to the sacrificial ground, if, indeed, that statement refer to the yûpa at all. Sâyana's comment is very corrupt here, but he seems to interpret the passage to the effect that some people might convey the stake on the cart (pakshe anasâ yûpam nayeyuh) and that in that case the cart would be obstructed.
165:1 Or, 'hence trees grow up again from the stump (? after felling, "â vraskanât") out of seed.'
167:1 On the connection of the Pañkadasa-stoma with Indra, the wielder of the thunderbolt, see part i, introduction, p. xviii.
167:2 The Kânva text leaves an option first between stakes six, eight, eleven, fifteen (and for the Vâgapeya seventeen) cubits long; and finally lays down the rule that no regard is to be had to any fixed measure.
SEVENTH ADHYÂYA. FIRST BRÂHMANA.
3:7:1:11. He takes the spade, with (Vâg. S. VI, 1), 'I take thee, at the impulse of the divine Savitri, with the arms of the Asvins, with the hands of Pûshan: thou art a woman.' The significance of that formula is the same (as before); and that spade (abhri, fem.) is indeed female: therefore he says 'thou art a woman.'
3:7:1:22. He thus draws the outline of the hole (for the stake 3), with, 'Herewith I cut off the necks of
the Rakshas!' The spade is the thunderbolt: with the thunderbolt he thus cuts off the necks of the Rakshas.
3:7:1:33. He then digs, and throws up a heap of earth towards the east. He digs the hole, making it equal (in depth) with the (unhewn) bottom part (of the stake). In front of it he lays down the stake with the top towards the east. Thereon he puts sacrificial grass of the same size, and thereupon he puts the chip of the stake. In front on the (north) side (of the stake) he puts down the head-piece 1. The sprinkling-water has barley-corns mixed with it: the significance of this is the same (as before 2).
3:7:1:44. He throws the barley-corns in with, 'Thou art barley (yava), keep thou (yavaya) from us the haters, keep from us the enemies!' There is nothing obscure in this. He then sprinkles: the significance of the sprinkling is one and the same: he thereby renders it sacrificially pure.
3:7:1:55. He sprinkles (the top, middle, and bottom parts) with, 'For the sky--thee! for the air--thee! for the earth--thee!' the stake being a thunderbolt (he does so) for the protection of these worlds 3: 'I sprinkle thee for the protection of these worlds,' is what he thereby means to say.
3:7:1:66. The sprinkling-water that remains he then pours into the hole with, 'Be the worlds pure
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wherein the Fathers reside!' for a pit that is dug is sacred to the Fathers: this he thereby renders sacrificially pure.
3:7:1:77. Thereupon he strews barhis-grass therein, both eastward-pointed and northward-pointed, with, 'Thou art the seat of the Fathers!' for that part of it (the stake) which is dug into the ground is sacred to the Fathers: as though it were (naturally) established among plants, and not dug in, so does it become established among those plants.
3:7:1:88. He then throws in the (first) chip 1 of the stake. Now that chip of the outer (bark) doubtless is the vigour of trees; hence, when a chip of their outer (bark) is cut off they dry up, for it is their vigour. Hence, when he throws in the chip of the stake, he does so thinking, 'I will plant it (the stake) full of vigour.' The reason why it is this (chip) and no other, is that this one has been produced with a formula, is sacrificially pure: therefore he throws in the chip of the stake.
3:7:1:99. He throws it in with (Vâg. S. VI, 2), 'Thou art a leader, easy of access to the Unnetris 2;' for that (chip) is cut from it in front, wherefore he says, 'Thou art a leader, easy of access to the Unnetris.' 'Be thou mindful of this: it will stand upon thee!' for it (the stake) will indeed stand on it, wherefore he says, 'Be thou mindful of this: it will stand upon thee.'
3:7:1:1010. Having then taken out ghee with the dipping-spoon, he offers it into the hole, 'lest the evil spirits should rise from below:' ghee is a thunderbolt, he
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thus repels the evil spirits by means of the thunderbolt, and thus the evil spirits do not rise from below. Having then gone round to the front, he sits down facing the north and anoints the stake. He says (to the Hotri), 'Recite to the stake as it is anointed 1!'
3:7:1:1111. He anoints it with, 'The divine Savitri anoint thee with sweet drink (milk)!' for Savitri is the impeller (prasavitri) of the gods, and that stake is in reality the sacrificer himself; and sweet drink is everything here; he thus puts it in connection with all that, and Savitri, the impeller, impels it for him: therefore he says, 'The divine Savitri anoint thee with sweet drink!'
3:7:1:1212. Having then anointed the top-ring on both sides, he puts it on (the stake) with, 'To the full-berried plants--thee!' for that (top-ring) is as its berry. And as to its being, as it were, contracted in the middle, the berry 2 here on trees is fastened (to the stalk) sideways; what connecting part there is between (the fruit and stalk) pressed in, as it were, that he thereby makes it. This is why it is, as it were, contracted in the middle.
3:7:1:1313. He anoints from top to bottom the (corner) facing the fire; for the (corner) facing the fire is the sacrificer, and the ghee is sap: with sap he thus anoints the sacrificer; therefore he anoints from top to bottom the (corner) facing the fire. He then
grasps the girding-part all round, and says (to the Hotri), 'Recite to the (stake) being set up!'
3:7:1:1414. He raises it with, 'With thy crest thou hast touched the sky; with thy middle thou hast filled the air; with thy foot thou hast steadied the earth;'--the sacrificial stake being a thunderbolt, (he raises it) for the conquering of these worlds; with that thunderbolt he gains these worlds, and deprives his enemies of their share in these worlds.
3:7:1:1515. He then plants it (in the hole) with (Vâg. S. VI, 3), 'To what resorts of thine we long to go where are the swift-footed, many-horned kine; there, forsooth, was imprinted wide-striding Vishnu's highest mighty foot-step.' With this trishtubh verse he plants it; the trishtubh is a thunderbolt, as the sacrificial stake is a thunderbolt; therefore he plants it with a trishtubh verse.
3:7:1:1616. That (corner which was) facing the fire he places opposite the fire; for the (corner) facing the fire is the sacrificer, and the sacrifice is fire. Hence were he to turn the fire-corner aside from the fire, the sacrificer would assuredly turn aside from the sacrifice; therefore he places the (corner which was) facing the fire opposite the fire. He then heaps up (earth) round it and presses it firmly all round, and pours water thereon 1.
3:7:1:1717. Thereupon he makes (the sacrificer) say while touching it (Vâg. S. VI, 4; Rig-veda I, 22, 19), 'See ye the deeds of Vishnu, whereby he beheld the sacred ordinances, Indra's allied
friend!' For he who has set up the sacrificial stake has hurled the thunderbolt: 'See ye Vishnu's conquest!' he means to say when he says, 'See ye the deeds of Vishnu, whereby he beheld the sacred ordinances, Indra's allied friend.' Indra, forsooth, is the deity of the sacrifice, and the sacrificial stake belongs to Vishnu; he thereby connects it with Indra; therefore he says, 'Indra's allied friend.'
3:7:1:1818. He then looks up at the top-ring with (Vâg. S. VI, 5; Rig-veda I, 22, 20), 'The wise ever behold that highest step of Vishnu, fixed like an eye in the heaven.' For he who has set up the sacrificial stake has hurled the thunderbolt: 'See ye that conquest of Vishnu!' he means to say when he says, 'The wise ever behold that highest step of Vishnu, fixed like an eye in the heaven.'
3:7:1:1919. He then girds (the stake with a rope of kusa-grass). Now it is to cover its nakedness that he girds it; wherefore he girds it in this place (viz. on a level with the sacrificer's navel), for it is thus that this (nether) garment is (slung round) 1. He thereby puts food into him, for it is there that the food settles; therefore he girds it at that place.
3:7:1:2020. He girds it with a triple (rope), for threefold is food, and food means cattle; and (there is) the father and the mother, and what is born is the third; therefore he girds it with a triple (rope).
3:7:1:2121. He girds it with (Vâg. S. VI, 6), 'Thou art enfolded; may the heavenly hosts enfold
thee! may riches enfold this sacrificer among men!' He invokes a blessing on the sacrificer, when he says, 'May riches enfold this sacrificer among men.'
3:7:1:2222. Thereupon he inserts a chip of the stake (under the rope) with, 'Thou art the son of the sky.' For it is doubtless the offspring of that (sacrificial stake); hence if there be the full number of eleven stakes 1, let him insert in each its own (chip) without confounding them; and his offspring is born orderly and not foolish. But whosoever inserts them in confusion, not its own in each, verily his offspring is born disorderly and foolish; therefore let him insert its own in each without confounding them.
3:7:1:2323. Moreover, that chip of the stake is made an ascent to the heavenly world; there is this girdle-rope; after the rope the chip of the stake; after the chip of the stake the top-ring; and from the top-ring one reaches the heavenly world.
3:7:1:2424. And as to why it is called svaru ('very sore'),--that (chip) is cut off from that (stake), and thus is its own (sva) sore (arus); therefore it is called 'svaru.'
3:7:1:2525. With that part of it which is dug in, he gains the world of the Fathers; and with what is above the dug-in part, up to the girdle-rope, he gains the world of men; and with what is above the rope, up to the top-ring, he gains the world of the gods; and what (space of) two or three fingers’ breadths
there is above the top-ring,--the gods called the 'Blessed 1,'--their world he therewith gains; verily, whosoever thus knows this, he becomes one of the same world with the blessed gods.
3:7:1:2626. That (sacrificial stake) he sets up on the fore-part (of the altar); for the stake is a thunderbolt, as the club is a thunderbolt. But in hurling the club one takes hold of its fore-part; and that (stake) is the fore-part of the sacrifice; therefore he sets it up on the fore-part (of the altar).
3:7:1:2727. Verily, by means of the sacrifice the gods gained that supreme authority which they now wield. They spake, 'How may this (world) of ours be made unattainable to men?' They sipped the sap of the sacrifice, as bees would suck out honey, and having drained the sacrifice and scattered it by means of the sacrificial stake, they disappeared. And because they scattered (yopaya) therewith, therefore it is called yûpa (sacrificial stake). At the head stands intelligence, at the head swiftness of thought; therefore he sets it up on the fore-part (of the altar).
3:7:1:2828. It is eight-cornered; for the gâyatrî metre consists of eight syllables, and the gâyatrî is the fore-part of the sacrifice, as this (stake) is the forepart of the sacrifice; therefore it is eight-cornered.
3:7:1:2929. Now the gods once threw it after (the prastara into the fire) even as now some throw it after, thinking, 'So the gods did it.' Thereupon the Rakshas sipped the sacrifice (Soma) after (the gods).
3:7:1:3030. The gods said unto the Adhvaryu, 'Offer thou only a chip of the stake; thereby this (sacrificer)
will be bid good-speed 1; and thus the Rakshas will not hereafter sip the sacrifice, thinking, "that (stake) surely is a raised thunderbolt."'
3:7:1:3131. The Adhvaryu, then, offered up only a chip of the stake, and thereby that (sacrificer) was bid good-speed; and thus the Rakshas did not thereafter sip the sacrifice, thinking, 'that surely is a raised thunderbolt.'
3:7:1:3232. And in like manner does he now only offer up that chip of the sacrificial stake 2; thereby this (sacrificer) is bid good-speed; and thus the Rakshas do not thereafter sip the sacrifice, thinking, 'that surely is a raised thunderbolt!' He offers it 3 with the text (Vâg. S. VI, 21), 'May thy smoke rise up to the sky, thy light to the heavens! fill the earth with ashes, Hail!'
Footnotes
167:3 According to the Kânva text, one half of it is to be within, and one half outside of the altar. See Kâty. VI, 2, 8.
168:1 Of the part of the tree cut off from the sacrificial stake, a top-piece or head-ring (kashâla) is made some eight or nine inches high, eight-cornered (like the sacrificial stake); narrower in the middle like a mortar, and hollowed out so as to allow its being fixed on the stake.
169:2 The Unnetris are the priests that have to draw the Soma.
170:1 'Recite to the stake being anointed!' or, 'we anoint the stake: Recite!' Kânva rec. The latter is the formula mentioned Ait. Br. II, 2 (but 'añgmo yûpam,' for Kânva 'yûpam añgmo'); where the seven verses recited by the Hotri (brought up to eleven as usual) are given. See also Âsv. III, 1, 8.
170:2 Pippala refers especially to the berry or fruit of the Ficus Religiosa.
172:1 According to the Kânva text it is to be slung round nîvídaghne, 'on a level with the nether garment' (nâbhidaghne, Taitt. S. VI, 3, 4, 5). According to Kâty. VI, 3, 1, the girding is preceded by a call on the Hotri to recite to the post being anointed; but neither recension mentions this.
173:1 When, instead of a single he-goat to Agni, eleven victims are slaughtered, they are either bound to one stake each, or all to one and the same. See III, 9, 1, 4 seq. The chip alluded to is one of those obtained in rough-hewing the stake and making it eight-cornered.
174:1 On the 'sâdhyas' see Weber, Ind. Stud. IX, p. 6, note 2.
175:1 See I, 8, 3, 11 seq.
175:2 See Ait. Br. II, 3.
175:3 The offering of the chips does not take place till the end of the after-offerings (see note to III, 8, 5, 6). It is somewhat strange that it should be anticipated in this place, both in this and the Kânva recensions.
SECOND BRÂHMANA.
3:7:2:11. Verily, as large as the altar is, so large is the earth. The sacrificial stakes are thunderbolts; and by means of these thunderbolts he obtains possession of this earth, and excludes his enemies from sharing therein. Hence there are eleven stakes, and the twelfth lies aside rough-hewn; he puts it down south (of the altar). The reason why the twelfth lies aside is this.
3:7:2:22. Now the gods, while performing this sacrifice,
were afraid of an attack from the Asura-Rakshas. Those raised (sacrificial stakes), then, were as a discharged arrow,--therewith one either smites or smites not; as a hurled club,--therewith one either smites or smites not. But that twelfth (stake) lying aside,--even as an arrow drawn but not discharged, as (a weapon) raised but not hurled, so was that a thunderbolt raised for repelling the evil spirits on the south; therefore the twelfth (stake) lies aside.
3:7:2:33. He lays it down with (Vâg. S. VI, 6), 'This is thy place on earth; thine is the beast of the forest.' There are the animal (victim) and the sacrificial stake; to this one he thereby assigns of animals that of the forest, and thus it, too, is possessed of an animal (victim). That setting up of the eleven sacrificial stakes is said to be of two kinds,--some, namely, set (them all) up (on the previous day) for the morrow's Soma feast, and others set up (one) stake for the preparation 1 of the morrow's Soma feast.
3:7:2:44. Let him, however, not do this; but let him only set up the one opposite the fire. For after setting it up the Adhvaryu does not quit his hold of it till the girding; but those (others) remain
ungirt during that night. Thus there would be an offence, since it is for the victim that the stake is set up, and the victim is (only) slaughtered on the next morning: let him therefore set up (the others) on the next morning.
3:7:2:55. Let him first set up that (stake) which stands (immediately) north of the one opposite the fire, then the one on the south, then a northern one,--last of all the one on the southern flank: thus it (the row of stakes) inclines to the north.
3:7:2:66. But they also say conversely 1, 'Let him first set up that which is south of the one opposite the fire, then the northern one, then a southern one,--last of all the one on the northern flank: and thus indeed his work attains completion towards the north.'
3:7:2:77. Let the largest be the one forming the southern flank; then shorter and shorter; and the one forming the northern flank the shortest: thus (the row of stakes) inclines to the north.
3:7:2:88. Thereupon they set up the wife-stake for the wives. It is for the sake of completeness, forsooth, that the wife-stake is set up: there they seize (and bind) the victim for Tvashtri, for Tvashtri fashions the cast seed, and hence he fashions the seed now cast. It (the victim to Tvashtri) is an animal with testicles, for such a one is a begetter. Let him not slay that one, but let him set it free after fire has been carried round it. Were he to slay it, there would assuredly be an end to offspring, but in this way he sets free the offspring. Therefore let him not
slay it, but let him set it free after fire has been carried round it.
Footnotes
176:1 No satisfactory explanation of 'prakubratâ' occurs to me. It seems to he derived from 'kubra,' to which the dictionaries assign the meanings 'hole for sacrificial fire' and 'thread' (besides those of 'forest,' 'earring,' and 'cart'). Unâd. II, 28, derives this from a root 'kub,' to cover, shelter. ? For the safe foundation (or the protraction) of to-morrow's Soma feast. The Kânva text, on the other hand, reads: 'Some, now, raise all (the stakes) on the upavasatha (day before the Soma feast) for the sake of quickening (?prakudratâyai) the work, thinking, 'we will quickly bring the sacrifice to a close.'
177:1 The Kânva text first mentions the practice set forth in the preceding paragraph, as the teaching of 'some,' but then rejects it in favour of the second alternative.
THIRD BRÂHMANA.
B. THE KILLING OF THE VICTIM.
3:7:3:11. There are both an animal and a sacrificial stake, for never do they immolate an animal without a stake. And as to why this is so:--well, animals did not at first submit thereto that they should become food, as they are now become food; for just as man here walks two-footed and erect, so did they walk two-footed and erect.
3:7:3:22. Then the gods perceived that thunderbolt, to wit, the sacrificial stake; they raised it, and from fear thereof they (the animals) shrunk together and thus became four-footed, and thus became food, as they are now become food, for they submitted thereto: wherefore they immolate the animal only at a stake and never without a stake.
3:7:3:33. Having driven up the victim, and churned the fire, he binds it (to the stake). And as to why this is so:--well, animals did not at first submit thereto that they should become sacrificial food, as they are now become sacrificial food and are offered up in the fire. The gods secured them: even thus secured they did not resign themselves.
3:7:3:44. They spake, 'Verily, these (animals) know not the manner of this, that it is in fire that sacrificial food is offered, nor (do they know) that secure resort (the fire): let us offer fire into the fire after securing the animals and churning the fire, and they will know that this truly is the manner of sacrificial food,
this its resort; that it is truly in fire that sacrificial food is offered: and accordingly they will resign themselves, and will be favourably disposed to the slaughtering.'
3:7:3:55. Having, then, first secured the animals, and churned the fire, they offered fire into the fire; and then they (the animals) knew that this truly is the manner of sacrificial food, this its resort; that it is truly in fire that sacrificial food is offered. And accordingly they resigned themselves, and became favourably disposed to the slaughtering.
3:7:3:66. And in like manner does he now offer fire into the fire, after securing the animal and churning the fire. It (the animal) knows that this truly is the manner of sacrificial food, this its resort; that it is truly in fire that sacrificial food is offered; and accordingly it resigns itself and becomes favourably disposed to the slaughtering. Therefore having driven up the victim and churned the fire, he binds it (to the stake).
3:7:3:77. As to this they say, 'Let him not drive up (the victim), nor churn the fire; but having taken the rope and straightway gone thither and put (the rope) round it, let him bind it.' Let him, however, not do this; for it would be as if he intended to commit secretly some lawless action. Let him therefore go round there.
3:7:3:88. Then, taking a straw, he drives it up, thinking, 'having a companion, I will secure it;' for he who has a companion is strong.
3:7:3:99. He takes the straw with (Vâg. S. VI, 7), 'Thou art a cheerer!' for a companion does cheer one: therefore he says, 'Thou art a cheerer.' 'The celestial hosts have approached the gods;'
the celestial hosts, forsooth, are those beasts: 'they have submitted to the gods' he means to say, when he says, 'The celestial hosts have approached the gods.'
3:7:3:1010. 'The considerate 1, best of leaders;' for the gods are wise: therefore he says, 'The considerate, best of leaders.'
3:7:3:1111. 'O divine Tvashtri, settle the wealth!' for Tvashtri is lord of beasts (cattle), and wealth means cattle, it is with regard to those which did not submit that the gods then said to Tvashtri, 'Quiet them,' when he says, 'O divine Tvashtri, settle the wealth!'
3:7:3:1212. 'May the offerings be relished by thee!' Since they themselves submitted thereto that they should become sacrificial food, therefore he says, 'May the offerings be relished by thee!'
3:7:3:1313. 'Rejoice, ye prosperous!' for cattle are prosperous: therefore he says, 'Rejoice ye prosperous.' 'O Lord of prayer, preserve our goods!' The Lord of prayer, forsooth, is the Brahman; and goods mean cattle: those, which did not submit, the gods on that occasion enclosed with the Brahman on the farther side, and they did not pass over it. And in like manner does he now enclose them with the Brahman on the farther side, and they do not pass over it: therefore he says, 'O Lord of prayer, preserve our goods!' Having made a noose he throws it over (the victim) 2. Now then as to the binding itself.
Footnotes
180:1 Usig rather means 'willing, loving, devoted.'
180:2 According to the Taitt. authorities (Sâyana on Taitt. S. I, 3, 8), the rope is wound round the right fore-leg and then passed upwards p. 181 to the head. From Kâty. VI, 3, 27, on the other hand, it would seem that the rope is passed either between the horns (and under the neck?), or round the horns.
FOURTH BRÂHMANA.
3:7:4:11. Having made a noose, he throws it over (the victim) with (Vâg. S. VI, 8), 'With the noose of sacred order I bind thee, O oblation to the gods!' for that rope, forsooth, is Varuna's: therefore he thus binds it with the noose of sacred order, and thus that rope of Varuna does not injure it.
3:7:4:22. 'Be bold, O man 1!' for at first man dared not 2 to approach it (the victim); but now that he thus binds it with the noose of sacred order, as an oblation to the gods, man dares to approach it: therefore he says, 'Be bold, O man!'
3:7:4:33. He then binds it (to the stake) with (Vâg. S. VI, 9), 'At the impulse of the divine Savitri, I bind thee with the arms of the Asvins, with the hands of Pûshan, thee agreeable to Agni and Soma!' Even as on that occasion 3, when taking out an oblation for a deity, he assigns it, so does he now assign it to the two deities. He then sprinkles it,--one and the same, forsooth, is the
significance of sprinkling: he thereby makes it sacrificially pure.
3:7:4:44. He sprinkles with, 'For the waters--thee, for the plants!' whereby it (the victim) exists, thereby he thus makes it sacrificially pure. For when it rains, then plants are produced here on earth; and by eating plants and drinking water that sap originates, and from sap seed, and from seed beasts: hence whereby it exists, wherefrom it springs, thereby he thus makes it sacrificially pure.
3:7:4:55. 'May thy mother grant thee permission, and thy father--;' for it is from its mother and father that it is born: hence wherefrom it is born, thereby he thus makes it sacrificially pure; '--thine own brother, thy fellow in the herd;' whereby he means to say, 'whatever kin there is of thine, with their approval I slay thee.' 'I sprinkle thee, agreeable to Agni and Soma;' he thus makes it pure for those two deities for whom he slays it.
3:7:4:66. With (Vâg. S. VI, 10), 'Thou art a drinker of water,' he then holds (the lustral water) under (its mouth), whereby he renders it internally pure. He then sprinkles it underneath (the body), with, 'May the divine waters make it palatable, a true palatable offering to the gods!' he thus makes it sacrificially pure all over.
3:7:4:77. Thereupon he says (to the Hotri), 'Recite to the fire being kindled!' when he has made the second libation of ghee 1, and returned (to his former place) without letting the two spoons touch one another 2, he anoints the victim with the (ghee in the)
guhû, For the second libation is the head of the sacrifice, and the sacrifice here indeed is that victim: hence he thereby puts the head on the sacrifice and therefore anoints the victim with the guhû.
3:7:4:88. With 'May thy breath unite with the wind!' he anoints it on the forehead; with 'Thy limbs with those worthy of sacrifice' on the shoulders; with 'The lord of sacrifice with (the object of) his prayer!' the loins; whereby he means to say, 'For whatsoever object the animal is slain, do thou obtain that!'
3:7:4:99. For, indeed, the breath of the victim when slain here passes into the wind: 'Obtain thou that thy breath may pass into the wind!' is what he thereby means to say. 'Thy limbs with those worthy of offering' he says, because it is with its limbs that they sacrifice: 'Obtain thou that they may sacrifice with thy limbs' is what he thereby means to say. 'The lord of sacrifice with his prayer,' hereby they invoke a blessing on the sacrificer: 'Obtain thou that through thee they may invoke a blessing on the sacrificer' is what he thereby means to say. He then deposits the two spoons and calls for the Sraushat with a view to the Pravara (election of the Hotri) 1. The significance of this is the same (as before).
3:7:4:1010. Thereupon he calls a second time for the Sraushat, for on this occasion there are two Hotris it is with regard to the Maitrâvaruna 2 that he now calls for the Sraushat. But it is the sacrificer whom
he chooses, saying, 'Verily, Agni is the leader of the divine hosts,' for Agni is the head of the deities; wherefore he says, 'Verily, Agni is the leader of the divine hosts;'--'this sacrificer of the human;' for that community wherein he sacrifices is behind (inferior to) him; wherefore he says, 'This sacrificer (is the head) of the human.' 'May the household of these two shine brightly, not (like a cart yoked) with one bullock, for a hundred winters,--two yoke-fellows!' whereby he means to say, 'May their household matters be free from calamities for a hundred years 1.'
3:7:4:1111. 'Uniting blessings, not uniting bodies;' whereby he means to say, 'Unite ye your blessings only, but not also your bodies;' for were they also to unite their bodies, Agni (the fire) would burn the sacrificer. Now when this one sacrifices in the fire, he gives gifts to Agni; and whatever blessing the priests here invoke upon the sacrificer, all that Agni accomplishes. Thus they unite only their blessings, but not also their bodies: wherefore he says, 'Uniting blessings, not uniting bodies.'
Footnotes
181:1 Thus the author appears to take the formula 'dharshâ mấnushah.' It would rather seem to mean, 'Be bold: [I am (or he, the slaughterer, is)] a man.' Mahîdhara interprets, 'May he (the Samitri) be bold enough!' Either the Kânva reading 'dharshân mânushah' or that of the Taittirîyas 'dharshâ mânushân' would seem preferable.
181:2 The Kânva text has 'dhrishnoti' for 'adhrishnot,' which renders it more simple: 'At first the man (the slaughterer) dares not approach it, but when he thus binds it, &c.'
183:2 The Maitrâvaruna or Prasâstri is the Hotri's chief assistant. He receives, as the badge of his office, the stall which the sacrificer p. 184 held while he was consecrated, and has, at the instance of the Adhvaryu, to call on the Hotri for the offering-prayers,--his summons (praisha) beginning with Hotâ yakshat, 'let the Hotri worship or, pronounce the offering-prayer) . . .,'--and occasionally himself to pronounce the invitatory prayer.
184:1 See I, 9, 3, 79.
(My humble salutations to the translator Sreeman Julius Eggeling for the collection)
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