The Satapatha- Brahmana - Part - III Books 5, 6 and 7 - 5th Kanda - 4th and 5th Adhaya

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

 Part III

Fifth Kanda

FOURTH ADHYÂYA. FIRST BRÂHMANA.

5:4:1:11. He puts a piece of copper 1 into the mouth of a long-haired man, with (Vâg. S. X, 10), 'Removed by sacrifice are the mordacious.' For verily he who performs the Râgasûya escapes all kinds of death, all murderous blows, and old age alone is his death: hence whatever kind of death, whatever murderous blow there is, past that he now guides him, as past the mordacious ones.
5:4:1:22. And as to why it is of a long-haired man,--such a long-haired man is neither woman nor man; for being a male, he is not a woman, and being longhaired (a eunuch), he is not a man. And copper (or bronze) is neither iron nor gold; and those mordacious ones (snakes) are neither worms nor non-worms. And as to its being copper,--reddish
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to be sure are mordacious ones: therefore (he throws it in the face) of a long-haired man.
5:4:1:33. He then makes him ascend the regions, with (Vâg. S. X, 10-14), 'Ascend thou the East! May the Gâyatrî (metre) protect thee, the Rathantara-sâman, the threefold stoma, the spring season, the Priesthood, that precious treasure!'
5:4:1:44. 'Ascend thou the South! May the Trishtubh protect thee, the Brihat-sâman, the fifteenfold stoma, the summer season, the Knighthood, that precious treasure!'
5:4:1:55. 'Ascend thou the West! May the Gagatî protect thee, the Vairûpa-sâman, the seventeenfold stoma, the rainy season, the Peasantry, that precious treasure!'
5:4:1:66. 'Ascend thou the North! May the Anushtubh protect thee, the Vairâga-sâman, the twenty-onefold stoma, the autumn season, fruit, that precious treasure!'
5:4:1:77. 'Ascend thou the upper region! May the Paṅkti protect thee, the Sâkvara and Raivata-sâmans, the thrice-ninefold and the three and thirtyfold stomas, the winter and dewy season, spiritual lustre, that precious treasure!'
5:4:1:88. And as to why he makes him ascend the quarters,--that is a form of the seasons: it is the seasons, the year, that he thereby makes him ascend; and having ascended the seasons, the year, he is high, high above everything here, and everything here is below him.
5:4:1:99. On the hind part of the tiger's skin 1 a piece of
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lead is laid down. He kicks it off with his foot, with (Vâg. S. X, 14), 'Kicked off is Namuki's head!' Now there was once an Âsura, Namuki by name. Indra knocked him down, and trod with his foot upon him. And in that he, thus trodden upon, bulged out, that (is the origin of) a rupture. He tore off his head with his foot, and therefrom sprang a goblin (Rakshas). That one kept calling out to him, 'Whither art thou going? Where wilt thou rid thyself of me?'
5:4:1:1010. He beat it off with (a disk of) lead: hence lead is soft, for it has lost its spring, as it beat off (the goblin) with all its might. Hence also, while being like gold, it is not worth anything; for it has lost its spring, as it beat off (the goblin) with all its might. And so, indeed, he (Indra) thereby beat off the fiends, the Rakshas; and in like manner this one (the king) thereby beats off the fiends, the Rakshas.
5:4:1:1111. He then makes him step upon the tiger's skin, with (Vâg. S. X, 15), 'Thou art Soma's beauty;'--For because when Soma flowed through Indra, he (Indra) thereupon became a tiger, and therefore he is Soma's beauty: this is why he says, 'Thou art Soma's beauty;'--'May my beauty be like unto thine!'--The tiger's beauty he thereby bestows upon him: therefore he says, 'May my beauty be like unto thine!'
5:4:1:1212. Below (the king's foot) he throws a (small) gold plate, with, 'Save (him) from death!'--Gold is immortal life: he thus takes his stand on immortal life.
5:4:1:1313. Then there is (another) gold plate, perforated either with a hundred, or with nine, holes. If with
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a hundred holes,--man here lives up to a hundred (years), and has a hundred energies, a hundred powers; therefore it is perforated with a hundred holes. And if with nine holes,--there are in man those nine vital airs: therefore it is perforated with nine holes.
5:4:1:1414. That (gold plate) he lays upon his head, with, 'Might thou art, victory thou art, immortality thou art!' Gold being immortal life, he thus lays immortal life into him. And as to why there are gold plates on both sides,--gold being immortal life,--he thus encloses him on both sides with immortal life: this is why there are gold plates on both sides.
5:4:1:1515. He then lifts up his arms, with (Vâg. S. X, 16 1), 'Golden-bodied, ye two lords rise like the sun: mount ye the chariot, O Mitra and Varuna, and thence behold Aditi and Diti!' Mitra and Varuna verily are the two arms, and the chariot (-seat) is the man: therefore he says, 'Mount ye the chariot, O Mitra and Varuna!'--'thence behold Aditi and Diti!' By this he means to say, 'See ye your own (property) and that of others''
5:4:1:1616. Let him not lift up (the king's arms) with that one, but let him rather lift them up with, 'Thou art Mitra, thou art Varuna;' for Mitra-Varuna are the two arms, and by his arms the Râganya belongs to Mitra and Varuna: let him therefore lift up his arms with, 'Thou art Mitra, thou art Varuna.'
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5:4:1:1717. And as to why he anoints him (standing) with upstretched arms;--those arms in truth are the Râganya's power, and power also is that collected essence of the waters wherewith he now anoints him: 'Lest that power, the collected essence of the waters, weigh down (paralyze) this power of mine, the arms,' thus he thinks, and therefore he anoints him (standing) with upstretched arms.

Footnotes

90:1 Lohâyasa, literally, 'red metal,' apparently either copper, or an alloy of copper and some other metal,--The eunuch is sitting in the Sadas.
91:1 This was spread out in front of the Maitrâvaruna's hearth, see V, 3, 5, 3.
93:1 In Rik S. V, 62, 8 the verse runs as follows:--At the glow of the dawn, at the rising of the sun, ye, O Mitra and Varuna, mount your golden-formed, iron-pillared chariot; thence ye behold Aditi and Diti (? the boundless space and the bounded).

SECOND BRÂHMANA.

5:4:2:11. He (the king) is anointed (sprinkled) whilst standing with his face turned towards the east. A Brâhman--either the Adhvaryu, or he who is his (the king's) court chaplain--sprinkles him in front, from behind;--
5:4:2:22. With (Vâg. S. X, 17), 'With Soma's glory I sprinkle thee,'--'with vigour' he thereby says; 'With Agni's glow . . . 1,'--'with vigour' he thereby says;--'With Sûrya's splendour . . .,'--'with vigour' he thereby says;--'With Indra's energy. . .,'--'with vigour' he thereby says;--'Be thou the chieftain of chiefs!'--'be thou the supreme king of kings' he thereby says;--'Guard (him) 2 against darts!'--darts meaning arrows, it is past murder by arrows that he thus guides him: therefore he says, 'guard him against darts!'
5:4:2:33. [Vâg. S. X, 18] 'Quicken him, O gods, to
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be unrivalled!'--he thereby says, 'Quicken him, O gods, so as to be without an enemy;'--'For great chiefdom, for great lordship!'--in this there is nothing obscure;--'For man-rule!'--'for the ruling of men' he thereby says;--'For Indra's lordly sway!'--'for power' he means to say, when he says, 'for Indra's lordly sway!'--'Him, the son of such and such (a man), the son of such and such (a woman),'--whatever be his parentage regarding that he says this;--'of such and such a people'--that is to say, of the people whose king he is;--'This man, O ye (people), is your king, Soma is the king of us Brahmans!'--he thereby causes everything here to be food for him (the king); the Brâhman alone he excepts: therefore the Brâhman is not to be fed upon, for he has Soma for his king 1.
5:4:2:44. He (the king) then rubs the sprinkled water
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over himself with the horn of a black antelope; for that collected essence of the waters wherewith he now anoints him means vigour: 'May this vigour of mine spread through my whole self,' thus he thinks, and therefore he rubs it all over himself.
5:4:2:55. He rubs it over himself, with (Vâg. S. X, 19), Forth from the back of the mountain, of the bull,'--even as the mountain stands out here, even as the bull stands out beyond the cattle, so does he who performs the Râgasûya stand out beyond everything here, and everything here is below him: therefore he says, 'Forth from the back of the mountain, of the bull,'--'The ships keep moving, the self-pouring; they, the upwards bent, have turned back downwards, flowing after the dragon of the deep 1.'
5:4:2:66. He then makes him step the (three) Vishnu-steps within (the extent of) the tiger's skin, with, 'Vishnu's outstepping thou art! Vishnu's outstep thou art! Vishnu's step thou art!' Now Vishnu's outstepping (vikramana), Vishnu's outstep (vikrânta), and Vishnu's step (krânta) 2 are these (three) worlds: thus having ascended these worlds, he is high above everything here, and everything here is below him.
5:4:2:77. He then pours the remainders (of the water) together into the Brâhman's vessel: he thereby makes the Brâhman an object of respect after the king, whence the Brâhman is an object of respect after the king.
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5:4:2:88. And to him who is his (the king's) dearest son, he hands that vessel, thinking, 'May this son of mine perpetuate this vigour of mine!'
5:4:2:99. He then returns to the Gârhapatya fire, (his son) holding on to him behind, and offers, with (Vâg. S. X, 20), 'O Pragâpati, than thee none other hath encompassed all these forms: for whatsoever object we sacrifice, let that accrue unto us!--This one is the father of N.N.!'--him who is the son, he makes the father, and him who is the father, he makes the son 1: he thereby links together the vigour of both of them.--'N.N. is the father of this one!' him who is the father, he makes the father, and him who is the son, he makes the son: after linking together the vigour of these two, he puts it again in the proper way,--'May we be the lords of riches, hail!'--this is the blessing of that ceremony a blessing he thereby invokes.
5:4:2:1010. And any residue that is left over, he offers in the Âgnîdhrîya; for redundant is that residue, and redundant also is the Âgnîdhrîya,--in the Gârhapatya they cook the oblations, and in the Âhavanîya they offer, but that one is redundant: thus he puts the redundant to the redundant. He offers it on the north part (of the hearth), for that is the region of that god (Rudra): hence he offers it on the north
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part. He offers with, 'O Rudra, whatever potent 1, highest name is thine, therein thou art an offering, thou art a home-offering, hail!'

Footnotes

94:1 While the preceding formula is used by the priest, the present and two succeeding ones (each with the words '. . . I sprinkle thee; guard him against darts!') are pronounced by the other three persons specified in V, 3, 5, 12-14, each sprinkling the king with the water in his respective vessel.
94:2 Mahîdhara explains: 'O Soma, protect him, the Sacrificer, in overcoming the enemy's missiles.'
95:1 Either at this juncture, or after the game at dice, the Hotri recites the legend of Sunahsepha, as given Ait. Br. VII, 13-18.--'King Hariskandra, of the race of Ikshvâku, being childless, made a vow that if he obtained a son he would sacrifice him to Varuna. A son was born, who received the name of Rohita, but the father postponed, under various pretexts, the fulfilment of his vow. When at length he resolved to perform the sacrifice, Rohita refused to be the victim, and went out into the forest, where he lived for six years. He then met a poor Brâhman Rishi called Agîgarta, who had three sons, and Rohita purchased from Agîgarta, for a hundred cows, the second son, named Sunahsepha, to be the substitute for himself in the sacrifice. Varuna approved of the substitute, and the sacrifice was about to be performed, the father receiving another hundred cows for binding his son to the sacrificial post, and a third hundred for agreeing to slaughter him. Sunahsepha, however, saved himself by reciting verses in honour of different deities, and was received into the family of Visvâmitra, who was one of the officiating priests.' Dowson, Dict. of Hindu Mythology.
96:1 Ahi Budhnya, the Πύθων ὄφις of Hellenic mythology (St. Petersburg dict.).
96:2 In the Black Yagus ritual the three steps are called 'krama, krânta, and vikrânta.'
97:1 By way of illustration, Mahîdhara explains what would have happened at the inauguration of king Dasaratha (of Ayodhyâ), the father of Râma; viz. in that case the first formula would run,--'Râma is the father of Dasaratha;' and the second--'Dasaratha is the father of Râma.' According to the ceremonial of the Black Yagus the offering of the residue takes place at the house (first of the favourite son, according to Âpastamba, and then) of the queen. Taitt. S., vol. ii, p. 154.

THIRD BRÂHMANA.

5:4:3:11. North of the Âhavanîya he places a hundred, or more than a hundred, cows of that relative of his. The reason why he does so is this:
5:4:3:22. When Varuna was consecrated, his energy, his vigour departed from him. Probably 2 that collected essence (life-sap) of the waters wherewith they were sprinkling him, drove out his energy, his vigour. He found it in the cattle, and because he found it in them, therefore cattle are an object of respect. And having found it in the cattle, he again took to himself his energy, his vigour. And in like manner this one;--that energy does not indeed depart from him, but he does it (thinking), 'This Râgasûya is Varuna's consecration, and Varuna did so.'
5:4:3:33. He takes down the chariot (from the stand 3); for whatever turns away from the warrior (râganya) that he overtakes with his chariot: for this reason he takes down the chariot.
5:4:3:44. He takes it down with (Vâg. S. X, 21), 'Thou art Indra's thunderbolt!' The chariot is indeed a thunderbolt; and the Sacrificer is Indra;--he is Indra for a twofold reason, namely because he is a
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[paragraph continues] Kshatriya, and because he is a Sacrificer: therefore he says, 'Indra's thunderbolt thou art.'
5:4:3:55. Having turned it (so as to stand) inside the Vedi, he yokes it with, 'I yoke thee by the direction of Mitra and Varuna, the directors 1;' for Mitra and Varuna are the two arms, and by his arms the Râganya belongs to Mitra and Varuna that is why he says, 'I yoke thee by direction of Mitra and Varuna, the directors.'
5:4:3:66. He yokes it with four (horses). He passes along by the same way as that on which the dakshinâs 2 go,--behind the Sadas, and in front of the hall. He stops it behind the kâtvâla, and in front of the Âgnîdhra.
5:4:3:77. He mounts it with, 'For unfeebleness (I mount) thee, for svadhâ 3 (I mount) thee!'--by 'for unfeebleness thee' he means to say, 'for a state free from afflictions (I mount) thee;' by 'for svadhâ thee' he means to say, 'for life-sap (I mount) thee;'--'I, the unharmed Arguna!' Now Indra is called Arguna, which is his mystic name; and this (king) is Indra for a twofold reason, namely because he is a Kshatriya, and because he is a Sacrificer: therefore he says, 'the unharmed Arguna.'
5:4:3:88. He then goads on the right yoke-horse, with, 'Conquer thou by the impulse of the Maruts!' For the Maruts are the clansmen, and it is by his
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clan that the chieftain wins what he desires to win: therefore he says, 'Conquer thou by the impulse of the Maruts!'
5:4:3:99. He then stops (the chariot) in the midst of the cows 1, with, 'May we obtain by the mind!' For it is by the mind that everything here (that is obtained) is obtained; and by the mind therefore he now obtains everything: therefore he says, 'May we obtain by the mind!'
5:4:3:1010. He then touches a cow with the end of the bow, with, 'Together with energy!'--energy means vigour, kine: it is energy, vigour, he thereby takes to himself. And he adds, 'I overpower them, I seize them!'
5:4:3:1111. Now as to why he stops amidst the cows of his relative,--whatever is tending away from a man, be it either fame, or anything else, that passes over to his relative foremost of all;--that energy, or vigour, he now takes again from his relative to himself: that is why he stops amidst the cows of his relative.
5:4:3:1212. In return he presents to him just as many (cows) 2, or more. For assuredly he, the Sacrificer,
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is not capable of a cruel deed; but cruelly indeed he acts when he says, 'I overpower them, I seize them;' and thus that is done by him without cruelty: this is why, in return, he presents to him just as many (cows) or more.
5:4:3:1313. He then pulls the right-side (horses, or reins). He passes along on the same way as that on which the dakshinâ (cows) go,--in front of the sacrificial post, and along the south of the Vedi. Behind the Sadas, and in front of the hall, he stops that (car).
5:4:3:1414. [Vâg. S. X, 22], 'Lest, O Indra, overpowerer of the mighty, we be wanting thee, heedless through ungodliness,--mount thou, O divine wielder of the thunderbolt, the chariot which thou restrainest (as well as its) well-horsed reins 1.' With this (verse) he stops (the chariot);--reins (rasmi) means bridle (abhîsu): therefore he says, 'Thou restrainest the well-horsed reins 2???.' Thereupon he offers the (four oblations) relating to the unyoking of the chariot. 'Well-pleased the chariot shall be when unyoked,' he thinks, and therefore he offers the (oblations) relating to the unyoking of the chariot.
5:4:3:1515. He offers with (Vâg. S. X, 23), 'To Agni, the House-lord, hail!' He thereby pleases the part of the chariot relating to Agni; and it is the shoulder-pieces of the chariot that relate to Agni it is the shoulder-pieces (of the yoke) he thereby pleases. And the house-lord's position means prosperity: as much as he (the king) rules over, for
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the prosperity, the house-lordship, of that his kingship is thereby rendered free (unopposed).
5:4:3:1616. 'To Soma, the wood-lord (tree), hail!' There are two kinds of (objects) coming from trees, the wheels of chariots and waggons, for both of these he thereby ensures safety. And the wood-lord (tree) being Soma,--whatever part of the chariot comes from the tree, that he thereby pleases. Now the parts of the chariot coming from trees are the wooden pieces of the chariot: hence it is the wooden pieces he thereby pleases. And Soma being the nobility, it is over the nobility that his kingship is thereby rendered free.
5:4:3:1717. 'To the strength of the Maruts, hail!' He thereby pleases the part of the chariot belonging to the Maruts,--there are four horses, the chariot the fifth, and the warrior (chariot-fighter) and charioteer two--these are seven, and the host of the Maruts consists of (troops of) seven each: he thereby pleases the whole chariot; and the Maruts being the peasants, it is over the peasantry that his kingship is thereby rendered free.
5:4:3:1818. 'To Indra's energy, hail!' He thereby pleases the part of the chariot that belongs to Indra. Now the warrior relates to Indra, and it is the warrior he thereby pleases. And Indra's energy (indriya) means the vigour in Indra 1: it is in regard to energy, vigour, that his kingship is thereby rendered free.
5:4:3:1919. He then puts on shoes of boar's skin. Now the gods once put a pot of ghee on the fire. Therefrom a boar was produced: hence the boar is fat,
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for it was produced from ghee. Hence also cows readily take to a boar: it is indeed their own essence (life-sap, blood) they are readily taking to. Thus he firmly establishes himself in the essence of the cattle: therefore he puts on shoes of boar's skin.
5:4:3:2020. Looking down on this (earth) he then mutters, 'O mother Earth, injure me not, nor I thee!' For the Earth was once afraid of Varuna, when he had been consecrated, thinking, 'Something great surely has he become now that he has been consecrated: I fear lest he may rend me asunder!' And Varuna also was afraid of the Earth, thinking, 'I fear lest she may shake me off!' Hence by that (formula) he entered into a friendly relation with her; for a mother does not injure her son, nor does a son injure his mother.
5:4:3:2121. Now this Râgasûya is Varuna's consecration; and the Earth is afraid of him, thinking, 'Something great surely has he become now that he has been consecrated: I fear lest he may rend me asunder!' And he also is afraid of her, thinking, 'I fear lest she may shake me off.' Hence he thereby enters into a friendly relation with her; for a mother does not injure her son, nor does a son injure his mother: therefore he mutters thus.
5:4:3:2222. He steps down (from the chariot), muttering this atikhandas verse (Vâg. S. X, 24; Rik S. IV, 40, 5), 'The swan dwelling in the light, the Vasu dwelling in the air, the priest seated on the altar, the guest dwelling in the retreat (house),--the man-dwelling, the space-dwelling 1, the law-dwelling, the sphere-dwelling, the water-born,
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cow-born, law-born, rock-born (is) the great law.' For that atikhandas (or excessive metre) comprises all the metres: thus evil does not descend along with him.
5:4:3:2323. Let not the charioteer get down along with (or, after) him, lest he should descend on the same world on which the anointed (king) has just descended. They put him up, along with the chariot, on the car-stand. Thence he leaps down: thus he does not descend on the same world on which the anointed has just descended 1.
5:4:3:2424. North of the Âhavanîya is the original fire, taken up (from the hearth 2). Behind the right hind-wheel of the cart-stand he fastens two round satamânas 3.
5:4:3:2525. He then hides an udumbara (ficus glomerata) branch (in the wheel-track). He touches one of those two (plates), with (Vâg. S. X, 25), 'So great thou art, life thou art: bestow life upon me! A yoke-mate thou art, lustre thou art: bestow lustre upon me!' He thereby takes life and lustre to himself.
5:4:3:2626. He then touches the udumbara branch, with, 'Sustenance thou art: bestow sustenance upon me!' He thereby takes sustenance (strength) to himself. Those same two round satamânas are the fee for this ceremony. He gives them to the
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[paragraph continues] Brahman priest, for the Brahman protects the sacrifice from the south: therefore he gives them to the Brahman.
5:4:3:2727. In front of the Maitrâvaruna's hearth the dish of curds for Mitra and Varuna has been deposited. He draws down to it his (the Sacrificer's) two arms 1, with, 'I draw you down, the arms of Indra, the doer of mighty deeds.' Now curds are the essence of cattle: hence it is to the essence of cattle that he thereby brings down his (the Sacrificer's) arms. And as to its being for Mitra-Varuna, it is because Mitra and Varuna are the two arms.

Footnotes

98:1 The meaning of krivi (krayi, Taitt. S.) is doubtful. Mahîdhara derives it from 'kar' (to make or injure), in the sense of either 'efficacious,' or 'destructive.'--A Grantha MS. of the Kânva text reads kavi, 'wise.'
98:2 I am now inclined to think that some such meaning as 'probably, perhaps' (more nearly, German 'wohl'), fits all the passages (in the Brâhmanas at all events) where sasvat occurs.
98:3 See above, V, 1, 4, 3 seq.
99:1 Prasâstri, 'the director,' is also another name for the Maitrâvaruna priest.
99:2 That is, the cows given to priests as sacrificial fee. For particulars regarding the passage by which they are driven to their destination, see part ii, p. 344, note 1.
99:3 Probably here 'for well-being;' the author, however, evidently takes it here in the sense of 'invigorating potion,' the drink offered to the deceased ancestors.
100:1 In the ceremonial of the Black Yagus a sham-fight takes place here. East or north of the sacrificial ground a Râganya has posted himself with bow in hand. The king discharges the arrows at him, with, 'Obtained is the mind!' and having thus, as it were, overpowered the enemy, ne wheels round in a sunwise direction, with, 'I (have become endowed) with energy, with vigour!' He then puts on shoes of boar's skin, with, 'Thou art the mettle of cattle,' gets down from the chariot, and puts on ornaments of silver, copper (as Sâyana here interprets audumbara), and gold (afterwards to be given to the Brahman). Then follow the oblations relating to the unyoking of the chariot. Taitt. S. I, 8, 15, with commentary.
100:2 Viz. as many as he has taken from him, a hundred or more.
101:1 For a different version of this somewhat awkwardly constructed verse, see Rik S. V, 33, 3.
101:2 The explanation is given because the word has also the meaning 'ray.'
102:1 ? Or, means vigour, Indra.
103:1 Or perhaps, 'in the best place (vara).' See VI, 7, 3, 11.
104:1 According to Taitt. Br. I, 7, 9, 6, the king, on returning to the Vedi, is supposed to have ascended to the heavenly world (suvargaloka), from which the charioteer is to be excluded by this expedient.
104:2 The Âhavanîya of the hall (the so-called 'hall-door fire') has been lifted and placed on a cart.
104:3 Or, two round (gold) plates, weighing a hundred mina (or berries of Guñgâ, or Abrus Precatorius, the average weight of which is stated to be 1 5/16 grains Troy).
105:1 Whilst this is done, the king stands on the tiger's skin, and the Adhvaryu hands him his bow and arrows. Thereupon the dish of curds is taken to the uttaravedi to be proceeded with. Kâty. Sr. XV, 6, 34-35.

FOURTH BRÂHMANA.

5:4:4:11. He proceeds with the curds for Mitra-Varuna. Whilst the Svishtakrit of it remains yet unoffered, they bring a throne-seat for him (the king); for truly he who gains a seat in the air, gains a seat above (others): thus these subjects of his sit below him who is seated above,--that is why they bring him a throne-seat. It is of khadira (acacia catechu) wood, and perforated, and bound with thongs as that of the Bhâratas.
5:4:4:22. He places it (on the tiger's skin), in front of the Maitrâvaruna's hearth, with (Vâg. S. X, 26), 'Thou art pleasant, thou art soft-seated!'--he thereby renders it kindly and auspicious.
5:4:4:33. He then spreads a mantle over it, with, 'Thou art the womb (seat) of knighthood!'--he thus
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makes it (the king's throne) the very womb of knighthood.
5:4:4:44. He then makes him sit down on it, with, 'Seat thee on the pleasant one! seat thee on the soft-seated!'--whereby he says, 'Seat thyself on the kindly and auspicious (seat)!'--'Seat thee in the womb of knighthood!'--thus he places him in what is the very womb of knighthood.
5:4:4:55. Having touched him on the chest, he then mutters (Vâg. S. X, 27; Rik S. I, 25, 10), 'He hath sat down, the upholder of the sacred law,'--the king indeed is the upholder of the sacred law, for he is not capable of all and every speech, nor of all and every deed; but that he should speak only what is right, and do what is right, of that he, as well as the Srotriya (the Brâhman versed in sacred writ), is capable; for these two are the upholders of the sacred law among men: therefore he says, 'He hath sat down, the upholder of the sacred law;'--'Varuna, in the home-steads,'--the home-steads are the peasants (clans, people): 'among the peasants' he means to say;--'for supreme rule, he the wise!'--'for kingship' he means to say when he says, 'for supreme rule, he the wise.'
5:4:4:66. He then throws the five dice 1 into his hand,
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with (Vâg. S. X, 28), 'Dominant thou art: may these five regions of thine prosper!'--now that
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one, the Kali, is indeed dominant over the (other) dice, for that one dominates over all the dice: therefore he says, 'Dominant thou art: may these five regions of thine prosper!' for there are indeed five regions, and all the regions he thereby causes to prosper for him.
5:4:4:77. They (the Adhvaryu and his assistants) then silently strike him with sticks on the back;--by beating him with sticks (danda) they guide him safely over judicial punishment (dandabadha): whence the king is exempt from punishment (adandya), because they guide him safely over judicial punishment.
5:4:4:88. Thereupon he chooses a boon; and, verily, whatsoever boon he who has been anointed chooses, that is completely fulfilled for him: therefore he chooses a boon.
5:4:4:99. 'O Brahman!' thus he addresses (the priest) the first time 1, thinking, 'I will first utter the (word)
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[paragraph continues] Brahman, I will speak speech sped by the Brahman:' this is why he first addresses him with 'O Brahman!' The other answers, 'Thou art Brahman! Thou art Savitri of true impulsion!'--he thereby lays vigour into him, and causes Savitri to be of true impulsion.
5:4:4:1010. 'O Brahman!' thus he addresses him the second time. The other answers, 'Thou art Brahman! Thou art Varuna of true power!'--he thereby lays vigour into him, and causes Varuna to be of true power.
5:4:4:1111. 'O Brahman!' thus he addresses him the third time. The other answers, 'Thou art Brahman! Thou art Indra, mighty through the people 1!'--he thereby lays vigour into him, and causes Indra to be mighty through the people.
5:4:4:1212. 'O Brahman!' thus he addresses him the
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fourth time. The other answers, 'Thou art Brahman! Thou art Rudra, the most kindly!'--he thereby lays into him (the king) those former energies, and he appeases him (Rudra); and he, Rudra, therefore, is gracious to every one, because he (the priest) appeases him.
5:4:4:1313. 'O Brahman!' thus he addresses him the fifth time. The other answers (undefinedly), 'Thou art Brahman!'--undefined means unlimited: thus heretofore he laid limited vigour into him; but now he answers undefinedly; and undefined meaning unlimited, he thereby lays complete, unlimited vigour into him: therefore he answers here undefinedly.
5:4:4:1414. He then hails him as one bearing auspicious names,--'Much-worker, better-worker, more-worker 1!' Whoever bears such names speaks auspiciously even with a human voice.
5:4:4:1515. A Brâhmana then hands to him the sacrificial (wooden) sword,--either the Adhvaryu, or he who is his (the king's) domestic chaplain--with, 'Indra's thunderbolt thou art: therewith serve me!'--the sacrificial sword being a thunderbolt, that Brâhmana, by means of that thunderbolt, makes the king to be weaker than himself; for indeed the king who is weaker than a Brâhmana, is stronger than his enemies: thus he thereby makes him stronger than his enemies.
5:4:4:1616. The king hands it to the king's brother, with, 'Indra's thunderbolt thou art: therewith serve me!' Thereby the king makes his brother to be weaker than himself.
5:4:4:1717. The king's brother hands it either to the
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[paragraph continues] Sûta (minstrel and chronicler), or to the Governor, with, 'Indra's thunderbolt thou art: therewith serve me!' Thereby the king's brother makes the Sûta, or the Governor, to be weaker than himself.
5:4:4:1818. The Sûta, or the Governor, hands it to the Grâmanî (village-headman 1), with, 'Indra's thunderbolt thou art: therewith serve me!' Thereby the Sûta, or the Governor, makes the headman to be weaker than himself.
5:4:4:1919. The Grâmanî hands it to a tribesman 2, with, 'Indra's thunderbolt thou art: therewith serve me!' Thereby the headman makes the tribesman to be weaker than himself. And as to why they mutually hand it on in this way, they do so lest there should be a confusion of classes, and in order that (society) may be in the proper order.
5:4:4:2020. Thereupon the tribesman and the Pratiprasthâtri 3, with that sacrificial sword, prepare the gaming-ground, (close) by the original fire 4, with the puroruk verse of the Sukra 5. The Sukra is the eater: he thereby makes (him) the eater.
5:4:4:2121. With the puroruk verse of the Manthin 6 they then put up a shed (vimita). The Manthin cup is
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he that is to be eaten,--thus having first made (him) the feeder, they now make for him one to be fed upon: that is why they put up a shed with the puroruk verse of the Manthin cup.
5:4:4:2222. The Adhvaryu then takes clarified butter in four ladlings, places a piece of gold on the gaming-ground, and offers with (Vâg. S. X, 29), 'May ample Agni, the lord of rites, delighted,--may ample Agni, the lord of rites, accept of the butter, hail!'
5:4:4:2323. He (the Adhvaryu) throws down the dice, with, 'Hallowed by Svâhâ, strive ye with Sûrya's rays for the middlemost place among brethren!' For that gaming-ground is the same as 'ample Agni,' and those dice are his coals, thus it is him (Agni) he thereby pleases; and assuredly in the house of him who offers the Râgasûya, or who so knows this, the striking 1 of that cow is approved of. On those dice he says, 'Play for the cow!' The two draught oxen of the original (hall-door) fire are the sacrificial fee.
5:4:4:2424. He then says, 'Pronounce the invitatory prayer to Agni Svishtakrit!' And as to why that ceremony is performed between two oblations,--verily, Pragâpati is that sacrifice which is here performed, and from which these creatures have been produced,--and, indeed, they are even now produced after this one;--thus he places him (the Sacrificer) in the very middle of that Pragâpati, and consecrates him in the very middle: that is why that ceremony is performed between two oblations.
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[paragraph continues] Having called for the Sraushat, he says, 'Pronounce the offering-formula to Agni Svishtakrit,' and offers as the Vashat is uttered.
5:4:4:2525. He then puts the idâ on (the fire). After the invocation of Idâ, he touches water and draws the Mâhendra cup. Having drawn the Mâhendra cup, he sets the chant agoing. He urges him (the Sacrificer) forward to the chant: he gets down (from the throne-seat); he is in attendance at the chant (stotra), in attendance at the recitation (sastra).

Footnotes

106:1 The allusions to the game of dice in the early literature are not sufficiently definite to enable us to form a clear idea as to the manner in which the game was played. Sâyana, on our passage (as on Taitt. S. I, 8, 16), remarks that the dice here used consisted either of gold cowries (shells) or of gold (dice shaped like) Vibhîtaka nuts. That the (brown) fruit of the Vibhîtaka tree (Terminalia Bellerica)--being of about the size of a nutmeg, nearly round, with five slightly flattened sides--was commonly used for this purpose in early times, we know from the Rig-veda; but we do not know in what manner the dice were marked in those days. According p. 107 to the commentators, the game is played with five dice, four of which are called krita, whilst the fifth is called kali; and if all the dice fall uniformly (ekarûpa)--i.e. with the marked sides either upwards or downwards--then the player wins, and in that case the kali is said to overrule the other dice. In this case the kali would seem to represent the king. Kâty. Sr. XV, 7, 18-19, however, admits of another mode of playing, by which the kali represents the sagâta (tribesman), whilst the king and those that come after him (in the enumeration in paragraphs 15-20) play the krita, &c, To understand this mode, we have probably to turn to Khandog. Up. IV, 1, 4, where it is said of the saint Raikva, that everything good fell to him, just as the lower dice (or casts) submit to the conquering krita. Here the commentators assign the names krita, tretâ, dvâpara, and kali to different sides of the die, marked respectively with 4, 3, 2, and 1 marks (aṅka).--In Taitt. Br. I, 7, 10 the game at dice, at the Râgasûya, is referred to as follows:--With, 'This king has overcome the regions,' he hands (to the king) five dice; for these are all the dice: he thereby renders him invincible. They engage (to play) for a dish of rice (odana), for that is (a symbol of) the chief: he thus makes him obtain every prosperity. He addresses them (with the epithets of) 'far-famed, most prosperous, true king.' The Commentary and Sûtras then supply the following explanations:--The keeper of the dice (akshâvâpa), having (marked off and) raised the gambling-ground (by means of the wooden sword), and sprinkled it, throws down more than a hundred--or more than a thousand--gold dice. From them he takes five dice and hands them to the king: these, as representing the five regions, are taken to include all those dice. These explanations, so far from clearing up the doubtful points, seem rather to add to them. It may be noted, however, that in the well-known hymn, Rik S. X, 34, in which the gambler's state of mind is pictured in very expressive language, the dice of the game are apparently spoken of as tripañkâsa vrâta, or 'the troop of fifty-three' (or thrice five, according to Ludwig's rather improbable conjecture). For other particulars see R. Roth, Zeitsch. d. deutsch. morg. Ges. II, p. 122; A. Weber, Ind. Stud. I, p. 284. According to Goldstücker (s.v. abhishekanîya) this game of dice is intended to symbolize the victory of the present age, or kali-yuga, over the former ages; but the commentator rather takes it as symbolizing the king's dig-vigaya, or victorious sway in every quarter.
108:1 If it were not for the clear and unmistakable interpretation of the commentators on the Brâhmana and Kâtyâyana, one might feel inclined to translate, 'thus he addresses the first--the second,' &c., so as to bring it into accord with the practice of the Black Yagus. This practice is as follows (Taitt. S. I, 8, 16, with commentary).--The priest moves the previously uplifted arms of the Sacrificer down to the Vaisvadeva dish of curds (cf. above, V, 4, 3, 27), with, 'Thou art Mitra!--thou art Varuna!' He then places the khâdira throne-seat on the vedi, covers it with a leathern (or fur) cover, with, 'Thou art the navel of the Kshatra, the womb of the Kshatra,' and makes the king sit down with, 'Seat thee on the pleasant one, seat thee on the soft-seated!' The king sits down, with, 'May it not injure thee! may it not injure me!' The priest then addresses him, with, 'He hath sat down, the upholder of the sacred law, Varuna in the homesteads, for supreme rule, he the wise!' The priests and Ratnins (see V, 3, 1, 1 seq.) then sit down in a circle round the king in. order to do homage to him,--the Adhvaryu being seated towards the east, the Brahman towards the south, the Hotri p. 109 towards the west, the Udgâtri towards the north. The king then addresses the Adhvaryu, with, 'O Brahman, (Om)!' That priest replies, 'Thou, O king, art Brahman, thou art Savitri of true impulsion.' In the same way the king addresses the Brahman, 'O Brahman!' and that priest replies, 'Thou, O king, art Brahman, thou art Indra, of true energy!' Then the Hotri, who replies, '. . . thou art Mitra, the most kindly!'--the Udgâtri: '. . . thou art Varuna, of true laws!' Thereupon the Brahman hands the sacrificial sword to the king, with, 'Indra's thunderbolt thou art!' He then hands to him five dice, with, 'This king has overcome the regions!' see next note.--The charioteer, treasurer, and chamberlain are invited by the king (to the game?) by auspicious epithets ('far-famed one,' 'most prosperous one,' 'true king'). Thereupon the Hotri recites the story of Sunahsepa, whereupon follows the offering of the svishtakrit of the cake of the Maruts, and the dish of curds to the Visve Devâh.
109:1 Or, he whose strength is the people (vis, visa),--that is, the Maruts, in the case of Indra, and the subjects or peasantry in that of the king. Sây.
110:1 That is, increaser of the prosperity of himself and his people.
111:1 See p. 60, note *1*.
111:2 The sagâta would seem to be one of the peasant proprietors or 'sharers' constituting the village 'brotherhood' ruled over by the headman, and often actually belonging to the same family as the latter (Gaugenosse, clansman).
111:3 The first assistant of the Adhvaryu.
111:4 That is, north of the Âhavanîya fire, where the cart stands, containing the original (hall-door) fire.
111:5 For this verse (Vâg. S. VII, 12; Rik S. V, 44, 1), preceding the ordinary formula with which the Soma-cups are drawn, see IV, 2, 1, 9 (part ii, p. 280).
111:6 Vâg. S. VII, 16; Rik S. X, 723, 7; see IV, 2, 7, 70.
112:1 Thus (not the slaying) according to the commentary on Kâty. Sr. XV, 7, 20, hantis kâhananamâtro na mâranârthah.--The cow is the one staked by the tribesman (sagâta).

THE DASAPEYA.

FIFTH BRÂHMANA.

5:4:5:11. Now when Varuna was consecrated, his lustre departed from him,--lustre means vigour: that Vishnu, the Sacrifice, it was he that departed from him,--probably that collected essence of the waters wherewith he is anointed on that occasion, drove out his lustre.
5:4:5:22. He stole after it with those deities 1,--with Savitri, the impeller (prasavitri); with Sarasvatî, speech; with Tvashtri, the forms of being; with Pûshan, cattle; with Indra, on the part of him 2 (the Sacrificer); with Brihaspati, holiness; with Varuna, might; with Agni, fiery spirit; with Soma, the King;
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[paragraph continues] --but only through Vishnu 1, the tenth deity, he found it.
5:4:5:33. And because he there stole after (anu-sam-srip) with those deities, hence the name Samsripah. And because he becomes consecrated on the tenth day, therefore (this ceremony is called) Dasapeya 2. And because each time ten (men) steal along 3 after each cup, therefore also it is called Dasapeya.
5:4:5:44. Here now they say,--'Let him steal forth after enumerating ten Soma-drinking grandfathers 4: it is thus that he obtains for himself the Soma-draught of this (Dasapeya), for it is a "drinking of ten."' But that is an overburdening 5, for people (will
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be able to) obtain only two or three Soma-drinking grandfathers: hence let him steal forth after enumerating those same deities 1.
5:4:5:55. For, surely, it was by those same deities that Varuna obtained the Soma-draught of that (Consecration-ceremony); and in like manner does this one now obtain the Soma-draught of that (ceremony): let him therefore steal forth after enumerating those same deities. Now as soon as the completing oblation 2 of that Consecration-ceremony comes to an end,--
5:4:5:66. He prepares those (samsrip) oblations,--a cake on twelve, or eight, potsherds for Savitri; for Savitri is the impeller of the gods: impelled by Savitri, Varuna on that occasion stole along; and in like manner does this one now steal along impelled by Savitri. At this (oblation) he presents one lotus-flower 3.
5:4:5:77. He then prepares a (rice) pap for Sarasvatî,--for Sarasvatî is speech, and it was with speech that Varuna on that occasion stole along; and in like manner does this one now steal along with speech. At this (oblation) he presents one lotus-flower.
5:4:5:88. He then prepares a cake on ten potsherds for Tvashtri,--for Tvashtri (the fashioner, creator) rules over living forms, and with Tvashtri, the living forms, Varuna on that occasion stole along; and in
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like manner does this one now steal along with Tvashtri, the living forms. At this (oblation) he presents one lotus-flower.
5:4:5:99. He then prepares a pap for Pûshan;--for Pûshan is cattle, and with cattle Varuna on that occasion stole along; and in like manner does this one now steal along with cattle. At this (oblation) he presents one lotus-flower.
5:4:5:1010. He then prepares a cake on eleven potsherds for Indra;--for Indriya means energy, vigour, and with vigour Varuna on that occasion stole along; and in like manner does this one now steal along with energy, with vigour. At this (oblation) he presents one lotus-flower.
5:4:5:1111. He then prepares a pap for Brihaspati;--for Brihaspati means holiness, and with holiness Varuna on that occasion stole along; and in likes manner does this one now steal along with holiness. At this (oblation) he presents one lotus-flower.
5:4:5:1212. He then prepares a barley pap for Varuna;--with what vehemence Varuna seized the creatures, with that vehemence Varuna on that occasion stole along; and in like manner does this one now steal along with vehemence. At this (oblation) he presents one lotus-flower.
5:4:5:1313. The deities of the Upasad are the (eighth, ninth, and) tenth 1. At these (oblations) he presents
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five lotus-flowers. That wreath of twelve lotus-flowers he puts on himself; that is the initiation: by that initiation he initiates himself.
5:4:5:1414. And as to why there are twelve (flowers),--there being twelve months in the year, and the year being All, it is by the All that he thus initiates him: what flowers there are of the lotus, they are a form (an image) of the sky, they are a form of the stars; and what seed-stalks there are, they are a form of the air; and what suckers there are, they are a form of this (earth): thus he initiates him (to rule) over these worlds.
5:4:5:1515. And having bought the King (Soma) 1, and
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tied him up in two parts, they drive him around. Having then placed one-half on the throne-seat, he proceeds therewith. Having then placed on the throne-seat that portion which was deposited in the Brahman's house, he proceeds with the guest-meal. Whilst he is proceeding with the guest-meal, he performs the Upasads. Whilst he is performing the Upasads,--
5:4:5:1616. He prepares those (three) oblations,--a cake on eight potsherds for Agni; a pap for Soma; and a cake on three potsherds, or a pap, for Vishnu. Thus he performs the sacrifice in this way, if it pleases him.
5:4:5:1717. But let him not do it in this way; for he who departs from the path of the sacrifice stumbles, and he who departs from the path of the Upasads certainly departs from the path of the sacrifice: let him therefore not depart from the path of the Upasads.
5:4:5:1818. Now when he offers to Agni, he steals along with Agni, with fiery spirit; and when he offers to Soma, he steals along with Soma, the King; and when he offers to Vishnu,--Vishnu being the sacrifice,--he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own (or, takes it in).
5:4:5:1919. This same (Dasapeya) is an Agnishtoma sacrifice (performed) with the seventeenfold (stoma) 1 for Pragâpati is seventeenfold, and Pragâpati is the
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sacrifice 1: thus he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own.
5:4:5:2020. Twelve heifers with first calf are the sacrificial fee for this (sacrifice); for twelve months there are in the year, and the year is Pragâpati, and Pragâpati is the sacrifice: thus he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own.
5:4:5:2121. These (heifers) have twelve embryo calves,--that makes twenty-four; for twenty-four half-moons there are in the year, and the year is Pragâpati, and Pragâpati is the sacrifice: thus he visibly obtains the sacrifice, and having visibly obtained it, he makes it his own.
5:4:5:2222. He gives them to the Brahman, for the Brahman guards the sacrifice from the south: therefore he gives them to the Brahman. To the Udgâtri (chanter) he gives the gold wreath, to the Hotri the gold plate, to the two Adhvaryus two golden mirrors, to the Prastotri (presenter) a horse, to the Maitrâvaruna a sterile cow, to the Brâhmanâkhamsin a bull, to the Neshtri and Potri two garments, to the Akhâvâka (a cart) laden with barley, and yoked (with an ox) on one side, to the Agnîdh an ox 2.
5:4:5:2323. Now there are here either twelve or thirteen 3 presents,--for either twelve or thirteen are there months in the year, and the year is Pragâpati, and Pragâpati is the sacrifice: thus he visibly obtains the sacrifice, and having visibly obtained it he makes it his own.

Footnotes

113:1 In the Black Yagus ritual the order of deities to whom the 'samsripâm havîmshi' are offered is as follows,--Agni, Sarasvatî, Savitri, Pûshan, Brihaspati, Indra, Varuna, Soma, Tvashtri, Vishnu. Cf. Taitt. S. I, 8, 17; Taitt. Br. I, 8, 1.
113:2 Or, with Indra, for (the lost vigour) itself. Hardly, 'for us.' The Kânva text has 'indrenâsmai,' and so Sâyana (MS. I. O. 657): asmai apasritâya vîryâya tadadhînakaranârtham indrena; yad vâ vibhaktivyatyayah, anena vîryena vîryavatâ indrena.
114:1 It seems rather strange that Varuna and Vishnu should be included amongst the deities, with whose help Varuna sought to recover his vigour, or Vishnu the sacrifice; but--’Twere to consider too curiously, to consider so.
114:2 That is, dasa (ten) and peya (drink, beverage).
114:3 For an explanation of the noiseless mode of moving with bent bodies, called sarpanam, 'creeping,' see part ii, pp. 299, 450. It is in this way they are to move when they betake themselves to the respective fire-places for performing the samsrip oblations; as they also do when betaking themselves to the Sadas to drink the cups of Soma at the Soma-feast on the next day. When libations of Soma-juice are made from the ten cups (kamasa, see part ii, p. 287), each cup is to be followed by ten Brâhmans who then take part in consuming the liquor in the Sadas--there being thus altogether one hundred Brâhmans taking part in these potations. The contents of the Sacrificer's cup, on the other hand, may be drunk by ten Raganyas (i.e. himself and nine others). See Kâty. XV, 8, 18-20; Taitt. S., vol. ii, p. 179.
114:4 Sâyana takes this literally as meaning that he is to call out the name of the Sacrificer's grandfather, then the grandfather of that one and so on. The commentary on Kâty. XV, 8, 16, on the other hand, apparently takes it to mean ten forefathers of the Sacrificer who have performed Soma-sacrifices, from the grandfather upwards.
114:5 That is, an excessive demand, or, a weighing down, or crushing of the Sacrificer, making it impossible for him to perform the ceremony at all.
115:1 That is to say, after pronouncing the mantra, Vâg. S. X, 30. agreeing partly with paragraph 2 above, viz. beginning, 'By Savitri, the impeller; by Sarasvatî, speech,' . . . and ending, 'by Vishnu, the tenth deity, impelled I steal forth.'
115:2 For the Udavasânîyâ ishti, see part ii, p. 389.
115:3 The lotus-flowers presented on this occasion are gold ones, according to Sâyana, or optionally ordinary white or gold ones, according to Kâty. XV, 8, 5-6.
116:1 For the Upasad, or preliminary oblations of ghee to Agni, Soma, and Vishnu, to be performed twice daily for (usually) three days preceding an ordinary Soma-sacrifice, see part ii, p. 104. At the Dasapeya, the ten Samsrip-oblations take as it were the place of the ordinary Upasads, the latter being performed on the last three preliminary days along with, and to the same deities as, the last three Samsrip-oblations; or, according to some authorities, p. 117 being substituted for them. There seems also some difference of opinion as to the exact time when the other preliminary ceremonies--the procession and entrance of king Soma, the guest-meal, &c.--are to take place, see paragraph 15.--According to Kâty. XV, 8,14, these ceremonies are to take place on the seventh day (which the commentator, however, takes to mean the seventh day of the light fortnight of Kaitra; the first seven Samsrip-oblations being, according to him, performed on the day before). The Kânvas, however, perform these offerings on separate days.--The Taittirîya authorities seem also to be at variance with each other as to the exact relation of the Upasads and the last three Samsrip-oblations, the deities of the two being, according to their scheme, only partly identical. According to Âpastamba (and Taitt. Br.) the first seven Samsrips are performed on so many days and, moreover, one Dîkshâ on the seventh day. Then on the last three days the Samsrips and Upasads are combined in this way, that the eighth day's Samsrip is performed previous to, the ninth between, the tenth after the two daily Upasad-performances.--Each of the ten oblations also requires a special set of fires for its performance, the first being laid down immediately north of the one used for the Abhishekanîya ceremony, the second immediately north of the first, &c.; the last Samsrip-oblation being performed in the fire-shed (sâlâ) of the Dasapeya proper. Kâty. XV, 8, 2-3; cf. Taitt. S., vol. ii, p. 176.
117:1 Namely, at the beginning of the Abhishekanîya, or Consecration-ceremony, when Soma-plants are purchased sufficient to last p. 118 for both that ceremony and the succeeding Dasapeya; the portion destined for the latter ceremony being meanwhile deposited in the Brahman's house.
118:1 All the chants (stotra) of the Dasapeya are to be executed in the seventeenfold mode of chanting, or Saptadasa-stoma; for an example of which see part ii, p. 315, note 1.
119:1 See p. 8, note *1*.
119:2 The text has 'gam agnîdhe,' i.e. either 'a bull,' or 'a cow.' So also Katy. XV. 8, 27. Sâyana, however, refers to another authority,--anadvâham agnîdha iti sûtritam, . . . vahnir vâ anadvan iti hi taittirîyakam.
119:3 That is, according to Sâyana, counting the unborn calves.

FIFTH ADHYÂYA. FIRST BRÂHMANA.

5:5:1:11. There is a cake on eight potsherds for Agni: this he places on the eastern part (of the Vedi). There is either a cake on eleven potsherds for Indra, or a rice-pap for Soma: this he places on the southern part. There is a pap for the Visve Devâh (All-gods): this he places on the western part. There is a dish of curds for Mitra-Varuna: this he places on the north part. There is a pap for Brihaspati: this he places in the middle. This is the five-holed pap 1;--what five sacrificial dishes (havis) there are, for them there are five holes: hence the name 'five-holed pap.'
5:5:1:22. And as to why the performer of the Râgasûya should perform this offering: because he (the priest) makes him ascend the regions, the seasons, the hymns and metres, he now redeems him therefrom by this (offering). But were the performer of the Râgasûya not to perform this offering, then verily he would become intoxicated (with pride) 2 and would fall down headlong: that is why the performer of the Râgasûya performs this offering.
5:5:1:33. And why he proceeds with the cake on eight
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potsherds for Agni,--because he makes him ascend the eastern region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). The remains of it he pours on the Brihaspati pap.
5:5:1:44. And why he proceeds with the cake on eleven potsherds for Indra, or with the pap for Soma,--because he makes him ascend the southern region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). The remains he pours on the Brihaspati pap.
5:5:1:55. And why he proceeds with the pap to the All-gods,--because he makes him ascend the eastern region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). The remains he pours on the Brihaspati pap.
5:5:1:66. And why he proceeds with the dish of curds for Mitra-Varuna,--because he makes him ascend the northern region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation). The remains he pours on the Brihaspati pap. And in that he pours those remains on the Brihaspati pap, he thereby bestows food upon him 1 (the Sacrificer); and hence food is brought to the king from every quarter.
5:5:1:77. And why he proceeds with the Brihaspati pap,--because he makes him ascend the upper region, the seasons, the hymns and metres, he now redeems him therefrom by this (oblation).
5:5:1:88. And what cake on eight potsherds there is for Agni, the priest's fee for that is gold; for that offering is for Agni, and gold is Agni's seed: therefore
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the fee is gold. He gives it to the Agnîdh; for he, the Âgnîdhra, is really the same as Agni: therefore he gives it to the Agnîdh.
5:5:1:99. And what cake on eleven potsherds there is for Indra, the fee for that is a bull, for the bull is Indra. And if there be a pap for Soma, then the fee for that is a brown ox, for the brown one is sacred to Soma. He gives it to the Brahman, for the Brahman guards the sacrifice from the south: therefore he gives it to the Brahman.
5:5:1:1010. And what pap there is for the All-gods, the fee for that is a piebald bullock; for abundance of forms (marks) there is in such a piebald bullock, and the Visve Devâh are the clans, and the clans mean abundance: therefore a piebald bullock is the fee. He gives it to the Hotri, for the Hotri means abundance: therefore he gives it to the Hotri.
5:5:1:1111. And what dish of curds there is for Mitra-Varuna, the fee for that is a sterile cow, for that one is sacred to Mitra-Varuna. If he cannot procure a sterile cow, any unimpregnated one will do; for every sterile cow is indeed unimpregnated. He gives it to the two Adhvaryus; for the Adhvaryus are the out-breathing and the in-breathing, and the out-breathing and in-breathing are Mitra-Varuna: therefore he gives it to the two Adhvaryus.
5:5:1:1212. And what pap there is for Brihaspati, the fee for that is a white-backed bullock; for to Brihaspati belongs that upper region 1, and above that there is that path of Aryaman 2: therefore a white-backed (bullock) is the fee for the Brihaspati (pap). He gives it to the Brahman, for Brihaspati is the
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[paragraph continues] Brahman of the gods, and this one is his (the Sacrificer's) Brahman: therefore he gives it to the Brahman. Even a vishthâvrâgin 1 who is desirous of food may perform this offering: he (the priest) thereby bestows food upon him from all quarters, and verily he becomes an eater of food.

Footnotes

120:1 According to Sâyana (MS. I. O. 657) the term 'Pañkabila' is derived from the circumstance that the vessel (pâtrî) on which the five sacrificial dishes are placed when taken about to be 'deposited' on the vedi, contains five holes or openings for the dishes to be taken out. The Pañkabila oblations are to be performed during the light fortnight succeeding the performance of the Dasapeya,--that is to say, during the fortnight commencing with the new moon of Vaisâkha, or in the latter part of April. The Taittirîya ceremonial calls these oblations the 'Disâm aveshtayah,' i.e. 'Sacrifices performed for the appeasement of the regions.'
120:2 Or, would become giddy (in flying through space), cf. Taitt. Br. I, 8, 3, 1.
121:1 Or, puts food into him.
122:1 Or rather, that upward direction.
122:2 That is, the region of light, of the sun. See V, 3, 1, 2 with note.
123:1 The meaning of this compound is unknown. Sâyana explains it as meaning 'one who does not move from one spot, one who always remains in one and the same place.' Hence the St. Petersburg dictionary conjectures: 'One whose herd (or cattle-pen, vraga, vrâga) is stationary.' Similarly, Prof. Weber, in Böhtlingk's Dictionary. See, however, the Kânva reading above, p. 50, note 1, according to which the word would seem to mean one afflicted with a certain malady (? cholera or dysentery). The 'Pañkabila' offering may be performed as a special ishti, independently of the Râgasûya.

SECOND BRÂHMANA.

5:5:2:11. He performs the oblations of teams (prayugâm havîmshi). The reason why he performs the oblations of teams, is that the anointed thereby yokes the seasons, and thus yoked those seasons draw him along, and he follows the seasons thus yoked: therefore he performs the oblations of teams.
5:5:2:22. There are twelve of these (oblations), for there are twelve months in the year: that is why there are twelve. 'Let him make offering month by month,' they say. Who knows about (the life of) man 2? Let him therefore not make offering month by month. Moving eastward he offers six of them each at the distance of the yoke-pin's throw from the other 3; and then turning backward he offers six, each at a yoke-pin's throw from the other.
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5:5:2:33. But let him not do it thus. He prepares those first six so as to have a common barhis 1, after the manner of those deities (of the first six oblations); even as in early spring they 2 would yoke their team and go onward until the rainy season, so does he now yoke the six seasons, and thus yoked the six seasons draw him forward and he follows the six seasons thus yoked until the rainy season. Two of the (oxen) drawing the original (hall-door) fire are the sacrificial fee.
5:5:2:44. He prepares the last six oblations so as to have a common barhis, after the manner of those (six) deities. Even as they would return again towards the rainy season, so does he yoke the six seasons, and thus yoked the six seasons draw him towards the rainy season, and he follows the six seasons thus yoked, in the rainy season. Two of the (oxen) drawing the original fire are the sacrificial fee. And as to why the (oxen) drawing the original fire are the sacrificial fee,--the consecrated (king) now yokes the seasons, and it being oxen that (actually) draw (and thus represent the seasons), therefore the (oxen) drawing the original fire are the sacrificial fee.
5:5:2:55. Now as to this the Kurupañkâlas used formerly to say, 'It is the seasons that, being yoked, draw us, and we follow the seasons thus yoked.' It was because their kings were performers of the Râgasûya that they spake thus.
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5:5:2:66. There is a cake on eight potsherds for Agni, a pap for Soma, a cake on twelve or eight potsherds for Savitri, a pap for Brihaspati, a cake on ten potsherds for Tvashtri, and one on twelve potsherds for (Agni) Vaisvânara--these are the first six oblations.
5:5:2:77. The six last are paps,--a pap for Sarasvatî, a pap for Pûshan, a pap for Mitra, a pap for Kshetrapati (the Landlord or Lord of the manor), a pap for Varuna, and a pap for Aditi,--these are the last six paps.
5:5:2:88. Thereupon they seize 1 a reddish-white (cow) which is clearly with calf, (as a victim) for Aditi. The mode of procedure regarding her is the same as that of the eight-footed barren cow 2. Now, Aditi being this earth, it is her embryo (child) he thereby causes him (the king) to be. The sacrificial fee for this (cow-offering) is just such a reddish-white cow that is clearly with calf.
5:5:2:99. They then seize a dappled one, which is clearly with calf, (as a victim) for the Maruts. The mode of procedure regarding this one is the same. The Maruts being the clans, he thereby makes him the embryo 3 of the clans. The sacrificial fee for this (cow-offering) is just such a dappled (cow) that is clearly with calf.
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5:5:2:1010. These two animal victims, whilst being such, are seized (by some) in a different way. The one that is seized for Aditi, (some) seize for the Âdityas,--the Âdityas being the All, he (the priest) thereby makes him the embryo of the All (universe). And the one that is seized for the Maruts, (some) seize for the All-gods,--the All-gods being the All, he thereby makes him the embryo of the All.

Footnotes

123:2 'But who (knows if he) will live a year?' Taitt. Br. I, 8, 4. 3.
123:3 In that case, he could offer them as distinct ishtis, each with its special barhis, and moving eastwards from the Âhavanîya fire.
124:1 That is to say, the first six oblations are to be combined and performed together as a single offering, without changing the covering of sacrificial grass on the altar.
124:2 Sâyana supplies 'kings,' and refers to Taitt. Br. I, 8, 4, 1, where the Kurupañkâla (kings) are said to issue forth in the dewy season (on a raid over the eastern country), and to return with their booty at the end of the hot season. See paragraph 5.
125:1 In the Taittirîya ceremonial this animal sacrifice precedes the 'prayugâm havîmshi;' being itself succeeded in the first place by the 'sâtyadûtânâm havîmshi.'
125:2 On the course of procedure regarding the 'ashtâpadî,' or (supposed) barren cow, found ultimately to be impregnated, see part ii, p. 391 seq.
125:3 That is, he causes him to spring forth from the midst of the people, and be protected by them on all sides.

THE KESAVAPANÎYA.

THIRD BRÂHMANA.

5:5:3:11. When he has performed the Consecration-ceremony (Abhishekanîya), he does not shave his hair. The reason why he does not shave his hair (is this):--that collected essence of the waters wherewith he is then sprinkled (anointed) is vigour, and it is the hair (of his head) that it reaches first when he is sprinkled; hence were he to shave his hair, he would cause that glory to fall off from him, and would sweep it away: therefore he does not shave his hair.
5:5:3:22. He does not shave his hair for a year 1,--religious observance is of equal measure with the year, hence he does not shave for a year: the Kesavapanîya 2, namely, is a (day of) praise-singing
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[paragraph continues] (stoma) with the view of the termination of the religious performance.
5:5:3:33. Twenty-onefold is (each stotra of) its Morning-service, seventeenfold (of) the Midday-service, fifteen-fold (of) the Evening-service, together with the Uktha (stotras), the Shodasin, and (the twelve stotras of) the Night-service.
5:5:3:44. The Twilight (hymn) 1 is (performed in the) Trivrit (stoma), and with the Rathantara (tune). For the twenty-onefold (stoma) is he that burns yonder (the sun); from that twenty-onefold one he (the Sacrificer) parts, and descends again to the seventeenfold one; from the seventeenfold one to the
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fifteenfold one; and from the fifteenfold one he plants his foot on this firm footing, the Trivrit (stoma).
5:5:3:55. The Rathantara is the Prishtha (stotra) 1 of this (sacrifice); for the Rathantara is this (earth): it is on her, as on a firm footing, he thereby plants his feet. It is an Atirâtra (sacrifice),--the Atirâtra is a firm footing: therefore it is an Atirâtra.
5:5:3:66. He only cuts down his hair, but does not shave it; for that collected essence of the waters with which he is sprinkled is vigour, and it is the hair that it reaches first when he is sprinkled. Thus were he to shave off his hair he would cause that glory to fall off from him, and would sweep it away. But when he cuts it down, he attaches that glory to his own self: therefore he only cuts down his hair, but does not shave it. This is for him a religious observance: as long as he lives he does not stand on this (earth with bare feet 2).
5:5:3:77. From the throne-seat he slips into the shoes; and on shoes (he stands), whatever his vehicle may be, whether a chariot or anything else. For verily he who performs the Râgasûya is high above everything here, and everything here is beneath him;--therefore this is for him a religious observance: as long
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as he lives he does not stand on the earth (with bare feet).

Footnotes

126:1 He is, however, allowed to shave his heard. According to Lâty. Sr. IX, 2, 20 seq., he is to pass his nights during the year in the fire-house on a tiger's skin; he is never to enter the village, and is constantly to keep up the fire. Nor is any one in his kingdom, except a Brâhman, to get his hair cut, and even the horses are to remain unclipped.
126:2 The Kesavapanîya, or 'hair-cutting' (sacrifice), the fourth of the seven Soma-sacrifices enjoined for the inauguration of a king, is to be performed on the full-moon of Gyeshtha (about p. 127 May 1), a twelvemonth after the Abhishekanîya, and is to take the form of the Atirâtra-Gyotishtoma. As usual, the author only alludes to any special peculiarities from the ordinary performance. The ordinary ascending scale of stomas--viz. the Trivrit-stoma for the Bahishpavamâna-stotra, the Pañkadasa for the Âgya-stotras and the Mâdhyandina-pavamâna; the Saptadasa for the Prishtha-stotras, and the Tritîya-pavamâna; and the Ekavimsa-stoma for the Agnishtoma-sâman--prescribed for the twelve stotras of the Agnishtoma (part i, p. 310 seq.), is to be reversed on the present occasion, and the scale of stomas is to be a descending one. The succeeding stotras--viz. (13-15) the three Uktha-stotras; (16) the Shodasin; and (17-28) the three rounds of the night service requiring four stotras each--are likewise to be performed in the Pañkadasa (or fifteen-versed) stoma, employed for the hymns of the evening pressing.
127:1 The Sandhi-stotra, or Twilight hymn, Sâma-veda II, 99-104, is the final stotra of the Atirâtra (part ii, p. 398). Each of the three couplets is, as usual, sung as a triplet, the three thus producing the nine verses of the Trivrit-stoma. The Rathantara tune, to which the couplets are to be sung, is given in the Uhyagâna (Sâma-veda, vol. v, p. 381), but with different verses, viz. Sâma-veda I, 30, 31 (abhi tvâ sûra nonumo), the verses most commonly sung to that famous tune. The chanters' manuals of the Atirâtra (e. g. Ind. Off. MS. 1748) accordingly adapt the tune to the verses here required (enâ vo agnim namaso).
128:1 The first (or Hotri's) Prishtha-stotra at the midday-service is either the Rathantara, Sâma-veda II, 30, 31 (as for instance at the Agnishtoma), or Brihat-sâman II, 159-160 (as at the Ukthya sacrifice). The Brihat is also ordinarily chanted at the Atirâtra, but on the present occasion the Rathantara is to be substituted for it.
128:2 Sâyana interprets this passage so as to imply two separate injunctions:--'For as long as he lives this (cutting down of his hair) is a religious observance for him; and he does not stand on the ground (without shoes).' The repetition in the next paragraph, however, renders this interpretation very improbable.

THE SAUTRÂMANÎ.

FOURTH BRÂHMANA.

5:5:4:11. There is a reddish-white (he-goat as the victim) for the Asvins 1, for the Asvins are reddish-white. There is an ewe with teats in the dewlap 2 for Sarasvatî; and a bull he seizes for Indra Sutrâman (the good protector) 3. Difficult to obtain are beasts with such perfections; if he cannot obtain any
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with such perfections, they may slaughter only goats, for they are easier to cook. And if they seize only goats, that for the Asvins is a red one. Then as to why he performs this sacrifice.
5:5:4:22. Now Tvashtri had a three-headed, six-eyed son 1. He had three mouths; and because he was thus shapen, he was called Visvarûpa ('All-shape').
5:5:4:33. One of his mouths was Soma-drinking, one spirit-drinking, and one for other food. Indra hated him, and cut off those heads of his.
5:5:4:44. And from the one which was Soma-drinking, a hazel-cock sprang forth; whence the latter is of brownish colour, for king Soma is brown.
5:5:4:55. And from the one which was spirit-drinking, a sparrow sprang; whence the latter talks like one who is joyful, for when one has drunk spirits, one talks as one who enjoys himself.
5:5:4:66. And from the one which was for other (kinds of) food, a partridge sprang; whence the latter is exceedingly variegated: ghee drops indeed have, as it were, dropped on his wings in one place, and honey-drops, as it were, in another; for suchlike was the-food he consumed with that (mouth).
5:5:4:77. Tvashtri was furious: 'Has he really slain my son?' He brought Soma juice withheld from Indra 2; and as that Soma-juice was, when produced, even so it remained withheld from Indra.
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5:5:4:88. Indra thought within himself: 'There now, they are excluding me from Soma!' and even uninvited he consumed what pure (Soma) there was in the tub, as the stronger (would consume the food) of the weaker. But it hurt him: it flowed in all directions from (the openings of) his vital airs; only from his mouth it did not flow. Hence there was an atonement; but had it flown also from his mouth, then indeed there would have been no atonement.
5:5:4:99. For there are four castes, the Brâhmana, the Râganya, the Vaisya, and the Sûdra; but there is not one of them that vomits Soma; but were there any one of them, then indeed there would be atonement.
5:5:4:1010. From what flowed from the nose a lion sprang; and from what flowed from the ears a wolf sprang; and from what flowed from the lower opening wild beasts sprang, with the tiger as their foremost; and what flowed from the upper opening that was the foaming spirit (parisrut). And thrice he spit out: thence were produced the (fruits called) 'kuvala, karkandhu, or badara 1.' He (Indra) became emptied out of everything, for Soma is everything.
5:5:4:1111. Being thus purged by Soma, he walked about as one tottering. The Asvins cured him by this (offering), and caused him to be supplied with everything, for Soma is everything. By offering he indeed became better.
5:5:4:1212. The gods spake, 'Aha! these two have saved him 2, the well-saved (sutrâta):' hence the name Sautrâmanî.
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5:5:4:1313. Let him also cure by this (ceremony) one purged by Soma;--he whom Soma purges is indeed emptied out of everything, for Soma is everything. He now causes him to be supplied with everything, for Soma is everything; and by offering he indeed becomes better: let him therefore cure thereby also one purged by Soma.
5:5:4:1414. And as to why the performer of the Râgasûya performs this offering. He who performs the Râgasûya assuredly gains for himself all sacrificial rites, all offerings, even the spoonful-oblations; and instituted by the gods indeed is this offering, the Sautrâmanî: 'May offering be made by me with this one also! may I be consecrated by this one also!' thus (he thinks, and) therefore the performer of the Râgasûya performs this offering.
5:5:4:1515. And as to why there is (a victim) for the Asvins,--it was the Asvins who cured him; and in like manner does he (the priest) now cure him through those same Asvins: that is why there is (a victim) for the Asvins.
5:5:4:1616. And why there is one for Sarasvatî,--Sarasvatî assuredly is speech, and it was by speech that the Asvins cured him; and in like manner does he now cure him by speech: that is why there is one for Sarasvatî.
5:5:4:1717. And why there is one for Indra,--Indra assuredly is the deity of the sacrifice, and it is by this (offering) that he now heals him: this is why there is one for Indra.
5:5:4:1818. On (the meat-portions of) those victims he throws hairs of a lion, hairs of a wolf, and hairs of a tiger, for that was what sprang therefrom, when Soma flowed right through him. He now supplies
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him therewith, and makes him whole: therefore he throws those (hairs) thereon.
5:5:4:1919. But let him not do it so; for he who throws them on the (portions of) the victims, urges the animals on from behind with a clawed (prickly) fire-brand. Let him therefore rather throw them into the fermented liquor (parisrut 1),--thus he does not urge on the animals from behind with a clawed fire-brand; and thus alone he supplies him therewith, and makes him whole: let him therefore throw it rather into the spirituous liquor.
5:5:4:2020. Now on the day before, he mixes the spirituous liquor (while muttering, Vâg. S. X, 30, 'Get done for the Asvins! get done for Sarasvatî! get done for Indra, the good protector!' When that liquor is (done) he proceeds with that (offering).
5:5:4:2121. They take up two fires; on the northern altar 2 (they lay down) the northern (fire), and on a raised (mound) the southern one, thinking, 'Lest we should offer together the Soma-libations, and the Surâ (liquor) -libations:' therefore they take up two fires, and on the northern altar (they lay down) the northern (fire), and on a raised (mound) the southern one. And when he proceeds with the omenta, then he proceeds with that spirituous liquor.
5:5:4:2222. He purifies it with stalks of Darbha-grass, thinking, 'Let it be pure,'--with (Vâg. S. X, 31), 'The inviting 3 Soma, purified by the purifying
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[paragraph continues] (strainer), has overflown backwards, Indra's mated friend.' He then pours in flour of 'kuvala, karkandhu, and badara' berries, for when he (Indra) spit out thrice, that was what was produced therefrom: therewith he now supplies him and makes him whole,--therefore he pours in that (flour).
5:5:4:2323. He then draws either one or three cups 1,--but only one should be drawn, for there is one puroruk-formula, one invitatory prayer, and one offering prayer; therefore only one (cup) should be drawn.
5:5:4:2424. He draws it with (Vâg. S. X, 32), 'Yea, even as the owners of barley cut their barley, spreading it asunder in due order, so hither, hither, bring thou the nourishments of them that offer up the devotional invocation of the Barhis 2!--Thou art taken with a support--thee for the Asvins, thee for Sarasvatî, thee for Indra, the good protector!' And if he draw three (cups), let him draw them with that same (verse); but let him in that case draw them with separate 'supports 3.' He then says, 'Recite the
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invitatory prayer to the Asvins, to Sarasvatî, and to Indra Sutrâman!'
5:5:4:2525. He recites (Vâg. S. X, 33; Rik S. X, 131, 4), 'Ye, O Asvins, lords of splendour, having quaffed the cheering (Soma) together with Namuki, the Âsura, helped Indra in his deeds!' Having called for the Sraushat, he says, 'Pronounce the offering prayer to the Asvins, to Sarasvatî, and to Indra Sutrâman!'
5:5:4:2626. He prays (Vâg. S. X, 34; Rik S. X, 131, 5), 'As the parents (stand by) their son, so the two Asvins have stood by thee, O Indra, with wise plans and wonderful deeds; when thou quaffedst the cheering (Soma), Sarasvatî cured thee, O Lord, by her services.' Twice the Hotri utters the Vashat, twice the Adhvaryu offers and fetches drink. And if he draw three (cups of liquor), then after the offering of that one the other two are offered.
5:5:4:2727. Now there is a pitcher perforated either with a hundred, or with nine, holes. If it is one with a hundred holes,--man lives up to a hundred (years), and has a hundred energies, and a hundred powers: therefore it is perforated with a hundred holes. And if with nine holes,--there are in man those nine vital airs: therefore it is perforated with nine holes.
5:5:4:2828. This (pitcher), hung up by a sling, they hold just over the Âhavanîya 1. He pours into it what spirituous liquor has been left over, and whilst it is
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trickling through, he stands by worshipping with the three verses 1 of the Pitarah Somavantah (the Fathers accompanied by Soma), with three verses of the Pitaro Barishadah (the Fathers seated on the barhis), and with three verses of the Pitaro Agnishvâttâh (the Fathers consumed by the fire). And as to why he thus stands by worshipping,--when Soma flowed through Indra, what part of it then went to the Fathers--there being three kinds of Fathers--therewith he now supplies him and makes him whole: therefore he thus stands by worshipping.
5:5:4:2929. He then prepares those oblations 2,--a cake on twelve or eight potsherds for Savitri, a barley pap for Varuna, and a cake on eleven potsherds for Indra.
5:5:4:3030. And why there is one for Savitri,--Savitri is the impeller of the gods, and impelled by Savitri he now heals 3: therefore there is one for Savitri.
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5:5:4:3131. And why there is one for Varuna,--Varuna is the injurer, and he thus heals him even by him who is the injurer: therefore there is one for Varuna.
5:5:4:3232. And why there is one for Indra,--Indra is the deity of the sacrifice, and he thus heals him by him who is the deity of the sacrifice: therefore there is one for Indra.
5:5:4:3333. And if by that (Sautrâmanî-offering) he would heal one purged by Soma 1, then--(after) the after-offering (of the animal sacrifice) has been performed, and the two spoons separated--he proceeds with those (three) oblations 2. For it is towards the back part that Soma flows through, and at the back part (of the sacrifice) he thus closes him up by that sacrificial essence. Let him in that case prepare a cake on two potsherds for the Asvins; and when he proceeds with the offering of the omenta, then he also proceeds with that two-kapâla cake for the Asvins.
5:5:4:3434. Let him, however, not do it in this way; for verily whosoever departs from the path of the sacrifice stumbles, and he who does this indeed departs from the path of the sacrifice. Hence at the very time when they proceed with the omenta of those victims, let them then proceed also with those (three) oblations, and let him not then prepare a two-kapâla cake for the Asvins.
5:5:4:3535. A castrated bull is the sacrificial fee for this
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[paragraph continues] (sacrifice);--the castrated bull is neither female nor male; for being a male it is not a female, and being a female (unmanned) it is not a male: therefore a castrated bull is the fee. Or a draught-mare;--the draught-mare is neither male nor female; for in that it pulls the cart it is not a female; and being a female, it is not a male: therefore a draught-mare (may be) the fee.

Footnotes

129:1 The last three Soma-sacrifices of the Inauguration-ceremony are not even alluded to by the author, their performance involving no features different from those of the normal Soma-sacrifice. The Vyushti-dvirâtra, or 'two nights’ ceremony of the dawn,' consists of an Agnishtoma and an Atirâtra Soma-sacrifice, to be performed a month after the Kesavapanîya (or, according to Taitt. Br. I, 8, 10, a fortnight after, viz. on the new-moon, and the first day of the light fortnight respectively). Finally, the Kshatra-dhriti, or 'wielding of the ruling-power,' an Agnishtoma, is performed a month later, or on the full-moon of Srâvana (about 1 August). Some authorities, however, allow the Soma-sacrifices of the Inauguration-ceremony to conclude with the Kesavapanîya Atirâtra (Kâty. Sr. XV, 9, 26), perhaps for the very reason that no mention is made in the Brâhmana of the remaining three Soma-days. The final Soma-sacrifice is followed, in the succeeding fortnight of the waxing moon, by the performance of the Sautrâmanî, some peculiar features of which the author now proceeds to consider. This ceremony (one of the objects of which is the expiation of any excess committed in the consumption of Soma-juice) is considered in the sacrificial system as the last of the seven forms of Haviryagña; being a combination of the ishti with the animal sacrifice. As this ceremony is also performed after the Agnikayana, or construction of the fire-altar, it is more fully dealt with by the author later on (Kânda XII, 7 seq.).
129:2 Prof. R. Wallace's 'India in 1887' (plate 39) contains a photographic representation of an Indian goat with pendicles like teats.
129:3 In the case of the 'somâtipavita,' not the 'somavâmin,' the Taittirîyas slaughter a fourth victim to Brihaspati.
130:1 This portion of the legend is but a repetition from I, 6, 3, 1 seq. A few alterations are, however, made here in the translation.
130:2 Or, 'Soma from which Indra was excluded' (apendra), as formerly translated; a closer rendering of the succeeding clause making this change desirable;--even as Indra was excluded from the Soma-juice when produced, so he remained excluded from it (when it was offered up).
131:1 The berries of three different species of the Zizyphus jujuba, or jujube-tree.
131:2 The MS. of Sâyana's commentary reads 'atrâsâtâm.'
133:1 On the preparation of the parisrut or surâ, see XII, 7; Weber, Ind. Studien, X, p 349.
133:2 The two new fireplaces, to the east of the Âhavanîya, are to be constructed on the model of those of the Varunapraghâsâh, see part i, p. 392.
133:3 This doubtful interpretation of 'vâyu' is adopted from the St. p. 134 Petersburg dictionary, where, however, it is only applied to two passages of the Rig-veda. Sâyana here explains it by 'pâtrâni gakkhan vâyuvak khîgragâmî vâ bhûtvâ pratyaṅ adhovartî pâtrâbhimukhah san.' In the Taitt. S. this verse is. preceded by another (Rik S. IX, 1, 6), 'May Sûrya's daughter purify thy foaming (parisrut) Soma with the never-failing horse-tail (strainer).'
134:1 According to the ritual of the Taittirîyas, three cups of Surâ are drawn.
134:2 Rik S. X, 131, 2, and Taitt. S. I, 8, 21 read--'hither, hither bring the nourishments of them that have not gone to the devotional up-pulling (cutting) of the barhis-grass' (but differently Sâyana,--'that have not gone to the neglect of the devotion of the barhis').
134:3 That is to say, he is to repeat the formula, 'Thou art taken p. 135 with a support,' each time followed by a special dedication, 'thee for the Asvins!' &c.
135:1 That is, over the southern one of the two new fires, the one laid down on a raised mound.
136:1 These triplets to the Fathers are given Vâg. S. XIX, 49-51; 55-57; 58-60.--The Taitt. ritual here has a curious variation. After the remainder of the (pure) liquor has been offered to the Fathers, a Brâhman is to be bought over to drink the dregs; and if such an one cannot be found (willing to do it), they are to be poured away on an ant-hill. This is to be done for the sake of atonement.
136:2 That is, according to Kâtyâyana (XV, 10, 19) and Sâyana, the pasu-purodâsa, or cakes of the animal offering. The performance of these is irregular, inasmuch as their deities are not the same as those of the animal sacrifice (the Asvins, Sarasvatî, and Indra Sutrâman). Taitt. Br. I, 8, 6, 1, however, explains that in this case the animal sacrifices are without 'animal cakes,' the libations of liquor, which indeed are offered to the same deities, being in lieu of them.
136:3 The object of the Sautrâmanî offering is to heal or 'make whole' the Sacrificer.
137:1 That is to say, if it is performed, independently of the Râgasûya, as a special offering with a view to expiating any excess committed at a Soma-sacrifice.
137:2 A glance at the list of contents prefixed to part ii will show how this shifting of the Pasu-purodâsa would alter the regular order of procedure.

FIFTH BRÂHMANA.

5:5:5:11. He prepares a cake on twelve potsherds for Indra and Vishnu. Now as to why he makes this offering. Of old, everything here was within Vritra, to wit, the Rik, the Yagus, and the Sâman. Indra wished to hurl the thunderbolt at him.
5:5:5:22. He said to Vishnu, 'I will hurl the thunderbolt at Vritra, stand thou by me!'--'So be it!' said Vishnu, 'I will stand by thee: hurl it!' Indra aimed the thunderbolt at him. Vritra was afraid of the raised thunderbolt.
5:5:5:33. He said, 'There is here a (source of) strength: I will give that up to thee; but do not smite me!' and gave up to him the Yagus-formulas. He (Indra) aimed at him a second time.
5:5:5:44. He said, 'There is here a (source of) strength: I will give that up to thee; but do not smite me!' and gave up to him the Rik-verses. He aimed at him a third time.
5:5:5:55. 'There is here a (source of) strength: I will give that up to thee; but do not smite me!' and gave up to him the Sâman-hymns (or tunes). Therefore they spread the sacrifice even to this day in the same way with those (three) Vedas, first with the
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[paragraph continues] Yagus-formulas, then with the Rik-verses, and then with the Sâman-hymns; for thus he (Vritra) at that time gave them up to him.
5:5:5:66. And that which had been his (Vritra's) seat, his retreat, that he shattered, grasping it and tearing it out 1: it became this offering. And because the science (the Veda) that lay in that retreat was, as it were, a threefold (tridhâtu) one, therefore this is called the Traidhâtavî (ishti).
5:5:5:77. And as to why the oblation is one for Indra and Vishnu, it is because Indra raised the thunderbolt, and Vishnu stood by him.
5:5:5:88. And why it is (a cake) on twelve potsherds,--there are twelve months in the year, and the offering is of equal measure with the year: therefore it is one of twelve potsherds.
5:5:5:99. He prepares it of both rice and barley. He first puts on (the fire) a ball of rice, that being a form (symbol) of the Yagus-formulas; then one of barley, that being a form of the Rik-verses; then one of rice, that being a form of the Sâman-hymns. Thus this is made to be a form of the triple science: and this same (offering) becomes the Udavasânîyâ-ishti (completing oblation) for the performer of the Râgasûya.
5:5:5:1010. For, verily, he who performs the Râgasûya gains for himself (the benefit of) all sacrificial rites, all offerings, even the spoonful-oblations; for him the sacrifice becomes as it were exhausted, and he, as it were, turns away from it. Now the whole sacrifice is just as great as that triple Veda; and this (offering) now is made a form of that (Veda, or
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sacrifice); this is its womb, its seat: thus he commences once more the sacrifice by means of that triple Veda; and thus his sacrifice is not exhausted, and he does not turn away from it.
5:5:5:1111. And, verily, he who performs the Râgasûya gains for himself all sacrificial rites, all offerings, even the spoonful-oblations; and this offering, the Traidhâtavî (ishti), is instituted by the gods: 'May this offering also be performed by me, may I be consecrated by this one also!' thus he thinks, and therefore this is the completing offering for him who performs the Râgasûya.
5:5:5:1212. And also for him who would give (to the priests) a thousand (cows) or more 1, let this be the completing offering. For he who gives a thousand or more becomes as it were emptied out; and that triple Veda is the thousandfold progeny of Vâk (speech): him who was emptied out he thus fills up again with a thousand; and therefore let it be for him also the completing offering.
5:5:5:1313. And also for those who would sit through (perform) a long sacrificial session 2, for a year or more, let this be the completing offering. For by those who sit through a long sacrificial session, for a year or more, everything is obtained, everything conquered; but this (offering) is everything: let it therefore be for them also the completing offering.
5:5:5:1414. And indeed one may also practise magic by this (offering); for it was thereby that Ârani bewitched
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[paragraph continues] Bhadrasena Âgâtasatrava 1: 'Quick, then, spread (the barhis)!' thus Yâgñavalkya used to say. And by this (offering) indeed Indra also shattered Vritra's retreat; and, verily, he who therewith practises magic shatters thereby the retreat (of his enemy): therefore one may also practise magic with this (offering).
5:5:5:1515. And, indeed, one may also heal thereby; for, verily, whomsoever one would heal by a single rik, by a single yagus, by a single sâman, him he would indeed render free from disease; how much more so by the triple Veda! Therefore one may also heal by this (offering).
5:5:5:1616. Three gold pieces of a hundred mânas 2 each are the sacrificial fee for this (offering). He presents them to the Brahman; for the Brahman neither performs (like the Adhvaryu), nor chants (like the Udgâtri), nor recites (like the Hotri), and yet he is an object of respect. And with gold they do nothing 3, and yet it is an object of respect: therefore he presents to the Brahman three gold pieces of a hundred mânas each.
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5:5:5:1717. Three milch cows (he gives) to the Hotri;--for three milch cows mean abundance, and the Hotri means abundance: therefore (he gives) three milch cows to the Hotri.
5:5:5:1818. Three garments (he gives) to the Adhvaryu;--for the Adhvaryu 'spreads' the sacrifice, and the garments spread themselves (over the body) 1: therefore (he gives) three garments to the Adhvaryu. A bullock (he gives) to the Agnîdh 2.
5:5:5:1919. Now there are here either twelve, or thirteen gifts 3, and there are either twelve or thirteen months in the year;--the offering thus is of equal measure with the year: that is why there are either twelve or thirteen sacrificial gifts.

Footnotes

139:1 Cf. III, 2, 1, 28.
140:1 For a (three days’) Soma-sacrifice with a sacrificial fee of a thousand cows, the Trirâtra Sahasradakshina, see part ii, p. 424.
140:2 See part ii, pp. 426, 440 seq.
141:1 Apparently the son of Agâtasatru, king of Kâsî, who is mentioned as having been very proficient in speculative theology, and jealous, in this respect, of king Ganaka of Videha.
141:2 According to Sâyana, these 'satamânas' are similar to the round plate worn by the king during the Consecration-ceremony; see p. 104, note 2. These plates (as the 'rukmas' generally, VI, 7, 1, 2 seq.) were apparently used for ornament only, not as coins.
141:3 Sâyana explains this to mean that gold is not used for actual consumption, but only indirectly, as for vessels on which food is served, or in traffic, as a medium of barter;--the gold thus never losing its appearance, its 'glory.' See II, 2, 1, 5, 'Hence also one does not cleanse oneself with it (?), nor does one do anything else with it.'
142:1 Or, people spread the clothes (either in weaving them, or in putting them on). 'To spread the sacrifice' is the regular term for the ceremonial practice of spreading the sacrificial fire from the Gârhapatya (or household fire) over the other two hearths, and thus for the performance of the sacrifice generally.
142:2 See p. 119, note 2.
142:3 That is, taking the calves of the three milch cows into account: and optionally counting the gift to the Âgnîdhra.

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