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

The Satapatha Brahmana

 

translated by Julius Eggeling

THE SATAPATHA-BRÂHMANA

ACCORDING TO THE TEXT OF THE MÂDHYANDINA SCHOOL

Translated by

Julius Eggeling

SATAPATHA-BRÂHMANA.

Second  KÂNDA.

Part I

 

 

FOURTH ADHYÂYA. FIRST BRÂHMANA.

2:4:1:11. Now after the performance of the Agnihotra he (optionally 2) .approaches the fires with (Vâg. S. III, 37), 'Earth! ether! sky!' In saying 'Earth! ether! sky!' he renders his speech auspicious by means of the truth, and with that (speech) thus rendered propitious he invokes a blessing:--'May I be well supplied with offspring!' whereby he prays for offspring; '--well supplied with men!' whereby he prays for men (heroes); '--well supplied with viands!' whereby he prays for prosperity.
2:4:1:22. That long (form of) fire-worship is a prayer for blessing, and so is this (short) one a prayer for blessing: hence even with this much he obtains all, and he may therefore worship the fires with it. 'Therewith, indeed, we perform,' so spake Âsuri.
2:4:1:33. Now, when he is about to set out on a journey 3, he approaches first the Gârhapatya, and thereupon the Âhavanîya.
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2:4:1:44. The Gârhapatya he approaches with the text (Vâg. S. III, 37 b seq.), 'Thou, that art friendly to man, protect my offspring!' He (Agni Gârhapatya), truly, is the guardian of offspring; and therefore he now makes over to him his offspring for protection.
2:4:1:55. He then approaches the Âhavanîya, with 'Thou, that art worthy of praise, protect my cattle!' He (Agni), truly, is the guardian of cattle, and therefore he now makes over to him his cattle for protection 1.
2:4:1:66. Thereupon he walks or drives off; and having got as far as what he considers to be the boundary 2, he breaks silence. And when he returns from his journey he maintains silence from the moment he sees what he considers to be the boundary. And even though there be a king inside (one's house), one must not go to him (or any other person before one has rendered homage to the fires).
2:4:1:77. He first approaches the Âhavanîya fire, and thereupon the Gârhapatya. The Gârhapatya doubtless is a house (grihâh), and a house is a safe resting-place: so that he thereby (finally 3) establishes himself in a house, that is, in a safe resting-place.
2:4:1:88. He approaches the Âhavanîya fire, with the text (Vâg. S. III, 38 seq.), 'We have approached (thee), the all-knowing, the most liberal dispenser of
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goods: O Agni, sovereign lord, bestow on us lustre and strength!' Having then sat down he sweeps the blades of grass 1 (into the fire).
2:4:1:99. Thereupon he approaches the Gârhapatya, with the text, 'He, Agni Gârhapatya, is the lord of the house, the most liberal dispenser of goods to our offspring: O Agni, lord of the house, bestow on us lustre and strength!' Having then sat down, he sweeps off the blades of grass. In this way (householders) mostly approach the fires with muttered prayer.
2:4:1:1010. However, one may also approach the fires silently,--and that for this reason:--If in the place (where one lives), a Brâhman or noble--in short, a better man--resides, one dares not say to him, 'I am going on a journey, take care of this (property) of mine 2!' Now in this (sacrificial ground) one's betters indeed reside, viz. the divine Agnis: who, then, would dare to say to them, 'I am going on a journey, take ye care of this (property) of mine!'
2:4:1:1111. The gods assuredly see through the mind of man: that (Agni) Gârhapatya therefore knows that he (the householder) now approaches in order to give
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himself up to him. Silently he approaches the Âhavanîya fire: that (Agni) Âhavanîya knows that he now approaches in order to give himself up to him.
2:4:1:1212. Thereupon he walks or drives off; and having got as far as what he considers the boundary line, he releases his speech. And when he returns from the journey, he maintains silence from the moment he sees what he considers to be the boundary. And even though there be a king inside (one's house), one must not go to him.
2:4:1:1313. He first approaches the Âhavanîya, and thereupon the Gârhapatya. Silently he approaches the Âhavanîya; and silently he sits down and sweeps away the grass-blades. Silently he approaches the Gârhapatya; and silently he sits down and sweeps away the grass-blades.
2:4:1:1414. Then as to the observances in regard to (the entering of) his house. Now when a householder comes home from a journey, his house trembles greatly for fear of him, thinking, 'What will he say here? what will he do here?' It is therefore for fear of him that speaks or does anything on this occasion that the house trembles and is liable to crush his family; but him who neither speaks nor does anything, his house receives with confidence, thinking, 'He has not spoken here, he has not done anything here!' And should he be ever so angry at anything on this occasion, let him rather do on the next day whatever he might wish to say or do. This then is the observance in regard to the house 1.

Footnotes

357:1 See I, 9, 3, 21
357:2 For this shorter form of worshipping the fires, see p. 349, note 2.
357:3 That is, a journey which will compel him to pass the night beyond the village boundary.
358:1 The Vâg. S. gives also the formulas with which the Dakshinâgni should be approached, after the other two fires, by the householder, both in starting on, and returning from, his journey. See Kâty. IV, 12, 13; 18. The Kânva text does not allude to the Dakshina fire any more than ours.
358:2 According to the Paddhati on Katy. IV, 12, he has to maintain silence as long as he can see the roof of one of his fire-houses; but according to the Sâṅkhâyana sâkhâ he has to do so only as long as he can see one of the fires.
358:3 The Kânva text reads 'antatah.'
359:1 According to Kâty. IV, 12, 18-19 he [after performing ablutions, and lustrating the Âhavanîya and Dakshina fire-places, and taking out these fires from the Gârhapatya] approaches the Âhavanîya, while holding pieces of fire-wood in his hand, and mutters the formula given above. He then sits down and silently puts on the fire a piece of wood and the grass that has fallen around the fire. According to the Kânva text he mutters the second half of the formula ('O Agni,' &c.) while sweeping the grass (into the fire).
359:2 In Taitt. Br. I, 1, 10, 6, a householder who is about to start on a journey is apparently recommended to entrust his house to a Brâhman, who may be staying in it.
360:1 The Kânva text here adds the formulas Vâg. S. III, 41-43, lines 1 and 2, wherewith he approaches (upatishthate) the house. See Katy. IV, 12, 22. According to Katy. ib. 23, he then enters p. 361 the house with the formula Vâg. S. III, 43, line 3, 'For safety, for peace I resort to thee: be there kindliness, happiness, all-hail, and blessing!' Thereupon, according to the Schol., he is to proceed in accordance with the rules laid down in the Grihya-sûtras; cf. Pârask. G. I, 18; Âsv. G. I, 15, 9.

SECOND BRÂHMANA.

III. THE PINDAPITRIYAGÑA OR OBLATION OF OBSEQUIAL CAKES TO THE FATHERS.

2:4:2:11. Now the living beings once approached Pragâpati--beings doubtless mean creatures--and said, 'Ordain unto us in what manner we are to live!' Thereupon the gods, being properly invested with the sacrificial cord 1 and bending the right knee, approached him. To them he said, 'The sacrifice (shall be) your food; immortality your sap; and the sun your light!'
2:4:2:22. Then the fathers approached, wearing the cord on the right shoulder, and bending the left knee. To them he said, 'Your eating (shall be) monthly; your cordial (svadhâ) your swiftness of thought; and the moon your light!'
2:4:2:33. Then the men approached him, clothed and bending their bodies. To them he said, 'Your eating (shall be) in the evening and in the morning; your offspring your death; and the fire (Agni) your light!'
2:4:2:44. Then the beasts approached him. To them he granted their own choice, saying, 'Whensoever ye shall find anything, whether in season or out of season,
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ye shall eat it!' Hence whenever they find anything, whether in season or out of season, they eat it.
2:4:2:55. Thereupon--so they say--the Asuras also straightway 1 approached him. To them he gave darkness (tamas) and illusion (mâyâ): for there is indeed what is called the illusion of the Asuras. Those creatures, it is true, have perished; but creatures still subsist here in the very manner which Pragâpati ordained unto them.
2:4:2:66. Neither the gods, nor the fathers, nor beasts transgress (this ordinance); some of the men alone transgress it. Hence whatever man grows fat; he grows fat in unrighteousness, since he totters and is unable to walk because of his having grown fat by doing wrong. One should therefore eat only in the evening and morning; and whosoever, knowing this, eats only in the evening and morning, reaches the full measure of life; and whatever he speaks, that is (true); because he observes that divine truth. For, verily, that is Brâhmanic lustre (tegas), when one knows to keep His (Pragâpati's) law.
2:4:2:77. Now that (lustre) indeed belongs to him who presents (food) to the fathers once a month. When that (moon) is not seen either in the east or in the west, then he presents (food) to them; for that moon doubtless is king Soma, the food of the gods. Now during that night (of new moon) it fails them, and when it fails, he presents (food to them), and thereby establishes concord (between the gods and fathers). But were he to present (food) to them when it is not failing, he would indeed cause a quarrel between the gods and fathers: hence he presents
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[paragraph continues] (food) to them when that (moon) is not seen either in the east or in the west.
2:4:2:88. He presents it in the afternoon. The forenoon, doubtless, belongs to the gods; the mid-day to men; and the afternoon to the fathers: therefore he presents (food to the fathers) in the afternoon.
2:4:2:99. While seated behind the Gârhapatya, with his face turned toward the south 1, and the sacrificial cord on his right shoulder, he takes that (material for the offering from the cart) 2. Thereupon he rises from thence and threshes (the rice) while standing north of the Dakshina fire and facing the south. Only once he cleans (the rice) 3; for it is once for all that the fathers have passed away, and therefore he cleans it only once.
2:4:2:1010. He then boils it. While it stands on the (Dakshina) fire, he pours some clarified butter on it;--for the gods they pour the offering into the fire; for men they take (the food) off the fire; and for the fathers they do in this very manner: hence, they pour the ghee on it while it stands on the fire.
2:4:2:1111. After removing it (from the fire) he offers to the gods two libations in the fire. For, in establishing his sacrificial fires, and in performing the new and full-moon sacrifice, that (householder) resorts to the gods. Here, however, he is engaged in a
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sacrifice to the fathers: hence he thereby propitiates the gods, and being permitted by the gods, he presents that (food) to the fathers. This is why, on removing (the rice), he offers to the gods two libations in the fire.
2:4:2:1212. He offers both to Agni and Soma 1. To Agni he offers, because Agni is allowed a share in every (offering); and to Soma he offers, because Soma is sacred to the fathers. This is why he offers both to Agni and Soma.
2:4:2:1313. He offers 2 with the formulas (Vâg. S. II, 29 a, b), 'To Agni, the bearer of what is meet for the wise, svâhâ!' 'To Soma, accompanied by the fathers, svâhâ 3!' He then puts the pot-ladle on the fire,--that being in lieu of the Svishtakrit 4. Thereupon he draws (with the wooden sword) one line (furrow) south of the Dakshina fire 5,--that
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being in lieu of the altar: only one line he draws, because the fathers have passed away once for all.
2:4:2:1414. He then lays down a firebrand at the farther (south) end (of the line). For were he to present that (food) to the fathers, without having laid down a firebrand, the Asuras and Rakshas would certainly tamper with it. And thus the Asuras and Rakshas do not tamper with that (food) of the fathers: this is why he lays down the firebrand at the farther end (of the line).
2:4:2:1515. He lays it down, with the text (Vâg. S. II, 30), 'Whatsoever Asuras roam about at will 1, assuming various shapes 2,--be they large-bodied or small-bodied 3,--may Agni expel them from this world!' Agni is the repeller of the Rakshas, and therefore he lays (the firebrand) down in this way.
2:4:2:1616. He then takes the water-pitcher and makes (the fathers) wash (their hands ) 4, merely 5 saying, 'N.N., wash thyself!' (naming) the sacrificer's father; 'N.N., wash thyself!' (naming) his grandfather; 'N.N., wash thyself!' (naming) his great-grandfather. As one would pour out water (for a guest) when he is about to take food, so in this case.
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2:4:2:1717. Now those (stalks of sacrificial grass) are severed with one stroke, and cut off near the root;--the top belongs to the gods, the middle part to men, and the root-part to the fathers: therefore they are cut off near the root. And with one stroke they are severed, because the fathers have passed away once for all.
2:4:2:1818. He spreads them (along the line) with their tops towards the south. Thereon he presents [to the fathers the three (round) cakes of rice] 1. He presents them thus 2;--for to the gods they offer thus; for men they ladle out (the food in any way they please) 3; and in the case of the fathers they do in this very way: therefore he presents (the cakes to them) thus.
2:4:2:1919. With, 'N.N., this for thee!' he presents (one cake) to the sacrificer's father. Some add, 'and for those who come after thee!' but let him not say this, since he himself is one of those to whom (it would be offered) in common 4: let him
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therefore merely say, 'N.N., this for thee!' as to the sacrificer's father; 'N.N., this for thee!' as to his grandfather; and 'N.N., this for thee!' as to his great-grandfather. He presents (the food) in an order (directed) away from the present time, because it is away from hence that the fathers have once for all departed.
2:4:2:2020. He then mutters (Vâg. S. II, 31 a), 'Here, O fathers, regale yourselves: like bulls come hither, each to his own share!' whereby he says, 'Eat ye each his own share!'
2:4:2:2121. He then turns round (to the left), so as to face the opposite (north) side: for the fathers are far away from men; and thereby he also is far away (from the fathers). 'Let him remain (standing with bated breath) until his breath fail,' say some, 'for thus far extends the vital energy.' However 1, having remained so for a moment--
2:4:2:2222. He again turns round (to the right) and mutters (Vâg. S. II, 31 b), 'The fathers have regaled themselves: like bulls they have come each to his own share;' whereby he means to say, 'They have eaten each his own share 2.'
2:4:2:2323. Thereupon he takes the water-pitcher and makes them wash themselves 3, merely saying,
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[paragraph continues] 'N.N., wash thyself 1!' (naming) the sacrificer's father; 'N.N., wash thyself!' (naming) his grandfather; 'N.N., wash thyself!' (naming) his great-grandfather. Even as one would pour out (water for a guest) when he has taken his meal, so here.
2:4:2:2424. He then pulls down the tuck 2 (of the sacrificer's garment) and performs obeisance. The tuck is sacred to the fathers (pitridevatyâ): therefore he performs obeisance to them after pulling down the tuck. Now obeisance means worship (or sacrifice): hence he thereby renders them worthy of worship. Six times he performs obeisance; for there are six seasons, and the fathers are the seasons: for this reason he performs obeisance six times. He mutters (Vâg. S. II, 32 g), 'Give us houses, O fathers!' for the fathers are the guardians (îsate) of houses; and this is the prayer for blessing at this sacrificial performance. After the cakes have been put back (in the dish containing the remains of boiled rice) he (the sacrificer) smells at (the rice); this (smelling) being the sacrificer's share. The
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[paragraph continues] (stalks of sacrificial grass) cut with one stroke he puts on the fire; and he also again throws away the firebrand 1.

Footnotes

361:1 Yagñopavîtin, 'sacrificially invested,' i.e. wearing the sacrificial cord in the ordinary way, on the left shoulder and under the right arm. In any performance connected with the deceased ancestors, the cord has to be shifted from the left to the right shoulder and under the left arm (prâkînopavîtin, lit. 'eastward invested').
362:1 Sasvat = 'repeatedly,' Comm.; sasvad api, 'endlich auch (at last also),' St. Petersb. Dict.
363:1 Dakshinâsînah; the Commentator interprets it by 'sitting south of the cart.'
363:2 The Kânva text has,--etam karum grihnâti, 'he takes that pot, or potful, (of rice).' Doubtless, he is to take from the cart the quantity of rice sufficient for the offerings and put it in the pot (karu). According to Kâty. IV, I, 5-7 he is to take the but-partly-filled pot, or a spoonful (or, according to the Schol., rather less than a spoonful).
363:3 Compare the detailed account in I, 1, 4, 1 seq.
364:1 According to Taitt. Br. I, 3, 10, 3, some make a third oblation, viz. as Sâyana states, to Yama (the chief of the fathers), with the formula, 'To Yama, accompanied by the Aṅgiras and fathers, svadhâ! namah!' see note 3.
364:2 The commentary on Kâty. IV, 1, 7 supplies the following particulars:--Having removed the pot off the Dakshina fire on the south side, the Adhvaryu takes it, along the east, to the north side of the fire. He then shifts the sacrificial cord to his left shoulder (as he is about to offer to gods), puts three sticks on the fire, and sitting down with his face towards the east offers some boiled rice with the pot-ladle (mekshana).
364:3 The Taittirîyas use svadhâ! namah instead of svâhâ! They also offer first to Soma, with 'To Soma, drank by the fathers' (but cf. Taitt. Br. I, 6, 9, 5), and then to (Yama, and finally to) Agni. Taitt. Br. I, 3, 10, 2-3.
364:4 See I, 7, 3, 1 seq.
364:5 Or west (gaghanena) of the fire [from north to south], according to the Kânva text; optionally, according to Kâty. IV, 1, 8. Kâty. also gives the text 'Expelled are the Asuras, the Rakshas, seated on the altar' (Vâg. S. II, 29 c) to be muttered during the act.
365:1 Or, as the Commentator takes svadhayâ, '(attracted) by the svadhâ (offering to the fathers).'
365:2 That is, according to the Schol., assuming the shapes of deceased ancestors.
365:3 This explanation of the words parâpurah and nipurah, proposed by the Scholiast, is doubtful.
365:4 The Adhvaryu (having again shifted the sacrificial cord to his right shoulder) pours water through the "fathers' space" (pitritîrtha, i.e. the space between the thumb and fore-finger), from right to left, into the line, at its beginning, centre, and end. Kâty. IV, 1, 10, and Schol.
365:5 See paragraph 19.
366:1 According to the Paddhati on Kâty. the first ball is to be of the size of a fresh âmalaka, or fruit of the Emblic Myrobalan, and each of the two others is to be larger than the preceding one.
366:2 Here the teacher indicated by gesture the part of the hand sacred to the fathers (see p. 365, note 4); and then in the same way that dedicated to the gods, viz. the tip of the fingers.
366:3 The Kânva recension reads here also 'thus they take out (the food) for men;' the part of the hand dedicated to man being, according to the commentary on Kâty. IV, 1, 10, the part about the little finger (kanishthikâpradesa).
366:4 Svayam vai teshâm saha yeshâm saha. According to the commentary, the author apparently means to say, that if he were to add, 'and those who come after thee (i.e. after his father),' he would include the sacrificer himself, and the latter would consequently offer the pinda to himself. The form of the presentation-formula rejected by our author is the one adopted in Âsval. Sr. II, 6, 15, except that 'atra' is added there ('who here come after thee'). p. 367 The Kânva text mentions and rejects the two alternative readings, 'ye ka tvâm anvâñkah' and 'yâms ka tvam anvaṅ asi' ('and those whom thou followest'). In Taitt. Br. I, 3, 10, no presentation-formula is mentioned at all.
367:1 The Kânva recension has tad u instead of sa vai.
367:2 'Formerly the gods and men and fathers (deva-manushyâh pitarah) drank visibly together, but now they do so invisibly.' Sat. Br. III, 6, 2, 26.
367:3 Viz. by pouring water on the obsequial cakes. According to Âsval. Sr. II, 7, 5, and other treatises, he also puts down some p. 368 ointment, oil, or butter on the pindas, saying, '(Father), N.N., anoint thyself!' &c.; see Donner, Pindap., p. 25.
368:1 See paragraph 19.
368:2 Nîvim udvrihya = paridhânîyasya vâsaso dasâ tâm udvrihya visramsya, Sâyana. According to Mahâdeva, he (who presents the pindas, viz. either the Adhvaryu or the sacrificer) has previously to put on a garment with a tuck (nîvimat paridhânam), i.e. with the dasâ, or unwoven edge of the upper garment, tucked up under the waistband. This he is to pull out. Kâtyâyana has the following rules: IV, I, 15, Having made (them) wash themselves as before, and having loosened (visramsya) the tuck, he makes obeisance with 'adoration to your vigour, O fathers!' &c. (Vâg. S. II, 32 a-f). [According to the Comm., he adds the formula, 'Give us houses, O fathers! we will give to you of what is (ours).' Vâg. S. II, 32, 9.] 16, With 'Put on this your garment, O fathers!' (Vâg. S. II, 32 h), he throws three threads (pieces of p. 369 yarn), one on each cake. 17, Or, woollen fringe [or, wool or fringe (dasâ), according to others]. 18, Or, hairs of the sacrificer (pulled out from the chest near the heart), if he is advanced in years. 19, He pours [the water, left in the pitcher, on the cakes] with 'Ye (O waters) are a refreshing draught, ye, that bring sap, immortal ghee and milk and foaming mead: gladden my fathers!' (Vâg. S. II, 34.) 20, [The Adhvaryu] having laid (the cakes on the dish) the sacrificer smells at them. 21, The firebrand and the once-cut stalks of grass (he throws) into the fire. 22, The wife, if desirous of a son, eats the middle cake with, 'Bestow offspring on me, O fathers, a boy crowned with lotuses; that there may he a man here!' (Vâg. S. II, 33.) [According to the comment, the other two cakes are thrown into the water or fire; or eaten by a priest.] For other variations, see Donner, Pindapitriyagña. The Kânva recension, on the whole, agrees with our text.
369:1 The Kânva text has as follows: 'Therefore he says, Give us houses, O fathers!' He then smells at the pot (ukhâ): that is the sacrificer's share. They again put down the cakes together (with the rice in the pot! samavadadhati). The once-severed (stalks of grass) they put on the fire. The firebrand he again shifts to (the fire; apy-argati).

THIRD BRÂHMANA.

IV. THE ÂGRAYANESHTI OR OFFERING OF FIRST-FRUITS.

This sacrifice is performed in spring and autumn--generally at new or full moon--at the commencement of the harvest. The oblations, which, as a rule, are prepared from new grain (viz. barley in spring, and rice in autumn), consist of--1. a sacrificial cake contained on twelve potsherds for Indra and Agni; 2. a karu (mess of boiled grains) for the Visve Devâh, prepared with water or milk; and 3. a cake on one potsherd for heaven and earth. Kâty. IV, 6 and comm. According to the Paddhati, the offering of first-fruits takes place after the new-moon offering, and before the full-moon offering. At the beginning of the harvest of Panicum Frumentaceum (syâmâka), in the rainy season or in autumn; and at that of bamboo
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in summer, offerings of first-fruits are also made to Soma in the form of a potful of boiled syâmâka or bamboo grains respectively.
2:4:3:11. Now Kahoda Kaushîtaki spake, 'This sap (of the plants) truly belongs to those two, heaven and earth: having offered of this sap to the gods, we will eat it.' 'That is why the offering of first-fruits is performed.'
2:4:3:22. And Yâgñavalkya also spake:--The gods and the Asuras, both of them sprung from Pragâpati, once contended for superiority. The Asuras then defiled, partly by magic, partly with poison, both kinds of plants--those on which men and beasts subsist--hoping that in this way they might over come the gods. In consequence of this neither did men eat food, nor did beasts graze; and from want of food these creatures well-nigh perished 1.
2:4:3:33. Now the gods heard as to how these creatures were perishing from want of food. They spake unto one another, 'Come, let us rid them 2 of this!'--'By what means?'--'By means of the sacrifice.' By means of the sacrifice the gods then accomplished all that they wanted to accomplish 3; and so did the Rishis.
2:4:3:44. They then said, 'To which of us shall this belong?' They did not agree (each of them exclaiming), 'Mine (it shall be)!' Not having come to an agreement, they said, 'Let us run a race for this (sacrifice): whichever of us beats (the others), his it shall be!' 'So be it!' they said, and they ran a race.
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2:4:3:55. Indra and Agni won, and hence that Indra-Agni cake on twelve potsherds 1; Indra and Agni having won a share in it. And where Indra and Agni were standing when they had won, thither all the gods followed them.
2:4:3:66. Now, Indra and Agni are the Kshatra (nobility), and all the gods (or, the All-gods) are the Vis (common Âryan people); and wherever the Kshatra conquers, there the Vis is allowed to share. Thus they (Indra and Agni) allowed the Visve Devâh (the All-gods) a share (in the offering); and hence that pap of boiled (rice or barley) grain (offered) to the All-gods.
2:4:3:77. 'Let him prepare it from old (grain) 2,' say some; 'for Indra and Agni are the Kshatra (and he should therefore use old grain for the Vaisvadeva pap) lest he (the sacrificer) should exalt (the Vis) to the level of the Kshatra.' Nevertheless let both (the cake and karu) consist of new (grain); for (by the very fact that) the one is a cake and the other a pap, the nobility is not equalled (by the people): hence they should both consist of new (grain).
2:4:3:88. The All-gods spake, 'This sap (of the rice and barley plants) truly belongs to those two, heaven and earth: let us, then, allow those two a share in it!' They accordingly assigned that share to them, to wit, the cake on one potsherd offered to heaven
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and earth 1. This is why there is a cake on one potsherd (kapâla) for heaven and earth. Now this (earth) is, doubtless, the cup (depository, kapâla) of that (sap) 2; and she indeed is one only: hence (the cake) consists of one potsherd.
2:4:3:99. An offence (is thereby committed) by him 3; since, for whatever deity sacrificial food may be taken out, the Svishtakrit (Agni, the maker of good offering) is invariably allowed a share in it after (the respective deity). But that (cake) he offers entire, and he does not cut off a portion for the Svishtakrit this is an offence, and consequently (that cake), when offered, turns upside down.
2:4:3:1010. Hence they say, 'That (cake) contained on one potsherd has turned upside down: it will throw the kingdom into disorder.' No offence (is, however, committed) by him, for the Âhavanîya is the support of oblations; and if, after reaching the Âhavanîya, (the cake) were to turn upside down ten times, he need not heed it. And if others ask as to who would care to incur (the result of) such a combination (of errors), let him offer nothing but butter; for clarified butter is manifestly the sap of
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those two, heaven and earth, so that he thereby manifestly gladdens those two with their own sap or essence: hence he need offer nothing but butter.
2:4:3:1111. By performing that same sacrifice, the gods removed the magic spell as well as the poison from both kinds of plants,--those on which men and beasts subsist; and henceforward the men ate food and the cattle grazed.
2:4:3:1212. Now when he performs that sacrifice, he does so either for the reason that no one will then defile (the plants) either by magic or poison; or because the gods did so. And whatever share the gods assigned (to themselves), that share he thereby makes over to them. Moreover, he thereby renders wholesome and faultless both kinds of plants,--those on which men and beasts subsist; and these creatures subsist on those wholesome and faultless (plants) of his: this is why he performs that sacrifice.
2:4:3:1313. The priests' fee for this (sacrifice) consists of the first-born calf (of the season); for that is, as it were, the first-fruits (of the cattle). If he has already performed the new and full-moon offerings, let him first perform those offerings 1, and thereupon the present (offering of first-fruits). If, on the other hand, he has not yet performed (the new and full-moon offerings), let them cook a kâtushprâsya 2 pap on the southern fire, and let the priests eat it.
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2:4:3:1414. Verily, there are two kinds of gods: for the gods themselves, assuredly, are gods; and those priests who have studied, and teach Vedic lore, are the human gods. And in like manner as that is offered whereon the Vashat has been pronounced, so is that (offering of first-fruits consecrated by the feeding of the priests). Let him also, at this (sacrifice), give as much as is in his power, for no offering, they say, should be without a dakshinâ. At the Agnihotra (performed at the time of the Âgrayaneshti) let him not offer (milk obtained from the eating of new corn) 1; for were he to offer such at the Agnihotra, he would cause a conflict (between the deities of the two offerings). The Âgrayana is one thing, and the Agnihotra is another: let him, therefore, not offer (new material) at the Agnihotra.

Footnotes

370:1 The Kânva text has: Tâ etâ ubhayyah pragâ anasanena not parâbabhûvuh.
370:2 Viz. the plants, according to the reading of the Kânva text: Hantâsâm oshadhînâm krityâm tvad visham tvad apahanâmeti.
370:3 The Kânva text reads kalpyam instead of kalpam.
371:1 The MS. of the Kânva recension has: Tasmâd esha aindrâgno dasakapâlah purolâso bhavati. The commentary on Kâty. IV, 6, 1, on the other hand, makes it a cake on eleven potsherds.
371:2 Or, he may do so. Kâty. IV, 6, 7 leaves the option between new and old grain.
372:1 This is a 'low-voiced' oblation, the invitatory and offering prayers thereat (with the exception of the concluding 'Vaushat' and 'Om') being pronounced in a low tone. See p. 171, note 1; p. 192, note 1.
372:2 The Kânva text has: 'The reason why it consists of one kapâla is that this earth is a kapâla, and that she is one only.'
372:3 The Kânva recension has as follows:--As to this they say, 'It should not be a one-cup cake, (because) therein a neglect is (involved).' Even so (idam nu): for whatever deity they take out sacrificial food, the Svishtakrit is invariably made to share in it after (the respective deity). That (cake) they offer whole: this is consequently a neglect. Moreover, it turns round (paryâbhavati). As to this they say, 'That (cake) has turned upside down,' &c.
373:1 I do not know how to account for the vâ. Sâyana seems to take the passage thus:--'If he be a Soma-sacrificer, or if he be performing the Darsapûrnamâsa, [let him first perform that sacrifice, and] let him then perform the present one.' The Oxford MS. of the Kânva text has:--Etat tasya karma ya îgâno vâ syâd darsapûrnamâsâbhyâm vâ yagetâtha yo ’nîgâno ’nvâhâryapakana evaudanam kâtushprâsyam paket tam brâhmanebhya upanidadhyât.
373:2 See II, 1, 4, 4 seq.
374:1 Kâty. has the rules IV, 6, II: 'In the case of one, who only performs the Agnihotra (and no longer the Darsapûrnamâsa), the evening and morning Agnihotra-oblation (at the time of the Âgrayana) is performed with new (corn).' 12, 'Or with the milk of (a cow) which has been fed with such (new corn).' The Kânva text has: 'Now at the Agnihotra also some offer (milk obtained from new corn), but let him not do so; for he would raise a quarrel were he to offer (such milk).'

FOURTH BRÂHMANA.

THE DÂKSHÂYANA SACRIFICE.

This peculiar modification of the new and full-moon sacrifice seems to have been originated and generally to have been practised among the Dâkshâyanas, a royal family which was evidently still flourishing at the time of our author 2.
Here also two days were, as a rule, required for the performance, both at full and new moon; but while, at the ordinary sacrifice,
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the first day was completely taken up with the preliminary ceremonies, the Dâkshâyanas spread the special offerings over both days, making each time two separate ishtis of them. The special havis, or sacrificial dishes, were, at the ordinary full-moon sacrifice, a rice-cake (to Agni, and another) to Agni and Soma; and at the new-moors sacrifice, a cake (to Agni, and another) to Indra and Agni, or, as an alternative, a dish of curds (sânnâyya) prepared of sweet and sour milk, offered to Indra (or Mahendra). The Dâkshâyanas, on the other hand, offered the Agni-Soma and Indra-Agni cakes in the fore-noon of the first day, that of full and new moon respectively. The afternoons of the same days were then taken up with preliminary rites, such as the eating of fast-day food, the cutting of a palâsa branch, driving away of the calves from the cows, &c. The second day's performance commences (after the Agnihotra) with the election of the Brahman. The chief oblations of the day are (a cake to Agni, and) sour and sweet milk, offered separately to Indra at full moon; and mixed (as sânnâyya or payasyâ) to Mitra and Varuna at new moon.
At full moon some authorities add a special ishti to Indra Vimridh ('the Averter of evil'). The new-moon performance concludes with libations of whey to the divine coursers (the horses of the gods); and, optionally, with an ishti to Âditya.
The performance of the Dâkshâyana sacrifice was held to be obligatory only for a period of fifteen years (see XI, 1, 2, 13), whereas the ordinary new and full-moon offerings had to be performed for double that period from the setting up of the sacred fires. Nay, even the daily performance of it with certain modifications, for a whole year, was supposed to acquit the householder of any further obligation in this respect; his sacrificial duties being henceforth limited to the performance of the Agnihotra, or morning and evening libations. The daily performance of the Dâkshâyana is so regulated that an afternoon and following forenoon are alternately assigned to the two days' ceremonies of the ordinary fortnightly Dâkshâyana sacrifice.
2:4:4:11. In the beginning Pragâpati, being desirous of offspring, sacrificed with this sacrifice: 'May I abound in offspring and cattle; may I obtain prosperity; may I become glorious; may I become an eater of food!' so he thought.
2:4:4:22. Now he was indeed Daksha: and because
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he sacrificed in the beginning with this sacrifice, it is called Dâkshâyana-sacrifice. Some, however, call it the Vasishtha-sacrifice; for he (Pragâpati) is indeed vasishtha (the best) 1, and after him they call it. He sacrificed with that sacrifice; and what race, what prosperity of Pragâpati was then produced through his performing that sacrifice, that same race he procreates, that same prosperity he obtains, whosoever, knowing this, performs that sacrifice: let him therefore perform that sacrifice.
2:4:4:33. Now that same sacrifice was afterwards performed by Pratîdarsa Svaikna; and he indeed was an authority 2 to those who emulated him. An authority, therefore, he will become, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice.
2:4:4:44. Him Suplan Sârñgaya approached for the sake of sanctity; and accordingly he was taught that sacrifice and another 3; and having learnt it he went back to the Sriñgayas. Now they knew that he was coming to them after studying the sacrifice for their sake. They said, 'Verily, with the gods (saha devaih) he has come to us who has come after studying the sacrifice:' thus he (was called) Sahadeva Sârñgaya; and even now the saying is, 'Lo, Suplan has taken another name!' He performed that sacrifice; and what race and prosperity of the Sriñgayas was then produced through his performing that sacrifice, that same race he procreates, that same prosperity he obtains, whosoever,
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knowing this, performs that sacrifice: let him, therefore, perform that sacrifice.
2:4:4:55. That same sacrifice was afterwards performed by Devabhâga Srautarsha. He was Purohita both to the Kurus and the Sriñgayas. Now a very high position (is held by him) who is the Purohita of one kingdom: how much higher, then, is the position (of one) who (is the Purohita) of two (kingdoms). A very high position accordingly he obtains, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice.
2:4:4:66. That same sacrifice was afterwards performed by Daksha Pârvati; and even to this day these (descendants of his) the Dâkshâyanas are possessed of the royal dignity: royal dignity he, therefore, here obtains, whosoever, knowing this, performs that sacrifice: let him, therefore, perform that sacrifice.--Day by day there is one cake 1: thereby Fortune (srî) is (wedded) to him without a rival wife and undisturbed. He offers on two days of the full moon and on two of the new moon: for two means a pair, so that a productive pair is thereby obtained.
2:4:4:77. Now when 2, at full moon, he offers a (cake) to Agni and Soma on the first day,--these are two deities, and two means a pair: hence a productive pair is thereby obtained.
2:4:4:88. And on the morrow there are Agni's cake and Indra's Sânnâyya  3,--these are two deities, and two means a pair, so that a productive pair is thereby obtained.
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2:4:4:99. Again when, at new moon, he offers a (cake) to Indra and Agni on the first day,--these are two deities, and two means a pair, so that a productive pair is thereby obtained.
2:4:4:1010. Then on the morrow there are Agni's cake and Mitra and Varuna's curds. Now Agni's cake (is offered), for the sole purpose that it may not forsake the sacrifice 1. Then those two, Mitra and Varuna, are two deities, and two means a pair: hence a productive pair is thereby obtained; and thus is (produced) that form (of the sacrifice) whereby he becomes many, whereby he is reproduced.
2:4:4:1111. And when, at full moon, he offers the Agni-Soma (cake) on the first day, then this is for him that victim which they slaughter for Agni and Soma on the fast-day (of the Soma-sacrifice) 2.
2:4:4:1212. And on the morrow there are Agni's cake and Indra's Sânnâyya. Now Agni's cake is for him what the morning libation is (at the Soma-sacrifice), for the morning libation is indeed sacred to Agni; and the Sânnâyya is for him the mid-day libation, for the mid-day libation is indeed sacred to Indra.
2:4:4:1313. And again when, at new moon, he offers the Indra-Agni (cake) on the first day, that is for him the same as the third (or evening) libation; for the third libation is sacred to the All-gods, and Indra and Agni truly are all the gods 3.
2:4:4:1414. And on the morrow there are Agni's cake and Mitra and Varuna's curds. Now Agni's cake is (offered) for the sole purpose that it should not
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forsake the sacrifice and that dish of curds (payasyâ) is to him the same as that barren cow, the anûbandhyâ, which has to be slaughtered for Mitra and Varuna (at the Soma-sacrifice) 1: thus. by performing the full and new-moon offering one gains as much as is gained by performing a Soma-sacrifice; and that (offering) is indeed a great sacrifice.
2:4:4:1515. And again when, at full moon, he offers the Agni-Soma (cake) on the first day,--it was by that (offering) that Indra slew Vritra 2; it was thereby he gained that supreme authority which he now wields 3: and so does he (the sacrificer) thereby slay his wicked spiteful enemy and gain the superiority. And as to his mixing (sweet and sour milk),--the Sânnâyya is (the oblation) of the new moon (amâ-vâsyâ) 4, and the new moon 5 means being far away: to him who had slain Vritra this was forthwith (offered), and him they regaled with that draught. He therefore who, knowing this, prepares the Sânnâyya at full moon, forthwith
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drives away evil. Now that moon doubtless is king Soma, the food of the gods: they extract it on the first day, intending to consume it on the next day; consequently when that (moon) wanes, it is being consumed by them.
2:4:4:1616. And when, at full moon, he offers the Agni-Soma (cake) on the first day, he thereby (as it were) extracts that (Soma); and, when extracted, he adds that juice to it, and makes it strong by means of that juice 1. Whosoever, then, knowing this, prepares the Sânnâyya at full moon, renders his offering palatable to the gods, and his offering is palatable to the gods.
2:4:4:1717. And again as to why, at new moon, he offers the Indra-Agni (cake) on the first day. Indra and Agni doubtless are the deities of the new and full moon: it is to these, therefore, that he offers directly and expressly; and directly to the new and full moon is offering made by him who thus knows this.
2:4:4:1818. And on the morrow there is Agni's cake and Mitra and Varuna's curds. Now Agni's cake is (offered) for the sole purpose that it may not forsake the sacrifice. Mitra and Varuna, on the other hand, are the two half-moons: the waxing one is Varuna, and the waning one is Mitra. During that night (of new moon) these two meet, and when they are thus together he pleases them with that (cake-offering): and, verily, all is pleased with him, all is obtained by him who thus knows this.
2:4:4:1919. In that same night Mitra implants seed in Varuna, and when it (the moon) wanes, then it is
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produced from that seed. Now as to why that oblation of curds (payasyâ) to Mitra and Varuna is here exactly analogous (to the Sânnâyya offered at new moon) 1.
2:4:4:2020. The new moon doubtless is entitled to the Sânnâyya: it is prepared both then and at full moon. Now were he also here (at the full-moon offering) to mix together (the sweet and sour milk), he would commit a repetition and cause a quarrel (between the respective gods) 2. Having collected that (Soma or moon) from the waters and plants, he causes him to be born from out of the oblations; and on being born from the oblations, he is visible in the western (sky).
2:4:4:2121. It is through union that he produces him: the curds (payasyâ, fem.) are female, and the whey is seed. Now what is produced by union is (produced) properly: hence he thereby produces him by a productive union; and therefore there is an offering of curds.
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2:4:4:2222. He then offers the whey 1 to the (divine) Coursers. Now the Coursers are the seasons, and the whey is seed: and thus the seed is cast properly, and the seasons bring forth the seed so cast in the form of these creatures. This is why he offers the whey to the Coursers.
2:4:4:2323. He offers, as it were, behind the sacrifice: for it is from behind that the male approaches and impregnates the female. He first offers in the east. With 'O Agni, accept . . . !' he repeats the Vashat,--this is in lieu of the Svishtakrit; and (the latter) 2 he offers in the east.
2:4:4:2424. He then sprinkles (the whey) in the several quarters, with the texts (Vâg'. S. VI, 19 b-g), 'The quarters!--The fore-quarters (pra-dis)!--The by-quarters (â-dis)!--The intermediate quarters (vi-dis)! The upper quarters (ud-dis)!--To the quarters,--Svâhâ 3!' Five are the quarters, and five the
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seasons: he thus effects a union between the quarters and the seasons 1.
2:4:4:2525. Five partake of that (whey remaining in the spoon),--viz. the Hotri, the Adhvaryu, the Brahman, the Âgnîdhra, and the Sacrificer; for five are the seasons, so that the characteristic nature of the seasons is thereby obtained; and the seed that is cast is firmly implanted in the seasons. The sacrificer partakes of it first, thinking, 'May I first obtain seed!' But also last (he partakes of it) 2, thinking, 'May seed remain in me last of all!' By saying, 'Invited,--invite thou 3!' they make it (the whey to resemble) the Soma.

Footnotes

374:2 See Weber, Ind. Stud. I, p. 223; IV, p. 358; Ludwig, Rig-veda III, p, 595.
376:1 The Kânva text has:--Sa u vâ ekena nâmnâ vasishthas, 'and with one of his names he (Pragâpati) is indeed (called) Vasishtha.'
376:2 Vivakanam; vivâkanam, Kânva recension.
376:3 Viz. the Sautrâmanî-sacrifice, according to XII, 8, 2, 3.
377:1 Viz. on the first day of the full moon a cake to Agni-Soma; on that of new moon a cake to Indra-Agni; and on the second day of either ceremony the (ordinary) cake to Agni.
377:2 Or, 'Now, as to the reason why' (yad) here and in the sequel.
377:3 See I, 6, 4, 9 seq.
378:1 See I, 6, 2, 6, with note.
378:2 On the upavasatha (fast-day, or day of preparation) preceding the Soma-sacrifice a he-goat is sacrificed to Agni and Soma.
378:3 Compare II, 4, 3, 5 seq.
379:1 In connection with the so-called udayanîyâ ishti, or concluding offering, of the Soma-sacrifice, a barren cow, called anûbandhyâ (literally, 'to be bound afterwards'), is offered to Mitra and Varuna. In default of such a cow, an ox, or even a dish of curds (payasyâ) serves the same purpose. See Katy. Sr. X, 9, I2-15; Sat. Br. IV, 5, 2, 1 seq.
379:2 See I, 6, 4, 1 2.
379:3 Thus the frequently-occurring phrase 'vyagayata yâsyeyam vigitis tâm' (literally, 'he conquered that conquest which is now theirs') has been translated throughout.
379:4 On the derivation of amâ-vâsyâ ('dwelling at home, or together'), see I, 6, 4, 3 seq.
379:5 Or, 'the dwelling at home,' or '(Indra's) dwelling together (with Agni) means (Indra, the Vritra-slayer) being far away.'
380:1 See I, 6, 4, 6 seq.
381:1 Or, to the offering of sour and sweet milk at full moon; see next note. The Kânva text has: 'Now as to why the oblation of curds is here made exactly analogous (at the full and new-moon ceremonies).' Perhaps it may also refer to the exact correspondence of the offering of curds to Mitra and Varuna at new moon and at the Soma-sacrifice.
381:2 At the new-moon offering of the Dâkshâyana, the sânnâyya or payasyâ offered to Mitra and Varuna is prepared in the ordinary way (as at the new-moon ceremony), by fresh (boiled or un-boiled) milk being added to the sour milk of the preceding night's milking. At the full-moon offering, on the other hand, the sour and sweet milk remain separate, and constitute two different havis, or sacrificial dishes, dedicated to Indra. The terms san-nî ('to bring together') and sânnâyya are here likewise applied to the offering of the separate substances.
382:1 Before the oblations of curds are made, the whey is poured off into a vessel (then optionally sprinkled with butter), and placed on the utkara, or heap of rubbish. After the stalk of grass has been thrown into the fire (see I, 8, 3, 19), or after the dismissal of the spoons (I, 8, 3, 27), the Adhvaryu takes the whey and sprinkles the barhis (the grass covering on the altar) with it. He then pours the remaining whey into the guhû spoon and calls on the Hotri to recite the invitatory prayer to the Coursers. Thereupon he betakes himself with the spoon to the north of the fire, calls on the Hotri for the offering-formula, and at the two concluding Vashats pours some of the whey into the east part of the fire. He then sits down and sprinkles the whey on the fire according to the several quarters, beginning in the east, and moving around from left to right (pradakshinam), with the respective texts, Vâg. S. VI, 19 b-e; after which he makes two more libations in the centre and east part of the fire, with VI, 19 f and g.
382:2 The Kânva text has tadu instead of sa vai. On the oblation to Agni as 'the maker of good offering,' see I, 7, 3, 1 seq.
382:3 Svâhâ is uttered after each formula,--'The quarters, Svâhâ!' &c.
383:1 Ritûn evaitad digbhir mithunân karoti, Kânva recension.
383:2 The author does not express himself quite clearly. The sacrificer is to partake of the whey before the priests and also (or, as an alternative) after them. According to Kâty. IV, 4, 26-27, the sacrificer is to eat either last of all, or first and last. The Kânva text has: Prathamo yagamâno bhakshayati prathamo retah parigrihnâmîty athottamo mayy uttamam retah pratitishthâd iti,--accordingly he is to eat first and last.
383:3 Each of them, in his respective order, takes the spoon, calls on the others in the same order with 'O sacrificer (Hotri, Adhvaryu, &c.) invite!' Their permission having been given by 'Invited (thou art)!' he then takes some of the whey, with one of the texts: 'I eat thee, the courser (or whey, vâginam) of the seasons, the coursers!' 'I, the courser (or, mighty one) eat, invited, of the invited, to the whey.' 'May I be a racer in the race!' Kâty. IV, 4, 13-15.

FIFTH ADHYÂYA. FIRST BRÂHMANA.

V. THE KÂTURMÂSYÂNI OR SEASONAL SACRIFICES.

A. THE VAISVADEVA.

The three seasonal or four-monthly sacrifices are performed at the parvans, or commencement of the three seasons (spring, rainy
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season, and autumn), viz. the Vaisvadeva generally on the full moon of Phâlguna; the Varunapraghâsâh on that of Âshâdha; and the Sâkamedhâh on that of Kârttika. As a fourth Kâturmâsya, ritual authorities add the Sunâsîrîya, though they are at variance as to the exact time of its performance; and neither is its true significance clearly indicated. It apparently marks merely the conclusion of the seasonal offerings (which, as a rule, are only performed once, cf. II, 6, 3, 12 seq.); but while the author of the Satapatha allows it to be performed at any time (within four months) after the Sâkamedhâh, other ritualists hold that its performance should take place on the fifth full moon after the Sâkamedhâh, or, in other words, exactly a year after the Vaisvadeva. See Weber, Nakshatra, II, p. 334 seq.
2:5:1:11. Verily, in the beginning, Pragâpati alone existed here 1. He thought within himself, 'How can I be propagated?' He toiled and practised austerities. He created living beings 2. The living beings created by him passed away: they are those birds. Now man is the nearest to Pragâpati; and man is two-footed: hence birds are two-footed.
2:5:1:22. Pragâpati thought within himself, 'Even as formerly I was alone, so also am I now alone.' He created a second (race of beings); they also passed away: they are those small crawling reptiles other than snakes. He created a third (race), they say; they also passed away: they are those snakes. Yâgñavalkya, on his part, declared them to be of two kinds only; but of three kinds they are according to the Rik.
2:5:1:33. While praising and practising austerities, Pragâpati
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thought within himself, 'How comes it that the living beings created by me pass away?' He then became aware that his creatures passed away from want of food. He made the breasts in the fore-part of (their) body 1 teem with milk. He then created living beings; and by resorting to the breasts, the beings created by him thenceforward continued to exist: they are these (creatures) which have not passed away.
2:5:1:44. Hence it has been said by the Rishi 2,.--'Three generations have passed beyond,'--this is said regarding those that passed away;--'Others settled down around the light (arka, the sun)'--the light doubtless is the fire: those creatures which did not pass away, settled down around the fire; it is with regard to them that this is said.
2:5:1:55. 'The great one (neut.) 3 remained within the worlds'--it is with regard to Pragâpati that this is said.--'The blower (or, purifier) entered the regions'--the regions doubtless are the quarters, and these were indeed entered by that blowing wind: it is with regard to them that this verse was uttered. And in like manner as Pragâpati created these living beings, so they are propagated: for whenever the breasts of woman and the udder of cattle swell, then whatever is born is born; and by resorting to the breasts these (beings) continue to exist.
2:5:1:66. Now that milk is indeed food; for in the beginning Pragâpati produced it for food. But that
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food also means living beings (progeny), since it is by food that they exist: by resorting to the breasts of those who have milk, they continue to exist. And those who have no milk are nursed by the former as soon as they are born; and thus they exist by means of food, and hence food means progeny.
2:5:1:77. He who is desirous of offspring, sacrifices with that oblation, and thereby makes himself the sacrifice, which is Pragâpati 1.
2:5:1:88. In the first place 2 there is a cake for Agni on eight potsherds. Agni indeed is the root, the progenitor of the deities; he is Pragâpati ('lord of creatures'): hence there is a cake for Agni.
2:5:1:99. Then follows a potful of boiled rice (karu) for Soma. Soma doubtless is seed, and that in Agni, the progenitor; he (Agni) casts the seed Soma: thus there is at the outset a productive union.
2:5:1:1010. Then follows a cake on twelve or eight potsherds 3 for Savitri. Savitri indeed is the impeller (pra-savitri) of the gods; he is Pragâpati, the intermediate 4 progenitor: hence the cake to Savitri.
2:5:1:1111. Then follows a potful of boiled rice for Sarasvatî; and another for Pûshan. Sarasvatî doubtless is a woman, and Pûshan is a man: thus there is again a productive union. Through that twofold productive union Pragâpati created the living beings,--
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through the one (he created) the upright, and through the other those looking to the ground. This is why there are these five oblations 1.
2:5:1:1212. After that (follows), as a foundation for the curds, a cake on seven potsherds for the Maruts. The Maruts indeed are the people (visah), the people of the gods. They roamed about here entirely unimpeded. Having approached Pragâpati, when he was sacrificing, they said, 'We shall destroy those creatures of thine which thou art about to create by means of this offering 2.'
2:5:1:1313. Pragâpati reflected, 'My former creatures have passed away; and if those (Maruts) destroy these (creatures), then nothing will be left.' He accordingly set aside for them that share, the Maruts' cake on seven potsherds; and that is this same cake on seven potsherds for the Maruts. The reason why it is one of seven potsherds, is that the host of the Maruts is (distributed in troops) of seven each 3. This is why there is a cake on seven potsherds for the Maruts.
2:5:1:1414. Let him offer it to the 'self-strong' (Maruts); since they gained that share for themselves. [If], however, they (the priests) do not find an invitatory and an offering prayer (addressed) to the 'self-strong' (Maruts) 4, let it be (offered) simply to the
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[paragraph continues] Maruts. It is offered for the safety of creatures: hence it is offered to the Maruts.
2:5:1:1515. Thereupon follows the oblation of curds (payasyâ). Now it is on milk that the creatures subsist, it was by means of milk that they were preserved: hence he now offers to them that by which they were preserved, and whereon they subsist; and the beings whom he creates by means of the foregoing offerings, subsist on that milk, on that oblation of curds.
2:5:1:1616. Therein a union takes place: the curdled milk (payasyâ, fem.) is female, and the whey is seed. From that union the infinite All was gradually generated; and since the infinite All was gradually generated from that union, therefore it (the offering of curds) belongs to the All-gods.
2:5:1:1717. Then follows a cake on one potsherd for Heaven and Earth. Now when Pragâpati had created the living beings by those offerings, he enclosed them within heaven and earth; and so they are now enclosed within heaven and earth. And in like manner he, who by means of those oblations creates living beings, thereby encloses them within heaven and earth: this is why there is a cake on one potsherd for Heaven and Earth.
2:5:1:1818. Now as to the course of proceeding. They do not raise an uttara-vedi 1 in order that it (the sacred work) may be unobstructed, that it may be entire, that it may be (worthy) of the All-gods.--The barhis is tied up in three (bunches), and then
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again in one 1; for such is the characteristic form of generation, since father and mother are a productive (pair), and what is born forms a third element: hence that which is threefold is again (made) one. Thereto flowering shoots (of sacrificial grass) are tied: these he uses for the prastara 2; for this is a productive union, and productive indeed are flowering shoots: this is why he takes flowering shoots for the prastara.
2:5:1:1919. On putting the, sacrificial dishes in their place, they churn the fire 3. For it was after Agni was born that Pragâpati's offspring was born;. and so for this (sacrificer) also offspring is born after Agni (the fire) has been produced: this is why they churn the fire, after they have deposited the sacrificial dishes in their place.
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2:5:1:2020. [At the Vaisvadeva-offering] there are nine fore-offerings and nine after-offerings 1. Now the virâg metre consists of ten syllables: hence, he obtains both times an inferior (incomplete) virâg for the sake of production, because it was from that inferior (lower) source of production 2 that Pragâpati twice produced creatures--both the upright and those looking to the ground. This is why (the Vaisvadeva) has nine fore-offerings and nine after-offerings.
2:5:1:2121. There are three Samishtayagus 3; for this (offering) is decidedly greater than an (ordinary) havir-yagña 4, since it has nine fore-offerings and nine after-offerings. However, there may also be only a single Samishtayagus, since this is a havir-yagña. The priest's fee for it (consists of) the firstborn calf (of the season).
2:5:1:2222. And what race, what prosperity accrued to Pragâpati from his offering this sacrifice, that same race he produces, that same prosperity he attains
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whosoever, knowing this, offers this sacrifice: let him therefore perform this sacrifice.

Footnotes

384:1 Or, Pragâpati alone was this (universe). Cf. Muir, Original Sanskrit Texts, p. 70.
384:2 By pragâh, or (living) beings, mammalia--especially man and domestic animals--seem to be understood.
385:1 Âtmana evâgre; the Kânva text has âtmany evâgre.
385:2 Rig-veda VIII, 90, 14.
385:3 Or perhaps better, as Ludwig takes it, 'On high he took his place within the worlds.'
386:1 ? Or, Pragâpati, the real, the existent, 'Pragâpatim bhûtam.'
386:2 Instead of the preliminary Anvârambhanîyâ-ishti (see p. 7), a special ishti may be performed on this occasion, with a cake on twelve potsherds to Agni Vaisvânara, and a potful of boiled rice (hare) to Parganya, for oblations. Kâty. V, 1, 2-4.
386:3 According to Taitt. S. I, 8, 2, it is one on twelve potsherds.
386:4 Madhyatah, lit. 'from the middle.'
387:1 While the five preceding oblations are common to all the seasonal offerings (Kâty. V, I, 15), the succeeding ones are peculiar to the Vaisvadeva.
387:2 The Kânva text adds, 'if thou wilt not assign a share to us.'
387:3 In Rig-veda VIII, 96, 8, the Maruts are said to be sixty-three in number, divided into nine troops of seven each.
387:4 The Kânva text has: Tad uta yâgyânuvâkye svatavatyau na vindanti; yadi yâgyânuvâkye svatavatyau na vinded api mârutyâv eva syâtâm.
388:1 The uttara-vedi, or northern (or upper) altar, is not required at the performance of the Vaisvadeva, but at that of the Varunapraghâsâh; see II, 5, 2, 5 seq.
389:1 Three bunches of sacrificial grass are tied together with one band. Kâty. V, 1, 25.
389:2 For the prastara, or bunch of grass representing the sacrificer, see I, 3, 3, 5 seq.; I, 8, 3, II seq.
389:3 Kâty. V, I, 27 seq. supplies the following details:--With the text (Vâg. V, 2 a, &c.), 'Agni's birth-place art thou,' the Adhvaryu takes up a piece of wood and puts it on the altar. With 'the two testicles are ye' he lays on it two stalks of sacrificial grass. With 'Urvasî thou art' he places the lower arani (see p. 294, note 3) thereon. With 'Âyus (old age, or the son of Purûravas and Urvasî) thou art' he touches the butter in the pot with the upper arani; and with 'Purûravas thou art' he puts it down on the lower arani. He then calls on the Hotri to recite 'to the fire being churned out.' With the three formulas 'with the gâyatrî (trishtubh, gagatî) metre I churn thee!' he churns thrice from left to right, and then alternately both ways until fire is produced. He then calls on the Hotri to recite 'to the born fire' (Sâṅkh. III. 13, 21); and in carrying the fire towards the Âhavanîya he makes him recite 'to (the fire) being carried forward.' With the text V, 3, he throws it down on the Âhavanîya hearth; and (having put a kindling-stick on it) he makes two libations of butter thereon with V, 4.
390:1 The same number of prayâgas and anuyâgas are prescribed for the Varunapraghâsâh (see II, 5, 2, 30 and 41, with notes) and for the Mahâhavis of the Sâkamedhâh. Kâty. V, 2, 8.
390:2 Or rather, from that productive nyûna (womb, lit. defective, lower); see II, 1, 1, 13.
390:3 See I, 9, 2, 25 seq. The formula used, if there be only one Samishtayagus, is the same as at the Darsapûrnamâsa, viz. II, 21 b (VIII, 21). If there are three, they are offered to the wind (vâta), the sacrifice, and the lord of sacrifice respectively; the formulas Vâg. S. VIII, 22 a b being used with the second and third. Kâty. V, 2, 9. For the Varunapraghâsâh and Sâkamedhâh three Samishtayagus are prescribed, and for the Sunâsîrîya only one.
390:4 Viz. such as the new and full-moon sacrifice, which serves as the model sacrifice, and at which there are only five fore-offerings and three after-offerings. See I, 5, 3, 1 seq.; I, 8, 2, 7 seq.

SECOND BRÂHMANA.

B. THE VARUNAPRAGHÂSA OFFERINGS.

2:5:2:11. Now it was by means of the Vaisvadeva that Pragâpati produced living beings. The beings produced by him ate (ghas) Varuna's barley corn; for originally the barley belonged to Varuna. And from their eating Varuna's barley corn the name Varunapraghâsâh (is derived).
2:5:2:22. Varuna seized them; and on being seized by Varuna, they became rent all over 1; and they lay and sat them down breathing in and breathing out. The out-breathing and in-breathing forsook them not, but all the other deities 2 forsook them; and owing to these two, the creatures did not perish.
2:5:2:33. Pragâpati healed them by means of that oblation: both the creatures that were born and those that were unborn he delivered from Varuna's noose; and his creatures were born without disease and blemish.
2:5:2:44. Now when this (sacrificer) performs these offerings in the fourth month (after the Vaisvadeva), he does so either because thus Varuna does not seize his offspring, or because the gods performed (the same offering); and both the children that have been born to him and those that are yet unborn he thereby delivers from Varuna's noose, and his children are born without disease and blemish. This is why he performs these offerings in the fourth month.
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2:5:2:55. At this (sacrifice) there are two altars and two fires 1. The reason why there are two altars and two
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fires, is that thereby one frees the creatures from Varuna's noose both ways,--on the one side (he frees) the upright, and on the other those looking to the ground: this is why there are two altars and two fires.
2:5:2:66. On the northern (uttara) altar he raises the uttara-vedi (upper or north altar), not on the southern one. Varuna, doubtless, is the nobility, and the Maruts are the people: he thus makes the nobility superior (uttara) to the people; and hence people here serve the Kshatriya, placed above them. This is why he raises the uttara-vedi on the northern, not on the southern altar.
2:5:2:77. In the first place there are those five oblations 1. For by means of those five oblations Pragâpati produced the creatures, with them he freed the creatures both ways from Varuna's noose,--on the one side (he freed) the upright, and on the other those that tend to the ground: this is why there are those five oblations.
2:5:2:88. Then follows a cake on twelve potsherds for Indra and Agni. Indra and Agni indeed are the out-breathing and in-breathing: thus this is like
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doing a good turn to one who has done him a good turn; for it is owing to these two that his creatures 1 did not perish. Hence he now restores his creatures by means of the out-breathing and in-breathing, bestows out-breathing and in-breathing on them: this is why there is a cake on twelve potsherds for Indra and Agni.
2:5:2:99. On both (fires) there is an oblation of curds. It is on milk that the creatures subsist and by means of milk that they were preserved: hence it is with that by which they were preserved and whereon they subsist, that he delivers them both ways from Varuna's noose,--on the one side (he delivers) the upright and on the other those looking to the ground. This is why there is an oblation of curds on both (fires).
2:5:2:1010. The northern one is offered to Varuna, since it was Varuna who seized his (Pragâpati's) creatures: hence he thereby directly delivers them from Varuna's noose. The southern one is offered to the Maruts. It is for the sake of diversity that it is offered to the Maruts; for a repetition he would undoubtedly commit, were he to offer both to Varuna. Moreover, it was from the south that the Maruts intended to slay his (Pragâpati's) creatures, and with that share he propitiated them: for this reason the southern (oblation of curds) belongs to the Maruts.
2:5:2:1111. Upon both (dishes of curds) he scatters karîra-fruits 2; for with karîra-fruits Pragâpati
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bestowed happiness (ka) on the creatures, and so does he (the sacrificer) thereby bestow happiness on the creatures.
2:5:2:1212. Upon both of them he also scatters samî-leaves; for with samî-leaves Pragâpati bestowed bliss (sam) on the creatures, and so does he now thereby bestow bliss on the creatures.
2:5:2:1313. Then follows a cake on one potsherd for Ka (Pragâpati); for by that cake on one potsherd to Ka Pragâpati indeed bestowed happiness (ka) on the creatures, and so does he (the sacrificer) now bestow happiness on the creatures by that one-cup cake: this is why there is a cake on one potsherd for Ka.
2:5:2:1414. And on the first day, after husking and slightly roasting barley on the Dakshinâgni, they prepare therewith as many dishes of karambha 1 as there are members of the (sacrificer's) family, exceeded by one.
2:5:2:1515. At the same time they also prepare a ram and a ewe; and if he be able to procure wool other than from edaka sheep, let him wash it and stick it on both the ram and the ewe; but should he not be able to procure wool other than from edaka sheep, tufts of kusa grass may also be (used).
2:5:2:1616. The reason why there are a ram and a ewe is chat the ram manifestly is Varuna's victim, so that he thereby manifestly delivers the creatures from Varuna's noose. They are made of barley, because it was when they (the creatures) had eaten barley that Varuna seized them. A pair they form, so that he
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delivers the creatures from Varuna's noose through conjugal union.
2:5:2:1717. The ewe he places on the southern, and the ram on the northern dish of curds; for in this way alone a proper union is effected, since the woman lies on the left (or north) side of the man.
2:5:2:1818. The Adhvaryu places all the (other) sacrificial dishes upon the northern altar; and the Pratiprasthâtri places on the southern altar that dish of curds (belonging to the Maruts).
2:5:2:1919. Having thus placed the sacrificial dishes, he churns the fire; and having churned it and placed it on (the hearth) 1, he offers thereon, The Adhvaryu in the first place says (to the Hotri) 2, 'Recite to the fire that is being kindled!' Both (the Adhvaryu and the Pratiprasthâtri) then put firewood on (the fire) and both reserve one kindling-stick each; and they both pour out the first libation (âghâra). Thereupon the Adhvaryu says, 'Agnîdh, trim the fire!' Although the summons is given, the trimming does not take place (immediately) 3
2:5:2:2020. Thereupon the Pratiprasthâtri returns (to where the sacrificer's wife is seated). When he is about to lead the wife away, he asks her, 'With
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whom holdest thou intercourse?' Now when a woman who belongs to one (man) carries on intercourse with another, she undoubtedly commits (a sin) against Varuna. He therefore thus asks her, lest she should sacrifice with a secret pang in her mind; for when confessed the sin becomes less, since it becomes truth; this is why he thus asks her. And whatever (connection) she confesses 1 not, that indeed will turn out injurious to her relatives.
2:5:2:2121. He then makes her say the text (III, 44), 'We invoke the Maruts, the voracious consumers of enemies, delighting in their porridge.' This (verse) is (of like import) as the invitatory prayer she therewith invites them to these dishes 2.
2:5:2:2222. Of these (dishes) there is one for each descendant; as many (children) as there are in the (sacrificer's) family, so many (dishes) there are, exceeded by one. There being one for each descendant, he thereby delivers from Varuna's noose one by one the children born to him; and there being an additional one, he thereby delivers from Varuna's
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noose those children of his that are as yet unborn: this is why there are (the same number of dishes) exceeded by one.
2:5:2:2323. (In the form of) dishes they are, because it is from dishes that food is eaten; and of barley they are prepared, because it was when they (the creatures) had eaten the barley corn that Varuna seized them. From the winnowing basket she offers, because food is prepared by means of the winnowing basket. The wife offers (together with her husband): thus he delivers his offspring from Varuna's noose through conjugal union.
2:5:2:2424. She offers previously to the sacrifice, previously to the oblations, since the people do not eat offerings, and the Maruts are the people. Now when Pragâpati's creatures, being seized by Varuna, became rent all over, and sat and lay them down, breathing in and breathing out, then the Maruts destroyed their sin; and so do the Maruts now destroy the sin of his (the sacrificer's) offspring. This is why she offers previously to the sacrifice, previously to the oblations.
2:5:2:2525. He 1 offers in the southern fire, with the text (III, 45), 'Whatever (sin we have committed) in the village and forest,'--for both in the village and in the forest sin is committed;--'whatever in society and in our own self,'--by 'whatever (we have committed) in society,' he means to say 'against man;' and by 'whatever in our own self' (indriya), he means to say 'against the gods;'--'whatever sin
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we have here committed, that we expiate by offering, Svâhâ!'--whereby he says 'whatsoever sin we have committed, from all that we rid ourselves.'
2:5:2:2626. Thereupon he mutters the (verse) addressed to Indra and referring to the Maruts.--Now when the Maruts destroyed the sin of Pragâpati's creatures, he thought within himself, 'I hope they will not destroy my creatures.'
2:5:2:2727. He muttered that (verse) addressed to Indra and referring to the Maruts. Indra indeed is the nobility, and the Maruts are the people; and the nobility are the controllers of the people: 'They shall be controlled,' he thought; and therefore (that verse, Vâg. S. III, 46) is addressed to Indra.
2:5:2:2828. 'Let there not, O Indra, be (fight) for us here in battles with the gods, since there is a share for thee in the sacrifice, O fiery one!--for thee, the mighty showerer of gifts, whose Maruts the song of the offerer stream-like celebrates.'
2:5:2:2929. He then makes her say the text (Vâg. S. III, 47), 'The men skilled in the work have done the work,'--those skilled in the work have indeed done the work;--'with pleasing song;'--for with song they have done it. 'Having done the work for the gods;'--for the gods indeed they have done the work; 'go home, ye companions!'--they are now together with her while she is led thither from an other place: hence she says, 'ye companions' (sakâbhû, 'being together'). 'Go home,' she says, because that wife doubtless is the hind part of the sacrifice, and he has just now made her take her seat to the east of the sacrifice. 'Home' doubtless means the house, and the house is a resting-place: hence he thereby makes her rest in that resting-place, the house.
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2:5:2:3030. Having led her back (to her seat) the Pratiprasthâtri returns (to his place by the side of the southern altar). They now trim the fire 1. When the fire has been trimmed, both (the Adhvaryu and Pratiprasthâtri) make the second libation (of butter). Thereupon the Adhvaryu, having called (on the Âgnîdhra) for the 'Sraushat,' chooses the Hotri. The chosen Hotri then seats himself on the Hotri's seat beside the northern altar; and having seated himself, he urges (the Adhvaryu and Pratiprasthâtri) to proceed. Being thus urged to proceed, they both take up the spoons and step across (to the south side of the fires). After stepping across and calling for the 'Sraushat,' the Adhvaryu says (to the Hotri), 'Pronounce the offering-prayer on the kindling-sticks!' and 'Pronounce the offering-prayer!' at each (subsequent fore-offering). Pouring (the butter in the spoons) together (into the guhû) at the fourth 2, they both proceed with the nine fore-offerings 3.
2:5:2:3131. Thereupon the Adhvaryu says (to the Hotri),
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[paragraph continues] 'Pronounce the invitatory prayer to Agni!' referring to Agni's butter-portion 1. Both (the Adhvaryu and Pratiprasthâtri) having taken four 'cuttings' of butter, they step across (to the north side of their respective fires). Having stepped across and called for the 'Sraushat,' the Adhvaryu says (to the Hotri), 'Pronounce the offering-formula to Agni!' After the 'Vashat' has been uttered, they both pour out the oblation.
2:5:2:3232. The Adhvaryu then says, 'Pronounce (the invitatory prayer) to Soma!' referring to Soma's butter-portion. Both having taken four cuttings of butter, they step across. Having stepped across and called for the 'Sraushat,' the Adhvaryu says (to the Hotri), 'Pronounce the offering-prayer to Soma!' After the 'Vashat' has been uttered, they both pour out the oblation.
2:5:2:3333. Thus whatever has to be done by speech, that the Adhvaryu does, and not the Pratiprasthâtri. Now as to why the Adhvaryu alone calls for the 'Sraushat.' Here indeed when the 'Vashat' is pronounced,
2:5:2:3434. The Pratiprasthâtri is merely the imitator of what is done (by the Adhvaryu). For Varuna is the nobility, and the Maruts are the people: hence he thereby makes the people the imitators, the followers of the nobility. But were the Pratiprasthâtri also to call for the 'Sraushat,' he would doubtless make the people equal in power to the nobility: for this reason the Pratiprasthâtri does not call for the 'Sraushat.'
2:5:2:3535. The Pratiprasthâtri sits down, after taking the two offering-spoons in his hand. The Adhvaryu then
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proceeds with those oblations,--viz. Agni's cake on eight potsherds, Soma's pap, Savitri's cake on twelve or eight potsherds, Sarasvatî's pap, Pûshan's pap, and Indra and Agni's cake on twelve potsherds.
2:5:2:3636. Thereupon, being about to proceed with those two oblations of curds, (the Adhvaryu and Pratiprasthâtri) exchange (the ram and ewe): the ram which was on the Maruts' (dish of curds) he (the Adhvaryu) places on that of Varuna; and the ewe which was on Varuna's (dish of curds) he (the Pratiprasthâtri) places on that of the Maruts. Now the reason why they make this exchange, is this,--Varuna is the nobility, and the male represents energy: hence they thereby bestow energy on the nobility. The female, on the other hand, is without energy; and the Maruts are the people: hence they thereby cause the people to be without energy. This is why they make this exchange.
2:5:2:3737. The Adhvaryu now says (to the Hotri), 'Pronounce the invitatory prayer to Varuna!' He then pours an 'under-layer' of butter (into the guhû), takes two cuttings from Varuna's curds, and with either of the two cuttings puts the rant (in the spoon). He then pours butter thereon, replenishes (the place whence) the two cuttings (have been made), and steps across (to the south side of the fire). After stepping across and calling for the 'Sraushat,' he says (to the Hotri), 'Pronounce the offering-prayer to Varuna!' and, on the 'Vashat' being uttered, he pours out the oblation.
2:5:2:3838. Thereupon the Adhvaryu takes both spoons in his left hand; and taking hold of the Pratiprasthâtri's garment, says (to the Hotri), 'Pronounce the invitatory prayer to the Maruts!' The
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[paragraph continues] Pratiprasthâtri then makes an 'under-layer' of butter (in his guhû and two cuttings from the curds of the Maruts, and with either of the two cuttings puts the ewe (in the spoon). He then pours butter thereon, replenishes (the place of) the two cuttings, and steps across (to the south of the fire). The Adhvaryu, having called for the 'Sraushat,' says (to the Hotri), 'Pronounce the offering-prayer to the Maruts!' and on the 'Vashat' being uttered, (the Pratiprasthâtri) he pours out the oblation.
2:5:2:3939. The Adhvaryu then proceeds with the cake on eleven potsherds for Ka; and having made that offering, he says, 'Pronounce the invitatory prayer to Agni Svishtakrit (" the maker of good offering")!' The Adhvaryu then takes cuttings from all (his) oblations, one from each; and the Pratiprasthâtri also takes one cutting from that oblation of curds (to the Maruts). They then pour twice butter upon (the portions), and step across (to the south side of the fires). On stepping across and calling for the 'Sraushat,' the Adhvaryu says, 'Pronounce the offering-prayer to Agni Svishtakrit;' and after the (concluding) 'Vashat,' they both pour out the oblation.
2:5:2:4040. The Adhvaryu now cuts off the fore-portion. Having then cut off the Idâ piece by piece, he hands it to the Pratiprasthâtri; and the Pratiprasthâtri puts thereon two cuttings from the Maruts' curds. He (the Adhvaryu) then pours twice butter thereon. After invoking (the Idâ), they cleanse themselves 1.
2:5:2:4141. Thereupon the Adhvaryu says, 'O Brahman, shall I step forward?' Having put on the (remaining) kindling-stick 2 he says, Agnîdh, trim the fire!
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[paragraph continues] He, the Adhvaryu, then pours the clotted butter 1 (in the prishadâgya-upabhrit) into the two spoons (the guhû and upabhrit); and the Pratiprasthâtri also, if he have any clotted butter, divides it into two parts and pours it (into the two spoons); but if there is no clotted butter, he divides the butter in the upabhrit in two parts and pours them out separately. Then both step across (to the south side of the fires). The Adhvaryu, having stepped across and called for the 'Sraushat,' says (to the Hotri), 'Pronounce the offering-formula to the gods!' and, 'Pronounce the offering-formula!' at each (subsequent after-offering). Thus they both perform the nine after-offerings 2, pouring together (the butter from the spoons) at the (or at every) fourth after-offering. The reason why there are nine fore-offerings and nine after-offerings, is that he thereby delivers the creatures both times from Varuna's noose,--by the former (he delivers) the upright and by the latter those looking to the ground: for this reason there are nine fore-offerings and nine after-offerings.
2:5:2:4242. They both then separate the spoons 3, after laying them (on the altars). Having separated the spoons, and anointed the enclosing-sticks; and having thereupon taken hold of the (middle) enclosing-stick,
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and called for the (Âgnîdhra's) 'Sraushat,' the Adhvaryu thus addresses (the Hotri) 1, 'The divine Hotris are summoned for the proclamation of success; the human is called upon for the song of praise!' The Hotri then intones the song of praise (sûktavâka). Thereupon both seize their prastara-bunches and throw them (into the fires); both take a single straw each therefrom and remain sitting by (the fires); when the Hotri recites the song of praise,--
2:5:2:4343. The Âgnîdhra says, 'Throw after!' Both (the Adhvaryu and Pratiprasthâtri) throw (the stalk) after (the prastara); and both touch themselves.
2:5:2:4444. He (the Âgnîdhra) then says 2, 'Discourse (with me)!' [The Adhvaryu asks,] 'Has he gone (to the gods), Agnîdh? He has gone!'--'Bid (the gods) hear!'--'Yea, may (one) hear!'--'Goodspeed to the divine Hotris! Success to the human!'---The Adhvaryu also (afterwards) 3 says (to the Hotri), 'Pronounce the "All-hail and blessing!"' They both throw the enclosing-sticks (into the fire); and after taking up the spoons together, they both place them on the wooden sword 4.
2:5:2:4545. Thereupon the Adhvaryu returns (to the Gârhapatya fire) and performs the Patnîsamyâgas 5. The Pratiprasthâtri, in the meantime,
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remains waiting. After performing the Patnîsamyâgas, the Adhvaryu steps up (to the northern fire).
2:5:2:4646. He (the Adhvaryu) performs the three Samishtayagus (with the respective texts) 1; the Pratiprasthâtri takes up his spoon (and performs those oblations) silently.--The same garments, worn by the sacrificer and his wife at the Vaisvadeva, should be put on also on this occasion. They now take (the havis) mixed with the burnt scrapings of the Varuna curds, and betake themselves to (the place of) the expiatory bath (avabhritha). This (ablution) stands in relation to Varuna, (being performed) with a view to deliverance from Varuna's power. No Sâman-hymn is sung on this occasion, for at this (sacrifice) nothing whatever is performed with a Sâman-hymn. Having silently walked thither and entered (the water), he (the Adhvaryu) immerses (the vessel containing the scrapings).
2:5:2:4747. With the text (Vâg. S. III, 48), 'O laving bath, laving thou glidest along: with the help of the gods may I wipe out the sin committed against the gods, and with the help of mortals the sin committed against mortals! Preserve me, O God, from injury from the fiercely-howling (demon)!' Those (garments worn while bathing) 2 he may give
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to whichever (priest) he chooses, since they are not the garments of an initiated person. Even as a snake casts its skin, so does he cast away all his sin.
2:5:2:4848. Thereupon they shave (the sacrificer's) hair and beard; and take up the two fires 1,--for only after changing his place (to the ordinary sacrificial ground) he performs that (other) sacrifice 2, since it is not proper that he should perform the Agnihotra on the uttaravedi: for this reason he changes his place. Having gone to the house 3 and 'churned out' the fires, he performs the full-moon offering. These seasonal offerings doubtless are detached sacrifices; whereas the full-moon offering is a regular, established sacrifice: hence he finally establishes himself by means of that regular sacrifice; and therefore he changes his place (to the ordinary sacrificial ground).

Footnotes

391:1 Paridîrna, i.e. swollen, dropsical.
391:2 In the St. Petersb. Dict. devatâ is here taken as 'organ of sense.'
392:1 For the performance of the Varunapraghâsâh the Adhvaryu and his assistant, the Pratiprasthâtri, have to prepare,--to the east of the Âhavanîya, and at the distance of at least three steps (prakrama) from it,--two altars, separate from each other by about a span (of thumb and fore-finger), one south of the other. The northern one, belonging to the Adhvaryu, is to measure between four and five cubits along the west side, and between three and four cubits along the east side; the two sides being between six and eight cubits distant from each other. The southern altar, reserved for the Pratiprasthâtri; is to be of the usual size of the altar at the haviryagñâ. The ceremonies, detailed in I, 2, Brâhmanas 4 and 5, have to be performed also on the present occasion. In the middle of the east side of the northern altar a stake is fixed in the ground. On the north side of the northern altar, and contiguous with it, a pit (kâtvâla), 1⅓ cubits (the length of the wedge) square, is dug, so as to be separated on the west from the utkara (heap of rubbish) by a narrow passage. With the mould dug up from the pit, the so-called uttara-vedi (upper or north altar) is raised on the northern altar, either of the same dimensions as the pit (1⅓ cubits square) or one third of the area of the northern altar, and so that the stake marks the middle of its east side. In the centre of this mound he makes a hollow (or 'navel'), a span square; and the whole mound is then bestrewed with fine gravel. The texts used while tracing the sides of the pit, thrice throwing the wooden sword within the marked-off space, and raising the uttara-vedi, are given Vâg. S. V, 9-10. During the night the uttara-vedi remains covered with udumbara or plaksha branches or with sacrificial grass. Next morning the two fires for the newly-constructed fireplaces are taken from the Âhavanîya, either by dividing the latter into two equal parts, or by means of two bundles of firewood (threefold bound, see p. 389, note 1), lighted at it, and carried eastwards in a pan covered with sand or mould. While the fires, together with the lustral water and a spoonful of ghee, taken from the pot by five ladlings with the sruva, are taken eastward, the Hotri thrice recites the verse 'Pra devyam deva,' &c.; and the Pratiprasthâtri draws, with the wooden sword, a line from the Âhavanîya to the south-west corner (or 'right hip') of the northern altar, or to the uttara-vedi. The Adhvaryu, standing between the two altars, then besprinkles the uttara-vedi with water, while muttering the p. 393 texts Vâg. S. V, II; whereupon he pours out on it crosswise the spoonful of clarified butter, with the texts V, 12; and lays, with the mantras V, 13, three enclosing-sticks (paridhi) of pîtadâru wood round the 'navel' (see I, 3, 4, 2 seq.), and puts bdellium, fragrant reed-grass, and the front-hair of a ram on the 'navel' as a foundation (sambhâra, see II, 1, 1, 1 seq.) for the fire, which is then laid down thereon. On a hearth-mound (khara), a cubit square, formed on the southern altar, the Pratiprasthâtri also lays down his fire, after performing the usual fivefold lustration (see p. 2). Thereupon the pranîtâ-water is brought forward in the way set forth at I, 1, 1, 12 seq. Kâty. V, 3, 9-4, 21. For a different mode of transferring the fire to the special fire-places, see p. 396, note 1.
393:1 See II. 5, 1, 11, with note.
394:1 That is, his offspring and cattle.
394:2 The fruit of Capparis Aphylla. According to Sâyana, on Taitt. I, 8, 3, it is karîra-shoots--which he says resemble the Soma-creeper (somavallî)--that are so used; but he also mentions that some authorities take karîra to mean the fruit. According to a sûtra he p. 395 quotes, above a hundred samî-leaves and above a thousand karîras should be strewn over the two dishes of curds. Cf. Taitt. Br. I, 6, 5, 5.
395:1 A kind of porridge prepared with roasted barley, coarsely ground, and sour curds.
396:1 The author here apparently alludes to a different way of transferring the fire to the new fire-places from that detailed by Kâtyâyana (see p. 392, note 1). The same mode seems to be referred to by the Paddhati on Katy. V, 4 (p. 467). According to this mode (called sarnâropana, or mounting of the fire), the old fires are 'taken up' by means of the two aranis being lighted, or rather heated, at them, and then 'churned out' and placed on the newly-prepared hearth-mounds.
396:2 For the detailed course of procedure, see I, 3, 5, I seq.
396:3 Asamsrishtam eva bhavati sampreshitam. The Kânva recension reads, asamsrishta evâgnir bhavati sampreshitah. Cf. par. 30.
397:1 According to Kâty. V, 5, 7-9, she is either to give the total number or the names of her lovers, or to hold up as many stalks of grass. [If she have none, she is to reply, 'with no one else.' Comm.]--'He makes the wife speak (confess): (thereby) he renders her pure, and then he leads her to penance. Were she not to reveal (the name of) a paramour she has, she would harm a dear relative. Let her declare "N.N. is my paramour," by thus declaring (any one) she causes him to be seized by Varuna.' Taitt. Br. I, 6, 5, 2.
397:2 According to the Black Yagus, the Pratiprasthâtri mutters this formula, while leading the mistress to the place of offering. The sacrificer then recites as the invitatory prayer the verse given in par. 28 (Vâg. S. III, 46); while the offering-prayer (Vâg. S. III, 45) and the text III, 47 (par. 29) are muttered by both the husband and wife. Taitt. I, 6, 5, 3 argues against the practice of the wife being made to pronounce the anuvâkyâ.
398:1 According to Kâty. V, 5, 11, either the mistress alone offers, or she together with her husband. In the latter case, the offering-formula (as well as the dedicatory formula, 'This to the Maruts') is pronounced by both.
400:1 The Kânva text has more correctly, 'He trims both fires;' since it is the Âgnîdhra who has to trim both the northern and southern fires. See par. 29.
400:2 The recipients of the first four fore-offerings are the same as at the normal haviryagña (cf. p. 146 note), viz. 1. the kindling-sticks (samidhs); 2. Tanûnapât (or Narâsamsa); 3. the Ids; 4. the Barhis. The remaining ones are--5. the doors (of heaven); 6. dawn and night; 7. the two divine Hotris; 8. the three goddesses (Sarasvatî, Idâ, and Bhâratî); 9. all the deities to whom offering is made during the sacrifice (see I, 5, 3, 22 seq.). The objects of the first eight offerings are identical with those of the first eight verses of the Âprî hymns.
400:3 Or, 'at every fourth (fore-offering)?' According to the Paddhati on Kâty. V, 5, the butter is poured together at the fourth and seventh prayâgas. See also I, 5, 3, 16.
401:1 See I, 6, 1, 20 seq.
403:1 See I, 8, 1, 18-43.
403:2 See II, 5, 2, 19, and I, 8, 2, 3.
404:1 Prishad-âgya (lit. mottled butter) is clarified butter mixed with sour milk.
404:2 The recipients of the nine after-offerings are as follows: 1. The divine Barhis; 2. the divine doors; 3. the divine dawn and night; 4. the two divine benefactresses (goshtrî); 5. the two goddesses of potent sacrifice (ûrgâhutî); 6. the two divine Hotris; 7. the three goddesses; 8. the divine Narâsamsa; 9. the divine Agni Svishtakrit. Cf. p. 400, note .
404:3 See I, 8, 3, 1 seq.
405:1 See I, 8, 3, 10 seq.
405:2 See I, 8, 3, 20 seq.
405:3 In thus briefly recapitulating the chief points of the course of sacrificial performance, the author's object is merely to assign to each officiating priest--especially to the Adhvaryu and his assistant, the Pratiprasthâtri--his special share of business. In the actual performance, the pronunciation of the formula of 'All-hail and blessing' (see I, 9, 1, 26), of course, comes after the throwing of the enclosing-sticks into the fire (see I, 8, 3, 22).
405:4 See I, 8, 3, 26.
405:5 See I, 9, 2, 1.
406:1 See p. 390, note 3.
406:2 Kâty. V, 5, 30-33, and the scholiasts supply the following particulars: The sacrificer and his wife, accompanied by the priests, are to repair to some quiet part of flowing water. The Adhvaryu then takes the sacrificer by the arm and makes him enter the water. Thereupon he himself enters, strews sacrificial grass on the water, puts a stick on it, and thereon offers a spoonful of butter to Agni. Then follow six oblations, viz. four fore-offerings, performed in the usual way (the one to the Barhis being omitted); p. 407 an oblation of butter to Varuna, and another of the scrapings of curds to Agni and Varuna. Other authorities offer ten oblations instead of six, viz. four fore-offerings, two 'butter-portions' to Agni and Soma, the two oblations to Varuna and Agni-Varuna, and two after-offerings. The Adhvaryu then immerses the butter-pot, with the text Vâg. S. III, 48. Thereupon the sacrificer and his wife bathe without diving, but wash each other's back. They then come out of the water and put on fresh clothes.
407:1 Viz. by lighting (or heating) at them two aranis or churning-sticks, by means of which the fires are transferred to the old hearths. According to the Paddhati, the remaining ceremonies of the ishti, from the offering of the Barhis (see I, 9, 2, 29) to the end, are performed previously to the lifting of the fires.
407:2 Viz. the full-moon sacrifice, see II, 6, 2, 59, where, however, agnau instead of agnî. The construction here is quite irregular. The Kânva text has: kesasmasrûptvâgnî samârohayata udavasâya hy etena yagate.
407:3 That is, to the ordinary sacrificial ground.

THIRD BRÂHMANA.

C. THE SÂKAMEDHA OFFERINGS 1.

2:5:3:11. Verily, by means of the Varunapraghâsâh Pragâpati delivered the creatures from Varuna's noose; and those creatures of his were born without disease and blemish. Now with these Sâkamedha offerings,--therewith indeed the gods slew Vritra, therewith they gained that supreme authority which they now wield; and so does he now therewith slay his wicked, spiteful enemy and gain the victory: this is why he performs these offerings in the fourth month (after the Varunapraghâsâh). He performs them on two successive days.
2:5:3:22. On the first day he offers a cake on eight potsherds to Agni Anîkavat 2. For it was after
p. 409
shaping Agni into a sharp point 1, that the gods rushed forward, intent on slaying Vritra; and that sharp point, Agni, swerved not. And so does he (the Sacrificer) now rush forward, after shaping Agni into a sharp point, intent on slaying his wicked, spiteful enemy; and that sharp point, Agni, swerves not: this is why he sacrifices to Agni Anîkavat.
2:5:3:33. Thereupon, at midday, he offers a potful of boiled grain (karu) to the Maruts, the Scorchers (Sântapanâh), for at midday indeed the scorching winds scorched Vritra; and thus scorched he lay panting and gasping, being rent all over. And so do the scorching winds scorch his (the Sacrificer's) wicked, spiteful enemy: hence (he sacrifices) to the Maruts, the Scorchers.
2:5:3:44. Thereupon, (in the evening, he offers a potful of boiled grain) to the Maruts, the Householders (Grihamedhinah). That pap he cooks after driving
p. 410
away the calves (from the cows) with the (palâsa-) branch, and having (all the cows) milked into the pot containing the strainers. Now, whenever (in preparing the pap) they use (whole) rice-grains, then that is a karu: this nourishment 1 the gods took when they were about to slay Vritra on the morrow; and so does he (the Sacrificer) now take that nourishment, being about to slay his wicked, spiteful enemy. The reason, then, why it is milk-pap, is that milk is nourishment, and rice-grains are nourishment, and that he thus puts into him (âtman) that twofold nourishment. For this reason it is a rice-pap (prepared) with milk.
2:5:3:55. The practice, in regard to this (pap, is as follows). The same altar covered (with sacrificial grass) which served for the (oblation to) the Maruts, the Scorchers, is (now used) 2. Near this covered altar they lay down the enclosing-sticks and pieces of wood. Having had (the cows) milked in the same way (as before), he (the Adhvaryu) cooks the pap; and having cooked it and basted it with butter, he removes it from the fire.
2:5:3:66. They then rinse either two plates or two dishes, and put that (pap) thereon in two equal
p. 411
parts. Having then made a hollow in each (pap), he (the Adhvaryu) pours clarified butter therein, and wipes both the dipping-spoon and the offering-spoon. Thereupon he takes the two dishes of pap, and walks up (to the altar); and again, he takes the dipping and offering spoons, and walks up; and having touched 1 the covered altar, and laid the enclosing-sticks round (the fire) 2, he puts on as many pieces of firewood as he thinks fit. He then deposits those two dishes of pap, and the dipping and offering spoons, in their places (outside the altar). The Hotri sits down on the Hotri's seat. Taking the dipping and offering spoons, he (the Adhvaryu) says,--
2:5:3:77. 'Pronounce the invitatory prayer to Agni!' with reference to Agni's butter-portion. He then takes four 'cuttings' of butter from the hollow of the southern pap, and steps over (to the south side of the fire). Having stepped over, and called for the (Âgnîdhra's) 'Sraushat,' he says (to the Hotri), 'Pronounce the offering-prayer to Agni!' and pours out the oblation, as soon as the Vashat has been uttered.
2:5:3:88. He then says, 'Pronounce the invitatory prayer to Soma!' with reference to Soma's butter-portion. He then takes four cuttings of butter from the hollow of the northern pap, and steps over. Having stepped over and called for the 'Sraushat,' he says, 'Pronounce the offering-prayer to Soma!' and pours out the oblation, as soon as the Vashat has been uttered.
2:5:3:99. He then says, 'Pronounce the invitatory prayer
p. 412
to the Maruts, the Householders!' He makes an 'under-layer' of butter (in the offering-spoon) from the hollow of the southern pap, takes two cuttings from the latter, pours some butter thereon, and steps across. Having stepped across and called for the 'Sraushat,' he says, 'Pronounce the offering-prayer to the Maruts, the Householders!' and pours out the oblation as soon as the Vashat has been uttered.
2:5:3:1010. He then says, 'Pronounce the invitatory prayer to Agni Svishtakrit 1!' He makes an under-layer of butter from the hollow of the northern pap, takes two cuttings from the latter, pours some butter thereon, and steps across. Having stepped across and called for the 'Sraushat,' he says, 'Pronounce the offering-prayer to Agni Svishtakrit!' and pours out the oblation as soon as the Vashat has been uttered. Thereupon he cuts off the Idâ 2, but no fore-portion 3. Having invoked (the Idâ), they cleanse themselves. This is one mode of performance.
2:5:3:1111. Then there is this other. The same altar covered (with sacrificial grass) which has served for the Maruts, the Scorchers, is (used now). Near this covered altar they lay down the enclosing-sticks and pieces of firewood; and having had (the cows) milked in the same way (as before) he cooks the rice-pap. The butter he puts on so as to be no mere accessory 4 Having cooked (the pap) and basted
p. 413
it, and removed it (from the fire), he anoints it. He then removes the butter in the pot (from the fire), and wipes the dipping and offering spoons. Thereupon, taking the dish with the pap, he walks up (to the altar); and again, taking the butter in the pot, he walks up; and again, taking the dipping and offering spoons, he walks up (to the altar). He then touches that covered altar, lays the enclosing-sticks round (the Âhavanîya fire), and puts on as many pieces of wood as he thinks fit. He then deposits successively 1 (in their respective places) the dish with the pap, the pot with butter, and the dipping and offering spoons. The Hotri sits down in the Hotri's seat. Taking the dipping and offering spoons, he (the Adhvaryu) says,--
2:5:3:1212. 'Pronounce the invitatory prayer to Agni!' with a view to (offering) Agni's butter-portion. He then takes four 'cuttings' of butter from the pot and steps across (to the offering-place on the south side of the fire). Having stepped across and called for the (Âgnîdhra's) Sraushat, he says (to the Hotri), 'Pronounce the offering-prayer to Agni!' and pours out the oblation, as soon as the Vashat has been uttered.
2:5:3:1313. He then says, 'Pronounce the invitatory prayer to Soma!' with a view to Soma's butter-portion. He then takes four cuttings of butter from the pot, and steps across. Having stepped
p. 414
across, and called for the Sraushat, he says, 'Pronounce the offering-formula to Soma!' and pours out the oblation, as soon as the Vashat has been uttered.
2:5:3:1414. Thereupon he says, 'Pronounce the invitatory prayer to the Maruts, the Householders!' He then makes an 'under-layer' of butter (in the guhû), takes two cuttings from that pap, pours some butter thereon, re-anoints (replenishes with butter the parts of the sacrificial dish from which he has made) 1 the two cuttings, and steps across (to the offering-place). Having stepped across and called for the Sraushat, he says, 'Pronounce the offering-prayer to the Maruts, the Householders!' and pours out the oblation, as soon as the Vashat has been uttered.
2:5:3:1515. Thereupon he says, 'Pronounce the invitatory prayer to Agni Svishtakrit!' He then makes an under-layer of butter, takes one cutting from the pap, pours twice butter thereon, without, however, re-anointing the (place of the) cutting; and steps across. Having stepped across, and called for the Sraushat, he says, 'Pronounce the offering-prayer to Agni Svishtakrit!' and pours out the oblation, as soon as the Vashat has been uttered.
2:5:3:1616, He then cuts off the Idâ, but no fore-portion. Having invoked (the Idâ), they (the priests) eat it. As many members of (the sacrificer's) household as are entitled to partake of the remains of sacrificial
p. 415
food 1 may eat (of the pap); or the officiating priests may eat it; or, if there be abundant pap, other Brâhmans also may eat of it. The pot having then been covered, before it is quite emptied, they put it away in a safe place, for the 'full-spoon ceremony.' Thereupon they let the calves together with their mothers; and thus the cattle take that nourishment. That night he performs the Agnihotra with rice-gruel. In the morning they milk a cow, which suckles an adopted calf 2, for the purpose of the offering to the fathers.
2:5:3:1717. Thereupon, in the morning, either after or before the performance of the Agnihotra--whichever he pleases--he cuts out (the remaining rice-pap) with the darvi-spoon 3 from the un-emptied pot, with the text (Vâg. S. III, 49), 'Full, O spoon, fly away, well filled fly back to us!
p. 416
[paragraph continues] O thou (Indra), of a hundredfold powers, let us two barter food and drink, like wares!' In like manner as an invitatory prayer (is used at offerings) so does he by this (verse) invite him (Indra) to that share.
2:5:3:1818. Let him then tell (the Sacrificer) to make a bull roar. 'If it roars,' say some, 'then that (sound) is the Vashat; let him offer after that Vashat.' And in this way indeed he calls Indra in his own form to the slaying of Vritra 1; for the bull is indeed Indra's form: hence he thereby calls Indra in his own form to the slaying of Vritra. If it roars, then one may know that Indra has come to his sacrifice, that his sacrifice is with Indra. And should it not roar, let the priest, seated on the south side (viz. the Brahman), say, 'Sacrifice!'--this, indeed, is Indra's voice.
2:5:3:1919. He offers with the text (Vâg. S. III, 50), 'Give unto me, (and) I give unto thee. Bestow (gifts) on me, (and) I bestow on thee 2! And mayest thou give me guerdon, (and) I will give thee guerdon! Svâhâ!'
2:5:3:2020. He then offers a cake on seven potsherds to the sportive (Krîdinah) Maruts. For when Indra went forward in order to slay Vritra, the sportive Maruts were sporting around him singing his praises; and even so do they sport around this (Sacrificer), singing his praises, now that he is about to slay his wicked, spiteful enemy: this
p. 417
is why (he sacrifices) to the sportive Maruts 1. Thereupon (follows the performance) of the Great Oblation (Mahâ-havis): this (performance) is in accordance with that of the great (seasonable) oblation 2.

Footnotes

408:1 The performance of the Sâkamedha offerings requires two days. In the first place--after the Âhavanîya has been 'taken out' from the Gârhapatya--both fires are taken up by means of (or 'made to mount') the two kindling-sticks, and transferred (by 'churning out') to another altar (the uttaravedi). On the first day oblations are then made to Agni Anîkavat, the Marutah Sântapanâh and the Maruto Grihamedhinah, these being completed on the next morning by a Darvihoma to Indra, and an oblation of cake to the Marutah Krîdinah. Then follows the Mahâhavis, consisting--besides the five constant oblations--of oblations to Indra-Agni, Mahendra, and Visvakarman. In the afternoon takes place the Mahâpitriyagña, or (Great) sacrifice to the Manes (performed on a special altar and fire-place, south of the Dakshinâgi); which is succeeded by the Traiyambakahoma, or offering to Rudra Tryambaka, performed on a cross-way somewhere north of the sacrificial ground.
408:2 That is, Agni, the 'sharp-pointed' or 'sharp-edged;' an epithet apparently referring to the pointed flames or tongues of. Agni. The St. Petersburg Dict. takes it to mean 'Agni, possessed of a face.' Perhaps it may mean, 'Agni, constituting the front or van of the army.' In Sat. Br. III, 4, 4, 14, Agni is likened to the point (anîka) of the thunderbolt, Soma to its shaft (sakya), and Vishnu p. 409 to the part where the point is fixed on the shaft (kulmala). Compare the corresponding passage in Taitt. Br. I, 6, 6: 'The gods and Asuras were contending. Agni spake, "My body is anîkavat (possessed of an army, acc. to Sâyana): satisfy it and you will overcome the Asuras!" The gods prepared a cake on eight potsherds for Agni Anîkavat. Agni Anîkavat, being pleased with his share, produced for himself four anîkas; and thereby the gods prevailed and the Asuras were defeated. . . . Now Agni Anîkavat is yonder sun: his rays are the anîkas.' Here anîka would rather seem to mean either 'dart or 'face.' [In Taitt. Br. I, 6, 2, 5, in the battle between the gods and Asuras, Agni is represented as the mukham of the gods, which Sâyana takes to mean the 'van-guard' or 'the champion' of the gods. Compare also Sat. Br. II, 6, 4, 2; XI, 5, 2, 4]. Acc. to the Black Yagus, the cake to Agni Anîkavat is to be prepared (or offered) simultaneously (sâkam) with the rising of the sun; whence is probably derived the term 'Sâkam-edha.'
409:1 I.e. into a sharp-pointed weapon; or, perhaps, 'after appointing Agni their leader.' Cf. p. 449 note; and Sat. Br. V, 3, 1, I.
410:1 That is, strengthening food. Instead of medhas, the Kânva recension has throughout medham (as once in our text).
410:2 At the preceding offering, that to the Marutah Sântapanâh, the ishti is either to be interrupted at the end of the Samishtayagus (see I, 9, 2, 25-28), or only the offering of the Barhis (I, 9, 2, 29-31) is to be omitted. The concluding ceremonies are to be performed either on the same day, after the offering to the Maruto Grihamedhinah--which itself concludes with the Idâ, and (acc. to Taitt. Br. I, 6, 6, 6) has neither fore-offerings nor after-offerings--or the following morning after the Darvihoma (see par. 17). Katy. V, 6, 3-5, 2-33.
411:1 According to Katy. V, 6, 14, he is to do so either silently, or with the text (Vâg. S. II, 2) used in spreading the sacrificial grass on the altar. See I, 3, 3, 11.
411:2 See I, 3, 3, 13; 3, 4, 1 seq.
412:1 See I, 7, 3, 1 seq.
412:2 See I, 8, 1, 1 seq.
412:3 See I, 7, 4, 6 seq.
412:4 Ned eva prativesam âgyam adhisrayati. There seems to be some mistake here. The commentary on Katy. V, 6, 6 has 'tad eva' instead of 'ned eva.' Sâyana says that the butter is put on the Dakshinâgni; but according to Kâty. V, 6, 24, it is put on the fire together with the pap. The Kânva text has, abhyardha âgyam p. 413 sthâlyâm adhisrayati, 'he puts on the butter in the pot on the near side.'
413:1 In the original this is expressed by repetition of the verb, as was the case in the last sentence but one, where the original construction is retained. The Kânva text has merely, 'Having taken (the pap) with the dish, he hastes up (udâdravati).'
414:1 'Pratyanakti' is probably the same as 'pratyabhighârayati,' generally applied to the basting of the avadâna-sthâna, or that part of the havis from whence the cuttings have been made (Kâty. I, 9, II; the 'replenishing' of the havis in Sat. Br. I, 7, 3, 6 refers to the same thing). See, however, Kâty. V, 6, 22, where it is ruled that no pratyabhighârana is to take place at the present sacrifice. The Kânva MS., on the other hand, reads, 'he does not re-anoint the two cuttings.' Perhaps he is to anoint separately the two cut-off pieces.
415:1 That is, those who have been invested with the sacrificial cord. According to Taitt. Br. I, 6, 7, 1 the mistress of the house is not to eat of it, but an additional (prativesa) pap is to be cooked specially for her on the Dakshina fire.
415:2 'In the morning they tie up the (adopted) calf of a nivânyâ (cow suckling a strange calf),' Kânva text.
415:3 The Darvi-homa, or oblation of a darvi-spoonful of boiled rice to Indra, the associate of the Maruts, may be considered as part of the Grihamedhîyâ ishti, being, as it were, an offering of remains (or scrapings, nishkâsa, Taitt. Br. I, 6, 7, 3); cf. Kâty. V, 6, 33. Like all Guhoti-offerings, the darvi-homa is performed by the Adhvaryu while seated on the north side of the fire. According to Taitt. Br. I, 6, 7, 3, it is to be offered in the Gârhapatya, but according to Katy. V, 6, 38 (comm.) in the Âhavanîya. If the concluding ceremonies of the Sântapanîyâ ishti (from the offering of the Barhis) have not already been performed on the previous night, they have to be performed after the conclusion of the darvi-homa. If, however, only the offering of the Barhis was then omitted, the darvi-homa, if performed before the Agnihotra, is followed immediately by that oblation.
416:1 On the symbolic connection of the seasonal offerings, especially the Sâkamedhâh, with the slaying of Vritra, the evil spirit of drought, see II, 6, 4, 1.
416:2 According to Mahîdhara, this first line is spoken by Indra to his worshipper; the second line containing the latter's reply.
417:1 Comp. Taitt. Br. I, 6, 7, 4: When Indra had slain Vritra (with the thunderbolt) he went to the farthest distances, thinking that he had missed (his aim). He said, 'Who will know this' [viz. whether Vritra is really dead or not, comm.]? The Maruts said, 'We will choose a boon, then we will know (find it out): let the first oblation be prepared for us!' They sported (danced about) on him (Vritra, and thereby found out that he was dead).
417:2 That is to say, the Mahâ-havis, or Great Oblation, though apparently only an integral part of the Sâkamedhâh, is in reality its chief ceremony, and may therefore be considered as being itself on a par with the other seasonal offerings; hence it requires the five oblations common to all the Kâturmâsyas; see II, 5, 1, 8-11. The Black Yagus it seems does not use the term Mahâ-havis, but assigns more importance to the Mahâ-pitriyagña (see II, 6, 1, 1 seq.). See Âpastamba's Paribhâshâs, 80, 81 (M. Müller, Zeitschrift der Deutschen Morg. Ges. IX), according to which the sacrifice to the Manes belongs to the Mahâyagñas.

FOURTH BRÂHMANA.

2:5:4:11. Verily, by means of the Great Oblation the gods slew Vritra 3; by means of it they gained that supreme authority which they now wield; and so does he (the Sacrificer) thereby now slay his wicked, spiteful enemy, and gain the victory: this is why he performs this sacrifice.
2:5:4:22. The mode of its performance (is as follows): They raise an uttara-vedi 4; they use clotted butter 5; and they churn the fire. There are nine
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fore-offerings and nine after-offerings 1, and three Samishtayagus. In the first place there are those five oblations 2.
2:5:4:33. Now as to why there is a cake on eight potsherds for Agni. With Agni, (shaped into) a sharp point (tegas) 3, indeed, they (the gods) slew him (Vritra); and Agni, that sharp point, swerved not: hence there is (a cake) for Agni.
2:5:4:44. Then as to why there is a rice-pap for Soma. With the aid of Soma, the king, indeed they slew him, they who have Soma for their king: hence there is a pap for Soma.
2:5:4:55. Then as to why there is a cake on twelve, or eight 4, potsherds for Savitri. Savitri, indeed, is the impeller (prasavitri) of the gods; and impelled by Savitri they slew him: hence there is (a cake) for Savitri.
2:5:4:66. Then as to why there is a rice-pap for Sarasvatî. Sarasvatî in truth is Speech; and Speech indeed it was that cheered them up, saying, 'Strike! slay 5!' Hence there is a pap for Sarasvatî.
2:5:4:77. Then as to why there is a rice-pap for Pûshan. Pûshan doubtless is this earth 6, and this
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earth, indeed, gave him (Vritra) up to slaughter; and they slew him, thus given up by her: hence there is a rice-pap for Pûshan.
2:5:4:88. Then follows a cake on twelve, potsherds for Indra and Agni; for by means of that they slew him, since Agni means fiery glow (tegas), and Indra means manly power, and by means of these two powers they did indeed slay him. Moreover, Agni is the priesthood, and Indra is the nobility; having allied these two, having closely united the priesthood with the nobility, they (the gods) slew him by means of these two powers: hence there is a cake on twelve potsherds for Indra and Agni.
2:5:4:99. Then follows a rice-part for Mahendra. For before the slaying of Vritra he was indeed Indra; but after slaying Vritra he became Mahendra (the great Indra), even as (a king becomes) a mahârâga, after obtaining the victory: hence there is a rice-pap for Mahendra. And thereby indeed he renders him great (strong), for the slaying of Vritra: for this reason also there is a rice-pap for Mahendra.
2:5:4:1010. Then follows a cake on one potsherd for Visvakarman. To the gods, indeed, on performing the Sâkamedha-sacrifice and obtaining the victory (over Vritra), that sacred work (karman) was made complete (visva), and all was conquered; and so is that sacred work made complete, and all is conquered, by him who has performed the Sâkamedha-sacrifice and obtained the victory: hence there is a cake on one potsherd for Visvakarman.
2:5:4:1111. And, verily, by performing this sacrifice the gods became what race, what prosperity of the gods there now is; and that same race he propagates,
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that same prosperity he attains, whosoever, knowing this, performs this sacrifice. Let him therefore perform this sacrifice.

Footnotes

417:3 See p. 416, note 1.
417:4 See p. 392, note 1. The southern altar is not required at the present ceremony.
417:5 See p. 404, note 1.
418:1 See II, 5, 2, 30 and 41.
418:2 See II, 5, 1, 11, with note 9.
418:3 See II, 5, 3, 2. This cake, again, is to be prepared (or offered) simultaneously with the rising of the sun; see p. 409 note.
418:4 According to Taitt. S. I, 8, 4 it is to be one on twelve potsherds.
418:5 The Kânva text has, 'Attack (abhipadyasva)! strike! slay!'
418:6 This identification of Pûshan with the earth is very strange, the more so as, at II, 5, 1, 11, special stress is laid on the male nature of Pûshan. Perhaps it is in his character of bountiful bestower of food and cattle, or as the tutelary god of travellers, that he is so identified.

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