Sacred Books East Various Oriental Scholars with Index. 50 vols Max Muller Oxford 1879.1910.

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THE

SACRED BOOKS OF THE EAST

[41]

Bondon
HENRY FROWDE

Oxrorp UNIversiry PREss WAREHOUSR
AMEN Corner, E.C.

Mew York

MACMILLAN ὅς CO., 66 FIFTH AVENUE.

THE

SACRED BOOKS OF THE EAST

TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

F. MAX MULLER

VOL. XLI

@rford
AT THE CLARENDON PRESS

1894

[AW rights reserved ἢ

REFSE

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PRINTED AT THE CLARENDON PRESS

BY HORACE HART, PRINTER TO THE UNIVERSITY

6¥5
M6
ν α΄

ΤΗΕ

SATAPATHA-BRAHMANA

ACCORDING TO THE TEXT OF THE

MADHYANDINA SCHOOL

TRANSLATED BY

JULIUS EGGELING

PART III

BOOKS V, VI, AND VII

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CONTENTS.
PAGK
INTRODUCTION . ; : . . . ᾿ : . xi
FIFTH KANDA.

A. The Vagapeya . ; . ὰ . . : I
The Cups (graha) of Soma ‘ : . é ‘ 5
The Cups of Sura F : Ε : : 8
Animal Victims . . i ; ; : ee 6
Consecration. : : : Ἴ ‘ ; . 1ἢ
Chariot-race ‘ : F 3 : ee |
Apti and Kiipti-formulas . 29

The Mounting of the Sacrificial Post by the ‘Sacri-
ficer and his Wife . ᾿ . : - 31
The Seating on the Throne-seat . : ‘ . 35
Vaga-prasavantya-oblations : ; : . 8]
Uggiti (victory)-formulas . ὶ : . 40
B. The Ragas ya, or Inauguration of a Ring’. ὃ . 42
Preliminary offerings . : ; . ς ες 42
Seasonal-offerings . . ἱ ; : . 47
Indraturfya-oblation . } . : Ἴ . 50
Trishamyukta-offerings . ; : 3) 154
Ratna-havimshi, or jeweloltesinge : . 58
Offering to Soma and Rudra ᾿ : : - 65
Offering to Mitra and Brzhaspati . : ; . 66
Abhishegantya, or Consecration Ceremony . : 68

Offerings to the Divine Quickeners (devasf), viz.
Savitr# Satyaprasava, Agni Grzhapat . 69

Soma Vanaspati, Brzhaspati V4é, Indra esa
shéha, Rudra Pasupati . ; . 70
Mitra Satya, Varuza Dharmapati . ; . 41
Preparation of the Consecration Water. : - 73
P&rtha-oblations . . : . : : . 81

2 ἀπ Es re
Baiting

Vill CONTENTS.

Investing of the King with the Consecration
Garments, the Bow and Arrows
Avid-formulas ᾿
Ascending of the Quarters .
): Stepping on the Tiger-skin .
R) The Sprinkling eee
The Cow-raid .
Rathavimofantya-oblations
Game of Dice. :
The Passing Round of the Sacrificial Sword:
Dasapeya . : : :
Saasuhypcoblations
Pashkabila-oblations
Prayugim havimshi (Oblaons to the Teams)
Kesavapantya ὃ
Sautramani

SIXTH KAWDA.

Agni-Aayana, or Building of the Fire-altar
Creation of the Universe
Animal Sacrifices
Layers and Bricks of the Altar
SAvitra Libations ;
The Search for Agni (the Lump οἵ Cy
The Digging
The Making of the irespan (ukha)

Diksha, or Initiation

The Raising and Carrying of the Ukhya Noni
The Fashioning of the an oe
The Vish#u-strides
Vatsapra .
The Driving-about of the Ukhya Agni .

SEVENTH KANDA.
Agni-ayana (continued).
GAarhapatya-hearth

Pouring thereon of the Ukiya Ai
Altar of Nirriti .

298
310
319

CONTENTS.

Preparation of the (Ahavantya) Fire-altar
Ploughing, Watering, and Sowing of Ground

Bricks of the First Layer .
Lotus-leaf . : .
Gold Plate .

Gold Man .
Svayam-Atrinna Brick .
Darva Plant

Dviyagus Bricks .

Retahsif Bricks .
Visvagyotis Brick

Ritavya Bricks

Ash4édf Brick

Tortoise

Mortar and Pestle

Fire-pan .

Victims’ Heads .

Apasy4 Bricks

Khandasy4 Bricks

Corrections
Plan of Fire-altar

Transliteration of Oriental Alphabets adopted for the Trans-
lations of the Sacred Books of the East

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INTRODUCTION.

THE first of the three K4zdas contained in the present
volume continues the dogmatic discussion of the different
forms of Soma-sacrifice, in connection with which two
important ceremonies, the Vagapeya and Ragastya, are
considered. From a ritualistic point of view, there is
a radical difference between these two ceremonies. The
RAagastya, or ‘inauguration of a king,’ strictly speaking, is
not a Soma-sacrifice, but rather a complex religious cere-
mony which includes, amongst other rites, the performance
of a number of Soma-sacrifices of different kinds. The
Vagapeya, or ‘drink of strength’ (or, perhaps, ‘the race-
cup’), on the other hand, is recognised as one of the
different forms (samsth4) which a single Soma-sacrifice may
take. Asa matter of fact, however, this form hardly ever
occurs, as most of the others constantly do, in connection
with, and as a constituent element of, other ceremonies,
but is almost exclusively performed as an independent
sacrifice. The reason why this sacrifice has received
a special treatment in the Brahmaza, between the Agni-
shfoma and the RAégasfya, doubtless is that, unlike the other
forms of Soma-sacrifice, it has some striking features of
its own which stamp it, like the Ragasdya, as a political
ceremony. According to certain ritualistic authorities},
indeed, the performance of the V4gapeya should be
arranged in much the same way as that of the Ragasiya;
that is, just as the central ceremony of the Ragasdya, viz.
the Abhisheéaniya or consecration, is preceded and followed
by certain other Soma-days, so the Vagapeya should be
preceded and followed by exactly corresponding cere-
monies.

1 See Katy. Sr. XIV, 1, 7; Lary. Sr. VIII, 11, 7-11.

ΧΙΙ SATAPATHA-BRAHMANA.

The preceding Kazda was chiefly taken up with a
detailed discussion of the simplest form of a complete
Soma-sacrifice, the Agnishfoma, serving as the model
for all other kinds of one-day (ek&ha) Soma-sacrifices ;
and it also adverted incidentally to some of the special
features of such of the remaining fundamental forms of
Soma-sacrifice as are required for the performance of sacri-
ficial periods of from two to twelve pressing-days—the so-
called ahina-sacrifices—as well as for the performance of
the sacrificial sessions (sattra) lasting from twelve days
upwards. As the discussion of the Vagapeya presupposes
a knowledge of several of those fundamental forms of
Soma-sacrifice, it may not be out of place here briefly to
recapitulate their characteristic features.

The ek&ha, or ‘one-day’ sacrifices, are those Soma-
sacrifices which have a single pressing-day, consisting of
three services (or pressings, savana)—the morning, midday,
and third (or evening) services—at each of which certain
cups of Soma-liquor are drawn, destined to be ultimately
consumed by the priests and sacrificer, after libations to the
respective deities have been duly made therefrom. At
certain stated times during the performance, hymns (stotra)
are chanted by the Udgatris; each of which is followed
by an appropriate recitation (sastra) of Vedic hymns or
detached verses, by the Hoty? priest or one of his assistants.
An integral part of each Soma-sacrifice, moreover, is the
animal sacrifice (pasubandhu); the number of victims vary-
ing according to the particular form of sacrifice adopted.
In the exposition of the Agnish¢oma, the animal offering
actually described (part ii, p. 162 seq.) is that of a he-goat
to Agni and Soma, intended to serve as the model for all
other animal sacrifices. This description is inserted in
the Brahmaza among the ceremonies of the day preceding
the Soma-day; whilst, in the actual performance, the
slaughtering of the victim, or victims, takes place during
the morning service, and the meat-oblations are made
during the evening service, of the pressing-day. The
ritualistic works enumerate a considerable number of ‘ one-
day’ sacrifices, all of them with special features of their

INTRODUCTION. ΧΙ

own; most of these sacrifices are, however, merely modifica-
tions of one or other of the fundamental forms of ekahas.
Of such forms or samsthds—literally, ‘completions,’ being
so called because the final chants or ceremonies are their
most characteristic features—the ritual system recognises
seven, viz. the Agnishfoma, Atyagnishfoma, Ukthya,
Shodasin, Vagapeya}, Atiratra, and Aptory4ma.

The Agnish¢oma, the simplest and most common form
of Soma-sacrifice, requires the immolation of a single
victim, a he-goat to Agni; and the chanting of twelve
stotras, viz. the Bahish-pavam4na and four Agya-stotras
at the morning service; the M4dhyandina-pavamana and
four Prish¢ha-stotras at the midday service; and the
Tritiya (or Arbhava)-pavam4na and the Agnishfoma-saman
at the evening service. It is this last-named chant, then,
that gives its name to this sacrifice which, indeed, is often
explained as the ‘Agnishzoma-samsthad kratu#?. or the
sacrifice concluding with ‘Agni’s praise.’ The term ‘s&man,’
in its narrow technical sense, means a choral melody, a hymn-
tune, without reference to the words set thereto. Not
unfrequently, however, it has to be taken in the wider sense
of a chanted verse or hymn (triplet), a chorale ; but, though
the distinction is evidently of some importance for the
ritual, it is not always easy to determine the particular
sense in which the term is meant to be applied, viz. whether
a specified sdman is intended to include the original text
set to the respective tune, or whether some other verses to
which that tune has been adapted are intended. In the
case of the Agnishtoma-sAman, however, the word ‘s4man’
cannot be taken in its narrow acceptation, but the term has
to be understood in the sense of ‘a hymn chanted in praise
of Agni.’ The words commonly used for this chant, are
the first two verses of Rig-veda 5. VI, 48, a hymn indeed

1 In this enumeration the Vagapeya is often placed between the Atiratra and
Aptoryama ; e.g. Laty. V, 4, 24.

3 Thus on Sat. Br. V, 1, 3, 1 Agneyam agnishfoma Alabhate, Sayama re-
marks, ‘agnih stiyatexsminn ity agnishfomo nfma sima, tasmin vishayabhita
Agneyam &labhate, etena pasunfssmin vagapeyesgnishfomasamstham kratum
evanushshitavan bhavati.’ In IV, 2, 4, 9 seq., also, the term ‘ agnishfoma’
‘would seem to apply to the final chant rather than to the whole sacrifice.

Xiv SATAPATHA-BRAHMANA.

admirably adapted for the purpose of singing Agni’s praises.
For the first verse, beginning ‘ yag#4-yag#A vo agnaye,’ the
chief tune-book, the Gramageya-g4na, has preserved four
different tunes, all of which are ascribed to the Rzshi
Bharadvaga: one of them has, however, come to be gene-
rally accepted as the Yag#dyag#iya-tune κατ᾽ ἐξοχήν, and
has been made use of for this and numerous other triplets 1;
whilst the other tunes seem to have met with little favour,
not one of them being represented in the triplets arranged
for chanting in stotras, as given in the πα and Uhya-ganas.
Neither the Yag#4yagziya-tune, nor its original text, is
however a fixed item in the chanting of the Agnishtoma-
saman. Thus, for the first two verses of Rig-veda VI, 48,
the Vagapeya-sacrifice? substitutes verses nine and ten of
the same hymn, and these are chanted, not to the Yag#4-
yagfiya, but to the Varavantiya-tune, originally composed
for, and named after, Rig-veda I, 27,1 (S.V. 1, 17; ed.
Calc. I, p. 121) ‘asvam na tv4 varavantam.’

The Ukthya-sacrifice requires the slaughtering of
a second victim, a he-goat to Indra and Agni; and to
the twelve chants of the Agnish¢oma it adds three more,
the so-called Uktha-stotras, each of which is again followed
by an Uktha-sastra recited by one of the Hotrakas, or
assistants of the Hotvz. As the evening service of the
Agnishfoma had only two sastras, both recited by the
Hotr?#, the addition of the three sastras of the Hotrakas
would, in this respect, equalize the evening to the morning
and midday savanas. The word ‘uktha’ is explained by
later lexicographers either as a synonym of ‘sdman,’ or as
a kind of siman?; but it is not unlikely that that meaning
of the word was directly derived from this, the most
common, use of the word in the term ‘uktha-stotra.’ The
etymology of the word “, at all events, would point to the

' Each Saman-tune is usually chanted thrice, either each time on a special
verse of its own, or so that, by certain repetitions of words, two verses are
made to suffice for the thrice-repeated tune.

3. So also does the Agnishfut ekaha, cf. Tazdya Br. XVII, 5, 7.

3 Sayana, to Sat. Br. IV, 3, 3, 2, explains it by ‘stotra;’ but see IV, 2, 3,
6-9 where it undoubtedly refers to the recited verses (772), not to the saman.

* Viz. from root ‘vak’ to speak. I cannot see the necessity for taking

INTRODUCTION. XV

meaning ‘verse, hymn,’ rather than to that of ‘tune’ or
‘chant ;’ but, be that as it may, the word is certainly used
in the former sense in the term ‘ mahad-uktha,’ the name of
the ‘great recitation’ of a thousand brzhati verses', being
the Hotrz’s sastra in response to the Mahavrata-stotra at
the last but one day of the Gavam-ayana. And, besides,
at the Agnishéoma a special ‘ukthya’ cup of Soma-juice is
drawn both at the morning and midday pressings, but not
at the evening savana. This cup, which is eventually shared
by the three principal Hotrakas between them, is evidently
intended as their reward for the recitation of their ‘ukthas.’
At the Ukthya-sacrifice, as might have been expected, the
same cup is likewise drawn at the evening service. Though
it may be taken for granted, therefore, that ‘uktha’ was an
older term for ‘sastra,’ it still seems somewhat strange that
this term should have been applied specially to the additional
sastras and stotras of the Ukthya-sacrifice. Could it be
that the name of the additional Ukthya-cup, as a distinctive
feature of this sacrifice, suggested the name for the sastras
and stotras with which that cup was connected, or have we
rather to look for some such reason as Ait. Br. VI, 13 might
seem to indicate? This passage contains a discussion re-
garding the different status of the Hotrakas who have ukthas
of their own, and those who have not; and it then proceeds
to consider the difference that exists between the two first
and the third savanas of the Agnishéoma in respect of the
Hotrakas’ ukthas. It is clear that here also, the term
‘uktha’ can hardly be taken otherwise than as referring to

‘ brthad vakas’ in Rig-veda VII, 96, 1 in the technical sense of Bréhat-tune, as
is done by Prof. Hillebrandt, in his interesting essay, ‘Die Sonnwendfeste in
Alt-Indien,’ p. 29, merely because it is used there in connection with Indra ;
whilst he himself is doubtful as to whether it should be taken in the same sense
in III, 10, 5 where it occurs in connection with Agni. Though the Brthat-
saman is no doubt frequently referred to Indra, and the Rathantara to Agni, the
couplets ordinarily chanted to them (Rig-veda VI, 46, 1-2 and VII, 32, 22, 23)
are both of them addressed to Indra. Both tunes are, however, applied to verses
addressed to all manner of deities.

1 See Catalogue of Sanskrit MSS. of the India Office, No. 434. In Kaush.
Br. XI, 8, ‘sadasy ukthani sasyante,’ also, the word has undoubtedly the sense
of sastra, or (recited) hymn. In part i, p. 346, note 3 of this translation read
‘ great recitation or sastra,’ instead of ‘ great chant.’

χνὶ SATAPATHA-BRAHMANA.

the sastras—though, no doubt, the stotra is sometimes said
to belong to the priest who recites the sastra in response
to it—and this paragraph of the Brahmaza reads almost
like the echo of an old discussion as to whether or not there
should be recitations for the Hotrakas at the evening service
of a complete Soma-sacrifice. If, in this way, the question
of ‘uktha or no uktha’ had become a sort of catchword for
ritualistic controversy, one could understand how the term
came ultimately to be applied to the three additional
stotras and sastras.

Not unfrequently, the Ukthya is treated merely as a
redundant Agnish¢oma, as an ‘ Agnishfomak soktha&,’ or
Agnish‘oma with the Ukthas'. Considering, however, that
the term Agnish¢oma, properly speaking, belongs only to
a Soma-sacrifice which ends with the Agnishfoma (s4man),
and that the addition of the Uktha-stotras also involves
considerable modifications in the form of most of the pre-
ceding chants, a new term such as Ukthya, based on the
completing and characteristic chants of this form of sacri-
fice, was decidedly more convenient. In regard to the
composition of the preceding stotras, with the exception of
the Madhyandina-pavamana and the Agnish¢Zoma-s4man,
the Ukthya, indeed, may be said to constitute a parallel
form of Sacrifice beside the Agnish‘oma?, the succeeding
samsthas following the model of either the one or the other
of these two parallel forms.

The Shodasin-sacrifice requires, as a third victim, the

1 See, for instance, Tasdya Br. XX, 1, 1.

2 Perhaps the most characteristic point of difference between these two forms
in which the fundamental stotras are chanted is the first (or Hotrz’s) Prishtha -
stotra at the midday service. Whilst the Agnish‘oma here requires the Ra-
thantara-tune chanted on the text, Sima-veda S. II, 30, 31; the Ukthya, on
the other hand, requires the text, 5. V. II, 159, 160, chanted to the Brzhat-tune.
Professor Hillebrandt, l.c., p. 22, has, indeed, tried to show that these two
tunes play an important part in early India in connection with the celebration of
the solstices. A similar alternation of simans to that of the Hotr2’s Prishtha-
stotra obtains at the third, or BrahmanSkkhamsin’s Prish¢ha-stotra; the Nau-
dhasa-siman (II, 35, 36) being used at the Agnishfoma, and the Syaita-siman
at the Ukthya-sacrifice. As regards the second (or Maitravaruma’s) and fourth
(or Akkhfivaka’s) Prishthka-stotras, on the other hand, the same siman—viz. the
Vamadevya (II, 32-34) and Kfleya (II, 37, 38) pases ata used both at
the Agnishfoma and Ukthya.

INTRODUCTION. xvii

immolation of a ram to Indra; and one additional chant,
the shodasi-stotra, with its attendant sastra and Soma-cup.
The most natural explanation of the name is the one
supplied, in the first place, by Ait. Br. IV, 1 (as interpreted
by Sayana)}—viz. the sacrifice which has sixteen, or a six-
teenth, stotra'. But, as the name applies not only to the
sacrifice but also to the stotra and sastra, the Brahmama
further justifies the name by the peculiar composition of
the shodasi-sastra in which the number sixteen prevails?
Very probably, however, the name may have belonged to
the sacrifice long before the sastra, for symbolic reasons,
had assumed the peculiar form it now presents.

In this summary of the characteristic features of the
forms of Soma-sacrifice presupposed by the Vagapeya, no
mention has yet been made of the Atyagnishfoma, or
redundant Agnishfoma, which usually occupies the second
place in the list of samsthés. This form of sacrifice is
indeed very little used, and there can be little doubt that
it was introduced into the system, as Professor Weber
suggests, merely for the sake of bringing up the Soma-
samsthas to the sacred number of seven. This sacrifice is
obtained by the addition of the shodasi-stotra to the twelve
chants of the Agnish‘oma, as well as of the special Soma-
cup and sacrificial victim for Indra, connected with that
chant. It may thus be considered as a short form of the
Shodasin-sacrifice (though without the full complement of
stotras implied in that name), which might have suited the
views of such ritualists as held the sastras of the Hotrakas
at the evening service to be superfluous ὃ.

The distinctive feature of the Atir4tra-sacrifice, as the
name itself indicates, is an ‘overnight’ performance of
chants and recitations, consisting of three rounds of four
stotras and sastras each. At the end of each round

1 This is also the explanation of the term given by Sayama in his commentary

on Tandya Br. XII, 13, 1.

2 See this translation, part ii, p. 402, note I.

> See part ii, p. 402, note 2, where it is stated that the tenth and last day of
the Dasaratra is an Atyagnishfoma day, called Avivakya, i.e. one on which
there should be no dispute or quarrel.

[411] Ὀ

XVIll SATAPATHA-BRAHMANA.

(pary4ya) libations are affered, followed by the inevitable
potations of Soma-liquor. That the performance, indeed,
partook largely of the character of a regular nocturnal
carousal, may be gathered from the fact, specially mentioned
in the Aitareya Brahmaaa, that each of the Hotr7’s offering-
formulas is to contain the three words—‘andhas,’ Soma-
plant (or liquor), ‘pa,’ to drink, and ‘mada,’ intoxication.
Accordingly, one of the formulas used is Rig-veda II, 19, 1
apayy asy4szndhaso madaya, ‘there has been drunk (by
Indra, or by us) of this juice for intoxication. The twelve
stotras, each of which is chanted to a different tune, are
followed up, at daybreak, by the Sandhi-stotra, or twilight-
chant, consisting of six verses (SAma-veda 5. II, 99-104)
chanted to the Rathantara-tune. This chant is succeeded
by the Ηοῦ 78 recitation of the Asvina-sastra, a modification
of the ordinary ‘pratar-anuvaka, or morning-litany, by
which the pressing-day of a Soma-sacrifice is ushered in'.
The Atiratra also requires a special victim, viz. a he-goat
offered to Sarasvati, the goddess of speech. As regards
the ceremonies preceding the night-performance, there is
again a difference of opinion among ritualists as to whether
the shodasi-stotra, with its attendant rites, is, or is not,
a necessary element of the Atiratra?. Some authorities ὃ,
accordingly, distinctly recognise two different kinds of
Atiratra,—one with, and the other without, the shodasin.
In Katydyana’s Satra, there is no allusion to any difference
of opinion on this point, but, in specifying the victims
required at the different Soma-sacrifices, he merely remarks
(IX, 8, 5) that, ‘At the Atiratra there is a fourth victim to
Sarasvati.’ This would certainly seem to imply that there
are also to be the three preceding victims, including the
one to Indra peculiar to the Shodasin. Asvalayana (V, 11,
1) also refers incidentally to the shodasin as part of the

1 See part ii, p. 226 seq. On the present occasion the Pratur-anuvika is, how-
ever, to consist of as many verses as, counting their syllables, would make up
a thousand brshati-verses (of thirty-six syllables each). The three sections of
the ordinary morning-litany from the body of the Asvina-sastra which concludes,
after sunrise, with verses addressed to Sfrya, the sun.

2 Cf. Lary. Sr. VIII, 1, 16; IX, 5, 23 with commentary.

> Notably Tasdya Br. XX, 1, 1 seq.

INTRODUCTION. xix

Atiratra, though it is not quite clear from the text of the
sdtra whether it is meant to be a necessary or only an
optional feature of that sacrifice. The Aitareya Brahmana
(IV, 6), on the other hand, in treating of the Atirdtra,
enters on a discussion with the view of showing that the
night-performance of that sacrifice is in every respect equal
to the preceding day-performance ; and accordingly, as the
three services of the day-performance include fifteen chants
and recitations (viz. the twelve of the Agnish¢oma, and the
three Ukthas), so, during the night, the three rounds of
in all twelve stotras, together with the sandhi-stotra, here
counted as three stotras (triplets), make up the requisite
fifteen chants. This Brahmama, then, does not recognise
the shodasin as part of the Atirdtra, and, indeed, the
manuals of the Atiratra chants which I have consulted
make no mention of the shodasi-stotra, though it is dis-
tinctly mentioned there among the chants of the Vagapeya
and the Aptoryama. The passage in the Aitareya, just
referred to, also seems to raise the question as to whether
the Atiratra is really an ekaha, or whether it is not rather
an ahina-sacrifice. On this point also the authorities seem
to differ; whilst most writers take the Atiratra, and the
analogous Aptory4ma, to be ‘one-day’ sacrifices, the
Tandya Brahmana (XX) and L&ty. IX, 5, 6 class them
along with the Ahinas!; and they may indeed be regarded
as intermediate links between the two classes of Soma-
sacrifice, inasmuch as, in a continued sacrificial performance,
the final recitations of these sacrifices take the place of the
opening ceremony of the next day’s performance. Such,
for instance, is the case in the performance of the Atiratra
as the opening day of the Dv4dasdha, or twelve days’
period of sacrifice; whilst in the performance of the twelfth
and concluding day, which is likewise an Atirdtra, the
concluding ceremonies of the latter might be considered in

1 The Aitareya Brahmaza (VI, 18) in discussing the so-called samp4ta hymns
inserted in continued performances, with the view of establishing a symbolic
connection between the several days, curiously explains the term ‘ahfna,’ not
from ‘ahas’ day, but as meaning ‘not defective, where nothing is left out’
(a-hina).

b2

xXx SATAPATHA-BRAHMANA.

a manner superabundant. It is probably in this sense that
L&ty. (IX, 5, 4) calls the overnight performance of the
last day of an ahina (e.g. the Dvadasaha) the yag#apukkha,
or tail of the sacrifice, which is to fall beyond the month
for which, from the time of the initiation, the ahina is
to last.

The Aptory4ma-sacrifice represents an amplified form
of the Atiratra. It requires the shodasi-stotra and the
ceremonies connected with it as a necessary element of its
performance ; whilst its distinctive feature consists in four
additional (atirikta-) stotras and sastras, chanted and
recited after the Asvina-sastra, the concluding recitation
of the Atir4tra. These four chants are arranged in such
a manner that each successive stotra is chanted to a
different tune, and in a more advanced form of composition,
from the trivrit (nine-versed) up to the ekavimsa (twenty-
one-versed) stoma. In the liturgical manuals, the Aptor-
yama, moreover, performs the function of serving as the
model for a sacrificial performance with all the ‘ prish¢has!.’
Though this mode of chanting has been repeatedly referred
to in the translation and notes, a few additional remarks
on this subject may not be out of place here. When
performed in its ‘przsh¢ka’ form, the stotra is so arranged
that a certain s4man (or chanted triplet) is enclosed, as
the ‘garbha’ (embryo), within some other s4man which,
as its ‘ prishtha’ (i.e. back, or flanks), is chanted a number
of times before and after the verses of the central sAman.
The tunes most commonly used for forming the enclosing
sdmans of a Prish¢ka-stotra are the Rathantara and
Brihat; and along with these, four others are singled out
to make up the six Prish¢ka-simans κατ᾽ ἐξοχήν, viz. the
Vairdpa (with the text Sama-veda II, 212-13), Vairaga
(II, 277-9), S 4kvara? (chanted on the Mahandmni verses,

1 From Asvalayana’s role (IX, 11, 4), ‘If they chant in forming the garbha
(i.e. in the ‘ préshéha ’ form), let him (the Hotr# or Hotraka) recite in the same
way the stotriyas and anurfipas,’ it seems, however, clear that the Aptoryama
may also be performed without the Prishthas.

3 The original text of the Sakvara-sdman is stated (by Sayama on Aitar. Br.
IV, 13; Mahidhara on Vag. S. X, 14, &c.) to be Sama-veda II, 1151-3, ‘pro
shv asmai puroratham,’ but the Sama-veda Gnas do not seem to give the tune

INTRODUCTION. Xxi

Aitar. Ar. IV), and Raivata! simans. These six sAmans
are employed during the six days’ sacrificial period called
Prishthya-shadaha, in such a way that one of them, in the
order in which they are here enumerated, is used for the
first, or Hotr#’s, Prish¢ha-stotra on the successive days of
that period. In that case, however, these stotras are not
performed in the proper ‘ prishtha’ form’, i.e. they have
no other sAman inserted within them, but they are treated
like any other triplet according to the particular stoma,
or mode of composition, prescribed for them. But, on the
other hand, in the Aptory4ma, when performed ‘ with all
the Prish7fas,’ not only are a number of stotras chanted in
the proper ‘prish¢ha’ form, but the ‘prish/a’ element
asserts itself in yet another way, viz. by the appearance
of all the six ‘PrishtAa-sdmans’ in the course of the
performance of the different stotras, in this way :—the
Rathantara-tune forms the middlemost of the seven
triplets of which the Madhyandina-pavam4na is composed ;

with that text, but with the Mahfnamnt verses (ed. Bibl. Ind. II, p. 371).
The Tasdya Br. XIII, 4 (and comm.), gives minute directions as to the par-
ticular padas of the first three Mahanmnf triplets which are singled out as of
a sakvara (potent) nature, and are supposed to form the three stotriy4 verses of
the sakvara-siman, consisting of seven, six, and five padas respectively. The
asaikvara pAdas are, however, likewise chanted in their respective places, as is also
the additional tenth verse, the five padas of which are treated as mere supple-
mentary (or ‘filling in’) matter.

1 That is, the Varavanttya-tune adapted to the ‘ Revatf’ verses. The Vara-
vantfya-tune is named after its original text, Rig-veda I, 27, 1, ‘asvam.na tva
varavantam’ (Séma-veda, ed. Bibl. Ind. I, p. 121). When used as one of the
Prishtha-simans it is not, however, this, its original text, that is chanted to it,
but the verses Rig-veda I, 30, 13-15, ‘revattr παλ sadhamada’ (Sama-veda II,
434-6, ed. vol. iv, p. 56), whence the tune, as adapted to this triplet, is usually
called Raivata. The Raivata-sdman, thus, is a signal instance of the use of
the term ‘siman’ in the sense of a chanted verse or triplet.

3 The statement, in part ii, p. 403 note (and repeated in the present part, p. 6,
note 2), that, while the Prishtha-stotras of the Abhiplava-shadaha are performed
in the ordinary (Agnishfoma) way, the Prish¢hya-shadaha requires their per-
formance in the proper Présh¢ka form, is not correct. In both kinds of
shadaha, the Prishtha-stotras are performed in the ordinary way (viz. in the
Agnishfoma or Ukthya way, see p. 4 note); but whilst, in the Abhiplava,
the Rathantara and Brshat-simans are used for the Hotr#’s Prish¢ha-stotra on
alternate days, the Prish‘Aya-shadaha requires a different Prish¢#a-siman on
each of the six days. The two kinds of shadahas also differ entirely in regard
to the sequence of stomas prescribed for the performance of the stotras,

b3

ΧΧΙΪ SATAPATHA-BRAHMANA.

the Brzhat forms the ‘garbha,’ or enclosed sdman, of the
Agnishfoma-siman!; the Vairfpa the ‘garbha’ of the
third, the Vairaga that of the first, the SAakvara that of
the second, and the Raivata that of the fourth, Prish¢/a-
stotra. It is doubtless this feature which gives to certain
Soma-days the name of ‘sarvaprishtha,’ or one performed
with all the (six) Prish¢#as. Then, as regards the par-
ticular stotras that are chanted in the proper ‘ prishtha’
form, these include not only the four so-called Prishtha-
stotras of the midday service, but also the four Agya-
stotras of the morning service, as well as the Agnishtoma-
saman and the three Uktha-stotras of the evening service,—
in short, all the first fifteen stotras with the exception of
the three Pavam4na-stotras. Of the stotras which succeed
the Ukthas, on the other hand—viz. the Shodasin, the
twelve chants of the three night-rounds, the Sandhi-stotra,
and the four Atirikta-stotras—not one is performed in the
‘prishtha’ form. How often the several verses of the
‘prish‘ha-siman, and those of the ‘garbha’ are to be
chanted, of course depends, in each case, not only on the
particular stoma which has to be performed, but.also on
the particular mode (vish¢uti) prescribed, or selected, for
the stoma. Thus, while all the four Agya-stotras are
chanted in the paskadasa, or fifteen-versed-stoma; the
four Prish¢ha-stotras are to be performed in the ekavissa
(of twenty-one verses), the aturvimsa (of twenty-four
verses), the atuskatvarimsa (of forty-four verses), and the
ash/akatvarimsa (of forty-eight verses) respectively. Now
whenever, as in the case of the pa#adasa and the ekavimsa-
stomas, the number of verses is divisible by three, one third
of the total number of verses is usually assigned to each of
the three parts of the stotra, and distributed over the
respective (three or sometimes four) verses of that siman ?.

1 Either the Rathantara or the Brzhat also forms the ‘ préshffa,’ or enclosing
siman, of the first Prish¢ha-stotra.

2 Whenever the stotra is not performed in the ‘ prishtha’ form, but consists
of a single siman or triplet, the repetitions required to make up the number of
verses implied in the respective stoma, are distributed over the three verses of
the sdman in such a way that the whole sAman is chanted thrice, each time
with various repetitions of the single verses. The usual form in which the

INTRODUCTION. ΧΧΗΣ

To illustrate this tripartite composition, the Hotvi’s
Prishthka-stotra, performed in the twenty-one-versed stoma,
may be taken as an example. For the ‘prishéha, the
manuals give the Brzhat-s4man, on its original text (SAma-
veda II, 159, 160, ‘tv4m id dhi havimahe,’ arranged so as to
form three verses), though the Rathantara may be used
instead!. For the ‘garbha,’ or enclosed sAman, on the
other hand, the Vairdga-sdman (with its original text,
S. V. II, 277-9, ‘pib4 somam indra mandatu tv4’) is to
be used, a most elaborate tune 2, with long sets of stobhas,
or musical ejaculations, inserted in the text. Of the
twenty-one verses, of which the stoma consists, seven
verses would thus fall to the share of the ‘garbha,’ and
seven verses to that of the ‘ prishtha,’ as chanted before
and after the ‘garbha.’ Thus, in accordance with the for-
mula set forth in p. xxii, note 2, the three verses (a, b, c) of
the Brzhat would be chanted in the form aaa—bbb-c; then
the verses of the Vairaga-siman (as ‘ garbha’) in the form
a-bbb-ccc ; and finally again the Brihat in the form
aaa-b-—ccc. Stotras, the total number of verses of which
is not divisible by three, of course require a slightly
different distribution. Thus, of the third Prish¢ha-stotra,
the stoma of which consists of forty-four verses, the two
parts of the ‘prish¢ka’ obtain fifteen verses each, whilst
the ‘garbha’ has only fourteen verses for its share.

The V4gapeya, the last of the seven forms of a com-
plete Soma-sacrifice, occupies an independent position
beside the Atiratra and Aptorydma, whose special features
it does not share. Like them, it starts from the Shodasin,
to the characteristic (sixteenth) chant (and recitation) of
which it adds one more stotra, the Vagapeya-sdman, chanted
to the Brzhat-tune, in the Saptadasa (seventeen-versed)
stoma, and followed by the recitation of the Vagapeya-
sastra. The Saptadasa-stoma, indeed, is so characteristic
of this sacrifice that—as has been set forth at p. 8 note

ekaviszsa is performed may be represented by the formula aaa-bbb-c ; a-bbb-
ccc ; aaa—b-ccc, making together twenty-one verses.

1 Asval. Sr. IX, 3, 4-5-

3 It is given somewhat imperfectly in the ed. Bibl. Ind. V, p. 391.

XXIV SATAPATHA-BRAHMANA,

below—all the preceding chants, from the Bahishpavam4na
onward, are remodelled in accordance with it. Besides,
over and above the three victims of the Shodasin-sacrifice,
the Vagapeya requires, not only a fourth one, sacred to
Sarasvati, the goddess of speech, but also a set of seventeen
victims for Prag4pati, the god of creatures and procreation.
As regards other rites peculiar to the Vagapeya, the most
interesting, doubtless, is the chariot-race in which the sacri-
ficer, who must be either of the royal or of the priestly order,
is allowed to carry off the palm, and from which this sacri-
fice perhaps derives its name. Professor Hillebrandt',
indeed, would claim for this feature of the sacrifice the cha-
racter of a relic of an old national festival, a kind of Indian
Olympic games; and though there is perhaps hardly
sufficient evidence to bear out this conjecture, it cannot
at least be denied that this feature has a certain popular
look about it.

Somewhat peculiar are the relations between the Vaga-
peya and the Ragasfya on the one hand, and between the
Vagapeya and the Brzhaspatisava on the other. In the
first chapter of the fifth book, the author of this part of our
Brahmaza is at some pains to impress the fact that the
Vagapeya is a ceremony of superior value and import to
the Ragasfya; and hence K4tydyana (XV, 1, 1-2) has two
rules to the effect that the Ragasilya may be performed by
a king who has not yet performed the Vagapeya. These
authorities would thus seem to consider the drinking of the
Vagapeya-cup a more than sufficient equivalent for the
Ragasdya, or inauguration of a king; they do not, how-
ever, say that the Ragasdya must be performed prior to the
Vagapeya, but only maintain that the Vagapeya cannot be
performed after the Ragastya. The RAégasfya, according
to the Brahmaza, confers on the sacrificer royal dignity
(ragya), and the Vagapeya paramount sovereignty (sim-
ragya). It might almost seem as if the relatively loose posi-
tions here assigned to the Ragasiya were entirely owing to.
the fact that it is a purely Kshatriya ceremony to which the

1 Vedische Mythologie, p. 247.

INTRODUCTION. XXV

Brahmama has no right, whilst the Vazapeya may be per-
formed by Brahmazas as well as Kshatriyas. But on what-
ever grounds this appreciation of the two ceremonies may
be based, it certainly goes right in the face of the rule laid
down by Asvalayana (IX, 9, 19) that, ‘after performing the
Vagapeya, a king may perform the Ragas(iya, and a Brah-
maza the Brzhaspatisava.’ With this rule would seem to
accord the relative value assigned to the two ceremonies in
the Taittiriya Samhita (V, 6, 2, 1) and Brahmaza (II, 7, 6, 1),
according to which the Vagapeya is a ‘ samraésava,’ or con-
secration to the dignity of a paramount sovereign, while the
Ragastya is called a ‘varuzasava,’ i.e., according to Sayama,
a consecration to the universal sway wielded by Varuma?.
In much the same sense we have doubtless to understand
the rule in which Laty4yana defines the object of the
Vagapeya (VIII, 11, 1), viz.‘ Whomsoever the Brahmazas
and kings (or nobles) may place at their head, let him per-
form the Vagapeya.’ All these authorities, with the excep-
tion of the Satapatha-Brahmaza and K4ty4yana, are thus
agreed in making the Vagapeya a preliminary ceremony,
performed by a Brahmaza who is raised to the dignity of a
Purohita, or head-priest (so to speak, a minister of worship,
and court-priest), or by a king who is elected paramount
sovereign by a number of petty ragas; this sacrifice being
in due time followed by the respective installation and
consecration ceremony, viz. the Brzhaspatisava, in the case
of the Purohita ; and the Régasfya, in that of the king.
In regard to the Brshaspatisava, which these authorities
place on an equality with the Ragasdya, our Brahmaza
finds itself in a somewhat awkward position, and it gets
out of its difficulty (V, 2, 1,19) by simply identifying
the Brthaspatisava with the V4gapeya, and making the
Vagapeya itself to be ‘the consecration of Brzhaspati ;’
and Katydyana (XIV, 1, 2) compromises matters by com-
bining the two ceremonies in this way that he who performs
the V4gapeya is to perform the Brzhaspatisava for a fort-
night before and after the Vagapeya.

1 Cf. δάκῃ, Sr. XV, 13, 4, ‘for it is Varuna whom they consecrate.’

XXVi SATAPATHA-BRAHMANA,

The Ragastya, or inauguration of a king, is a complex
ceremony which, according to the Srauta-sdtras, consists of
a long succession of sacrificial performances, spread over a
period of upwards of two years. It includes seven distinct
Soma-sacrifices, viz. 1,the Pavitra,an Agnishéoma serving
as the opening sacrifice, and followed, after an interval of a
year (during which the seasonal sacrifices have to be per-
formed), by 2, the Abhishe#antya, an Ukthya-sacrifice,
being the consecration(or anointing)ceremony. Then follows
3, the Dasapeya, or ‘drink of ten,’ an Agnishfoma, so-
called because ten priests take part in drinking the Soma-
liquor contained in each of the ten cups. After another
year’s interval1, during which monthly ‘offerings to the
beams (i.e. the months)’ are made, takes place 4, the Kesa-
vapaniya, or hair-cutting ceremony, an Atiratra-sacrifice ;
followed, after a month or fortnight, by 5, and 6, the
Vyushdi-dviratra, or two nights’ ceremony of the
dawning, consisting of an AgnishZoma and an Atiratra ;
and finally 7, the Kshatra-dhréti, or ‘the wielding of
the (royal) power,’ an Agnish¢oma performed a month later.
The round of ceremonies concludes with the Sautramamt,
an ish¢i the object of which is to make amends for any
excess committed in the consumption of Soma-liquor.

The fifth book completes the dogmatic discussion of the
ordinary circle of sacrifices, some less common, or altogether
obsolete, ceremonies, such as the Asvamedha (horse-
sacrifice), Purushamedha (human sacrifice), Sarvamedha
(sacrifice for universal rule), being dealt with, by way of
supplement, in the thirteenth book.

With the sixth Kanda, we enter on the detailed ex-
planation of the Agnikayana, or building of the fire-altar,
a very solemn ceremony which would seem originally to
have stood apart from, if not in actual opposition to,
the ordinary sacrificial system, but which, in the end,
apparently by some ecclesiastical compromise, was added

1 The Brihmana (V, 5, 2, 2), however, would rather seem to dispense with
this interval by combining the twelve oblations so as to form two sets of six
each.

INTRODUCTION. XXVil

on to the Soma ritual as an important, though not in-
dispensable, element of it. The avowed object of this
ceremony is the super-exaltation of Agni, the Fire, who,
in the elaborate cosmogenic legend with which this section
begins, is identified with Pragapati, the lord of Generation,
and the source of life in the world. As the present volume
contains, however, only a portion of the Agni#ayana
ritual, any further remarks on this subject may be reserved
for a future occasion.

Since the time when this volume went to press, the
literature of the Soma myth has been enriched by the
appearance of an important book, the first volume of
Professor A. Hillebrandt’s Vedische Mythologie, dealing
with Soma and cognate gods. As it is impossible for me
here to enter into a detailed discussion of the numerous
points raised in the work, I must content myself for the
present with the remark that I believe Professor Hillebrandt
to have fully established the main point of his position,
viz. the identity of Soma with the Moon in early Vedic
mythology.

Digitized by Google

SATAPATHA-BRAH MANA.

FIFTH KANDA.

A. THE VAGAPEYT. |

First ApuyAya, First Brkumana.

1. Once upon a time the gods and the Asuras,
both of them sprung from Prag4pati, strove together.
And the Asuras, even through arrogance, thinking,
‘Unto whom, forsooth, should we make offering ?’
went on offering into their own mouths. They
came to naught, even through arrogance: where-
fore let no one be arrogant, for verily arrogance is
the cause? of ruin.

2. But the gods went on making offerings unto
one another. Prag4pati gave himself up to them:
thus the sacrifice? became theirs; and indeed the
sacrifice is the food of the gods *.

3. They then spake, ‘To which of us shall this
belong?’ They did not agree together, saying,

1 Lit. ‘the mouth,’ i.e. the opening or beginning, of ruin. The
St. Petersburg Dict. compares Prov. xvi. 18: ‘Pride goeth before
destruction, and an haughty spirit before a fall.’

3 Pragdpati (the lord of creatures or generation) is both the
sacrifice and the year (time); see III, 2, 2, 4.

® See II, 4, 2, 1. To them (the gods) he (Pragpati) said,
‘The sacrifice (shall be) your food, immortality your sustenance
(rg), and the sun your light!’

4 For the neuter idam—hardly here ‘this universe,’ or ‘ νᾶ-

- 4) Β

2 SATAPATHA-BRAHMANA.

‘To me! to me!’ Not being agreed, they said,
‘Let us run a race for it: whichever of us shall win,
to him it shall belong !’—‘So be it!’ so they ran
a race for it.

4. Then Brzhaspati hasted up to Savitr? for his
impulsion ',—Savitr7 being the impeller (prasavitrz)
among the gods—saying, ‘Impel this for me, (so
that) impelled by thee, I may win this!’ Then
Savitvz, as the impeller, impelled it for him, and
impelled by Savitz, he won: he became everything
here, he won everything here ; for he won Praga-
pati, and Pragapati (the lord of creatures and pro-
creation) indeed is everything here. By offering
therewith he (Bvzhaspati) ascended to that upper
region. Therefore who so knoweth, and who so
knoweth not,—they say, ‘That upper region be-
longeth to Byzhaspati.’

5. Thus they who of old used to offer the V4ga-
peya, ascended to that upper region. From there
Aupavi Ganasruteya descended again: thence-
forward (all men) descend again.

gapeyam,’ but rather ‘this thing, it’—the Kaava text reads ayam
‘he,’ i.e. Pragdpati, or the sacrifice (yagf#a, masc.); cf. note on Ν᾽,
1, 4; 15.

1 For want of a simpler and more homely set of terms for the
derivatives of the verb si ‘to animate’ here used, those used in the
preceding volumes are here generally adhered to, though, as there,
somewhat reluctantly. The simple ‘to bless, blessing, &c.’ might
sometimes fit quite well, though no doubt they imply an idea
altogether foreign to the etymological meaning of this verb, and
could not possibly be used, as is the case here, of the animating
influence of the sun. Sometimes ‘to speed’ has been chosen,
where the etymological connection with Savitr? is not insisted
upon; while in other passages ‘to consecrate, consecration, &c.’
might probably come nearer to the meaning of the original. Cp.
Delbrtick, Altindische Syntax, p. 256.

ν KANDA, I ADHYAYA, I ΒΑΛΗΜΑΝΑ, II. 3

6. Indra offered that (Vagapeya),—he became
everything here, he won everything here; for he
won Pragdpati, and Pragdpati is everything here:
by offering therewith he ascended to that upper
region.

7. Thus they who of old used to offer the V4ga-
peya, ascended to that upper region. From there
Aup4vi GaAnasruteya descended again : thencefor-
ward (all men) descend again.

8. And whosoever offers the VAgapeya, he be-
comes everything here, he wins everything here;
for he wins Pragdpati, and Pragdpati indeed is
everything here.

g. Here now they say, ‘One must not offer the
Vagapeya; for he who offers the Vagapeya wins
everything here,—for he wins Pragdpati, and Pragé-
pati is everything here,—he leaves nothing remain-
ing here: his people (or offspring) is like to become
worse (off).’

10. Let him none the less sacrifice: whatever
(priests) thus know that sacrifice properly, in respect
of the Azs, the Yagus, and the S4man, and such as
are proficient, let them assist him in offering it; for
verily this is the perfection of that sacrifice, when
wise (priests) assist him in offering it : let him there-
fore sacrifice by all means,

11. Now truly this (the VAgapeya) is the Brah-
maza’s own sacrifice, inasmuch as Brzhaspati (the
lord of prayer and devotion) performed it ; for Bvz-
haspati is the Brahman (priesthood, or priestly
dignity), and the Brahmaza is the Brahman. And
it is also that of the RAganya, inasmuch as Indra
performed it; for Indra is the Kshatra (nobility, or
ruling power), and the Raganya is the Kshatra.

B 2

4 SATAPATHA-BRAHMAWA.

12. To the king (rAgan) doubtless belongs the
Ragastya ; for by offering the Ragasfhya he becomes
king; and unsuited for kingship is the Brahmaza.
And, moreover, the Ragasfya is the lower, and the
Vagapeya the higher (sacrifice).

13. For by offering the Ragastya! he becomes
king, and by the Vagapeya (he becomes) emperor
(samrag); and the office of king is the lower, and
that of emperor the higher: a king might indeed
wish to become emperor, for the office of king is
the lower, and that of emperor the higher; but the
emperor would not wish to become king, for the
office of king is the lower, and that of emperor the
higher.

14. Thus that (king) who, by performing the
Vagapeya, becomes emperor, possesses himself of
everything here. Previously to each performance
(of an ish¢i*) he offers that oblation to Savitrz
(the sun), with the text, ‘O divine Savityz, impel
(prosper) the sacrifice, impel PragdApati for his
portion !’

1 K4ty. Sr. XV, 1, 1-2, lays down the ruie that the Ragasfya is
to be performed by a king who has not yet performed the Vagapeya.
Asval. Sr. IX, 9, 19, on the other hand, rules: ‘After performing it
(the Vagapeya) let a king perform the Régasfya, a Brahmaza the
Brrhaspati-sava’ (cf. V, 2, 1, 19). See also K&ty. XIV, 1, 2 seq.
Cf. Laty. Sr. VII, 11, 1 seq.

* During the bright fortnights (of the waxing moon) preceding
and following the VAagapeya ceremony proper, the sacrificer has
to perform a number of so-called pariyag#a (‘surrounding or
enclosing sacrifices’) consisting of one-day Soma-sacrifices of
different kinds, each of which is prececcd by a special dfksh4, or
initiation ceremony (cf. III, 1, 2,1 seq.; Lay. Sr. VIII, rr, 2). It
is to the ishfis (dikshanfyesh/i, prayaiyesh¢i) of these pariyag#as
that the above injunction regarding the performance of the SAvitrt
ahuti refers.

ν KAWDA, I ADHYAYA, 2 BRAHMANA, I. 5

15. And even as then Brzhaspati hasted up to
Savitv¢ for his impulsion—Savitzz being the im-
peller among the gods—saying, ‘ Impel this for me,
(so that) impelled by thee I may win it!’ and Savitrz,
as the impeller, impelled it for him; and impelled
by Savitrz he won it ; even so does this (sacrificing
king) now haste up to Savitvz for his impulsion—
Savitvz being the impeller among the gods—saying,
‘Impel this for me: may I win it, impelled by thee !’
and Savitrz, as the impeller, impels it for him, and
he wins it impelled by Savitrz.

16. Wherefore he says (Vag. S. IX, 1), ‘God
Savitrvz, speed the sacrifice, speed the lord of
sacrifice unto his portion! May the heavenly,
thought-cleansing Gandharva cleanse our
thought! May the Lord of Speech render our
meat palatable, hail!’ For the Lord of Speech
is Pragdpati, and meat means food: ‘May Praga-
pati this day make palatable this our food!’ thus
he thereby says. This same oblation he offers till
the day before the Soma-feast, for thus that per-
formance of his has been commenced; and he
(Savitr?, the Sun) becomes serene during that
sacrifice.

SEconD BRAHMANA.

1. He draws the Amsu! (graha), just for com-
pleteness’ sake, for it is therefore that he draws

1 Regarding this cup, u. libation (consisting, it would seem, of
imperfectly pressed Soma-plants in water), see part ii, p. 424, note 1.
Here, and in the sequel, the author only refers to those points of
ceremonial in which the performance differs from that of the
ordinary Agnish/oma sacrifice, as described in part ii.

6 SATAPATHA-BRAHMANA.

the Amsu. After that he draws those recognised
Agnishéoma cups! up to the Agrayama.

2. He then draws the Przsh/hyas?: and what-
ever the gods (Agni, Indra, and Sfrya) won by
them, even that he wins by them.

3. He then draws the Shodasin: and whatever
Indra won thereby, even that he (the sacrificer) wins
thereby.

4. He then draws those five Vagapeya cups (for
Indra; the first) with the text (V. S. 1X, 2), ‘ Thee,
the firm-seated, the man-seated, the mind-
seated! Thou art taken with a support?:
I take thee, agreeable to Indra! This is thy
womb (i.e. thy home): thee, most agreeable
to Indra!’ therewith he deposits it; for of these

’ Viz. the Upa&msu and Antaryama; the Aindravayava,
Maitr&varuma and Asvina; the Sukra and Manthin; and the
Agrayana. Part ii, pp. 256 seq.

3 That is, the three Atigrihyas (part ii, p. 402, note 2), required
for the Prish/ha-stotras at the midday feast, when performed in
their proper ‘ prishéha’ form, as they are at the Prish/Aya shadaha,
and at a Visvagit-ek&éha with all the Prishthas. See IV, 5, 4, 14.
The authorities of the Black Yagus adopt a somewhat different
arrangement. The Vagapeya cups are likewise called by them
Atigrahyas (Taitt. S. I, 7, 12; T. B. I, 3, 9), and these are
apparently drawn by them immediately after the second of the
ordinary three Atigrahyas, the one belonging to Indra (T. 5. vol. i,
Ῥ. 996,—but see ib. p. 1055, where it is stated that they are drawn
immediately after the Agrayana,—that is, probably, if the ordinary
Atigrahyas are not required). Then follows (the third ordinary
Atigrahya?), then the Shodasin, and thereupon the seventeen
cups for Pragépati—Sayaza remarks on our passage,—teshdm
(atigrahy4z4m) prakritigata tritvasamkhyaiva sakh4ntaravat sam-
khyAntaranupadesat. MS. I. O. 657.

5 For an explanation of these notions, see part ii, p. 260, notes
1 and 2.

v ΚΑ͂ΝΡΑ, I ADHYAYA, 2 BRAHMANA, 8. 7

worlds this one, to wit the earth, is the firm one:
this same world he thereby wins.

5. [The second with,] ‘Thee, the water-seated,
the ghee-seated, the ether-seated! Thou art
taken with a support: I take thee, agreeable
to Indra! This is thy womb: thee most agree-
able to Indra!’ therewith he deposits it; for among
these worlds that ether (mentioned in the formula)
is this air: he thereby wins this air-world.

6. [The third with,] ‘Thee, the earth-seated,
the air-seated, the sky-seated, the god-seated,
the heaven-seated! Thou art taken with a
support: I take thee, agreeable to Indra!
This is thy womb: thee, most agreeable to
Indra!’ therewith he deposits it; for god-seated,
heaven-seated indeed is yonder world of the gods:
the world of the gods he thereby wins.

7. [The fourth with V. 5. IX, 3,]‘ The waters’
invigorating essence, being contained in the
sun,—that which is the essence of the waters’
essence, that, the most excellent, I take for
you! Thou art taken with a support: I take
thee, agreeable to Indra! This is thy womb:
thee, most agreeable to Indra!’ therewith he
deposits it; for the waters’ essence is he that blows
(or purifies) yonder (the wind), and he is contained
in the sun, he blows from the sun: that same essence
he thereby wins.

8. [The fifth with IX, 4,]‘ Ye cups, of strength-
ening libations, inspiring the sage with
thought,—I have gathered together the pith
and sap of you, the handleless! Thou art
taken witha support: thee, agreeable to Indra!
This is thy womb: thee, most agreeable to

8 SATAPATHA-BRAHMANA.
Indra!’ therewith he deposits it;—pith means
essence : it is the essence he thereby wins.

9. These, then, are five V4gapeya cups he draws;
for he who offers the Vagapeya wins Pragapati; and
Pragapati is the year, and there are five seasons in
the year,—he thus wins Pragdpati: therefore he
draws five V4gapeya cups.

10. He (the Adhvaryu) then draws seventeen
(other) cups of Soma, and (the Nesh¢vz) seventeen
cups of SurA (spirituous liquor), for to Pragdpati
belong these two (saps of) plants, to wit the Soma
and the Sura ;—and of these two the Soma is truth,
prosperity, light; and the Sura untruth, misery,
darkness: both these (saps of) plants he thereby
wins; for he who offers the Vagapeya wins every-
thing here, since he wins PragApati, and Pragdpati
indeed is everything here.

11. Now as to why he draws seventeen cups of
Soma ;—Pragapati is seventeenfold, Prag4pati is the
sacrifice! : as great as the sacrifice is, as great as is

1 See I, 5, 2, 17, where the principal formulas used in making
oblations are computed as consisting together of seventeen syllables.
Pastk. Br. 18, 6 insists especially on the symbolic identity of Prag4-
pati and the Vagapeya on the double ground that the Vagapeya
consists of seventeen stotras, and has for its characteristic mode of
chanting the Saptadasa-stoma, or seventeen-versed hymn. That
this is indeed so will appear from a glance at the chief chants. The
Bahishpavam4éna-stotra, which in the ordinary Agnish/oma is
chanted in the trivrzt-stoma, consisting of three triplets, or nine
verses (see part ii, p. 310), is at the Vagapeya made to consist of
seventeen verses, by the insertion of eight verses (S.V. II, 180-82 ;
186-90) between the second and third triplets. Again, the
M4dhyandina-pavam4na, ordinarily chanted in fifteen verses
(part ii, p. 333), here consists of seventeen, viz. II, 105-7 (sung
twice in two tunes=six verses); II, 663 (one verse); 11, 663-4 (sung
as triplet, in two tunes=six verses); II, 665 (one verse); II, 821-23

Vv KANDA, I ADHYAYA, 2 BRAHMANA, 15. 9

its measure, with that much he thus wins its truth,
its prosperity, its light.

12. And why he draws seventeen cups of Sura ;—
Pragapati is seventeenfold, Pragdpati is the sacrifice :
as great as the sacrifice is, as great as is its measure,
with that much he thus wins its untruth, its misery,
its darkness.

13. These two amount to thirty-four cups; for
there are thirty-three gods, and Pragdpati is the
thirty-fourth: he thus wins Pragapati.

14. Now when he buys the king (Soma), he at
the same time buys for a piece of lead the Parisrut
(immature spirituous liquor) from a long-haired man
near by towards the south. For a long-haired man
is neither man nor woman ; for, being a male, he is
not a woman ; and being long-haired (a eunuch), he
is not a man. And that lead is neither iron nor
gold; and the Parisrut-liquor is neither Soma nor
Sura! this is why he buys the Parisrut for a piece
of lead from a long-haired man.

15. And on the preceding day they prepare two

(three verses)—making together seventeen verses. Similarly, the
Arbhava-pavam4na (chanted at the Agnish/oma also in the
Saptadasa-stoma, cf. part ii, p. 315; but here with modifications)
consists of II, 165-7 (sung twice in two tunes=six verses); II,
42, 44 (two verses); II, 47—9 (in two tunes=six verses); II, 720-23
(three verses)—making together seventeen verses. For the similarly
constructed Vagapeya hymn see page 11, note 1. See also Lfvy.
Sr. VIII, 11, 15 seq., where the number of officiating priests, as well
as that of the various sacrificial fees, is fixed at seventeen.
Similarly, Asv. Sr. IX, 9, 2-3 says that there are either to be
seventeen dikshds, or the whole ceremony is to be performed in
seventeen days.

According to Sayama, the difference between sur4 and parisrut
would seem to be that the former beverage is prepared from mature
shoots (of rice, &c.), and the latter from such as are not quite ripe.

10 SATAPATHA-BRAHMANA.

earth-mounds 1, the one in front of the axle, and the
other behind the axle: ‘Lest we should deposit
together the cups of Soma, and the cups of Sur4,’—
this is why, on the preceding day, they prepare two
mounds, one in front, and the other behind the axle.

16. Now,when they take the Vasattvart water? (into
the havirdhana shed) by the front door, the Neshérz
takes in the Parisrut-liquor by the back door. From
the south they bring in the drinking vessels. The
Adhvaryu, seated in front of the axle, with his face
towards the west, draws the cups of Soma; and the
Neshérz, seated behind the axle, with his face towards
the east, draws the cups of Sur4. The Adhvaryu
draws a cup of Soma, the Neshévz a cup of Sur4;
the Adhvaryu draws a cup of Soma, the Neshérz
a cup of Surd: in this way they draw them
alternately.

17. Neither does the Adhvaryu hold the Soma-
cup beyond the axle towards the back, nor the
Neshérz the Sur4-cup beyond the axle towards the
front, thinking, ‘Lest we should confound light and
darkness !’

18. The Adhvaryu holds the Soma-cup just over
the axle, and the Neshérz the Sur4-cup just below

1 The mounds (khara) thrown up in the havirdh4na cart-shed,
are used for placing the cups of Soma (and Sur) after they are
drawn, until they are used for the libations. See the plan of the
sacrificial ground at the end of part ii; only that on the present
occasion there is to be a second mound, for the placing of the Surd-
cups, under or just behind the axle of the southern Soma-cart (in the
place where the Nardsamsa cups to the Fathers were temporarily
deposited at the Agnishfoma; see III, 6, 2, 25 with note). On
this occasion a small door is also made in the southern wall of the
cart-shed, by breaking through the hurdle.

3 Part ii, p. 222 seq.

v ΚΑ͂ΝΡΑ, 1 ADHYAYA, 3 BRAHMANA, I. 1

the axle, with (V. 5. 1Χ,.4), ‘United ye are:
unite me with happiness!’ Thinking, ‘ Lest we
should say “evil”, they withdraw them again, with,
‘Disunited ye are: disunite me from evil!’
Even as one might tear a single reed from a clump
of reed-grass, so do they thereby tear him from out
of all evil: there is not in him so much sin as the
point of a grass-blade. They deposit the two (cups
each time on the mounds).

19. Thereupon the Adhvaryu draws the Madhu-
graha (honey-cup) in a golden vessel, and deposits
it in the middle of the Soma-grahas. He then draws
the Ukthya, then the Dhruva. And when, at the
last chant (of the evening press feast'), he has
poured those Soma-grahas one by one into the cups
of the officiating priests, they make offering and
drink them. At the midday-pressing it is told
regarding the honey-cup, and the cups of Suré:
thereof then 3,

TuirD BRAHMANA.

1. At the Agnish¢oma (Sdman’) he seizes a
(victim) for Agni, for the Agnish¢oma (i. e. ‘Agni’s

1 The last chant (at the evening feast) of the Vagapeya sacrifice
is the so-called Vagapeya-saman, or Brzhat-stotra (Samav.
II, 975-7), chanted, to the Brshat tune, in the Saptadasa-stoma ;
the three verses being, by repetitions, raised to the number of
seventeen.—‘ When he has poured ... they offer it:’ this is
apparently a case of the absolute construction of the gerund in
‘-ya,’ cf. Delbrtick, Altindische Syntax, p. 108.

* On these cups, or libations, see V, 1, 5, 28.

* Of the seven fundamental forms (samsth4) of Soma-sacrifice,
each higher, or more complex, form is obtained by some additional
ceremony, or ceremonies, being added on to one of the simpler
forms of sacrifice. In the present paragraph, the author briefly
teviews the lower forms of Soma-sacrifice, contained in the VAga-

12 SATAPATHA-BRAHMANA.

praise?’) is Agni: he thereby wins Agni. For
the Ukthas® he seizes one for Indra and Agni;
for the hymns (uktha) relate to Indra and Agni*:
the hymns he thereby wins. For the Shodasin
he seizes one for Indra; for the Shodasin is Indra :
the Shodasin (Indra) he thereby wins.

2. For the seventeenth (or seventeenfold) stotra "
he seizes one for Sarasvatt: thereby, while there
is no over-night performance ὅ, it is yet made like
the night (performance) ; for he who offers the Vaga-

peya, with the view of enumerating the victims to be slaughtered
at its performance; viz. the Agnish‘oma with twelve chants and
one victim ; the Ukthya with fifteen stotras and two victims; and
the Shodasin with sixteen chants and three victims. For further
particulars, see part ii, p. 397, note 2.

1 The Agnish/oma-s4man, the last (twelfth) and distinctive
stotra of the Agnish/oma sacrifice, is in praise of Agni (see part ii,
p. 368, note 2). At the VAgdpeya the ordinary (yag#dyagfiya)
hymn is not chanted, but S.V. II, 973-4, sung to the Varavanttya
tune (Calc. ed., vol. v, p. 144), takes its place. Pa#&. Br. 18, 6, τό.

* The three Uktha stotras (chants) and sastras (recitations)
constitute the distinctive element of the Ukthya sacrifice; as the
Shodasi-stotra and sastra (part ii, p. 401, note 3; p. 402, note 1)
constitute that of the Shodasin sacrifice.

5 On the important place assigned to these two deities in the
traditional arrangement of the Rigveda-samhit4, see the introduction
to part i, p. xvi.

4 That is the Vagapeya-s4man, see note I, p. 11.

5 The author here alludes to another form of Soma-sacrifice, not
contained in the V4gapeya, viz. the Atirdtra, which is obtained by
following up the Shodasin (with its sixteen chants) with the so-called
rAtri-pary4y44, or night-rounds, consisting of three rounds of
four chants each, or together twelve chants. These are succeeded, at
day-break, by the Sandhi-stotra (or twilight chants), consisting of
three chants. Although this night performance does not take place
on the present occasion—the Vagapeya-siman taking its place—the
author claims for this form of sacrifice also the moral benefits which
would accrue to the sacrificer from the Atiratra, for the reason that
the same victim (a he-goat for Sarasvatf) is offered on both occasions.

v KANDA, I ADHYAYA, 3 ΒΕΛΑΗΜΑΔΑ, 4. 13

peya wins Prag4pati, and Pragdpati is the year: by
that (victim) for Sarasvati he now wins the night:
hence, while there is no night performance, it is made
like the night.

3. Thereupon he seizes a spotted sterile cow for
the Victorious Maruts; for the spotted sterile
cow is this (earth): whatever food, rooted and root-
less, is here established on her, thereby she is a
spotted cow. Now, he who offers the V4gapeya
wins food, for vaga-peya! doubtless means the same
as anna-peya (food and drink); and the Maruts are
the peasants, and the peasants are food (for the
noble). ‘To the Victorious (Maruts)!’ he says, even
for the sake of victory. It is difficult to obtain an
invitatory and offering prayer containing the word
‘ victorious :’ if he should be unable to obtain such
as contain the word ‘victorious, any other two
verses to the Maruts will do. Difficult to obtain
also is a spotted sterile cow: if he cannot obtain
a spotted sterile cow, any other sterile cow will do.

4. The course of procedure thereof (is as follows).
When the Hotz? recites after the MAhendra libation,
. then let them proceed with (the offering of) her
omentum, for that, the Mahendra ", is Indra’s special
(nishkevalya) libation ; and his also are the Nish-
kevalya-stotra and Nishkevalya-sastra. Now the
sacrificer is Indra: thus he thereby puts strength
into the sacrificer in the very middle (of the sacri-

1 In Taitt. Br. I, 3, 2, 3, on the other hand, vagapeya (which
doubtless means ‘drink of strength’) is explained first by vag&pya,
‘that through which the gods wished to obtain (aipsan) strength
(vagam),’ and then by ‘drink of strength,’ i.e. Soma ‘by drinking
(pitva) which one becomes strong (vagin).’

* For this libation, and the accompanying Nishkevalya-sastra,
at the midday Soma-feast, see part ii, pp. 338, 339, note 2.

14 SATAPATHA-BRAHMANA,

fice): that is why they should proceed with her
omentum at that particular time.

5. They cook the portions? in two lots. Of the
one lot thereof, after making an ‘under-layer’ of
ghee (clarified butter) in the συμ spoon, he makes
two cuttings from each (portion), bastes them once,
and replenishes with ghee (the empty places of) the
cuttings. Thereupon he makes one cutting from
each into the upabhzvzt spoon, bastes them twice,
but does not replenish (the places of) the cuttings.
Now, when of the one lot (of portions) he makes
two cuttings from each, thereby that (sterile cow)
becomes whole ; and when he proceeds with those
(portions), thereby he wins the divine race. He
then presents the (other) half to the human kind:
and thereby he wins the human kind (people, vis).

6. But let him not do it in this wise; for verily
he who departs from the path of the sacrifice,
stumbles; and he who does it in this wise certainly
departs from the path of the sacrifice. Hence when
they proceed with the omenta of the other victims,
only then let them proceed with the omentum of
that (cow). They cook the portions in one lot, and
do not present any to the human kind.

7. He then seizes seventeen victims for Pragé-
pati. They are all hornless, all dark-grey’, all
(uncastrated) males; for he who offers the Vaga-
peya, wins PragApati; but Pragdpati is food, and
the victim (cattle) is food: he thus wins Pragdpati.
And Pragdpati is Soma, and the victim is the visible

1 For particulars regarding the meat portions, see part ii, p. 204
seq.
3. Or, black and white (sukla-krishva-varna), as ‘sydma’ is ex-
plained by Sayama.

Vv KANDA, I ADHYAYA, 3 BRAHMANA, 12. 15

Soma : he thus wins the visible Pragdpati. There
are seventeen (victims), because Pragdpati is seven-
teenfold: he thus wins Pragdpati.

8. Now, they are all hornless ;—for man is nearest
to Prag4pati, and he is hornless, unhorned; and
Prag4pati also is hornless, unhorned; and these
(victims) belong to Pragdpati: therefore they are
all hornless.

9. They are all dark-grey. Now, the dark-grey
has two forms, the light hair and the black; anda
couple means a productive pair, and Pragapati (the
lord of generation) represents productiveness, and
those (victims) belong to Pragdpati: therefore they
are all dark-grey.

10, They are all males;—for the male means
productiveness, and Pragapati represents productive-
ness : hence they are all males. Difficult to obtain
are victims with these perfections: if he cannot
obtain them (all) with these perfections, even some
with these perfections will do; for verily Pragapati
is everything here.

11. Now, some seize the last (victim) for Vaé
(Speech), thinking, ‘If there be anything beyond
Pragapati, that is Speech: we thus win Speech.’
But let him not do it in this wise; for PragApati is
everything here,—these worlds and everything there
is ;—whatever speech speaks in these worlds, that
speech he wins: therefore he need not heed this.

12. The course of procedure regarding these
(victims is as follows). When the Maitravaruza
recites after the VAamadevya’, let them then proceed

1 The Vamadevya-s4man (Sdmav. 11, 32-34) is the second
Prish/ha-stotra, after the chanting of which, at the midday feast,

16 SATAPATHA-BRAHMANA.

with their omenta ; for the Vamadevya means pro-
ductiveness, and Pragdpati means productiveness,
and these (victims) belong to Pragdpati: therefore
let them proceed with their omenta at that time.

13. And (when) the after-offerings have been per-
formed, and the spoons have not yet been shifted
(separated)', then they proceed with the (chief) obla-
tions of those (victims). That (point in the per-
formance) is the end, and Pragdpati is the end:
thus he wins Pragdpati at the very end. But were
he to proceed therewith sooner, it would be just as
if a man had already gone the way he still intends
to go,—and where would he be after that * >—there-

the first assistant of the Hotrz, the Maitr4varuaa, has io recite his
(the second) Nishkevalya-sastra ; see part ii, p. 325, note 2; Ὁ. 339,
note 2.—As regards the Hotri’s Prishtha-stotra, the Rathantara-
sdman (S. V. II, 30, 31) is used for it; while the Abhtfvarta tune
(S. V. ed. Bibl. Ind. IIT, p. 93) is employed in the chanting of the
Brahma-séman (S. V. II, 35, 36; see part ii, p. 434, note 1) instead
of the ordinary Naudhasa tune. Paf&. Br. 18, 6, 11-14.

1 On this ceremony with which the concluding rites of the ish/i
commence, see I, 8, 3, 1 seq.

* Or possibly, what would then become of him? The author's
reasoning seems to be that, if the sacrificer were to offer any of the
chief oblations at an earlier point in the performance, he would
thereby anticipate the results he wants to obtain from the whole
performance,—or, so to speak, he would then already reach the
goal for the attainment of which the subsequent oblations are
likewise intended. For the same reason the offering of the omentum
of the sterile cow, previously to and independently of the omenta of
the other victims, was discountenanced in paragraph 6. Our present
passage is interpreted rather differently by Professor Delbriick in, his
Altindische Syntax, p. 550:—Wenn er vorher damit vorginge, so
ware das so, als ob er, nach Betretung des Pfades, den er zu betreten
beabsichtigt, wo? ware (d.h. in’s Ungltick geriethe): ‘Were he
to proceed therewith sooner, it would be just as if, after entering on
the path he intends to enter upon, he would be where? (i.e. would
get into trouble).’

Vv ΚΑ͂ΝΡΑ, I ADHYAYA, 4 BRAHMANA, 2. 17

fore they proceed with their (chief) oblations at
that time.

14. But let him not do it in this wise ; for he who
departs from the path of the sacrifice stumbles; and
he who does it in this wise certainly departs from
the path of the sacrifice. Hence whenever they
proceed with the omenta of the other victims, let
them at the same time proceed with the omenta of
these ; and whenever they proceed with the (chief)
oblations of the other victims, let them at the same
time proceed with the oblations of these. There is
but one invitatory prayer, and one offering prayer ;
for (these offerings) belong to one deity. He says
(to the Maitravaruza), ‘To Pragdpati’—saying this
(name) in a low voice—‘ recite the invitatory prayer
for the offering of the bucks !’—‘ To Pragdpati ’—
saying this in a low voice—‘ urge the ready-standing
offering of the bucks!’ and as the Vasha‘ is uttered,
he makes the offering.

Fourtu BrduMana.

1. At the midday Soma-feast he consecrates (the
Sacrificer) by sprinkling; and at the midday Soma-
feast they run a race; for, verily, Pragapati is
that sacrifice! which is here performed, and from
which these creatures have been produced,—and
indeed, they are even now produced after this
one: thus he thereby wins Prag4pati in the very
centre (of the sacrifice).

2. The Mahendra cup being not yet drawn,—for

1 In the original, ‘pragapatif’ is the predicate, not the subject,
of the sentence; but considerations of construction seem to render
the change desirable in English.

[4 ς

18 SATAPATHA-BRAHMANA,

that, the M4hendra, is Indra’s special (nishkevalya)
cup, and so also are his that Nishkevalya-stotra and
Nishkevalya-sastra; and the Sacrificer is Indra:
thus he consecrates him at his own dwelling-place.
Hence, the M4hendra cup being not yet drawn,—

3. He takes down the chariot’, with (Vag. S. IX, 5),
‘Thou art Indra’s thunderbolt;’ for the chariot
is indeed a thunderbolt, and the sacrificer is Indra:
therefore he says, ‘Thou art Indra’s thunderbolt ;’—.
‘a winner of wealth,’ for the chariot is indeed a
winner of wealth ;—‘ May this one win wealth
by thee! ’—wealth means food : ‘ may this one gain
food by thee,’ is what he thereby says.

4. That chariot, seized by the pole, he turns
(from left to right) so as to make it stand inside the
vedi*, with, ‘In the winning of wealth, the
great Mother’—wealth means food; ‘in the
winning of food, the great Mother:—is what he
thereby says ;—‘ Aditi by name, we praise with
speech ;’ now Aditi is this earth: therefore he says,
‘Aditi by name, we praise with speech, —‘ whereon
all this being hath settled;’ for indeed thereon
all being here is settled;—‘thereon may the
divine Savityz prosper our stay!’ whereby he
means to say, ‘thereon may the divine Savitri
prosper our Sacrificer !’

5. He then sprinkles the horses with water, either
when being led down to be watered, or when brought

1 The Adhvaryu takes it down from the vahana, or car-stand.

5. It is to be placed in the north-eastern part of the vedi, so as
to be ready. to start on the race northwards along the space between
the Aatvala (or pit) and the utkara (heap of rubbish); the horses
thus being close to where the Brahman will have to mount a cart-
wheel put up on the utkara (V, 1, 5, 2).

v KANDA, I ADHYAYA, 4 BRAHMANA, 8. 19

up after being watered. Now in the beginning the
horse was produced from the water; while being
produced from the water, it was produced incom-
plete, for it was indeed produced incomplete : hence
it does not stand on all its feet, but it stands lifting
one foot on each side. Thus what then was left
behind of it in the water, therewith he now com-
pletes it, and makes it whole ; therefore he sprinkles
the horses with water, either when being led down
to be watered, or when brought up after being
watered,

6. He sprinkles them, with (V4g. 5. IX, 6),
‘Within the waters is ambrosia, in the waters
is medicine: at the praises of the waters may
ye wax strong, ye horses!’ And with this also,
“Ὁ divine waters, what rushing, high-peaked,
wealth-winning wave ye have, therewith may
this one win wealth!’ wealth is food: he thus
says, ‘ May he thereby gain food!’

7. He then yokes (the team of) the chariot. The
right horse he yokes (puts to) first; for in human
(practice) they indeed put to the left horse first, but
with the gods in this way.

8. He yokes it, with (Vag. S. IX, 7), ‘Either the
wind, or thought—’ for there is nothing swifter
than the wind, and nothing swifter than thought:
therefore he says, ‘Either the wind, or thought;’
—‘(or) the seven and twenty Gandharvas’,

1 Professor Weber (in his essay on the Nakshatras, II, 278 ;
Abhandl. of Berlin Academy, 1861) takes this passage (= Taitt. 5.
I, 7,7, 2; Kathaka 13,14; Maitr. S. I, 11, 1) to contain the first
allusion to the system of Nakshatras, or lunar mansions marking
the daily stations occupied by the moon (masc.) during his circuit
round the heavens.—In the ritual of the Black Yagus (Taitt. 5.

C2

20 SATAPATHA-BRAHMANA.

they yoked the horse at first;’ for the Gan-
dharvas indeed yoked the horse at first: ‘May they
who yoked the horse at first yoke thee!’ this he
thereby says;—‘they laid speed into him,—he
thereby says, ‘May they who laid speed into it, lay
speed into thee!’

9. He then yokes the left horse, with (V4g. S. 1X,
8), ‘Become thou swift as the wind, O courser,
being yoked !’—thereby he says, ‘ Become quick as
the wind, O courser, being yoked ;’—‘ be thou as
Indra’s right (steed) in beauty! ’—he thereby says,
‘Even as Indra’s right (steed) for beauty, so be thou
that of the sacrificer for beauty !’—‘ May the all-
knowing Maruts yoke thee!’ he thereby says,
‘may gods yoke thee!’—‘May Tvashérvz lay
speed into thy feet!’ in this there is nothing
obscure. He then yokes the right side-horse; for
in human (practice) they indeed yoke the left side-
horse first, but with the gods in this way.

το. He yokes it, with (Vag. S. 1X, 9),‘What speed
hath been secretly laid into thee, O courser,
and what (speed), bestowed on the eagle, went
along in the wind ;’—he thereby says, ‘ what speed
of thine, O courser, is hidden away even elsewhere,
therewith win this our sacrifice, PragApati!’—‘with
that strength be thou strong and wealth-win-
ning for us, O courser, and victorious at the
gathering !’—wealth means food : he thus means to
say, ‘And be thou a food-winner for us at this our

I, 7, 7, 2) this formula runs thus: ‘Either Vayu, or Manu, or
the Gandharvas, the twenty-seven, harnessed the horse at first, laid
speed into him,’/—which Sayama, however, interprets as meaning,
‘Vayu, and Manu, and the (twenty-five) Gandharvas,—these seven
and twenty &c.’

V KANDA, I ADHYAYA, 4 BRAHMANA, 14. 21

sacrifice, at the gathering of the gods win thou this
sacrifice, Pragdpati !’

11. Now only those three (horses) are yoked, for
what is threefold belongs to the gods, and this
(sacrifice is) with the gods. Alongside the yoke (laid)
on the side-horse! goes a fourth (horse), for that one
is human. When he is about to give that (chariot to
the Adhvaryu), he gives it after yoking the fourth
(horse) thereto. Hence also at any other sacrifice
only those three (horses) are yoked; for what is
threefold belongs to the gods, and this (sacrifice is)
with the gods. Alongside the yoke of the side-horse
goes a fourth (horse), for that one is human. When
he is about to give that (chariot) away, he gives it
after yoking the fourth (horse) thereto.

12. He now takes out material for a wild-rice pap
of seventeen plates for Brihaspati; for he who
offers the VAagapeya wins food,—v4ga-peya being
doubtless the same as anna-peya (food and drink) :
thus whatever food he has thereby won, that he now
prepares for him.

13. And as to why it belongs to Brzhaspati :—
Brzhaspati won it in the beginning, therefore it
belongs to Brzhaspati.

14. And why it is prepared of wild rice :—Brthas-
pati is the Brahman (priesthood), and those wild-rice
grains are cooked with the Brahman (prayer),—there-
fore it is of wild rice. It is one of seventeen plates,

τ Or, of the leader, as would appear from Sayama to Taitt. 5.
I, 7, 8 (p. 1024),—‘ Between the right-hand and the left-hand horse
he allows the shafts to project, and between them he puts the horse
called “sapti” (in the text).’ No fourth horse is, however, apparently
mentioned in the ritual of the Black Yagus.

22 SATAPATHA-BRAHMANA.

because Pragdpati is seventeenfold: he thus wins
Pragdpati.

15. He makes the horses smell it, with ‘Ye
coursers—;’ for horses are coursers (vagin) : there-
fore he says, ‘ Ye coursers,—‘ wealth-winners, —
wealth is food: ‘food-winners’ he thereby says ;—
‘starting upon the course;’ for they are about to
run a race;—‘smell ye Brzhaspati’s portion!’
for this indeed is Brzhaspati’s portion: therefore he
says, ‘smell ye Brvzhaspati’s portion!’ And why he
makes the horses smell it: he thinks, ‘may I win
Him?!’ therefore he makes the horses smell it.

FirtH BrAuMana.

1. Now when they run a race, he thereby wins this
same (terrestrial) world. And when the Brahman
sings a SAman on the cart-wheel set up on (a post)
reaching to his navel, he thereby wins the air-world.
And when he erects the sacrificial post, he thereby
wins the world of the gods. Hence that threefold
performance.

2. The Brahman mounts a cart-wheel, set up on
(a post) as high as his navel "3, with (Vag. 5. IX, 10),

' That is, Brzhaspati; unless ‘lokam’ has to be supplied to
‘imam’ (‘this world’), as might appear probable from the next
paragraph. See also V. I, 5, 27-28.

* According to the Taittirfya ritualists, as quoted by Saéyana
(Taitt. S. I, 7, 8), the wheel after being mounted by the Brahman is
to be turned round thrice in a sunwise motion ;—the (pointed) end of
the post being apparently inserted in the navel of the wheel, lying
horizontally upon it. The turning wheel is there compared with
the Vagra, or disk-shaped thunderbolt. While the wheel is turning
round its axle, the Brahman sings the S€man. Cf. also La/y. Sr.
V, 12, 9 seq., according to which authority, however, the Brahman

V KANDA, t ADHYAYA, 5 BRAHMANA, 6. 23

‘At the impulse (sava) of the god Savitvz, of
true impulsion, may I ascend unto the highest
heaven of Brzhaspati!’ thus, if a Brahmama sacri-
fices; for Brzhaspati is the Brahman (priesthood, or
sanctity), and the Brahmama is the Brahman.

3. And if a Raganya sacrifices, (he does so) with,
‘At the impulse of the divine Savitz, of true
impulsion, may I ascend unto the highest
heaven of Indra!’ for Indra is the Kshatra (no-
bility, or power), and the Raganya is the Kshatra.

4. Thrice he sings the Sdman’. Having thrice
sung it, he descends with, ‘At the impulse of the
divine Savitvz, of true impulsion, I have as-
cended unto the highest heaven of Brzhaspati!’
—thus, if a Brahmama sacrifices, for Brzhaspati is the
Brahman, and the Brahmawa is the Brahman.

5. And if a RAganya sacrifices,—with, ‘At the
impulse of the divine Savitz, of true impul-
sion, I have ascended unto the highest heaven
of Indra!’ for Indra is the Kshatra, and the Ra-
ganya is the Kshatra.

6. They put up seventeen drums along the edge
of the altar, from the Agntdhra backwards (towards

would seem only to put his arms on the wheel, and turn it round,
while singing.

1 Viz. the ‘ vagina sAman’ (Tandy. Br. 18, 7, 12), Samav. I, 435,
‘avir mary4 ἃ vagam vagino agman,’ &c. ‘The fiery steeds have
gathered fiery mettle, the impulse of the god Savitr?; win ye the
heaven, O coursers!’ La/y. Sr. V, 12,14. This singing of the
SAman takes place while the race lasts, the Brahman remaining all
the time on the cart-wheel put up on a short post on (or near) the
utkara, or heap of rubbish.—The author then anticipates in this
and the next two paragraphs what the Brahman is to do when he
descends from the wheel after the race is over. The placing of
the drums next referred to must also be imagined as taking place
whilst the Brahman is mounting the wheel.

24 SATAPATHA-BRAHMANA,

the west); for he who offers the Vagapeya wins Pra-
gapati; but Pragdpati is speech, and that doubtless is
the supreme speech which is (the outcome) of seven-
teen drums: he thus wins the supreme speech, the
supreme Pragdpati. Seventeen there are, because
PragApati is seventeenfold: he thus wins Pragdpati.

7. One of these drums he (the Brahman) beats
(while praying) with a sacrificial formula: thereby
all of them become beaten with a sacrificial formula.

8. He beats it with (Vag. S. IX, 11), ‘O Brzhas-
pati, win the race! lift ye up your voice unto
Brzhaspati: make ye Brzhaspati win the
race!’ thus, if a Brahmama sacrifices ; for Byzhaspati
is the Brahman, and the Brahmaza is the Brahman.

9. And if a Raganya sacrifices, (he does so) with,
‘O Indra, win the race! lift ye up your voice
unto Indra: make ye Indra win the race!’ for
Indra is the Kshatra, and the RAganya is the
Kshatra.

10. And when those race-running chariots ' have
come up again, he takes down one of those drums
with a sacrificial formula; whereby they all become
taken down with a formula.

11. He takes it down, with (Vag. S. IX, 12), ‘This
hath been your true concord whereby ye (drums)
have caused Brzhaspati to win the race ;—Brz-
haspati ye have caused to win the race: be
released, ye wood-lords!’ thus, if a Brahmaza

1 Besides the Sacrificer’s chariot inside the vedi, sixteen others,
each drawn by four horses, have been got ready, outside the vedi,
for the race to the udumbara branch, as its goal and turning-point.
In paragraphs 10-ὁ 2 the author again anticipates what is to be
done with the drums after the race has taken place, just in order to
deal with that item of the ceremonial as a whole.

Ν KANDA, I ADHYAYA, 5 BRAHMANA, 15. 25

sacrifices ; for Brzhaspati is the Brahman, and the
Brahmaza is the Brahman.

12. And if a Raganya sacrifices, with, ‘This hath
been your true concord whereby ye have
caused Indra to win the race;—Indra ye have
caused to win the race: be released, ye wood-
lords!’ for Indra is the Kshatra, and the Raganya
is the Kshatra.

13. A R4éganya then? shoots seventeen arrow’s
ranges northwards from the edge of the altar ; for
as much as is one arrow’s range, so much is Pragdpati
crosswise; and as much as are seventeen arrow’s
ranges, so much is Pragdpati lengthwise.

14. And as to why a Raganya shoots,—he, the
Raganya is most manifestly of PragApati (the lord of
creatures): hence, while being one, he rules over
many ; and because ‘pragdpati’ has four syllables,
and ‘raganya?’ also has four syllables, therefore a
Raganya shoots. He shoots seventeen arrow’s
ranges, because Pragdpati is seventcenton: he
thereby wins PragApati.

15. And whichever (horse) he yokes with a formula,
up to that the Sacrificer now steps’, with (Vag. 5.
IX, 13), ‘At the impulse of the divine Savitvz,

1 That is, after (or at the same time when) the drums are put
up. He is to shoot northwards through the space between the
utkara and Aatvdla. At the end of the seventeenth arrow’s range
he plants an udumbara branch in the ground to serve as the goal
round which the chariots are to turn sunwise on their way back to
the sacrificial ground.

3 Pronounce ‘ rf-ga-n{-a.’

8. In the Taittiriya ritual (Taitt. S. I, 7, 7, 2; Taitt. Br. I,
3, δ» 4) the Sacrificer steps up to the chariot with the three Vishnu-
strides, with appropriate formulas.

26 SATAPATHA-BRAHMANA.

of true impulsion, may I win the race of the
race-winning Brzhaspati!’

16. And even as then Brzhaspati hasted up. to
Savitvz for his impulsion,—Savitr2 being the im-
peller among the gods—saying, ‘ Impel this for me:
impelled by thee, may I win this!’ and Savitr7, as
the impeller, impelled it for him, and impelled by
Savitrz, he won; in like manner does he thereby
haste up to Savitz for his impulsion,—Savitvz being
the impeller among the gods,—saying, ‘Impel this
for me: impelled by thee, may I win!’ and Savitz?
as the impeller, impels it for him, and impelled by
Savitvz he wins.

17. And if a pupil of the Adhvaryu’s or some
(other) theological student were to know that prayer,
stepping up he makes (the Sacrificer) say, ‘O
coursers!’—for horses are indeed coursers: there-
fore he says, ‘O coursers ’—‘ wealth-winners!’ for
wealth is food: ‘food-winners’ he thereby says ;—
‘keeping the roads,’ for they indeed run keeping
(within) the roads ;—‘ measuring the stages;’ for
measuring the stages they run over the course ;—
‘go ye to the winning-post!’ In order that the
evil-doers, the Rakshas, may not hurt them mid-
ways, he thus says this.—They run the race, they
beat the drums, and he (the Brahman) sings the
S4man.

18. He (the Adhvaryu) then! either offers or
addresses (the horses) with those two gagatt-verses :
whether he offers, or whether he addresses (the

* That is, he does so whilst the cars are running; the offer-
ing or prayers being intended to make the Sacrificer’s car win
the race,

V KANDA, I ADHYAYA, 5 BRAHMANA, 24. 27

horses), the significance (of the performance) is the
same.

19. He offers, with (Vag. S. IX, 14; Azk S. IV,
40, 4),‘ That courser speedeth after the whip,
fettered at the neck and shoulder and mouth:
may Dadhikra win according to his power;
may he run along the windings of the roads,
hail!’

20. [V4ag. 5. IX, 15; Azk S. IV, 40, 3], ‘And of
him, the running, speeding, there fanneth like
the wing of the eager bird—as of the gliding
eagle,—about the breast of Dadhikravan pass-
ing along with might, hail!’

21. He then either offers or addresses (the horses)
with the following tristich: this is twofold, because
he either offers or addresses. Whether he offers, or
addresses (the horses), the significance is the same:
he thereby speeds those running horses, imbues them
with energy. There are here three earths, namely
this one, and two beyond it: these he thereby wins.

22. He addresses (the horses, with Vag. S.1X, 16;
Rik S. VII, 38, 7), ‘Auspicious be the coursers
unto us at the invocations in the divine ser-
vice, running their measured course, with
beautiful song; swallowing the dragon, the
wolf, the evil spirits: may they ever keep away
from us affliction!’

23. [Vag. S. IX, 17; Aik 5. X, 64, 6], ‘Those
racers, wont to hear the calls, may they all hear
our call, the coursers running their measured
course: they, the winners of thousands, eager
to win at the winning of oblations, who have
carried off great gain in the contests.’

24. [Vag. S. IX, 18; Azk S. VII, 38, 8] ‘In

28 SATAPATHA-BRAHMANA.

every race, help us, ye racers, at the prizes, ye
wise, immortal knowers of the divine law:
drink of this mead, be gladdened, and satisfied
walk ye on the paths trodden by the gods!’

25. He then!’ steps over against (the horses) with
the Barhaspatya pap, and touches it; for he who
offers the Vagapeya wins food, since ‘ vaga-peya’ is
the same as ‘ anna-peya:’ whatever food he has thus
gained that he now, having reached that goal, brings
in contact with himself, puts within himself.

26. He touches it, with (Vag. S. IX, 19), ‘May
gain of wealth come to me!’ wealth means food :
he thus says, ‘May gain of food come (accrue) to me ;’
—‘ May these two, Heaven and Earth, the all-
shaped, come to me!’ for Pragdpati is Heaven and
Earth ;—‘ May father and mother come to me!’
for Pragdpati is both father and mother ;—‘ May
Soma come to me with immortality!’ for Pragé-
pati is Soma.

27. He makes the horses smell it, with, ‘Ye
coursers!’ for horses are coursers: therefore he
says, ‘Ye coursers !’—‘ wealth-winners!’ wealth is
food: ‘food-winners’ he thereby says ;—‘ having
run the course —’ for ‘starting (upon the course) ’
he said before, as then they were indeed starting ;
but now he says, ‘having run,’ for they indeed have
run (the race): therefore he says, ‘having run ;’—
‘smell ye Brzhaspati’s portion —’ for this is Βγ-
haspati’s portion: therefore he says, ‘Smell ye
Brzhaspati’s portion ;’—‘ taking (it) in!’ whereby
he imbues the Sacrificer with energy. And as to why

1 That is, after the cars have come back, that of the Sacrificer
keeping ahead of the others.

Ζ ary ἘΣ 2 ;
ae oa
v KAwDA, 2 ADHYAYA, I. BRAHMANA, 29

he makes the horses smell,—he made them smell
before, thinking, ‘May I win this (world) ;’ and now
(he does so) thinking, ‘I have won this (world) :’
that is why he makes the horses smell.

28. Now on one of those race-running (rival)
chariots there has been standing either a Vaisya, or a
R4ganya ; he now sits down on the northern hip of
the altar. Thereupon the Adhvaryu and Sacrificer,
taking the honey-cup, step out by the front door (of
the cart-shed), and place it in the Vaisya’s, or Ra-
ganya’s, hand. And the Neshévz, taking the cups of
Surd, steps out by the back door. He walks round
by the back of the hall, and placing one (of the cups)
in the Vaisya’s, or Raganya’s, hand, he says, ‘ With
this I buy Him of thee!’ For the Soma is truth,
prosperity, light; and the Sur4 is untruth, misery,
darkness: he thus imbues the Sacrificer with truth,
prosperity, and light; and smites the Vaisya with
untruth, misery, and darkness ;—whatever benefit (or
enjoyment) he desires, he obtains for himself by
those (cups of Sura). But that cup of honey he
presents to the Brahman, together with the golden
vessel. In presenting it to the Brahman, he imbues
himself with immortal life; for gold is immortal
life ;—and whatsoever benefit he desires that he
thereby obtains for himself.

Seconp ApuyAya. First BrAHMANA.

1. Thereupon, taking the dipping-spoon (sruva)
and the pot for melting butter, he goes to the
Ahavantya fire. He either offers those twelve
Aptis', or makes (the Sacrificer) pronounce (the

1 The term 4pti, literally ‘obtainment, gain,’ is technically used

30 SATAPATHA-BRAHMANA,

formulas). Whether he offers, or makes him pro-
nounce (the formulas), the significance is the same.

2. He offers, with (Vag. S. 1X, 20), ‘To the ally,
hail!—To the good ally, hail!—To the after-
born, hail!—To the purpose, hail!—To the
Vasu, hail!—To the Lord of day, hail!—To
the failing day, hail!—To the failing one,
sprung from the evanescent, hail!—To the
evanescent one, sprung from the terminal,
hail!—To the terminal descendant of being,
hail!—To the Lord of being, hail!—To the
over-lord, hail!’ These twelve Aptis (obtain-
ments) he offers, because there are twelve months in
the year, and Prag&pati is the year, and the sacrifice
is PragApati: hence whatever obtainment, whatever
accomplishment there is for him}, that he thereby
wins, that he makes his own.

3. He then either offers six k/zptis*, or makes
(the Sacrificer) pronounce them. Whether he offers,
or makes him pronounce them, the significance is
the same.

4. He makes him pronounce (Vag. S. IX, 21),
‘May the life prosper through sacrifice !—
May the breath prosper through sacrifice !—
May the eye prosper through sacrifice !—May
the ear prosper through sacrifice!—May the
back prosper through sacrifice !—May the sa-

for the twelve formulas, given in the next paragraph, as well as for
the oblations made therewith. The first of these formulas is ‘4paye
svaha,’ whence the above term is probably derived.

1 Or perhaps, ‘there is of (belongs to) that (sacrifice).’

3. This term, literally ‘success, accomplishment,’ is technically
used to denote the succeeding formulas containing the verb ‘k/p,’
to succeed, prosper, as well as the oblations made therewith.

Vv KANDA, 2 ADHYAYA, I BRAHMANA, 8. 31

crifice prosper through sacrifice!’ These six
k/Zzptis he makes him pronounce, because there are
six seasons in the year, and Pragdpati is the year,
and the sacrifice is PragApati: thus whatever success,
whatever accomplishment there is for him, that he
thereby wins, that he makes his own.

5. The sacrificial post is eight-cornered; for the
Gayatri metre has eight syllables, and the GAyatrt
is Agni’s metre; he thereby wins the world of the
gods, The post is either wrapt up, or bound up, in
seventeen cloths; for Pragdpati is seventeenfold;
he thus wins Pragdpati.

6. There is a wheaten head-piece! on it; for man
is nearest to PragApati, and he is skinless. And
among plants wheat comes nearest to man, (for) it
has no skin: thus he thereby wins the world of men.

7. The post has a hollow (at the top), and is not
pointed at the end; for the hollow is sacred to the
Fathers: he thus gains the world of the Fathers.
It is seventeen cubits long, for PragApati is seventeen-
fold: he thus wins PragApati.

8. Thereupon the Nesh¢vz, being about to lead up
the (Sacrificer’s) wife, makes her wrap round herself,
over the garment of consecration, a cloth, or skirt,
made of Kusa grass?; for she, the wife, is the hind

1 For the ordinary mortar-shaped top-piece fixed on the post,
see part ii, p. 168, note 1. On the present occasion it is to be
made of wheaten dough.

3 According to a legend given at III, 1, 2,13 seq., man had
originally a (hairy) skin, or hide; but the gods having flayed him,
put his skin on the cow.

5. In the ceremonial of the Black Yagus (Taitt. Br. I, 3, 7, 1) the
Sacrificer himself has to put on a ‘t&rpya’ garment, for which see
note on V, 2, 5, 20.

22 SATAPATHA-BRAHMANA.

part of the sacrifice'; and he wishes her, thus
coming forward, to propitiate the sacrifice. But
impure is that part of woman which is below the
navel, and pure are the plants of (Kusa) grass: thus
having, by means of those plants of (Kusa) grass,
made pure whatever part of her is impure, he causes
her to propitiate the sacrifice, while coming forward.
This is why the Neshérz, being about to lead up
the wife, makes her wrap round herself, over the
garment of consecration, a cloth, or skirt, made of
Kusa grass.

9. He then leans a ladder (against the post). He
may ascend either from the south northwards, or
from the north southwards; but let him rather ascend
from the south northwards (udak), for thus it goes
upwards ({udak).

10, Being about to ascend, he (the Sacrificer)
addresses his wife, ‘Come, wife, ascend we the
sky!’—‘Ascend we!’ says the wife. Now as to
why he addresses his wife: she, the wife, in sooth
is one half of his own self; hence, as long as he
does not obtain her, so long he is not regenerated,
for so long he is incomplete. But as soon as he
obtains her he is regenerated, for then he is complete.
‘Complete I want to go to that supreme goal,’ thus
(he thinks) and therefore he addresses his wife.

11, He ascends, with, ‘We have become Prag4-
pati’s children;’ for he who offers the γάβρεγδ.
indeed becomes Ργασᾶραι 5 child.

12. He then touches the wheat (top-piece) *, with,

1 Viz. because her ordinary seat is at the back, or west, end of
the altar.

* According to the ritual of the Black Yagus (Say. on Taitt. S.
I, 7, 9, vol. i, p. 1039), the Sacrificer, having ascended, lifts up his

v KANDA, 2 ADHYAYA, I BRAHMANA, 17. 33

‘We have gone to the light, O ye gods!’ for
he who offers the Vagapeya, indeed goes to the
light.

13. And as to why he touches the wheat: wheat is
food, and he who offers the Vagapeya, wins food, for
vaga-peya is the same as anna-peya (food and drink):
thus whatever food he has thereby won, therewith
now that he has gone to that supreme goal, he puts
himself in contact, and possesses himself of it,—
therefore he touches the wheat (top-piece).

14. He then rises by (the measure of) his head
over the post, with, ‘We have become immortal!’
whereby he wins the world of the gods.

15. Thereupon, while looking in the different direc-
tions, he mutters (Vag. S. IX, 22), ‘Ours be your
power, ours your manhood and intelligence,
ours be your energies!’ For he who offers the
Vagapeya wins everything here, winning as he does
Prag4pati, and Pragdpati being everything here ;—
having appropriated to himself the glory, the power,
and the strength of this All, he now lays them
within himself, makes them his own: that is why he
mutters, while looking in the different directions.

16. They throw up to him bags of salt; for salt
means cattle, and cattle is food; and he who offers
the Vagdpeya wins food, for vaga-peya is the same
as anna-peya: thus whatever food he thereby has
gained, therewith now that he has gone to the
supreme goal, he puts himself in contact, and makes
it hiss own,—therefore they throw bags of salt up
to him.

17. They (the pieces of salt) are done up in asvattha

arms to heaven, praying, ‘We have gone to the light, to the gods,
we have become immortal; we have become Pragépati’s children !’

[4 D

24 SATAPATHA-BRAHMANA,

(ficus religiosa) leaves; because Indra on that
(former) occasion called upon the Maruts staying
on the Asvattha tree’, therefore they are done up
in asvattha leaves. Peasants (vis) throw them up to
him, for the Maruts are the peasants, and the peasants
are food (for the nobleman): hence peasants throw
them up. There are seventeen (bags), for Pragdpati
is seventeenfold: he thus wins Pragdpati.

18. Thereupon, while looking down upon this
(earth), he mutters, ‘Homage be to the mother
Earth! homage be to the mother Earth!’ For
when Brvzhaspati had been consecrated, the Earth
was afraid of him, thinking, ‘Something great surely
has he become now that he has been consecrated :
I fear lest he may rend me asunder*!’ And
Brzhaspati also was afraid of the Earth, thinking,
‘I fear lest she may shake me off!’ Hence by
that (formula) he entered into a friendly relation
with her; for a mother does not hurt her son, nor
does a son hurt his mother.

19. Now the Brzhaspati Soma-feast® is the
same as the Vagapeya; and the earth in truth is
afraid of that (Sacrificer), thinking, ‘Something great

1 See part ii, p. 334, with note 2. On the ‘asvattha devasadana’
cp. also Ath.-veda V, 4, 3; Rig-veda I, 164, 20-22; A. Kuhn,
Herabkunft des Feuers und des Gittertranks, p. 126 seq. (Mythol.
Stud. i. p. 112 seq.).

3 Or, ‘I hope he will not rend me asunder.’ For this construc-
tion—exactly corresponding to the German ‘dass (or, wenn) er
mich nur nicht aufreisst !’ (cf. also the colloquial use of the French
‘ pourvu,’—‘ pourvu qu'il ne me déchire pas !’)—-see part ii, p. 31,
note I.

5 The Brzhaspatisava is performed by a Brahmana with a view
to obtaining the office of Purohita (royal chaplain, or family priest).
For Asvalayana’s rule, which places it on a level with the Ragasfiya
sacrifice of a king, see p. 4, note 1,

v KANDA, 2 ADHYAYA, I BRAHMANA, 24. 35

surely has he become now that he has been conse-
crated: I fear lest he may rend me asunder!’ And
he himself is afraid of her, thinking, ‘I fear lest she
may shake me off!’ Hence he thereby enters into
a friendly relation with her, for a mother does not
hurt her son; neither does a son hurt his mother.

20. He then descends (and treads) upon a piece of
gold ;—gold is immortal life: he thus takes his stand
on life immortal.

21. Now (in the first place) he (the Adhvaryu)
spreads out the skin of a he-goat, and lays a (small)
gold plate thereon : upon that—or indeed upon this
(earth) itself—he (the Sacrificer) steps.

22. They then bring a throne-seat for him; for
truly he who gains a seat in the air, gains a seat
above (others): thus these subjects of his sit below
him who is seated above,—this is why they bring
him a throne-seat.

23. It is made of udumbara wood,—the Udumbara
tree being sustenance, (that is) food,—for his obtain-
ment of sustenance, food: therefore it is made of
udumbara wood. They set it down in front of the
Havirdh4na (cart-shed), behind the Ahavantya (fire).

24. He then spreads the goat-skin thereon; for
truly the he-goat is no other than Prag4pati, for they,
the goats, are most clearly of Pragdpati (the lord of
generation or creatures) ;—whence, bringing forth
thrice in a year, they produce two or three’; thus
he thereby makes him (the Sacrificer) to be PragApati
himself,—this is why he spreads the goat-skin thereon.

1 The Sacrificer is supposed to have done so by the symbolical
act of raising his head above the sacrificial post ; see paragraph 14
above.

* See IV, 5, 5, 6; part ii, p. 407, note 3.
D2

26 SATAPATHA-BRAHMANA.

25. He spreads it, with, ‘This is thy kingship!'!’
whereby he endows him with royal power. He then
makes him sit down, with, ‘Thou art the ruler,
the ruling lord!’ whereby he makes him the ruler,
ruling over those subjects of his ;—‘ Thou art firm,
and stedfast!’ whereby he makes him firm and
stedfast in this world ;—‘ Thee for the tilling !—
Thee for peaceful dwelling !—Thee for wealth!
—Thee for thrift!’ whereby he means to say,
‘(here I seat) thee for the welfare (of the people).’

SEcoNnD BRAHMANA.

1. He now proceeds with the Barhaspatya pap.
Its svish¢akvzt remains yet unoffered, when he (the
Adhvaryu) brings? him (the Sacrificer) some food ;
for he who offers the Vagapeya wins food, vaga-
peya being the same as anna-peya: thus whatever
food he (the Sacrificer) has thereby gained, that
he (the Adhvaryu) now brings to him.

2. In a vessel of udumbara wood—the Udumbara
tree being sustenance, (that is) food—for the obtain-
ment of sustenance, food: therefore it is in a vessel
of udumbara wood. He first brings water, then milk,
then (other) kinds of food, as they occur to him.

3. Now some bring seventeen kinds of food,

1 Thus the formula ‘iyam te ras’ is interpreted by Mahfdhara
(who, however, takes it to be addressed to the throne-seat, and not,
as would seem preferable, to the king), and apparently also by our
author. The word ‘rag’ would indeed seem to mean here some-
thing like the energy (sakti), or the symbol, of the king. The St.
Petersburg dictionary, however, takes it here as the name of a
female deity.

3 He collects (sambharati), or provides food for him ; this cere-
mony corresponding to that of equipping or provisioning the sacred
fire with the so-called sambhdaras, at the Agny-4dhana; see II,
1,1, I seq.; parti, p. 276, note 1.

v KAwDA, 2 ADHYAYA, 2 BRAHMANA, 4. 37

saying, ‘Seventeenfold is Pragdpati.’ But let him
not do so: surely all the food is not appropriated to
Pragapati1, and, compared to him, what is man that
he should appropriate to himself all food? Hence,
while bringing every kind of food that occurs to him,
let him not bring of some one (particular) kind of
food.

4. And whatever food he does not bring to him,
let him (the Sacrificer) forswear? that, and not eat of
it as long as he lives: thus he does not go to the
end, thus he lives long. Of all that food brought
together he offers the (seven) V4ga-prasavantya?
oblations, cutting out (pieces) with the dipping-spoon.
Thus to whatever deities he is now offering, they
give an impulse to him, and impelled by them he

1 Or ‘from Prag4pati;’ or perhaps, ‘surely not all Prag&pati’s
food is appropriated.’ The K4zva recension reads thus, VI, 2, 3, 3.
He first brings water, then milk, then, as they occur to him (other)
kinds of food. ‘Let him bring those seventeen kinds of food,’ they
say, ‘for Pragapati is seventeenfold.’ Nevertheless (tadu) let him
bring whatever kinds of food he can either think of or obtain. 4. Of
this his food that has been brought together, let him set aside (ud-
dharet) one (particular kind of) food: let him forswear that (tad
udbruvita), and not eat of it as long as he lives (γᾶναρ givet). By
that much also (or, even so long, tavad api vai pragapateh sarvam
annam anavaruddham) all the food of Prag&pati is not appropriated ;
and who is man (compared) to him, that he should appropriate to
himself all food? Thus he does not go to the end, thus he lives
long: that (food) is here left over for his offspring (or people).

2 Sdyana explains ‘ tasya udbruvita’ by,—one ought to proclaim
it, saying aloud ‘such and such food has not been brought ;’—na
sambhrvtam ity ufdais tanndma brflyat.

3 That is, oblations calculated to promote or quicken (pra-su)
the strength (food,—v4ga) by their prayers, the first three of which
begin with ‘v4gasya ... prasavah.’ See p. 2,note1r. In the Black
Yagus ritual these oblations are called ‘Annahom4A’ or ‘ food-
oblations.’ Taitt. Br. I, 3, 8,1. The Sftras seem, however, like-
wise to use the term ‘ Vagaprasavantya’ (or Vagaprasaviya).

48 SATAPATHA-BRAHMANA.

wins: therefore he offers the VAgaprasavantya
oblations.

5. He offers with (Vag. S. IX, 23-29), ‘The im-
pulse of strength impelled of old that king
Soma in the plants, in the waters: may they be
rich in honey for us! may we be wakeful in the
kingdom, placed in the front, hail!’

6. ‘Theimpulse of strength spread over this
sky, and over all these worlds, as the all-ruler;
knowing he causeth him to give gifts who
wisheth not to give: may he bestow upon us
wealth with the full muster of heroes, hail!’

7. ‘Yea, the impulse of strength prevailed
over all these worlds, on every side; from days
of yore the king goeth about knowing, increas-
ing the people, and the well-being amongst us,
hail!’

8. ‘To’ king Soma, to Agni we cling’ for
help, to the Adityas, to Vishzu, to Sarya, to the
Brahman Brzhaspati, hail!’

g. ‘Urge thou Aryaman, Brvzhaspati, Indra to
the giving of gifts, Νὰ ξ 3, Vishvu, Sarasvati, and
the vigorous Savitvz, hail!’

10, ‘O Agni, speak to us here, be thou gracious
unto us! bestow blessings upon us, O winner of
thousands, for thou art the giver of wealth, hail!’

11. ‘May Aryaman bestow blessings upon
us, and Pdshan, and Brzhaspati! may the divine
Va give us gifts, hail!’

12, With the remaining (offering material) he
sprinkles him (the Sacrificer); he thereby sprinkles

1 Rig-veda X, 141, 3 reads,—King Soma, Agni we invoke with
our voices, the Adityas, &e.
* Rig-veda X, 141, 5 has Vata (Wind) instead of Νὰ (Speech).

v ΚΑ͂ΝΡΑ, 2 ADHYAYA, 2 BRAHMANA, 15. 39

him with food, bestows food upon him: for this
reason he sprinkles him with the remaining
(material) '.

13. He sprinkles with (Vag. S. IX, 30), ‘At the
impulse of the divine Savitvz, (I sprinkle) thee,
by the arms of the Asvins, by the hands of
Paishan!’ he thus sprinkles (consecrates) him by
the hands of gods ;—‘I place thee in the leading
of Sarasvatt V4&, the leader;’ for Sarasvatt is
Vaz (speech): he thus places him in the leading of
Vad, the leader.

14. Here now some say, ‘I place thee in the
leading of the leader of all the gods;’ for all the
gods are the All: he thus places him in the leading
of the leader of the All. But let him not say so;
let him rather say, ‘I place thee in the leading of
Sarasvatt V4é;’ for Sarasvati is V4é: he thus places
him in the leading of V44.—‘I consecrate thee,
N. N., with the supreme rulership of Brzhas-
pati!’ therewith he mentions the (Sacrificer’s) name :
he thus makes him attain to the fellowship of Brz-
haspati, and to co-existence in his world.

15. He then says,‘ All-ruler is he, N.N.! All-
ruler is he, N.N.!’ Him, thus indicated, he thereby
indicates to the gods: ‘Of mighty power is he who
has been consecrated; he has become one of yours;
protect him!’ thus he thereby says. Thrice he says
it, for threefold is the sacrifice.

1 According to the Taittiriyas (Taitt. S., vol. i, p. 1049), the Sacri-
ficer is made to sit on the black antelope skin, with his face to the
east, with a small gold and silver plate placed on either side of him;
and he is then sprinkled in front, on the head, so that the liquid
runs down to his mouth, thus symbolizing the entering of food and
strength into him.

40 SATAPATHA-BRAHMANA.

16. He then either offers, or makes him pronounce
(the formulas of) the Uggiti oblations'. Whether
he offers or makes him pronounce (the formulas), the
significance is the same.

17. He makes him say (V4g. 5. IX, 31-34),
‘With the (word of) one syllable Agni won the
breath: may I winthat! — —? With the (metre
of) seventeen syllables Pragdpati won the
seventeenfold stoma: may I win that!’ whatever
those deities won by means of those (formulas), that
he now wins by them, There are seventeen (for-
mulas), for Pragdpati is seventeenfold: he thus wins
Pragdrati.

18. Thereupon he says, ‘Recite (the invitatory
formula) to Agni Svish¢akrzt!’ Now, as to why
this rite is performed between two oblations. PragA-
pati, truly, is that sacrifice which is here performed,
and from which these creatures have been produced,
—and, indeed, they are even now produced after this
one: he thus wins Pragdpati in the very middle:
therefore that rite is performed between two obla-
tions. Having made (the Agnidhra) utter the

1 That is, oblations of ‘victory,’ with the formulas used there-
with, containing each two forms of the verb ud-gi, ‘to conquer.’

? The intervening formulas here understood, and given in the
VAg. Samhita, are to the effect that the Asvins, by two syllables,
gained the two-footed men; Vishnu, by three, the three worlds;
Soma, by four, the four-footed cattle; Pfshan, by five, the five
regions (the four quarters and the upper region); Savitr?’, by six,
the six seasons; the Maruts, by seven, the seven kinds of domestic
animals; Brthaspati, by eight, the Gayatri metre; Mitra, by nine,
the Trivrzt stoma (hymn-tune); Varuma, by ten, the Virag metre ;
Indra, by eleven, the Trish‘ubh metre; the All-gods, by twelve, the
Gagati metre; the Vasus, by thirteen, the thirteenfold stoma; the
Rudras, by fourteen, the fourteenfold stoma; the Adityas, by fifteen,
the fifteenfold stoma; Aditi, by sixteen, the sixteenfold stoma.

V KANDA, 2 ADHYAYA, 2 BRAHMANA, 21. 41

Srausha¢, he says, ‘Pronounce the offering-
prayer to Agni Svish¢akrzt!’ and offers as the
Vasha¢ is uttered.

19. He then puts the «ἃ on (the id4patri). The
Ida having been invoked", he, having touched water,
draws the M4hendra cup. Having drawn the Μᾶ-
hendra cup, he sets the chant agoing*. He urges
him (the Sacrificer) forward to the chant: he gets
down (from the throne-seat); he is in attendance at
the Stotra, in attendance at the Sastra.

20. Here now some, having performed that, per-
form that®; but let him not do it thus; for the Stotra
is his (the Sacrificer’s) own self, and the Sastra is his
people (or offering) : thereby then he ruins the Sacri-
ficer; he goes astray, he stumbles ;—hence having
performed that, let him perform that :—

21. He puts the Id on (the dish). The Ida
having been invoked, he, having touched water, draws
the Mahendra cup. Having drawn the Méhendra
cup, he sets the (Przsh//a-) Stotra agoing. He urges
him (the Sacrificer) forward to the chant: he gets
down (from the throne-seat); he is in attendance at
the chant (stotra), in attendance at the recitation
(sastra).

’ See I, 8, 1, 18 seq.

3 That is, the (first or Hotr7’s) Prish/Aa-stotra, for which see
above, p. 15, note 1; part ii, p. 339, note 2. Its chanting is
followed by the Nishkevalya-sastra, recited by the Hotrz.

3 That is to say, according to Sayaza,—they make the Svish/a-
krit, and the rising of the Sacrificer from the throne-seat, take place
after the pronunciation of the ‘uggiti’ formulas, the drawing of
the Mahendra cup, and the performance of the Stotra and Sastra.

42 SATAPATHA-BRAHMANA,

B. THE RAGASUYA, or INAUGURATION OF
A KING.

Seconp ApHyAyA. TuirD BrRAHMANA.

1. He offers a full-offering '; for the full means the
All: ‘May I be consecrated after encompassing the
All!’ thus he thinks. At this (offering) he bestows
a boon ; for a boon means all : ‘ Having encompassed
the All (the universe), may I be consecrated!’ thus
he thinks. He may perform this offering, if he
chooses ; or, if he chooses, he may disregard it.

2. And on the following day he prepares a cake
on eight potsherds, as sacrificial food for Anumati ".
And whatever portion of (the grains) being ground,
—either flour or rice-grains,—falls down behind the
pin, that he throws together into the dipping-spoon

1 On the pfrz4huti, or libation of a spoonful of ghee, see part i,
Ρ. 302 note. According to K4ty. Sr. XV, 1, 4 seq., Asv. Sr. IX,
3, 2, and other authorities, this full-offering is preceded by the
Pavitra (purificatory ceremony), a Soma-sacrifice with four diksh4s
or initiation days (? commencing on the first day of the bright
fortnight of Phalguna), serving as the ordinary opening offering
(anvarambhaniyeshA). That it formed part of the ceremonial at
the time of the composition of the Brahmama there can be little
doubt (cf. Pa#kav. Br. 18, 8, 1), but as it is an ordinary Agnish/oma,
the author had no reason to refer to it.

3 J. e. the approval or favour of the deities, personified —Accord-
ing to Y4g#ika Deva (to K4ty. Sr. XV, 1, 8), the ceremonies now
beginning would commence on the roth day of the bright half of
Phalgunt; the fifth day’s ceremony from this day, viz. the first of
the four seasonal offerings, having to be performed on the Full-
moon of that month; sce p. 47, note I.

v KANDA, 2 ADHYAYA, 3 BRAHMANA, 3. 43

(sruva)'. They take a firebrand from the Anvahar-
yapafana (or southern) fire, and therewith go south-
ward. And where he finds a self-produced hollow 2
or cleft,—

3. Having there made up a fire, he offers with
(Vag. S. IX, 35),‘ This, O Nirvzti,is thy portion:
accept it graciously, hail!’ For Nirvzti is this
(Earth) ; whomsoever she seizes upon with evil, him
she seizes upon with destruction (nirvzti): hence
whatever part of this (Earth) is of the Nirvcti nature,
that he thereby propitiates; and thus Nirvzti does
not seize upon him, while being consecrated. And
the reason why he offers in a self-produced hollow or

1 The authorities of the Black Yagus prepare therewith a cake
on one Καρᾶϊα. Taitt. S. I, 8, 1.

* Sayama, perhaps rightly, takes ‘irina’ here (and on Taitt. 5,
vol. ii, p. 6) in the sense of ‘fishara, a spot of barren (or saline)
soil. Cf. VII, 2, 1, 8: ‘In whatever part of this (earth) there is
produced (of itself) a cleft, or in whatever part of it plants are not
produced, verily that part of it Nirrzti seizes upon.’—Kausika-sfitra
XIII, 28 (A. Weber, Omina und Portenta, p. 386) recommends the
following propitiatory rites in case of a sudden cleft in the ground:
‘If in the village, or house, or fire-house, or meeting-place, (the
ground) should burst open, four cows are got ready, a white, a
black, a red, and a one-coloured one. For twelve days he puts
down the butter, milked together from these. In the morning of
the twelfth, having made up a fire north of where there was that
cleft, having swept and sprinkled it, and strewn sacrificial grass
around it; and having mixed (the butter) with ghee from the white
(cow), and addressed it (the spot) with the three verses, Ath.-veda
XII, 1, 19-21 (“ Agni is in the earth, in the plants, the waters carry
Agni, Agni is in the flints, Agni is within men; in cows, in horses
are Agnis,” &c.), and touched it, let him then offer. In the same
way on the south side; in the same way on the western side.
Having concluded on the north side, let him offer with the (formu-
las addressed) to VAstoshpati (the tutelary genius of the dwelling).
Having poured the refuse in the cleft, and completed the oblations,
he sprinkles the cleft with lustral water.’

44 SATAPATHA-BRAHMANA.

cleft, is that that much of this (earth) is possessed
with Nirvcti.

4. They then return (to the sacrificial ground)
without looking backward. He now proceeds with
the cake on eight potsherds for Anumati. For
Anumati is this (Earth); and whosoever knows to
do that work which he intends to do, for him indeed
she approves (anu-man) thereof: hence it is her he
thereby pleases, thinking ‘May I be consecrated,
approved by that (genius οἵ) approval!’

5. And as to why it is a (cake) on eight pot-
sherds,—the GAyatri consists of eight syllables, and
this earth is Gayatri. And as to why he offers of
the same sacrificial food? both (oblations): thereby,
indeed, both of it comes to be this latter one (viz.
Anumati, or approval). A garment is the sacrificial
fee for this (offering) : for even as one clad in a gar-
ment does not venture into the forest, but having
deposited that garment(somewhere) escapes (robbers),
in like manner no assault befalls him while being
consecrated.

6. And on the following day he prepares a cake
on eleven potsherds for Agni and Vishmu, and
offers it in the same way as the (regular) ish¢i: this
indeed is just what that approved initiation-offering
to Agni and Vishzu is there*. Now Agni is all the
deities, since in Agni one offers to all deities; and
Agni forsooth is the lower end, and Vishzu is the
upper end: ‘May I be consecrated, after thus en-
compassing all the deities, and after encompassing

' Though he has offered twice (to Nirriti and Anumati), he has
only once taken out rice for oblation.

® Viz. at the ordinary Soma-sacrifice ; for the Dikshaztyesh/i,
see part ii, p. 12.

v KANDA, 2 ADHYAYA, 3 BRAHMANA, 8. 45

the whole sacrifice!’ thus he thinks, and hence there
is a cake on eleven potsherds to Agni and Vishau.
Gold is the sacrificial fee for this (offering) ; for to
Agni belongs this sacrifice, and gold is Agni’s seed.
As to Vishzu, he is the sacrifice, and Agni forsooth
is the sacrifice: nevertheless this is Agni’s alone,
therefore gold is the fee.

7. And on the following day he prepares a cake
on eleven potsherds for Agni and Soma, and offers
it in the same way as an (ordinary) ish¢i, for it was
thereby Indra slew Vrztra, and thereby he gained
that universal conquest which now is his. And in
like manner does this (king, the Sacrificer) thereby
slay his wicked, hateful enemy, and in like manner
does he gain the victory. ‘May I be consecrated,
when safety and security from evil-doers have been
gained!’ thus he thinks: hence there is a cake on
eleven potsherds for Agni and Soma. For this
(offering) a bull set at liberty is the sacrificial fee ;
for yonder moon? they slay while setting him at
liberty 3: to wit, by the full-moon offering they slay
him, and by the new-moon offering they set him at
liberty ;—therefore a bull set at liberty is the fee.

8. And on the following day he prepares a cake
on twelve potsherds for Indra and Agni, and offers
it in the same way as an (ordinary) ish¢i. Now when

2 On the identification of Vritra with the moon (and Soma), see
I, 6, 3,17. On the moon serving as food to the gods, see part ii,
Introduction, p. xiii. According to a later conception, one kal&
(or sixteenth part of the moon’s disc) was taken off each day during
the period of the waning, and again added to it during the period
of the waxing moon.

* Utsargam ... ghnanti; perhaps the former has to be taken
here as infinitive (in order to set him at liberty) rather than as
gerund,

46 SATAPATHA-BRAHMANA.

Indra slew Vr‘tra, that vigour and energy of his went
out of him, being frightened: by this offering he
again possessed himself of that vigour and energy.
And in like manner does this (Sacrificer) by this
offering possess himself of vigour and energy; for
Agni is fiery spirit, and Indra is vigour and energy:
‘May I be consecrated, having embraced both these
energies!’ thus he thinks: hence there is a cake on
twelve potsherds for Indra and Agni. A bull is the
fee for this (offering), for by his shoulder he is of
Agni’s nature’, and by his testicles he is of Indra’s
nature: therefore a bull is the fee for it.

9. Thereupon he performs the offering of first-
fruits?; for verily he who performs the RAgasdya
secures for himself (the benefits of) all sacrificial
rites, all ish¢is, even the spoon-offerings; and insti-
tuted by the gods, in truth, is that ish¢i, the Agra-
yaneshdi: ‘ May this also be offered by me! May I be
consecrated by this (offering) also!’ thus he thinks,
and therefore he performs the offering of first-fruits.
Moreover, it is for the plants that he who is conse-
crated, is consecrated; therefore he now makes the
plants healthy and faultless, thinking, ‘May I be
consecrated for (the obtainment of) healthy, faultless
plants (crops)!’ A cow is the fee for this (offering).

10, Thereupon he performs the Seasonal offer-
ings*; for verily he who performs the Ragasdya
secures for himself (the benefits of) all sacrificial

1 Cp. I,1, 2, 9, ‘ (Like) fire, verily, is the yoke of that cart:
hence the shoulder of those (oxen) that draw it becomes as if
burnt by fire.’

2 For the Agrayaneshdi, see part i, p. 369 seq.

® For the four A&turm4sya (enumerated in the next chapter),
see part i, p. 383 seq.

v KANDA, 2 ADHYAYA, 4 BRAHMANA, 2. 47

rites, all ish¢is, even the spoon-offerings ; and insti-
tuted by the gods, in truth, is that sacrificial rite, the
Seasonal offerings: ‘May these also be offered by
me! May I be consecrated by these (offerings) also !’
thus he thinks, and therefore he performs the
Seasonal offerings.

FourtH ΒΕΛΗΜΑΝΑ.

1. He offers the Vaisvadeva? (All-gods’ offer-
ing); for by means of the Vaisvadeva, Pragdpati
created abundance (of food) and creatures, thinking,
‘ May I be consecrated, after creating abundance and
creatures!’ And in like manner does this (Sacrificer)
now, by the Vaisvadeva, create abundance and crea-
tures, thinking, ‘May I be consecrated, after creating
abundance and creatures!’

2. He then offers the Varuzapraghas4?; for
by means of the Varuapragh4s4/ Pragapati delivered
the creatures from Varuza’s noose, and those crea-
tures of his were produced healthy and faultless:
‘May I be consecrated for healthy, faultless crea-

1 This, the first of the Seasonal offerings, is to be performed on
the full-moon of Phalgunf, the other three then following after
intervals of four months each. During these intervals the ordinary
fortnightly sacrifices are to be performed from day to day in this
way that either the Full-moon and New-moon sacrifice are per-
formed ‘on alternate days, or the former on each day of the bright
fortnights, and the latter on each day of the dark fortnights.
Thus, according to Asv. Sr. IX, 3,6; while Katy. XV, 1,18 allows
only the latter mode. The final Seasonal offering, or ‘Sunfsirya,
which ordinarily is performed a twelvemonth after the Vaisvadeva,
or on the full-moon of PhAlguna, is on the present occasion to be
performed just a year after the opening sacrifice, or Pavitra (p. 42,
note 1), i.e. on the first day of the bright fortnight of Phalguna,
being immediately followed by the Pa#kavattya.

* See part i, p. 391 seq.

48 SATAPATHA-BRAHMANA.

tures!’ he thought. And in like manner does this
(Sacrificer) now, by the Varuzapraghas4f, deliver the
creatures from Varuza’s noose, and those creatures
of his are produced healthy and faultless : ‘May I be
consecrated for healthy, faultless creatures!’ so he
thinks.

3. He then performs the SAakamedh4&!; for by
the SAakamedh4s’ the gods slew Vvztra, and gained
that universal conquest which now is theirs. And
in like manner does this (Sacrificer) thereby now slay
his wicked, hateful enemy ; and in like manner does
he gain the victory, thinking, ‘May I be conse-
crated, when safety and security are gained!’

4. He then performs the Sun4sirya ἢ, thinking,
‘May I be consecrated, having encompassed both
essences!’ Thereupon the Pa#savattya® (obla-
tion to the five winds). Having poked the Ahava-
ntya fire asunder into five parts, he offers, cutting
out butter with the dipping-spoon.

5. He offers in the forepart (of the fire), with (VAg.
5. IX, 35), ‘To the Agni-eyed gods, the east-
seated, hail!’ He then offers in the southern part

1 See part i, p. 408 seq.

3 See part i, p. 444 seq., where the word is fancifully explained
as composed of suna (prosperity) and stra (=sdra, sap),—the two
essences here referred to. ϑᾶγαπα, following Yaska (and Sat. Br. II,
6, 3, 6-8 ἢ), identifies the two component elements with V4yu, the
wind, and Aditya, the sun; see part i, p. 445, note 3.

5 The authorities of the Black Yagus (Taitt. Br. I, 7, 1, 5) call
this oblation Pa#avatttya, i.e. ‘consisting of fivefold cut (or
ladled)’ ghee, which is offered without disturbing the fire. Prior
to this oblation, Apastamba (Taitt. S., vol. ii, p. 93), however, pre-
scribes a so-called Pa#&edhmiya, i.e. an oblation ‘on five fire-
brands,’ the fire being, as here, poked about so as to form separate
heaps in the four quarters and in the centre.

Vv KANDA, 2 ADHYAYA, 4 BRAHMANA, 7. 49

with, ‘To the Yama-eyed! gods, the south-
seated, hail!’ He then offers in the hind part
with, ‘To the Visvadeva-eyed gods, the west-
seated, hail!’ He then offers in the northern part
with either, ‘To the Mitravaruza-eyed gods,—
or, To the Marut-eyed gods,—the north-seated,
hail!’ He then offers in the centre with, ‘To the
Soma-eyed gods, the above-seated, the vener-
able, hail!’

6. Having then poked (the fire) together, he offers
with (Vag. S. IX, 36), ‘The gods that are Agni-
eyed, east-seated, to them hail!—The gods
that are Yama-eyed, south-seated, to them
hail!—The gods that are Visvadeva-eyed,
west-seated, to them hail!—The gods that
are Mitravaruza-eyed—or, Marut-eyed—north-
seated, to them hail!—The gods that are Soma-
eyed, above-seated, venerable, to them hail!’
Now as to why he thus offers.

7. Now when, by means of the SAakamedhad, the
gods were gaining that universal conquest, which
now is theirs, they said, ‘ Verily the fiends, the
Rakshas, suck out these (creatures) in the (four)
quarters: come, let us throw the thunderbolt at
them!’ Now the ghee is a thunderbolt: with that
thunderbolt, the ghee, they smote the fiends, the
Rakshas, in the (four) quarters, and gained that uni-
versal conquest which now is theirs. And in like
manner does this (Sacrificer) smite the fiends, the
Rakshas, in the quarters, by that thunderbolt, the
ghee; and thus he gains the victory, thinking, ‘May

1 Yama is the ruler of the departed ancestors, residing in the
southern quarter.

[41] E

50 SATAPATHA-BRAHMANA,

I be consecrated, when safety and security have
been gained!’

8. And as to why he offers those five latter obla-
tions. Now when they poke the Ahavantya asunder
into five parts, thereby they wound and tear some of
the fire; and hereby now he heals it: therefore he
offers those five latter oblations.

9. For this (offering) a carriage and pair, with
a side horse, is the priest's fee. Three horses,
the warrior, and the charioteer,—these are five
breaths, and the breath is the same as the wind:
and because that is the fee for this sacrifice, there-
fore it is called Pa#éavattya (belonging to the five
winds).

10. He may also heal (some disease ἢ with this
(offering): For yonder blower (or purifier, the wind)
is this breath; and the breath is the same as the
vital energy. Now he (the wind) blows as one only,
but on entering into man, he is divided tenfold ; and
ten are those oblations he offers: thus he (the
priest) endows him with the ten vital airs, with the
whole, entire vital energy; and were he now even
as one whose vital spirit has departed, verily by this
(offering) he (the priest) brings him round again.

11. Thereupon the Indraturtya*—There is a
cake on eight potsherds for Agni, a barley pap for
Varuma, a pap of gavedhukaé seed (coix barbata) for
Rudra; and a mess of sour curds from a yoke-

1 Tenfpy etena vish/avrage (v. 1. vish/abrage) bhishagyet.
Kazva rec.

2 That is, the ceremony in which the fourth oblation belongs to
Indra. While the M&dhyandinas perform this ceremony on the
same day (the pratipad of the bright fortnight of Phalgunf), the
K4nvas do so on the following day; the Apamfrgahoma being
then likewise shifted on another day.

V KANDA, 2 ADHYAYA, 4 BRAHMANA, 13. 51

trained cow for Indra: this Indraturtya he offers.
Now Indra and Agni on that occasion consulted
with each other: ‘Verily the fiends, the Rakshas,
suck out these (creatures) in the (four) quarters:
come, let us throw the thunderbolt at them!’

12. Agni then spake, ‘Let there be three shares
for me, one for thee !’—‘ So be it!’—By that offer-
ing those two smote the fiends, the Rakshas, in the
(four) quarters, and gained that universal conquest
which now is theirs. And in like manner does this
(Sacrificer) by that offering smite the fiends, the
Rakshas, in the quarters; and gain the victory,
thinking, ‘May I be consecrated, when safety and
security have been gained!’

13. Now what cake on eight potsherds there is
for Agni, that is one of Agni’s shares; and what
barley pap there is for Varuza—Varuza being the
same as Agni—that is Agni’s second share; and
what pap of gavedhukA seed there is for Rudra—
Rudra being the same as Agni—that is Agni’s third
share. And as to why it is prepared of gavedhuka
seed: that god surely is (the recipient) of refuse
(remains of offering), and gavedhuka grass is refuse,
—hence it is prepared of gavedhuké seed. And what
mess of sour curds there is from a yoke-trained cow
for Indra, that is the fourth share (being that) of
Indra—turtya being the same as Aaturtha (fourth)—
hence the name Indraturtya. That same yoke-trained
cow is the fee for this (offering) ; for by her shoulder
she is of Agni’s nature, since her shoulder is, as it
were, fire-burnt; and in that, being a female, she
improperly draws (the cart), that is her Varuzic

* On Rudra’s epithet vastavya, see I, 7, 3, 1. 8.
E2

52 SATAPATHA-BRAHMANA.

nature ; and in that she is a cow, she is of Rudra’s
nature!; and in that Indra’s sour curds (come) from
her, thereby she is of Indra’s nature. Indeed that
(cow) commands all that : therefore that same yoke-
trained cow is the fee.

14. Thereupon he performs the A pamérgahoma;
for by means of apdm4rga plants (achyranthes
aspera) the gods wiped away (apa-marg) the fiends,
the Rakshas, in the quarters, and gained that uni-
versal conquest which now is theirs. And in like
manner does this (Sacrificer) now by means of
apam4rga plants wipe away the fiends, the Rakshas,
in the quarters ; and in like manner does he gain
the victory, thinking, ‘May I be consecrated, when
safety and security have been gained!’

15. He takes apamarga grains in a dipping-spoon
of either palasa (butea frondosa) or vikankata
(flacourtia sapida) wood. They take a firebrand
from the Anvaharyapaana (southern) fire ; and pro-
ceed therewith eastward or northward; and there
having made up a fire he offers.

16. He takes the firebrand with (V4g. S. IX,
37; Ak 5. III, 24, 1), ‘Encounter the arrays,
Agni!’—arrays means battles: ‘encounter the
battles!’ he thereby says;—‘Repel the evil-
wisher!’—the evil-wisher is the enemy : ‘ beat off
the enemy!’ he thereby says ;—‘ Unconquerable,
conquering the evil-doers! ’—unconquerable he
is indeed, by the Rakshas, the fiends ; and conquer-
ing the evil-doers, for he conquers every evil:

1 Rudra rules over the beasts (III, 6, 2, 20), whence he is also
called the lord of beasts (pasfinam pati, I, 7, 3, 8; Pasupati V,
3, 3, ἢ. Pdshan, the genius of thrift and prosperity, is also (like
the Greek Pan) regarded as the protector of cattle; see V, 2, 5, 8.

V KANDA, 2 ADHYAYA, 4 ΒΕΑΗΜΑΝΑ, 20. 53

therefore he says, ‘conquering the evil-doers ;’—
‘ Bestow glory upon the offerer of sacrifice !’—
‘bestowing blessing on the Sacrificer,’ is what he
thereby says.

17. Thereupon making up the fire he offers with
(Vag. S. 1X, 38), ‘At the impulse of the God
Savitvz I offer with the arms of the Asvins,
with the hands of Pdshan, with the strength of
the Up4msu!’ for the Updmsu? (cup of Soma) is the
mouth (or opening) of the sacrifice : thus he slays the
fiends, the Rakshas, by the mouth of the sacrifice ;—
‘Slain is the Rakshas, hail!’ thus he slays the
fiends, the Rakshas.

18. If the dipping-spoon is of palésa wood,—the
palasa being the Brahman— it is with the Brahman
that he slays the fiends, the Rakshas; and if it is of
vikankata wood,—the vikankata being the thunder-
bolt—it is with the thunderbolt that he slays the
fiends, the Rakshas: ‘For the slaughter of the
Rakshas (I take) thee!’ therewith he slays the
fiends, the Rakshas.

19. If he offers after going eastward, he throws
the spoon towards the east; and if he offers after
going northward, he throws the spoon towards the
north, with, ‘We have slain the Rakshas!’ thus
he slays the fiends, the Rakshas.

20. Thereupon they return (tothe sacrificial ground)
without looking back. Now by this (ceremony) also
he may make for himself a counter-charm*% In
whatever direction from there (his evil-wisher) is,

1 See part ii, p. 248.

* Viz. an amulet consisting of a band running back into itself.
The Kava text has,—Tena hApy etena vish/ivrige pratisaram
kurvita.

54 SATAPATHA-BRAHMANA.

looking back thither he offers ; for the Apamarga is
of a backward effect: whosoever does anything to
him there, him indeed he thereby pitches backward.
Let him indicate the name of that one, saying, ‘We
have slain so and so! So and so is slain!’ thus he
slays the fiends, the Rakshas.

Firty BrAuMana.

1. He prepares a cake on eleven potsherds for
Agni and Vishzu, a pap for Indra and Vishzu,
and either a cake on three potsherds, or a pap,
for Vishzu. He performs that Trishamyukta!
offering. Therewith the gods came by men, and in
like manner does this (king) now thereby come by
men.

2. Now as to why there is that cake on eleven
potsherds for Agni and Vishzu ;—Agni is the giver,
and men are Vishnu’s: thus Agni, the giver, gives
him (the king) men.

3. And as to why there is a pap for Indra and
Vishzu ;—Indra is the Sacrificer, and men are
Vishuu’s: thus Agni, the giver, gives him (the

1 That is, ‘the triply connected,’ the ceremony being made up of
three rounds, each of which consists of three separate oblations,
viz. :—

I. Agnfvaishnava cake, Aindravaishnava pap, Vaishnava pap;

2. Agnapaushaa cake, Aindrapaushza pap, Paushva pap ;

3. Agntshomiya cake, Aindraésaumya pap, Saumya pap.
In this way one of the three divinities for whom the offering is in-
tended,—-viz. Vishnu, Pfshan, and Soma,—is each time connected
with the two head-gods, Agni and Indra.—In the Black Yagur-
veda, this set of offerings (not, however, called there by this name),
is preceded by another ceremony consisting of five oblations to
Dhftrz, Anumati, ΚΑΚΆ, Sinivali, and Kuh. Taitt. S. 1,8, 8. Cf.
Sat. Br, IX, 5, 1, 38.

v ΚΑ͂ΝΡΑ, 2 ADHYAYA, 5 BRAHMANA, 8. 55

Sacrificer) men ; he now puts himself in contact with
them, makes them his own.

4. And as to why there is either a cake on three
potsherds, or a pap, for Vishzu ;—whatever men
Agni, the giver, gives him, among them he thereby
finally establishes him (the king) ; and whatever work
he wishes to do with his men, that he is able to do.
Thus he thereby approaches the men, thinking,
‘May I be consecrated, and possessed of men!’ A
dwarfish bull is the sacrificial fee for this (offering),
for the dwarf belongs to Vishzu'.

5. He then performs another Trishamyukta
offering. He prepares a cake on eleven potsherds
for Agniand Pashan, a pap for Indra and Pdshan,
and a pap for Pashan: this Trishamyukta he offers.
Thereby the gods obtained cattle ; and in like manner
does this (king) thereby obtain cattle.

6. Now as to why there is that cake on eleven
potsherds for Agni and Pashan ;—Agni is the giver,
and the cattle are Pfshan’s: thus Agni, the giver,
gives him cattle.

7. And as to why there is a pap for Indra and
Pdshan ;—Indra is the Sacrificer, and the cattle are
Pdshan’s: whatever cattle Agni, the giver, gives
him, therewith he now puts himself in contact, those
he makes his own.

8. And why there is a pap for Pashan ;—whatever
cattle Agni, the giver, gives him, therewith he
thereby finally establishes him, and whatever work
he wishes to do with his cattle, that he is able

1 See the legend, I, 2, 5, 1 seq., which represents Vishnu as a
dwarf, who obtained from the Asuras as much ground for the gods,
as he lay upon.—‘ Tad dhi pasushu vaishnavam ripam yad va-
manasya gok.’ Κᾶπνδ rec.

56 SATAPATHA-BRAHMANA.

to do: thus he comes by cattle, thinking, ‘May I be
consecrated, possessed of cattle!’ A dark-grey!
bull is the fee for this (offering), for such a dark-grey
one is of Pdshan’s nature: there are two forms of
the dark-grey, the white hair and the black ; and ‘two
and two’ means a productive pair, and Pdshan repre-
sents productiveness, for Pdshan is cattle, and cattle
means productiveness : thus a productive pair is ob-
tained,—hence a dark-grey bull is the sacrificial fee.

9. He then performs another Trishamyukta
offering. He prepares a cake on eleven potsherds
for Agni and Soma, a pap for Indra and Soma,
and a pap for Soma: this Trishamyukta (triply
connected) he offers:—Thereby the gods attained
glory; and in like manner does this (king) thereby
attain glory.

10. Now as to why there is that cake on eleven
potsherds for Agni and Soma ;—Agni is the giver,
and Soma is glory: thus Agni, the giver, gives him
glory.

11. And as to why there is a pap for Indra and
Soma ;—Indra is the Sacrificer, and Soma is glory:
whatever glory Agni, the giver, gives him, therewith
he now puts himself in contact, that he makes his
own.

12, And why there is a pap for Soma ;—whatever
glory, Agni, the giver, gives him, therein he now
finally establishes him; and whatever work he, the
glorious, wishes to do, that he is able todo. Thus
he thereby attains glory,—thinking, ‘May I be con-
secrated, endowed with glory!’ for the inglorious
one has no concern with success. A brown bull is

? See V, 1, 3, 9.

Vv ΚΑ͂ΝΡΑ, 2 ADHYAYA, 5 BRAHMANA, 16. 57

the fee for this (offering) ; for such a brown one is of
Soma’s nature.

13. And on the following day he prepares a cake
on twelve potsherds for (Agni) Vaisvanara, and a
barley pap for Varuza. These two offerings he
performs either on days following one another, or
so as to use the same barhis!.

14. And as to why there is that (cake) for Vaisva-
nara ;—Vaisvanara (‘belonging to all men’) truly is
the year, and Pragdpati is the year; and Pragapati
indeed thereby created abundance and creatures,
thinking, ‘May I be consecrated, having created
abundance and creatures!’ And in like manner does
that (king) thereby create abundance and creatures,
thinking, ‘May I be consecrated, having created
abundance and creatures!’

15. And why it is one on twelve potsherds ;—
twelve months there are in the year, and Vaisvanara
is the year: this is why it is one on twelve pot-
sherds.

16. And as to why there is a barley pap for
Varuza; he thereby frees the creatures from every
snare of Varuma, from all that comes from Varuza ?;

1 That is to say, he is either to perform the Vaisvanara on one,
and the Varuma one on the next—in which case a different barhis,
or altar-covering of sacrificial grass, would be needed—or he may
perform them both on one and the same day, with the same barhis
serving for both.

? See III, 8, 5,10 where I translated, ‘from all (guilt) against
Varuna ;’? varunya, doubtless, implies both the guilt incurred by
the infringement of Varuma’s sacred laws, and the punishment in-
flicted by him. As regards the ‘swearing by Varuma(?)’ there
referred to, see Rzk 5. X, 97, 16 where the conjurer mutters:
‘ May they (the plants) free me from the (evil) resulting from the
curse and from Varuna ;'—musifantu mA sapathy4d atho varuny4d
uta.

58 SATAPATHA-BRAHMANA.

and those creatures of his are produced sound and
faultless: ‘May I be consecrated for sound and
faultless creatures (or subjects)!’ he thinks.

17. A bull is the fee for the Vaisvanara (oblation);
for Vaisvanara is the year, and Pragdpati is the year ;
and the bull is the Prag4pati (lord of creatures or
generation) among cows: therefore a bull is the fee
for the Vaisvanara. A black cloth for the Varuza
(oblation), for what is black belongs to Varumza. If
he cannot obtain a black one, any kind of cloth will
do: it is by its knots that the cloth belongs to
Varuna, for the knot is sacred to Varuza.

Tuirp ApuyAyYA. First BRAHMANA.

1. Having taken up both (the Garhapatya and
Ahavantya) fires on the two kindling-sticks', he
goes to the house of the Commander of the
army, and prepares a cake on eight potsherds for
Agni Antkavat; for Agni is the head (anika) of the
gods, and the commander is the head of the army:
hence for Agni Antkavat. And he, the commander,
assuredly is one of his (the king’s) jewels?: it is for

1 Each of the two ‘arazis’ is held for a moment to one of the two
fires, which are thereby supposed to become inherent in them till
they are ‘churned out’ again for the new offering fire required.
For this ‘mounting’ of the fire see part i, p. 396.

* Ratna, jewel, precious thing; whence the eleven offerings
described in this section are called ratna-havis, or ratninam
havimshi; the recipients of these sacrificial honours, on the part of
the newly-consecrated king, being called ratnina4, ‘ possessed of
the Jewel (offering).’—In the ritual of the Black Yagus (Taitt. 5.
I, 8, 9; Taitt. Br. I, 7, 3) the order of the Ratnina#, at whose
houses these oblations are performed on successive days, is as
follows :—1. Brahman priest (a pap to Bréhaspati); 2. Raganya
(a cake of eleven: kap4las to Indra); 3. Consecrated Queen (pap to

Υ KANDA, 3 ADHYAYA, I BRAHMANA, 3. 59

him that he is thereby consecrated (or quickened),
and him he makes his own faithful (follower). The
sacrificial fee for this (jewel-offering) consists in
gold; for Agni’s is that sacrifice, and gold is Agni’s
seed: therefore the sacrificial fee consists in gold.

2. And on the following day, he goes to the house
of the Purohita (the king’s court chaplain), and
prepares a pap for Brzhaspati; for Brzhaspati is
the Purohita of the gods, and that (court chaplain) is
the Purohita (‘ praepositus’) of that (king): hence it
is for Brzhaspati. And he, the Purohita, assuredly
is one of his (the king’s) jewels: it is for him that he
is thereby consecrated, and him he makes his own
faithful follower. The sacrificial fee for this is a white-
backed bullock ; for to Brzhaspati belongs that upper
region, and there above lies that path of Aryaman
(the sun)': therefore the fee for the Barhaspatya
(oblation) is a white-backed (bullock).

3. And on the following day he prepares a cake
on eleven potsherds for Indra at the dwelling of him
who is being consecrated (the king); for Indra is the
Kshatra (ruling power), and he who is consecrated is

Aditi); 4. The king’s favourite wife (pap to Bhaga); 5. A discarded
wife (pap to Nirrzti); 6. Commander of the army (cake of eight
kap. to Agni); 7. ϑδι4 (charioteer, Sdy.—cake of ten kap. to Varuza);
8. Grimaat (cake of seven kap. to Maruts); 9. Kshattr7 (chamber-
lain, or superintendent of seraglio, Say.—cake of twelve kap. to
Savitrz); 10. Samgrahftr? (treasurer, Sdiy.—cake of two kap. to
Asvins); 11. Bh4agadugha (collector of taxes, SAy.—pap to PA-
shan); 12. Aksh4vapa (dyfitak4ra, superintendent of gambling,
Say.—gavidhuka pap to Rudra).—Finally the king offers in his
own house two cake-oblations (of eleven kap4las) to Indra Sutra-
man (the good protector) and Indra Amhomué (the deliverer from
trouble).
1 ‘Whence the back of that upper region is white, or bright.

60 SATAPATHA-BRAHMANA.

the Kshatra: hence it is for Indra. The sacrificial
fee for this is a bull, for the bull is Indra’s own
(animal).

4. And on the following day, he goes to the dwell-
ing of the Queen, and prepares a pap for Aditi; for
Aditi is this Earth, and she is the wife of the gods ;
and that (queen) is the wife of that (king): hence it
is for Aditi. And she, the Queen, assuredly is one
of his (the king’s) jewels: it is for her that he is
thereby consecrated, and he makes her his own
faithful (wife). The sacrificial fee, on her part, is a
milch cow; for this (earth) is, as it were, a milch
cow: she yields to men all their desires; and the
milch cow is a mother, and this (earth) is, as it were,
a mother: she bears (or sustains) men. Hence the
fee is a milch cow.

5. And on the following day, he goes to the house
of the Sfta (court-minstrel and chronicler), and
prepares a barley pap for Varuza; for the Sata is
a spiriter (sava), and Varuza is the spiriter of the
gods: therefore it is for Varuza. And he, the Sata,
assuredly is one of his (the king’s) jewels: it is for
him that he is thereby consecrated ; and him he makes
his own faithful (follower). The sacrificial fee for
this one is a horse, for the horse is Varuza’s own.

6. And on the following day, he goes to the house
of the Headman (Gramaat’), and prepares a cake

? The exact function of this officer is not clearly defined. Though
the term is also used of an ordinary village headman (Patel, Adhi-
k&rin, Adigar), this could hardly apply here. Sayama, on one pas-
sage, indeed explains the term by ‘Gramam nayati,’ but elsewhere
he explains it by ‘Gram&n4m neté;’ and some such meaning it
may perhaps have here,—the head of commu... administration,
either for a district (like one of Manu’s lords of a hundred, or a

v KANDA, 3 ADHYAYA, I BRAHMANA, 8. 61

on seven potsherds for the Maruts; for the Maruts
are the peasants, and the headman is a peasant;
therefore it is for the Maruts. And he, the head-
man, assuredly is one of his (the king’s) jewels : it is
for him that he is thereby consecrated, and him he
makes his own faithful follower. The sacrificial fee
for this (jewel) is a spotted bullock, for in such a
spotted bullock there is abundance of colours; and
the Maruts are the clans (or peasants), and the clan
means abundance ; therefore the sacrificial fee is a
spotted bullock.

7. And on the following day he goes to the house
of the Chamberlain (kshattvz), and prepares a cake
on either twelve, or eight, potsherds for Savitvz; for
Savitvz is the impeller (prasavitvz) of the gods, and
the chamberlain is an impeller: hence it is for
Savityz. And he, the chamberlain, assuredly is one
of his (the king’s) jewels : it is for him that he thereby
is consecrated, and him he makes his own faithful
(follower). The sacrificial fee for this (jewel) is a
reddish-white draught-bullock ; for Savitvz is he that
burns yonder, and he (the sun) indeed moves along ;
and the draught-bullock also moves along, when
yoked. And as to why it is a reddish-white one ;—
reddish-white indeed is he (the sun) both in rising
and in setting: therefore the sacrificial fee is a
reddish-white draught-bullock.

8. And on the following day he goes to the house

thousand villages), or for the whole country. If, however, the head-
man of a single village be intended (as the coupling of the office
with the Maruts might lead one to suppose), he would probably be
a hereditary territorial proprietor residing near the place where the
inauguration ceréa.vny takes place. Cf. V, 4, 4,18; and Zimmer,
Altindisches Leben, p. 171.

62 SATAPATHA-BRAHMANA.

of the Charioteer (samgrahitrz), and prepares a
cake on two potsherds for the Asvins; for the two
Asvins are of the same womb; and so are the chariot
fighter! and the driver (s4rathi) of the same womb
(standing-place), since they stand on one and the same
chariot: hence it is for the Asvins. And he, the
charioteer, assuredly is one of his (the king’s) jewels:
it is for him that he is thereby consecrated, and him
he makes his own faithful follower. The sacrificial
fee for this (jewel) is a pair of twin bullocks, for such
twin bullocks are of the same womb. If he cannot
obtain twins, two bullocks produced by successive
births (of the same cow) may also form the sacrificial
fee, for such also are of the same womb.

g. And on the following day he goes to the house

1 Savyash/hri (otherwise savyesh/Ari, savyesh‘ka ;—savyastha,
K4nva rec.) is explained by the commentaries as a synonym of
sdrathi, charioteer (with which it is compounded in savyesh/ha-
sdrathi, Taitt. Br. I, 7, 9, 1, where Sayaza makes them the two
charioteers standing on the left and right side of the warrior), but it
seems more probable that the former terms refer to the warrior (sapa=
Barns) himself (as savyash/h4, Atharva-veda VIII, 8, 23, undoubtedly
does), who stands on the left side of the driver (s&rathi, ἡνίοχος) ;
the change of meaning being perhaps due to caste scruples about
so close an association between the Kshatriya warrior and his Sidra
servant, as is implied in this and other passages. (Cf. V, 3, 2, 2
with note.)—On Taitt. 5.1, 8, 9, Sayava explains sam grahftr? as
the treasurer (dhanasamgrahakart4 kosadhyakshaA), but on I, 8, 16
optionally as treasurer or charioteer; while the Sata is I, 8, 9
identified by him with the charioteer (sfrathi). It is more probable,
however, that at the time of the Brahmaza the Sita occupied much
the same position as that assigned to him in the epics, viz. that of
court-bard and chronicler. The connection of the samgrahftrs with
the Asvins can also scarcely be said to favour the interpretation of
the term proposed by ϑᾶγαπα (who, moreover, is himself compelled,
on Taitt. S. I, 8,15; Taitt. Br. I, 7, 10, 6, to take it in the sense
uf charioteer).

Vv KANDA, 3 ADHYAYA, I BRAHMANA, 10. 63

of the Carver (bhAgadugha’), and prepares a pap
for Pdshan, for Pashan is carver to the gods; and
that (officer) is carver to that (king): therefore it is
for Pdshan. And he, the carver, assuredly is one of
his (the king’s) jewels: it is for him that he is thereby
consecrated, and him he makes his own faithful
follower. The sacrificial fee for this (jewel) is a
dark-grey bullock: the significance of such a one
being the same as at the Trishamyukta *.

10. And on the following day, having brought
together gavedhuka (seeds) from the houses of the
Keeper of the dice (aksh4vapa’) and the Hunts-
man (govikartana ‘), he prepares a gavedhuké pap
for Rudra at the house of him who is consecrated.
These two, while being two jewels (of the king), he
makes one for the purpose of completeness. And as
to why he performs.this offering,—Rudra is hanker-
ing after that (cow) which is killed here in this hall;

1 The meaning ‘tax-gatherer, collector of tithes (or rather, of
the sixth part of produce)’ assigned to the term by Sayama, both
here, and on Taitt. S. I, 8, 9, might seem the more natural one,
considering the etymology of the term. See, however, the expla-
nation given of it in our Bréhmama I, 1, 2, 17:—‘ Pfishan is bh&-
gadugha (distributor of portions) to the gods, who places with his
hands the food before them.’ This clearly is Homer's da:rpés,—
Od. I, 141-2:

δαιτρὸς δὲ κρειῶ πίνακας παρέθηκεν ἀείρας
παντοίων, παρὰ δέ σφι τίθει χρύσεια κύπελλα.

5 See V, 2, 5, 8.

8. «The thrower, or keeper, of the dice,’ according to Sayama.
At V, 4, 4, 6 the verb 4-vap is used of the throwing the dice into
the hand of the player; and it is perhaps that function of the keeper
of the dice which is meant to be expressed by the term (‘der
Zuwerfer der Wiirfel ’).

* Literally, the cutter up of cows, the (beef-) butcher. But
according to Sayama, this official was the constant companion of
his master in the chase.

64 SATAPATHA-BRAHMANA.

now Rudra is Agni (fire), and the gaming-board
being fire, and the dice being its coals, it is him
(Rudra) he thereby pleases. And verily whosoever,
that knows this thus, performs the R4égasfya, in his
house that approved (cow) is killed. And he, the
keeper of dice, and the huntsman, are (each of them)
assuredly one of his (the king’s) jewels: it is for
these two that he is thereby consecrated, and these
two he makes his own faithful followers. The sacri-
ficial fee for this (jewel) is a bicoloured bullock—
either one with white fore-feet, or a white-tailed one,
—a claw-shaped knife, and a dice-board! with a horse-
hair band?; for that is what belongs to those two ὅ.

11. And on the following day he goes to the
house of the Courier, and having taken ghee in four
ladlings, he offers the ghee to the way, with, ‘May the
way graciously accept of the ghee, hail!’ For
the courier is to be dispatched, and when dispatched
goes on his way: therefore he offers the ghee to the
way. And he, the courier, assuredly is one of his
(the king’s) jewels: it is for him that he is thereby
consecrated, and him he makes his own faithful fol-
lower. The sacrificial fee for this (jewel) consists
in a skin-covered bow, leathern quivers, and a red
turban, for that is what belongs to him.

12. These are the eleven jewels (ratna) he com-
pletes; for of eleven syllables consists the Trish-
tubh, and the Trish/ubh is vigour ; it is for the sake

1 Or, a dice-box, as ‘aksh4vapanam’ is explained by some com-
mentaries,—aksha upyante «sminn ity akshAvapanam aksha(?aksha-
dyfita-)sthanévapanapatram, Say.

* Or, fastened with a hair-chain (romasrag4 prabaddham, SAy.).

* That is to say, the knife and the dice-board are the objects
those two officials have chiefly to do with.

v KANDA, 3 ADHYAYA, 2 BRAHMAMNA, 2. 65

of vigour that he completes the (eleven) jewels.
Then as to why he performs the oblations of the
Ratnins: it is their king he becomes; it is for
them that he thereby is consecrated, and it is them
he makes his own faithful followers.

13. And on the following day he goes to the
house of a discarded (wife), and prepares a pap for
Nirvzti;—a discarded wife is one who has no son.
He cooks the pap for Nirvzti of black rice, after
splitting the grains with his nails. He offers it with
(Vag. S. IX, 35),‘This, O Nirvzti, is thy share:
accept it graciously, hail!’ For a wife that is
without a son, is possessed with Nirvzti (destruction,
calamity); and whatever of Nirvtti’s nature there is in
her, that he thereby propitiates, and thus Nirvzti does
not take possession of him while he is consecrated.
The fee for this (oblation) consists of a black, de-
crepit, diseased cow ; for such a one also is possessed
with Nirvzti. He says to her (the wife), ‘Let her
not dwell this day in my dominion!!’ thus he re-
moves evil from himself.

Seconp BRAHMANA.

1. After the ‘jewels’ he offers (a pap) to Soma
and Rudra. It is cooked in milk from a white (cow)
which has a white calf. And as to why, after the
‘ jewels,’ he offers (a pap) to Soma and Rudra.

2. Now, once upon a time, Svarbh4nu, the
Asura, struck the sun with darkness, and stricken
with darkness he did not shine*. Soma and Rudra

1 According to the commentary on Katy. Sr. XV, 3, 35 she has
to betake herself to a Brahman’s house, where the king has no
power.

3 According to Rig-veda V, 40, 5-9 (cf. Sat. Br. IV, 3, 4, 23

[41] Ε

66 SATAPATHA-BRAHMANA.

removed that darkness of his; and freed from evil he
burns yonder. And in like manner does that (king)
thereby enter darkness,—or darkness enters him,—
when he puts those unworthy of sacrifice! in con-
tact with the sacrifice; and he does indeed now put
those unworthy of sacrifice—either Sddras or whom-
ever else—in contact with the sacrifice. It is Soma
and Rudra who remove that darkness of his; and
freed from evil he becomes consecrated. And as to
why it is cooked in milk from a white (cow) which
has a white calf,—darkness is black: that darkness
he removes. The sacrificial fee for this (oblation) is
a white (cow) which has a white calf.

3. Even he who, while being qualified for fame,
is not yet famous, may perform that offering. Now
he who is learned (in the Veda), while being quali-
fied for fame, is not famous; and he who is not
famous, is covered with darkness: that darkness of
his Soma and Rudra thereby remove; and freed
from evil he becomes a very light by his prosperity
and renown.

4. Thereupon he prepares a pap for Mitra and
Brzhaspati% For verily he who departs from the

with note) it was Atri who restored the light of the sun. Pro-
fessor Ludwig (Bohemian Academy of Sciences, Sitzungsber., May,
1885) has tried to prove that solar eclipses (partly available for
chronological purposes) are referred to in this and some other
passages of the hymns. Compare also Professor Whitney's re-
marks thereon, Proceedings of Am. Or. Soc., Oct. 1885, p. xvii.

1 That is, some of those officials of his to whom the ratna-
havis were offered; Sdyaza specifying ‘the Commander of the
army and others’ as Sfidras; and the ‘Huntsman and others’ as
of whatsoever (low) caste.

® According to the Taittirfya ritualists this double oblation forms
part of the diksha, or initiation ceremony (V, 3, 3,1). See Taitt. S.,
vol. ii, p. 108.

ν KANDA, 3 ADHYAYA, 2 BRAHMANA, 7. 67

path of the sacrifice stumbles; and he does indeed
depart from the path of the sacrifice, when he puts
those unworthy of sacrifice in contact with the sacri-
fice, and he does indeed now put those unworthy of
sacrifice—either Sddras or whomever else—in con-
tact with the sacrifice. And the path of the sacrifice
is Mitra and Brzhaspati; for Mitra is the Brahman,
and the Brahman is the sacrifice; and Bvzhaspati is
the Brahman, and the Brahman is the sacrifice.
Thus he returns again to the path of the sacrifice ;
and as soon as he has returned to the path of the
sacrifice he is consecrated : therefore he prepares a
pap for Mitra and Byzhaspati.

5. The course of this (is as follows). Any asvat-
tha branch broken off by itself, either on the eastern
or on the northern side (of the tree), from that he
makes a vessel (to hold the pap) for Mitra; for
that which is hewn by the axe belongs to Varuna ;
but that which is broken off by itself belongs to
Mitra: therefore he makes the vessel for Mitra from
a branch broken off by itself.

6. Thereupon having curdled the (milk into)
curds, and poured it into a leathern bag; and
having put (the horses) to the cart, and fastened
(the bag on the cart), he tells it to ‘fly away. This
is that (kind of) fresh butter which is self-pro-
duced'; for that which is churned belongs to
Varuna, and that which is self-produced belongs to
Mitra: therefore it is self-produced butter.

7. They divide the rice-grains into two parts:
the smaller and broken ones belong to Brzhaspati,

1 That is, produced in the leathern bottle without further direct
human agency, and by the mere motion of the cart.
F 2

68 SATAPATHA-BRAHMANA.

and the larger and unbroken ones to Mitra. For
Mitra injures no one, nor does any one injure Mitra ;
neither a kusa stalk nor a thorn pricks him, nor has
he any scar ; for Mitra is every one’s friend (mitram).
8. He then puts the pap for Bvzhaspati on (the
fire), covers it with the vessel for Mitra’s (pap), pours
the butter (into the latter), and throws in the (larger)
rice-grains. It is cooked merely by the hot steam';
for what is cooked by fire belongs to Varuma, and
what is cooked by hot steam belongs to Mitra:
therefore it is cooked by hot steam. Making cut-
tings from both these sacrificial dishes, he says,
‘Pronounce the invitatory prayer to Mitra and
Brzhaspati!’ Having called for the Sraushaé, he
says, ‘Pronounce the offering-prayer to Mitra and
Brthaspati!’ and offers as the Vashafé is uttered.

THE ABHISHEXANIYA!, ox CONSECRATION
CEREMONY.

Turrp BRAHMAMNA.

1. He performs the initiation ceremony. On the
day of preparation he seizes the victim for Agni

’ That is, by the steam rising from the Brzhaspati pap in the
bottom vessel.

* The Abhishe&anfya (or Abhisheka, literally ‘the sprink-
ling’), the Consecration ceremony (corresponding to the Anoint-
ment of modern times), requires for its performance five days, viz.
one diksha (initiation ceremony), three upasads, and one suty4 or
Soma-day, the particular form of Soma-sacrifice being the Ukthya
(part ii, p. 325, note 2). The Diksh4 is performed immediately
after the expiration of the dark fortnight following the full-moon
of Phalgunf, that is to say, on the first day of Kaitra (about
the middle of March).—According to Katy. XV, 3, 47 both the
Abhishedaniya and Dasapeya require special offering-places, the
latter being north of the former. Cf. note on V, 4, 5, 13.—As regards

V ΚΑ͂ΝΡΑ, 3 ADHYAYA, 3 BRAHMANA, 3. 69

and Soma. Having performed the offering of the
omentum thereof, he prepares a cake on eleven
potsherds for Agni and Soma’. Thereupon the
offerings of the Divine Quickeners (Devasd) are
prepared.

2. For Savitvz Satyaprasava (of true impulse)
he prepares a cake from fast-grown (pldsuka) rice’,
on either twelve, or eight, potsherds ; for Savitr7 is
the impeller (prasavitvz) of the gods: ‘May I be
quickened *, impelled by Savitz!’ thus (he thinks).
And as to (its being) of fast-grown rice : ‘May they
quickly impel me!’ he thinks.

3. For Agni Grzhapati (the house-lord) he then
prepares a cake on eight potsherds from quick-grown
(Asu) rice‘; for the house-lord’s position means pros-
perity : as much as he (the king) rules over, over

the chants (stotra) of the Consecration ceremony, the Pavamana-
stotras are chanted in the thirty-twofold, the Agya-stotras in the
fifteenfold, the Pr:sh/Aa-stotras in the seventeenfold, and the Agnish-
goma-siman and Uktha-stotras in the twenty-onefold mode of
chanting (stoma). Pa#k. Br. 18,10, 9. The Bahishpavamana
is specially constructed so as to consist of the following parts,—
SAma-veda II, 978-80; further six so-called sambhary4 verses ;
further II, r25—27; II, 4-6; II, 431-3; Il, 128-30; 11, 555-59;
II, 7-9; II, 981-83; see Pafé. Br. 18, 8, 7 seq—The Taittiriya
ritual (Taitt. Br. I, 8, 7 seq.), on the other hand, prescribes for the
Pavamina-stotras, the thirty-four-versed stoma, commencing the _
Bahishpavamana by 11, 920; II, 431, &c.

1 This is the ordinary Pasu-purod4sa, or cake of animal (offer-
ing). See part ii, p. 199, note 2 (where read Agni and Soma, -
instead of Indra and Agni).

3 That is, according to Sdyana, rice which has sprung up again
and ripens very rapidly. Taitt. S. 1, 8,10 has ‘4su’ instead, for
which see next paragraph.

3. Or, consecrated (sf).

4 That is, according to Sayama, rice ripening in sixty days. The
Taitt. 5. prescribes a cake of black rice for Agni.

7ο SATAPATHA-BRAHMANA,

that Agni, the house-lord, leads him to hold the
position of a master of the house. And as fo its
being of quick-grown rice: ‘May they quickly lead
me!’ so he thinks.

4. For Soma Vanaspati (the wood-lord or tree)
he then prepares a pap of sy4maka millet: thereby
Soma, the wood-lord, quickens him for the plants.
And as to its being prepared of syamaka,—they, the
syamfkas among plants doubtless are most mani-
festly Soma’s own: therefore it is prepared of
syamaka grain.

5. For Brzhaspati V&&! (speech) he then pre-
pares a pap of wild rice: thereby Brzhaspati
quickens him for speech. And as to its being pre-
pared of wild rice,—Byzhaspati is the Brahman, and
they, the wild rice-plants, are ripened by the Brah-
man?; hence it is prepared of wild rice.

6. For Indra Gyesh¢ha (the most excellent) he
then prepares a pap of red rice-grains (hdyana)?*:
thereby Indra, the most excellent, leads him to ex-
cellence (or, lordship). And as to its being pre-
pared of red rice: outstanding doubtless are those
plants, the red rice, and outstanding is Indra: there-
fore it is prepared of red rice.

7. For Rudra Pasupati (lord of beasts) he then
prepares a Raudra pap of gavedhukd seeds (coix
barbata) : thereby Rudra, the lord of beasts, quickens

1 Brihaspati Vakpati (lord of speech), according to the Black
Yagus, where the order of the ‘Divine Quickeners’ is moreover
somewhat different.

* ? Or cooked by the Brahman, that is by Brahmans, when living
the life of hermits or ascetics.

* The Taitt. S. prescribes a cake prepared of large rice (maha-
vrihi).

Vv ΚΑ͂ΝΡΑ, 3 ADHYAYA, 3 BRAHMANA, 12. 71

him for cattle. And as to its being prepared of
gavedhuka seed ;—that God is (the recipient of) re-
fuse (remains of offering), and gavedhuka seeds are
refuse : therefore it is (prepared) of gavedhuké seed.

8. For Mitra Satya (the True) he then prepares
a pap of Namba! seed: thereby Mitra the True
quickens him for the Brahman. And as to its being
prepared of Namba seed,—to Varuaa, no doubt,
belong those plants which grow in ploughed ground ;
but those, the Namba plants, belong to Mitra:
therefore it is (prepared) of NAmba seed.

9. For Varuza Dharmapati (the lord of the law)
he then prepares a Varuaa pap of barley: thereby
Varuaa, the lord of the law, makes him lord of the
law ; and that truly is the supreme state, when one is
lord of the law; for whosoever attains to the supreme
state, to him they come in (matters of) law: there-
fore to Varuza Dharmapati.

10. He then proceeds with the cake for Agni-
Soma. The Svish¢akvzt of that (oblation) remains
yet unoffered, when he proceeds with those (other)
oblations.

11. Thereupon, taking hold of him (the Sacrificer)
by the right arm, he mutters (Vag. S. IX, 39, 40),
‘May Savitrvz quicken thee for (powers of)
quickening (ruling)*, Agni for householders,
Soma for trees, Brzhaspati for speech, Indra
for lordship, Rudra for cattle, Mitra for truth,
Varuaa for the lord of the law.’

12. ‘Quicken him, O gods, to be unrivalled!’

? The Taitt. 5. and Br. read ‘&mba’ instead, ‘a kind of grain,’
according to Saéyana.
* Or, perhaps, ‘on the part of the quickeners (rulers, savan4m).’

72 SATAPATHA-BRAHMANA.

—he thereby says, ‘Quicken him, O gods, so as to
be without an enemy ;’'—‘for great chiefdom, for
great lordship!’ in this there is nothing obscure ;—
‘for man-rule!’ ‘for the ruling of men,’ he thereby
says;—‘for Indra’s energy!’ ‘for vigour’ he means
to say when he says, ‘for Indra’s energy ;’—‘him,
the son of such and such (a man), the son of
such and such (a woman),’—whatever be his
parentage, with reference to that he says this ;—‘ of
such and such a people,’ that is to say, of the
people whose king he is;—‘this man, O ye
(people)?, is your king, Soma is the king of us
Brahmans!’ He thereby causes everything here
to be food for him (the king); the Brahman alone
he excepts : therefore the Brahman is not to be fed
upon, for he has Soma for his king.

13. Now those gods have the power of quicken-
ing, whence their name ‘devasd’ (Divine Quickeners).
It is those gods who now quicken him thus, and
quickened (consecrated) by them he will be con-
secrated on the morrow.

14. They are double-named, for a coupling means
strength: ‘May the strong quicken (him),’ thus he
thinks, and therefore they are double-named.

15. He now says, ‘Pronounce the invitatory prayer
to Agni Svishéakvzt.’ And as to why that ceremony
is performed here between two offerings *\—verily
Pragapati is that sacrifice which is here performed,
and from which all these creatures were produced,—

1 Here the name of the people, e.g. ‘O ye Kurus, O ye Paa-
Alas |’ is inserted. The Taitt. S. reads, ‘O ye Bharata.’

3 That is to say, the oblations to the ‘ Divine Quickeners,’ which
were inserted between the chief oblation of the (Agnishomfya)
pasupurodasa and the Svish/akrit of it; see above, parag. 10.

Vv KANDA, 3 ADHYAYA, 4 BRAHMANA, 3. 73

and so they are even now produced after this one.
Thus he places him (the Sacrificer) in the very
middle of that Pragdpati, and quickens him in the
middle: this is why that ceremony is performed be-
tween two offerings. Having called for the Srausha/,
he says, ‘ Urge for Agni Svish¢akrzt!’ and offers as
the Vasha¢ is pronounced.

FourtH BrAuMANA.

1. He collects (various kinds of) water. The
reason why he collects water, is that—water being
vigour—he thereby collects vigour, the essence of
the waters.

2. In a vessel of udumbara wood,—the udumbara
(ficus glomerata) being sustenance, (that is) food—
for the obtainment of sustenance, food: hence in an
udumbara vessel (he mixes the different liquids).

3. He first takes (water)! from the (river) Saras-
vatt, with (V4g. 5. X, 1), ‘ The gods took honey-
sweet water, —whereby he says, ‘the gods took
water full of essence ;’—‘sapful, deemed king-
quickening, —by ‘sapful’ he means to say, ‘full of
essence ;’ and by ‘deemed king-quickening’ he
means to say, ‘ (water) which is recognised as king-
quickening ;"—‘ wherewith they anointed Mitra
and Varuza,’ for therewith they did anoint (sprin-
kle) Mitra and Varuza ;—‘ wherewith they guided

1 This water gathered from an adjacent river and pond, with
some admixture of genuine water from the sacred river Sarasvati—
whence the whole water is also called ‘ sfrasvatya 4pah’—is to be
used partly in the place of the ordinary Vasativarf water, and partly
for the consecration or anointment (sprinkling) of the king. The
different kinds of water or liquids are first taken in separate vessels
of palfsa (butea frondosa) wood, and then poured together into the
udumbara vessel.

74 SATAPATHA-BRAHMANA.

Indra past his enemies,’ for therewith they indeed
guided Indra past the fiends, the Rakshas. There-
with he sprinkles him,—Sarasvati being (the goddess
of) Speech: it is with speech he thereby sprinkles
him. This is one kind of water: it is that he now
brings.

4. Thereupon the Adhvaryu, having taken ghee in
four ladlings, steps down into the water, and takes
the two waves which flow away (in different direc-
tions) after an animal or a man has stept (or plunged)
into it.

5. The one which rises in front of him he catches
up with (V4g. 5. X, 2), ‘ Thou art the male’s wave,
a bestower of kingship: bestow kingship on
me, hail!—Thou art the male’s wave, a be-
stower of kingship: bestow kingship on
N. N.!’

6. He then catches up that (wave) which rises up
behind him with, ‘Thou art the lord of a host of
males, a bestower of kingship: bestow king-
ship on me, hail!—Thou art the lord of a host
of males, a bestower of kingship: bestow king-
ship on N.N.!’ With that (water) he sprinkles ;
for indeed that is the vigour of the water which
rises when either beast or man plunges into it: it
is with vigour he thus sprinkles him. This is one
kind of water: it is that he now brings.

7. He then takes flowing (water) with (Vag. 5. X,
3), ‘Task-plying yeare, bestowers of kingship:
bestow ye kingship on me, hail !—Task- plying
ye are, bestowers of kingship: bestow ye
kingship on N.N.!’ With that (water) he
sprinkles; for with vigour these (waters) flow,
whence nothing stops them flowing along: it is

v KANDA, 3 ADHYAYA, 4 BRAHMANA, IO. 75

with vigour he thus sprinkles him. This is one
kind of water: it is that he now brings.

8. He then takes such (water) as flows against
the stream of the flowing water with, ‘Powerful
ye are, bestowers of kingship: bestow ye
kingship on me, hail!—Powerful ye are, be-
stowers of kingship: bestow ye kingship on
N.N.!’ With that (water) he sprinkles, for with
vigour indeed those (waters) flow against the
stream of the flowing ones: it is with vigour he
thus sprinkles him. This is one kind of water: it
is that he now brings.

9. He then takes (water) that flows off (the main
current) with, ‘Overflowing waters ye are,
bestowers of kingship: bestow ye kingship
on me, hail!—Overflowing waters ye are,
bestowers of kingship: bestow ye kingship
on N.N.!’ With that (water) he sprinkles. Now
that (flow of water), after separating itself from that
(main current), comes to be that again '; and so there
is in his kingdom even one belonging to some other
kingdom, and even that man from another kingdom
he absorbs: thus he (the Adhvaryu) bestows
abundance upon him (the king), and it is with
abundance that he thus consecrates him, This is
one kind of water : it is that he now brings.

10. He then takes the lord of rivers (sea-water)
with, ‘ Thou art the lord of waters, a bestower
of kingship: bestow thou kingship on me,
hail!—Thou art the lord of waters, a bestower
of kingship: bestow thou kingship on N.N.!’

1 That is to say, it ultimately flows back and mingles again with
the main current.

76 SATAPATHA-BRAHMANA.

With that (water) he sprinkles him; and that lord
of rivers (the ocean) being the same as the lord of
waters, he thereby makes him (the king) the lord of
the people. This is one kind of water: it is that
he now brings.

11. He then takes (water from) a whirlpool with,
‘Thou art the offspring of the waters, a be-
stower of kingship: bestow thou kingship on
me, hail!—Thou art the offspring of the
waters, a bestower of kingship: bestow thou
kingship on N.N.! With that (water) he sprinkles.
Now the waters enclose the offspring (embryo) : he
thus makes him the offspring of the people. This
is one kind of water: it is that he now brings.

12. Then what standing pool of flowing water
there is in a sunny spot, that (water) he takes with
(Vag. S. X, 4), ‘Sun-skinned ye are, bestowers
of kingship: bestow ye kingship on me, hail!
—Sun-skinned ye are, bestowers of kingship:
bestow ye kingship on N.N.!’ With that
(water) he sprinkles: it is with lustre he thereby
sprinkles him, and makes him sun-skinned. Now
it is to Varusa that those waters belong which,
(whilst being part) of flowing water, do not flow;
and Varuza’s quickening (sava) is that R4gasfya :
therefore he sprinkles him therewith. This is one
kind of water: it is that he now brings.

13. He then catches such (water) as it rains while
the sun shines, with, ‘Lustrous as the sun ye are,
bestowers of kingship: bestow ye kingship
on me, hail!—Lustrous as the sun ye are,
bestowers of kingship: bestow ye kingship
on N.N.!’ With this (water) he sprinkles: it is
with lustre he thereby sprinkles him, and lustrous

v ΚΑ͂ΝΡΑ, 3 ADHYAYA, 4 ΒΕΑΗΜΑΝΑ, 16. 77

as the sun he thereby makes him. And pure indeed
is such water as it rains while the sun shines, for
before it has reached this (earth), he catches it: he
thus makes him pure thereby. This is one kind of
water : it is that he now brings.

14. He then takes (water) from a pond with,
‘Pleasing ye are, bestowers of kingship: be-
stow ye kingship on me!—Pleasing ye are,
bestowers of kingship: bestow ye kingship
on N.N.!’ With that (water) he sprinkles: he
thereby makes the people steady and faithful to
him, This is one kind of water: it is that he now
brings.

15. He then draws (water) from a well with,
‘ Fold-dwellers ye are, bestowers of kingship:
bestow ye kingship on me, _ hail!—Fold-
dwellers ye are, bestowers of kingship: bestow
ye kingship on N.N.!’ With this (water) he
sprinkles. He thereby brings (some of) the water
which is beyond this (earth), and also (he does so)
for the completeness of the waters, this is why he
sprinkles him therewith. This is one kind of water :
it is that he now brings.

16. He then takes dew-drops! with, ‘ Devoted 3

1 Sfyana explains ‘ prushv4’ by ‘nth4r4’’ (mist water), the com-
mentators on K&ty. XV, 4, 38, by ‘ hoar-frost.’

* It is difficult to see in what sense the author takes vasa. While
Mahfdhara (V4g. S. X, 4) explains it by ‘pleasing’ or ‘desirable’
(usyante ganaiZ kamyante=nnanishpattihetutvat) ; Sayana leaves a
choice between that meaning (sarvaiz kdmyam4né) and that of
‘ obedient, submissive ’ (yadva vasy4 stha, nihdro hi nadtpravahavan
manushyddigatim na pratibadhnati, ato vasyatvam prushva”z4m an-
nadyatmakatvam upapAdayati; MS. I. O. 657). The St. Peters-
burg dictionary gives the meaning ‘submissive,’ but leaves it
doubtful whether it may not be derived from vasa, ‘fat, grease.’

78 ‘ SATAPATHA-BRAHMANA,

ye are, bestowers of kingship: bestow ye king-
ship on me, hail!—Devoted ye are, bestowers
of kingship: bestow ye kingship on N.N.!’
With that (water) he sprinkles: it is with food he
thereby consecrates him, and food he thereby
bestows upon him. For even as this fire burns up
(the wood) so does that sun yonder, even in rising,
burn up the plants, the food. But those waters
coming down, quench that (heat), for if those waters
were not to come down, there would be no food left
remaining here: it is with food he thus sprinkles
him. This is one kind of water: it is that he now
brings.

17. He then takes honey with, ‘Most powerful
ye are, bestowers of kingship: bestow ye
kingship on me, hail!—Most powerful ye are,
bestowers of kingship: bestow ye kingship
on N.N.!’ With this (water) he sprinkles, and it
is by the essence of the waters and plants that he
thereby sprinkles him. This is one kind of water:
it is that he now brings. ;

18. He then takes embryonic (waters) of a calving
cow with, ‘Mighty ye are, bestowers of king-
ship: bestow ye kingship on me, hail!—Mighty
ye are, bestowers of kingship: bestow ye
kingship on N.N.!’ With that (water) he
sprinkles: it is with cattle he thereby consecrates
him. This is one kind of water: it is that he now
brings.

19. He then takes milk with, ‘Man-supporting
ye are, bestowers of kingship: bestow ye
kingship on me, hail!—Man-supporting ye
are, bestowers of kingship: bestow ye king-
ship on N.N.!’ With that (water) he sprinkles:

Vv KANDA, 3 ADHYAYA, 4 BRAHMANA, 24. 79

it is with cattle he thereby consecrates him. This
is one kind of water: it is that he now brings.

20. He then takes clarified butter with, ‘ All-
supporting ye are, bestowers of kingship:
bestow ye kingship on me, hail!—All-support-
ing ye are, bestowers of kingship: bestow ye
kingship on N.N.!’ With that (water) he
sprinkles : it is with the essence of cattle he thereby
consecrates him. This is one kind of water: it is
that he now brings.

21. Having then caught up (moist) sun-motes
with the hollow of his hands, he mixes them
(with the other kinds of water), with, ‘Self-ruling
waters ye are, bestowers of kingship: bestow
ye kingship on N.N.!’ For those sun-motes are
indeed self-ruling waters, since they are flowing, as
it were, and, not yielding to one another’s superiority,
keep being now higher now lower: he thus thereby
bestows self-ruling power upon him. This is one
kind of water: it is that he now brings.

22. ‘These then are seventeen (kinds of) water he
brings together, for Pragdpati is seventeenfold, and
Pragapati is the sacrifice: that is why he brings
together seventeen kinds of water.

23. Now sixteen kinds of water are those he offers
upon ; and he offers sixteen oblations: that makes
thirty-two. On two of them he does not offer, viz.
on the water from the Sarasvati and on the sun-
motes: that makes thirty-four. For three and
thirty are the gods, and Pragdpati is the thirty-
fourth : he thus makes him to be Pragdpati (the
lord of creatures).

24. And as to why he takes (water) each time
after offering,—the ghee, to be sure, is a thunder-

80 SATAPATHA-BRAHMANA.

bolt : having won them, one by one, by means of that
thunderbolt, the ghee, and made them his own, he
takes them.

25. And as to why he does not offer on the
(water) from the Sarasvatt,—Sarasvati, to be sure,
is (the goddess of) Speech, and the ghee is a thunder-
bolt : ‘ Lest I should injure (the goddess of) Speech !’
thus (he thinks, and) therefore he does not offer
on the water from the Sarasvatt.

26. And as to why he does not offer on the sun-
motes: ‘Lest I should offer that oblation in a
doubtful way?!’ thus (he thinks, and) therefore
he does not offer on the sun-motes.

27. He pours them together into an udumbara
vessel with, ‘ Let the honey-sweet mix with the
honey-sweet!’—‘Let those full of essence mix
with those full of essence!’ he thereby says ;—
‘Winning great power (kshatra) for the Ksha-
triya!’ in saying this he prays in a covert way for
power to the Sacrificer.

28. He deposits them in front of the Maitra-
varuaa’s hearth, with, ‘Unimpaired rest ye, the
strengthful!’—‘ unimpaired by the Rakshas rest
ye!’ he thereby says; and by ‘strengthful’ he
means to say ‘powerful;’ ‘bestowing great
power on the Kshatriya;’—in saying this he
prays in an overt way for power to the Sacrificer.

Firty BRAHMANA.

1. He consecrates him at the midday Soma-feast.
Now Prag&pati is that sacrifice which is here per-
formed, and whence these creatures have been

1 On account of the doubtful nature of the watery sun-motes.

V KANDA, 3 ADHYAYA, 5 BRAHMANA, 5. 81

produced,—and so they are even now produced after
this one: he thus places him in the very middle of
that Pragapati, and consecrates him in the middle.

2. Before the Mahendra (cup) has been drawn,— ©
for that Mahendra cup is Indra’s special (nishke-
valya) cup, and so is that Nishkevalya Stotra
(hymn) and Nishkevalya Sastra (recitation); and
the Sacrificer is Indra: he thus consecrates him in
his own resting-place. Hence before the M4hendra
(cup) has been drawn,—

3. He spreads a tiger-skin in front of the Maitra-
varuma’s hearth}, with (Vag. 5. X, 5), ‘Thou art
Soma’s beauty.’ For because when Soma flowed
through Indra he (Indra) thereupon became a tiger,
therefore he is Soma’s beauty : this is why he says,
‘Thou art Soma’s splendour ;’—‘ may my beauty
become like unto thine!’ He thus bestows the
tiger’s beauty on him: therefore he says, ‘May my
beauty become like unto thine !’

4. He then offers the Partha oblations. Now
Przthin Vainya was consecrated first of men. He
desired that he might appropriate to himself all
food. They offered up for him those (oblations),
and he appropriated to himself all the food here on
earth. They would even call forest beasts to him,
saying, ‘Come hither thou (beast) so and so, the
king wants to cook thee!’ Thus he appropriated all
food here on earth; and verily he appropriates to
himself all food for whom that knows this those
(oblations) are offered.

5. There are twelve of them,—for there are

1 Viz. before the ‘waters’ deposited there, according to V, 3,
4, 28.

[41] G

82 SATAPATHA-BRAHMANA,

twelve months in the year: therefore there are
twelve of them.

6. Six he offers before, and six after, the consecra-
tion: he thereby places him in the very middle of
that Pragdpati, and consecrates him in the middle.

7. Now of those which he offers before the
consecration, Brzhaspati is the last (recipient), and
of those which he offers after the consecration,
Indra is the first ;—but Bvzhaspati is priestly dignity
(brahma), and Indra is might, vigour: with these two
kinds of vigour he thus encloses him on both sides.

8. Those which he offers before the consecration,
he offers (resp.) with, ‘To Agni hail!’—Agni is
brightness (tegas) : with brightness he thus sprinkles
(endows) him ;—‘T 0 Soma hail !’—Soma is princely
power (kshatra): with princely power he thus
sprinkles him ;—‘ To Savitz? hail !’—Savitvz is the
impeller of the gods: impelled by Savitrz he thus
consecrates him ;—‘ Τὸ Sarasvatt hail !’—Sarasvatt
is Speech: he thus sprinkles him with Speech ;—‘ To
Pdshan hail!’—Pfshan is cattle: with cattle he
thus sprinkles him ;—‘ To Brzhaspati hail! ’—Bvz-
haspati is priestly dignity : with priestly dignity he
thus sprinkles him. These he offers before the
consecration : these are called the Agni-named ones.

9. Those which he offers after the consecration,
he offers (resp.) with, ‘To Indra hail! '—Indra is
vigour: with vigour he thus sprinkles him ;—‘ To
the roar hail!’—roar means vigour: with vigour
he thus sprinkles him ;—‘ To the noise hail!’—
noise means vigour: with vigour he thus sprinkles
him ;—‘ To Amsa hail!’—Amsa is vigour: with
vigour he thus sprinkles him ;—‘T o Bhaga hail! ’—
Bhaga is vigour: with vigour he thus sprinkles

Vv KAWDA, 3 ADHYAYA, 5 BRAHMANA, 13. 83

him ;—‘ To Aryaman hail!’—he thus makes him
the friend (aryaman) of everything here. These he
offers after the consecration: these are called the
Aditya-named ? ones.

10. In front of the Maitravaruaa’s hearth are the
(four) consecration vessels in which that consecration
water is contained *.

11. There is a paldsa (butea frondosa) one: with
(the water of) that (vessel) a Brahman sprinkles ;
—the Palasa tree is priestly dignity (brahman) : it is
with priestly dignity that he sprinkles (endows) him.

12. There is an udumbara (ficus glomerata) one :
therewith one of his own (kinsmen, or brothers)
sprinkles. The udumbara tree means sustenance,
(that is) food, and the ‘own’ means sustenance, for as
far as a man’s own goes, so far he does not hunger :
thereby his ‘own’ is sustenance, and therefore one
of his own (kinsmen) sprinkles with an udumbara
(vessel).

13. There is one made of the foot (stem) of the
nyagrodha (ficus indica): therewith a friendly
(mitrya) Raganya sprinkles: for by its feet? the

1 Viz. because three of the recipients of these libations—Amsa,
Bhaga and Aryaman—belong to the deities called Adityas, or sons
of Aditi.

3 The water in the Udumbara vessel is now distributed into these
four (smaller) vessels.

* That is, by its pendant branches. It is well known that the
ficus indica, or banyan-tree, as it is ordinarily called, has the
habit of bending its branches down to the ground, which then
strike root and develop new secondary trunks, so that a single
tree may in course of time form a large grove. Hence the name
here used for the tree (nyag-rodha, the downward-growing one).
‘A family tends to multiply families around it, till it becomes the
centre of a tribe, just as the banyan tends to surround itself with a
forest of its own offspring.’ Maclennan, Primitive Marriage, p. 269.

G2

84 SATAPATHA-BRAHMANA,

nyagrodha tree is supported, and by the friend (mitra)
the Raganya (nobleman or king) is supported:
therefore a friendly Raganya sprinkles with (the
water of a vessel) made of the foot of a nyagrodha.

14. There is an asvattha (ficus religiosa) one:
therewith a Vaisya sprinkles. Because Indra on
that (former) occasion called upon the Maruts
staying on the Asvattha tree!, therefore a Vaisya
sprinkles with an asvattha (vessel). These are the
consecration vessels.

15. He then prepares two strainers (pavitra),
with (Vag. 5. X, 6), ‘Purifiers ye are, Vishzu’s
own;’—the significance is the same (as before *).
He weaves gold (threads) into them. With them
he purifies those consecration waters. As to why
he weaves gold (threads) in;—gold is immortal life :
that immortal life he lays into these (waters), and
hence he weaves gold (threads) in.

16. He purifies with, ‘By the impulse of
Savitvz I purify you with a flawless purifier,
with the rays of the sun. The significance
is the same (as before*). ‘Not downfallen thou
art, the friend of Speech, born of heat,—
‘unimpaired by the Rakshas’ he means to say when
he says, ‘not downfallen ;’—‘ the friend of Speech’
—as long as there is water in the vital airs, so long
(man) speaks with speech: therefore he says, ‘the
friend of Speech.’ .

1 See above, p. 34, note 1. The Maruts are constantly identi-
fied with the Vis, or people (peasants, &c.) generally, whilst Indra
is taken as the divine representative of the ruling class (the king
and nobleman).

? See I, 1, 3, 1 (part i, p. 19).

5 See I, 1, 3, 6 (part i, p. 21).

Vv KANDA, 3 ADHYAYA, 5 BRAHMANA, 20. 85

17. ‘Born of heat’ he says, for from fire springs
smoke, from smoke the cloud, from the cloud rain,—
it is from fire that these are produced: hence he
says, ‘ born of heat.’

18. ‘Soma’s portion thou art;’ for when they
consecrate him with those (waters), then there is an
oblation: therefore he says ‘Soma’s portion thou
art ;’—‘ Hail, spiriters of kings!’—it is with
‘ Hail’ that he thus purifies them.

19. He distributes them over those (consecration)
vessels, with (Vag. 5. X, 7), ‘Playmates are these
glorious waters ;’—‘not overbearing’ he means
to say, when he says ‘playmates;’ and by ‘these
glorious waters’ he means to say ‘the powerful
ones ;'—‘ unimpaired, active, enveloping, he
thereby means to say ‘ye are unimpaired by the
Rakshas ;'"—‘In the habitations Varusa hath
made a home;’—the habitations are the people
(clans): ‘in the people Varuza has made a support’
he thereby says ;—‘he, the child of the waters,
in the best of mothers;’—for he who performs
the RAgasfya is indeed the child of the waters:
therefore he says, ‘the child of the waters, in the
best of mothers.’

20. He then makes him (the king) put on garments.
There is that one called taérpya'; therein are

1 This is variously explained, by Katy4yana and Sayama, as a
linen one, or simply one soaked in ghee, or a tripiza one—i.e.
one made of triparna plants, or a thrice saturated one (with ghee)—
or one woven out of materials derived from the trzpa plant. It is
quite evident that they did not exactly know what to make of it.
Indeed, it would almost seem as if the author of the Brahmana
himself was already doubtful as to the meaning of the term.
Goldstiicker (s.v. abhishe4antya) perhaps rightly takes it to mean
a silk under-garment.

86 SATAPATHA-BRAHMANA.

wrought ! all forms of sacrifice: that he makes him
put on, with (Vag. S. X, 8), ‘Thou art the inner
caul of knighthood (kshatra)!’ He thus causes
him to be born from out of what is the inner caul
(amnion) of knighthood.

21. He then makes him put on one of undyed
wool, with, ‘Thou art the outer caul of knight-
hood!’ He thus causes him to be born from what
is the outer caul (chorion) of knighthood.

22. He then throws over the mantle, with, ‘Thou
art the womb of knighthood!’ He thus causes
him to be born from what is the womb of knight-
hood.

23. He then draws the head-band together, and
conceals it (tucks it under) in front *, with, ‘Thou
art the navel of knighthood!’ He thus places
him in what is the navel of knighthood.

24. Now some wind it quite round about (the
navel) saying, ‘that (band) is his navel, and this
navel goes all round.’ But let him not do this, but
let him merely tuck it under in front, for this navel
is in front. And as to why he makes him put on
the garments ;—he thereby causes him to be born’,

1 According to the commentators, figures of sacrificial spoons,
cups, &c., are sewn in by means of a needle.

3 The commentators do not seem to be quite in accord in regard
to this particular item of the ceremonial. The most natural expla-
nation, however, seems to be this: the head-band (turban, ushvisha)
is wound (? once) round the head and tied behind; the ends being
then drawn over the shoulders so as to hang down from the neck
in the manner of a brahmanical cord (or like the ribbon of an order);
and being finally tucked in under the mantle somewhere near the
navel.

* Viz. inasmuch as the garments are intended to symbolically
represent the vestures of the embryo and stages of birth.

V KANDA, 3 ADHYAYA, 5 BRAHMANA, 27. 87

thinking, ‘I will anoint him when born:’ that is
why he makes him put on the garments.

25. Now some put off those garments, and
make him put on again the garment of initiation.
But let him not do this; for, the limbs? being his
natural vestments, they deprive him of his limbs, of
his native bodily form. The garment of initiation
belongs to Varuza. Let him put on one of those
same garments: he (the priest) thereby causes him
to be furnished with his limbs, his native bodily form.
The garment of initiation belongs to Varuaa : he thus
saves him from the Varuzic garment of initiation.

26. And when he enters the bath® they throw it
into (the water). This isa congruous*‘ performance.
After putting on one of those same garments he
comes out (of the bath). Let him give away those
(garments) either when the omentum of the barren
cow has been offered’, or at the completing oblation®.

27. He (the Adhvaryu) then strings the bow, with,
‘Thou art Indra’s Vrztra-killer;’ for the bow

1 This change of garments takes place optionally when the M4-
hendra libation is about to be offered. Katy. XV, 5,16; 7, 23-26.

* That is, according to Sayama, the skin, &c.

5 That is, at the end of the Ragasflya. In case of the change of
garments before the M4hendra libation, the king keeps on the
initiation garment in entering and coming out of the bath. This
paragraph is of course put in here by anticipation, merely in order
to state all that relates to the garments.

* Viz. inasmuch as it is in accordance with what is done at an
ordinary Soma-sacrifice, at the end of which the Sacrificer and his
wife enter the bath and come forth with fresh garments. See part
ii, p. 385. In the present case the king is to enter the bath clothed
in one of those three garments, and in coming out he is to put
on another of them.

* See part ii, pp. 391-2.

4 For the Udavasaniy4-ishfi, see ib. p. 389.

88 SATAPATHA-BRAHMANA.

is indeed a Vrttra-killer, and the Sacrificer is Indra,
—he is Indra in a twofold way, both as a Kshatriya,
and as Sacrificer: therefore he says, ‘Thou art
Indra’s Vvetra-killer,’

28. He then strokes the two arms! swith,‘ Mitra’s
thou art,—Varuza’s thou art;’ i the bow is
within the two arms, and by his two arms the
Raganya pertains to Mitra and Varuza: therefore
he says, ‘ Mitra’s thou art, Varuza’s thou art. He
hands it to him, with, ‘May he slay Vvztra by
thee!’ whereby he means to say, ‘ May he slay by
thee his spiteful enemy!’

29. He then hands him three arrows. That first
one by which he pierces on shooting, that is one,
that one is this earth, that one is called ‘dvzbA.’
And the one by which (the enemy) being pierced
lies either living or dead, that is the second, that is
this air, that is called ‘rugé.’ And the one with
which he misses (his aim) Ὁ, that is the third, that is
yonder sky, that is called ‘kshum4.’ For these are
the three (kinds of) arrows: therefore he hands him
three arrows.

30. These he hands to him with, ‘Protect ye
him in front*!—Protect ye him from behind!
—-Protect ye him from the side!—Protect ye

1 Viz. the arms of the king, as it would seem, according to
Sayama; but the arms (or ends) of the bow, according to Karka
and Mahidhara.

3 Literally, on fixing (the arrow on the string); or perhaps, on
hitting (the enemy).

8. Sayama takes apa-rddhnoti in the sense of ‘he hurts (or hits)’
the enemy. In the Kava text (Grantha MS.) the three arrows are
called rug4, driva, and kshup4 resp.

4“ Or perhaps,—whilst (he is) moving forward,—whilst moving
backward,—whilst moving sideways.

: Wey
V KANDA, 3 ADHYAYA, 5 HMANA, 35. 89
him from (all) quarters!’ Thus he makes all the
quarters safe from arrows for him. And as to why
he hands the bow to him ;—this, the bow, truly is
the nobleman’s strength: it is because he thinks,
“1 will consecrate him when endowed with strength !’
that he hands the weapon to him’.

31. Thereupon he makes him pronounce the 4vid
formulas ? (Vag. 5. X, 9), ‘In sight, ye mortals!’
This is mysterious, for mysterious is Pragdpati: he
thus announces him to Pragdpati, and this one
approves of his consecration ; and approved by him
he is consecrated.

32. ‘Present is Agni, the house-lord ;’—Agni
is the priesthood (brahman) ; he thus announces him
to the priesthood; and it approves of his consecra-
tion, and approved by it he is consecrated.

33. ‘Present is Indra, the far-famed ;’—Indra
is the nobility: he thus announces him to the
nobility; and it approves of his consecration, and
approved by it he is consecrated.

34. ‘Present are Mitra and Varuma, the up-
holders of the law;’—Mitra and Varuma are the
out-breathing and in-breathing: he thus announces
him to the out-breathing and in-breathing, and they
approve of his consecration, and approved by them
he is consecrated,

35. ‘ Present is Pashan, the all-possessing ;’

1 For a sham fight with arrows forming part of the ceremony in
the Black Yagus ritual, see p. 100, note 1.

3 That is, as would seem, the formulas of information (or per-
haps of announcement, introduction) ; the first of these formulas
beginning with ἂν 18 (in sight), the others with the participle 4vitta,
i.e. ‘obtained, present ;’ Sayama and Mahidhara, however, taking
it in the sense of ‘informed,’—a meaning which, indeed, the word
may perhaps have been intended to convey in these formulas.

90 SATAPATHA-BRAHMANA,

Pfashan is (the lord of) cattle: he thus announces
him to the cattle, and they approve of his consecra-
tion ; and approved by them he is consecrated.

36. ‘Present are Heaven and Earth, the all-
propitious ;’—he thus announces him to those
two, the heaven and the earth, and they approve
of his consecration; and approved by them he is
consecrated.

37. ‘Present is Aditi, of wide shelter ;—Aditi
is this earth: he thus announces him to this earth,
and she approves of his consecration, and approved
by her he is consecrated. Thus to whatever deities
he announces him, they approve of his consecration,
and approved by them he is consecrated.

Fourtu ApuHYAYA, First BRAHMANA.

1. He puts a piece of copper! into the mouth of
a long-haired man, with (Vag. S. X, 10), ‘Removed
by sacrifice are the mordacious.’ For verily
he who performs the R4gasfya escapes all kinds of
death, all murderous blows, and old age alone is his
death: hence whatever kind of death, whatever
murderous blow there is, past that he now guides
him, as past the mordacious ones.

2. And as to why it is of a long-haired man,—such
a long-haired man is neither woman nor man; for
being a male, he is not a woman, and being long-
haired (a eunuch), he is not a man. And copper
(or bronze) is neither iron nor gold; and those
mordacious ones (snakes) are neither worms nor
non-worms. And as to its being copper,—reddish

Loh4yasa, literally, ‘ red metal,’ apparently either copper, or an
alloy of copper and some other metal.—The eunuch is sitting in
the Sadas.

Vv KANDA, 4 ADHYAYA, I BRAHMANA, 9. οἵ

to be sure are mordacious ones: therefore (he
throws it in the face) of a long-haired man.

3. He then makes him ascend the regions, with
(Vag. S. X, 10-14), ‘Ascend thou the East!
May the GA4yatrt (metre) protect thee, the
Rathantara-sdman, the threefold stoma, the
spring season, the Priesthood, that precious
treasure!’

4. ‘Ascend thou the South! May the Tri-
shéubh protect thee, the Brvzhat-saman, the
fifteenfold stoma, the summer season, the
Knighthood, that precious treasure!’

5. ‘Ascend thou the West! May the Gagatt
protect thee, the Vairdpa-siman, the seven-
teenfold stoma, the rainy season, the Peasan-
try, that precious treasure!’

6. ‘Ascend thou the North! May the Anu-
shéubh protect thee, the Vairaga-siman, the
twenty-onefold stoma, the autumn season,
fruit, that precious treasure!’

7. ‘Ascend thou the upper region! May the
Pankti protect thee, the Sakvara and Raivata-
s4mans, the thrice-ninefold and the three and
thirtyfold stomas, the winter and dewy season,
spiritual lustre, that precious treasure!’

8. And as to why he makes him ascend the
quarters,—that is a form of the seasons: it is the
seasons, the year, that he thereby makes him ascend ;
and having ascended the seasons, the year, he is
high, high above everything here, and everything
here is below him.

9. On the hind part of the tiger’s skin! a piece of

1 This was spread out in front of the Maitrévaruva’s hearth, see
Vv, 3 8» 3-

92 SATAPATHA-BRAHMANA.

lead is laid down. He kicks it off with his foot,
with (Vag. 5. X, 14), ‘Kicked off is Namuéi's
head!’ Now there was once an Asura, Namuéi by
name. Indra knocked him down, and trod with his
foot upon him. And in that he, thus trodden upon,
bulged out, that (is the origin of) a rupture. He
tore off his head with his foot, and therefrom sprang
a goblin (Rakshas). That one kept calling out to
him, ‘Whither art thou going? Where wilt thou
rid thyself of me ?’

10. He beat it off with (a disk of) lead: hence
lead is soft; for it has lost its spring, as it beat off
(the goblin) with all its might. Hence also, while
being like gold, it is not worth anything ; for it has
lost its spring, as it beat off (the goblin) with all its
might. And so, indeed, he (Indra) thereby beat off
the fiends, the Rakshas; and in like manner this
one (the king) thereby beats off the fiends, the
Rakshas.

11. He then makes him step upon the tiger's
skin, with (V4g. 5. X, 15), ‘Thou art Soma’s
beauty ;’—For because when Soma flowed through
Indra, he (Indra) thereupon became a tiger, and
therefore he is Soma’s beauty: this is why he says,
‘ Thou art Soma’s beauty ;’—‘ May my beauty be
like unto thine!’—The tiger's beauty he thereby
bestows upon him: therefore he says, ‘May my
beauty be like unto thine!’

12. Below (the king’s foot) he throws a (small)
gold plate, with, ‘Save (him) from death! ’—Gold
is immortal life: he thus takes his stand on immortal
life.

13. Then there is (another) gold plate, perforated
either with a hundred, or with nine, holes. If with

Vv KANDA, 4 ADHYAYA, I BRAHMANA, 16. 93

a hundred holes,—man here lives up to a hundred
(years), and has a hundred energies, a hundred
powers; therefore it is perforated with a hundred
holes. And if with nine holes,—there are in man
those nine vital airs: therefore it is perforated with
nine holes.

14. That (gold plate) he lays upon his head, with,
‘Might thou art, victory thou art, immortality
thou art!’ Gold being immortal life, he thus lays
immortal life into him. And as to why there are
gold plates on both sides,—gold being immortal
life——he thus encloses him on both sides with
immortal life: this is why there are gold plates on
both sides.

15. He then lifts up his arms, with (Vag. 5. X,
16'), ‘Golden-bodied, ye two lords rise like
the sun: mount ye the chariot, O Mitra and
Varuma, and thence behold Aditi and Diti!’
Mitra and Varuza verily are the two arms, and the
chariot (-seat) is the man: therefore he says, ‘Mount
ye the chariot, O Mitra and Varuza!’—‘ thence be-
hold Aditi and Diti!’ By this he means to say,
‘See ye your own (property) and that of others!’

16. Let him not lift up (the king’s arms) with
that one, but let him rather lift them up with,
‘Thou art Mitra, thou art Varuza;’ for Mitra-
Varumva are the two arms, and by his arms the
Raganya belongs to Mitra and Varuma: let him
therefore lift up his arms with, ‘Thou art Mitra,
thou art. Varuza.’

' In &rk S. V, 62, 8 the verse runs as follows:—At the glow
of the dawn, at the rising of the sun, ye, O Mitra and Varuza, mount
your golden-formed, iron-pillared chariot; thence ye behold Aditi
and Diti (? the boundless space and the bounded).

94 SATAPATHA-BRAHMANA,

17. And as to why he anoints him (standing) with
upstretched arms ;—those arms in truth are the
Raganya’s power, and power also is that collected
essence of the waters wherewith he now anoints
him: ‘ Lest that power, the collected essence of the
waters, weigh down (paralyze) this power of mine,
the arms,’ thus he thinks, and therefore he anoints
him (standing) with upstretched arms.

SECOND BRAHMANA.

1. He (the king) is anointed (sprinkled) whilst
standing with his face turned towards the east. A
Brahman—either the Adhvaryu, or he who is his
(the king’s) court chaplain—sprinkles him in front,
from behind ;—

2. With (νὰν. 5. X, 17), ‘With Soma’s glory
I sprinkle thee,—‘with vigour’ he thereby says ;—
‘With Agni’s glow.. .!,—‘with vigour’ he thereby
says;—‘ With Sdrya’s splendour... ,—‘with
vigour’ he thereby says ;—‘With Indra’s energy

..,—‘with vigour’ he thereby says ;—‘ Be thou
the chieftain of chiefs!’—‘ be thou the supreme
king of kings’ he thereby says;—‘ Guard (him)?
against darts!’—darts meaning arrows, it is past
murder by arrows that he thus guides him: there-
fore he says, ‘ guard him against darts!’

3. [Vag. 5. X, 18] ‘Quicken him, O gods, to

1 While the preceding formula is used by the priest, the present
and two succeeding ones (each with the words ‘...I sprinkle
thee; guard him against darts!) are pronounced by the other
three persons specified in V, 3, 5, 12-14, each sprinkling the king
with the water in his respective vessel.

5 Mahidhara explains: ‘O Soma, protect him, the Sacrificer, in
overcoming the enemy’s missiles.’

v KANDA, 4 ADHYAYA, 2 BRAHMANA, 4. 95

be unrivalled !’—he thereby says, ‘ Quicken him, O
gods, so as to be without an enemy ;'—‘ For great
chiefdom, for great lordship! ’—in this there is
nothing obscure;—‘ For man-rule!’—‘for the
ruling of men’ he thereby says ;—‘For Indra’s
lordly sway! ’—‘ for power’ he means to say, when
he says, ‘for Indra’s lordly sway!’—'Him, the
son of such and such (a man), the son of such
and such (a woman),—whatever be his parentage
regarding that he says this ;—‘of such and such
a people ’—that is to say, of the people whose king
he is ;—‘ This man, O ye (people), is your king,
Somais the king of us Brahmans! ’—he thereby
causes everything here to be food for him (the
king); the Brahman alone he excepts: therefore
the Brahman is not to be fed upon, for he has Soma
for his king}.

4. He (the king) then rubs the sprinkled water

1 Either at this juncture, or after the game at dice, the Hotri
recites the legend of Sunafsepha, as given Ait. Br. VII, 13-18.—
* King Harissandra, of the race of Ikshvaku, being childless, made
a vow that if he obtained a son he would sacrifice him to Varuna.
A son was born, who received the name of Rohita, but the father
postponed, under various pretexts, the fulfilment of his vow. When
at length he resolved to perform the sacrifice, Rohita refused to be
the victim, and went out into the forest, where he lived for six
years. He then met a poor Brahman Ashi called Agigarta, who
had three sons, and Rohita purchased from Agigarta, for a hundred
cows, the second son, named Suna/sepha, to be the substitute for
himself in the sacrifice. Varuza approved of the substitute, and
the sacrifice was’ about to be performed, the father receiving
another hundred cows for binding his son to the sacrificial post,
and a third hundred for agreeing to slaughter him. Sunadsepha,
however, saved himself by reciting verses in honour of different
deities, and was received into the family of Visvamitra, who was
one of the officiating priests.’ Dowson, Dict. of Hindu Mythology.

96 SATAPATHA-BRAHMANA.,

over himself with the horn of a black antelope; for
that collected essence of the waters wherewith he
now anoints him means vigour ; ‘ May this vigour of
mine spread through my whole self, thus he thinks,
and therefore he rubs it all over himself.

5. He rubs it over himself, with (Vag. S. X, 19),
‘Forth from the back of the mountain, of the
bull,—even as the mountain stands out here, even
as the bull stands out beyond the cattle, so does he
who performs the R4gasfya stand out beyond every-
thing here, and everything here is below him;
therefore he says, ‘Forth from the back of the
mountain, of the bull,—‘ The ships keep moving,
the self-pouring; they, the upwards bent, have
turned back downwards, flowing after the
‘dragon of the deep?’

6. He then makes him step the (three) Vishu-
steps within (the extent of) the tiger's skin, with,
‘Vishzu’s outstepping thou art! Vishau’s
outstep thou art! Vishzu’s step thou art!’
Now Vishau’s outstepping (vikramama), Vishzu’s
outstep (vikranta), and Vishzu’s step (kranta) 2 are
these (three) worlds: thus having ascended these
worlds, he is high above everything here, and every-
thing here is below him.

7. He then pours the remainders (of the water)
together into the Brdhman’s vessel: he thereby
makes the Brahman an object of respect after the
king, whence the Brahman is an object of respect
after the king.

1 Ahi Budhnya, the Πύθων ὄφις of Hellenic mythology (St. Peters-
burg dict.).

3 In the Black Yagus ritual the three steps are called ‘krama,
kranta, and vikranta.’

V KANDA, 4 ADHYAYA, 2 BRAHMANA, IO. 97

8. And to him who is his (the king’s) dearest son,
he hands that vessel, thinking, ‘May this son of
mine perpetuate this vigour of mine!’

9. He then returns to the G4rhapatya fire, (his
son) holding on to him behind, and offers, with
(Vag. 5. X, 20), ‘O Pragdpati, than thee none
other hath encompassed all these forms: for
whatsoever object we sacrifice, let that accrue
unto us!—This one is the father of N.N.!’—
him who is the son, he makes the father, and him
who is the father, he makes the son’: he thereby
links together the vigour of both of them.—‘ N. N.
is the father of this one!’ him who is the father,
he makes the father, and him who is the son, he
makes the son: after linking together the vigour of
these two, he puts it again in the proper way,—
‘May we be the lords of riches, hail!’—this is
the blessing of that ceremony : a blessing he thereby
invokes.

10. And any residue that is left over, he offers in
the Agntdhriya ; for redundant is that residue, and
redundant also is the Agnidhrtya,—in the GArha-
patya they cook the oblations, and in the Ahavantya
they offer, but that one is redundant: thus he puts
the redundant to the redundant. He offers it on the
north part (of the hearth), for that is the region of
that god (Rudra): hence he offers it on the north

1 By way of illustration, Mahfdhara explains what would have
happened at the inauguration of king Dasaratha (of Ayodhy4), the
father of Rama; viz. in that case the first formula would run,—
‘R4ma is the father of Dasaratha;’ and the second— Dasaratha
is the father of Rama.’ According to the ceremonial of the Black
Yagus the offering of the residue takes place at the house (first of
the favourite son, according to Apastamba, and then) of the queen:
Taitt. S., vol. ii, p. 154.

[41] H

98 SATAPATHA-BRAHMANA.

part. He offers with, ‘O Rudra, whatever
potent}, highest name is thine, therein thou
art an offering, thou art a home-offering, hail!’

THIRD BRAHMANA.

1. North of the Ahavantya he places a hundred,
or more than a hundred, cows of that relative of his.
The reason why he does so is this:

2. When Varuma was consecrated, his energy, his
vigour departed from him. Probably? that collected
essence (life-sap) of the waters wherewith they were
sprinkling him, drove out his energy, his vigour.
He found it in the cattle, and because he found it in
them, therefore cattle are an object of respect. And
having found it in the cattle, he again took to him-
self his energy, his vigour. And in like manner this
one ;—that energy does not indeed depart from him,
but he does it (thinking), ‘This Ragasdya is Varuza’s
consecration, and Varuza did so.’

3. He takes down the chariot (from the stand °) ;
for whatever turns away from the warrior (raganya)
that he overtakes with his chariot: for this reason
he takes down the chariot.

4. He takes it down with (V4g. S. X, 21), ‘Thou
art Indra’s thunderbolt!’ The chariot is indeed
a thunderbolt; and the Sacrificer is Indra ;—he is
Indra for a twofold reason, namely because he is a

1 The meaning of krivi (krayi, Taitt. S.) is doubtful. Mahi-
dhara derives it from ‘kar’ (to make or injure), in the sense of
either ‘ efficacious,’ or ‘ destructive.-—A Grantha MS. of the Kazva
text reads kavi, ‘ wise.’

5.1 am now inclined to think that some such meaning as ‘ prob-
ably, perhaps’ (more nearly, German ‘ wohl’), fits all the passages
(in the Bréhmazas at all events) where sasvat occurs.

® See above, V, 1, 4, 3 seq.

Vv KANDA, 4 ADHYAYA, 3 BRAHMANA, 8. 99

Kshatriya, and because he is a Sacrificer: therefore
he says, ‘ Indra’s thunderbolt thou art.’

5. Having turned it (so as to stand) inside the
Vedi, he yokes it with, ‘I yoke thee by the direc-
tion of Mitra and Varumza, the directors!;’
for Mitra and Varuma are the two arms, and by his
arms the Raganya belongs to Mitra and Varuaa:
that is why he says, ‘I yoke thee by direction of
Mitra and Varuza, the directors.’

6. He yokes it with four (horses). He passes
along by the same way as that on which the
dakshinds ? go,—behind the Sadas, and in front of
the hall. He stops it behind the 44tv4la, and in
front of the Agnidhra.

7. He mounts it with, ‘For unfeebleness (I
mount) thee, for svadh4® (I mount) thee! ’—by
‘for unfeebleness thee’ he means to say, ‘for a state
free from afflictions (I mount) thee ;’ by ‘for svadha
thee’ he means to say, ‘for life-sap (I mount)
thee ;'—I, the unharmed Arguna!’ Now Indra
is called Arguna, which is his mystic name; and this
(king) is Indra for a twofold reason, namely because
he is a Kshatriya, and because he is a Sacrificer :
therefore he says, ‘the unharmed Arguna.’

8. He then goads on the right yoke-horse, with,
‘Conquer thou by the impulse of the Maruts!’
For the Maruts are the clansmen, and it is by his

1 Prasdstrz, ‘the director,’ is also another name for the Maitra-
varua priest.

3 That is, the cows given to priests as sacrificial fee. For par-
ticulars regarding the passage by which they are driven to their
destination, see part ii, p. 344, note 1.

8. Probably here ‘ for well-being ;’ the author, however, evidently
takes it here in the sense of ‘invigorating potion,’ the drink offered
to the deceased ancestors.

H 2

100 SATAPATHA-BRAHMANA.

clan that the chieftain wins what he desires to win:
therefore he says, ‘ Conquer thou by the impulse of
the Maruts !’

9. He then stops (the chariot) in the midst of the
cows}, with, ‘May we obtain by the mind!’ For
it is by the mind that everything here (that is ob-
tained) is obtained; and by the mind therefore he
now obtains everything: therefore he says, ‘May
we obtain by the mind!’

το. He then touches a cow with the end of the
bow, with, ‘Together with energy! ’'—energy
means vigour, kine: it is energy, vigour, he thereby
takes to himself. And he adds, ‘I overpower them,
I seize them !’

11. Now as to why he stops amidst the cows of
his relative,—whatever is tending away from a man,
be it either fame, or anything else, that passes over
to his relative foremost of all;—that energy, or
vigour, he now takes again from his relative to
himself: that is why he stops amidst the cows of
his relative.

12. In return he presents to him just as many
(cows) ?, or more. For assuredly he, the Sacrificer,

1 In the ceremonial of the Black Yagus a sham-fight takes place
here. East or north of the sacrificial ground a Raganya has posted
himself with bow in hand. The king discharges the arrows at him,
with, ‘Obtained is the mind!’ and having thus, as it were, over-
powered the enemy, he wheels round in a sunwise direction, with,
‘I (have become endowed) with energy, with vigour!’ He then
puts on shoes of boar’s skin, with, ‘Thou art the mettle of cattle,’
gets down from the chariot, and puts on ornaments of silver, copper
(as Sayama here interprets audumbara), and gold (afterwards to
be given to the Brahman). Then follow the oblations relating to
the unyoking of the chariot. Taitt. S. I, 8, 15, with commentary.

® Viz. as many as he has taken from him, a hundred or more.

Vv KANDA, 4 ADHYAYA, 3 BRAHMANA, 15. ΙΟῚ

is not capable of a cruel deed; but cruelly indeed
he acts when he says, ‘I overpower them, I seize
them;’ and thus that is done by him without
cruelty: this is why, in return, he presents to him
just as many (cows) or more.

13. He then pulls the right-side (horses, or reins).
He passes along on the same way as that on which
the dakshiv4 (cows) go,—in front of the sacrificial
post, and along the south of the Vedi. Behind the
Sadas, and in front of the hall, he stops that (car).

14. [Vag. 5. X, 22] ‘Lest, O Indra, over-
powerer of the mighty, we be wanting thee,
heedless through ungodliness,—mount thou,
O divine wielder of the thunderbolt, the
chariot which thou restrainest (as well as its)
well-horsed reins!” With this (verse) he stops
(the chariot) ;—reins (rasmi *) means bridle (abhisu) :
therefore he says, ‘Thou restrainest the well-horsed
reins. Thereupon he offers the (four oblations)
relating to the unyoking of the chariot. ‘Well-
pleased the chariot shall be when unyoked, he thinks,
and therefore he offers the (oblations) relating to
the unyoking of the chariot.

15. He offers with (Vag. S. X, 23), ‘To Agni,
the House-lord, hail!’ He thereby pleases the
part of the chariot relating to Agni; and it is the
shoulder-pieces of the chariot that relate to Agni:
it is the shoulder-pieces (of the yoke) he thereby
pleases. And the house-lord’s position means
prosperity : as much as he (the king) rules over, for

1 For a different version of this somewhat awkwardly constructed
verse, see Ark S. V, 33, 3.

* The explanation is given because the word has also the mean-
ing ‘ray.’

102 SATAPATHA-BRAHMANA,

the prosperity, the house-lordship, of that his king-
ship is thereby rendéred free (unopposed).

16. ‘To Soma, the wood-lord (tree), hail!’
There are two kinds of (objects) coming from trees,
the wheels of chariots and waggons, for both of these
he thereby ensures safety. And the wood-lord
(tree) being Soma,—whatever part of the chariot
comes from the tree, that he thereby pleases. Now
the parts of the chariot coming from trees are the
wooden pieces of the chariot : hence it is the wooden
pieces he thereby pleases. And Soma being the
nobility, it is over the nobility that his kingship is
théreby rendered free.

17. ‘Fo the strength of the Maruts, hail!’
He thereby pleases the part of the chariot belonging
to the Maruts,—there are four horses, the chariot the
fifth, and the warrior (chariot-fighter) and charioteer
two—these aré seven, and the host of the Maruts
consists of (troops of) seven each : he thereby pleases
the whole chariot ; and the Maruts being the peasants,
it is over the peasantry that his kingship is thereby
rendered free.

18. ‘To Indra’s energy, hail!’ He thereby
pleases the part of the chariot that belongs to
Indra. Now the warrior relates to Indra, and it
is the warrior he thereby pleases. And Indra’s
energy (indriya) means the vigour in Indra?: it
is in regard to energy, vigour, that his kingship is
thereby rendered free.

19. He then puts on shoes of boar’s skin. Now
the gods once put a pot of ghee on the fire. There-
from a boar was produced: hence the boar is fat,

1 ὁ Or, means vigour, Indra.

Vv KANDA, 4 ADHYAYA, 3 BRAHMANA, 22. 103

for it was produced from ghee. Hence also cows
readily take to a boar: it is indeed their own essence
(life-sap, blood) they are readily taking to. Thus he
firmly establishes himself in the essence of the ᾿
cattle: therefore he puts on shoes of boar’s skin.

20. Looking down on this (earth) he then mutters,
“Ὁ mother Earth, injure me not, nor I thee!’
For the Earth was once afraid of Varuza, when he
had been.consecrated, thinking, ‘Something great
surely has he become now that he has_ been
consecrated : I fear lest he may rend me asunder!’
And Varuma also was afraid of the Earth, thinking,
‘I fear lest she may shake me off! Hence by
that (formula) he entered into a friendly relation
with her; for a mother does not injure her son, nor
does a son injure his mother.

21. Now this RAgasfya is Varuza’s consecration ;
and the Earth is afraid of him, thinking, ‘Something
great surely has he become now that he has been
consecrated : I fear lest he may rend me asunder!’
And he also is afraid of her, thinking, ‘I fear lest
she may shake me off.’ Hence he thereby enters
into a friendly relation with her ; for a mother does
not injure her son, nor does a son injure his mother :
therefore he mutters thus.

22. He steps down (from the chariot), muttering
this atiéandas verse (V4g. 5. X, 24; Rzk S. IV, 40, 5),
‘The swan dwelling in the light, the Vasu
dwelling in the air, the priest seated on the
altar, the guest dwelling in the retreat (house),
—the man-dwelling, the space-dwelling?}, the
law-dwelling, the sphere-dwelling, the water-

1 Or perhaps, ‘in the best place (vara).’ See VI, 7, 3, 11.

104 SATAPATHA-BRAHMANA,

born, cow-born, law-born, rock-born (is) the
great truth.’ For that ati#Zandas (or excessive
metre) comprises all the metres: thus evil does not
descend along with him.

23. Let not the charioteer get down along with (or,
after) him, lest he should descend on the same world
on which the anointed (king) has just descended.
They put him up, along with the chariot, on the car-
stand. Thence he leaps down: thus he does not
descend on the same world on which the anointed
has just descended.

24. North of the Ahavantya is the original fire, taken
up (from the hearth’). Behind the right hind-wheel
of the cart-stand he fastens two round satamdnas *.

25. He then hides an udumbara (ficus glomerata)
branch (in the wheel-track). He touches one of
those two (plates), with (Vag. S. X, 25), ‘So great
thou art, life thou art: bestow life upon me!
A yoke-mate thou art, lustre thou art: bestow
lustre upon me!’ He thereby takes life and
lustre to himself.

26. He then touches the udumbara branch, with,
‘Sustenance thou art: bestow sustenance upon
me!’ He thereby takes sustenance (strength) to
himself. Those same two round satam4nas are
the fee for this ceremony. He gives them to the

1 According to Taitt. Br. I, 7, 9, 6, the king, on returning to the
Vedi, is supposed to have ascended to the heavenly world (suvarga-
loka), from which the charioteer is to be excluded by this ex-
pedient.

* The Ahavantya of the hall (the so-called ‘hall-door fire’) has
been lifted and placed on a cart.

* Or, two round (gold) plates, weighing a hundred mina (or
berries of Guag4, or Abrus Precatorius, the average weight of
which is stated to be 145, grains Troy). ‘

Vv KANDA, 4 ADHYAYA, 4 BRAHMANA, 3. 105

Brahman priest, for the Brahman protects the
sacrifice from the south: therefore he gives them
to the Brahman.

27. In front of the Maitr4varuva’s hearth the
dish of curds for Mitra and Varuza has been
deposited. He draws down to it his (the Sacrificer’s)
two arms’, with, ‘I draw you down, the arms of
Indra, the doer of mighty deeds.’ Now curds
are the essence of cattle: hence it is to the essence
of cattle that he thereby brings down his (the
Sacrificer’s) arms. And as to its being for Mitra-
Varuna, it is because Mitra and Varuma are the
two arms.

Fourtu BraAuMana,

1. He proceeds with the curds for Mitra-Varuma.
Whilst the Svish¢akvzt of it remains yet unoffered,
they bring a throne-seat for him (the king); for
truly he who gains a seat in the air, gains a seat
above (others) : thus these subjects of his sit below
him who is seated above,—that is why they bring
him a throne-seat. It is of khadira (acacia catechu)
wood, and perforated, and bound with thongs as
that of the Bharatas.

2. He places it (on the tiger’s skin), in front of
the Maitravaruma’s hearth, with (Vag. 5. X, 26),
‘Thou art pleasant, thou art soft-seated!’—he
thereby renders it kindly and auspicious.

3. He then spreads a mantle over it, with, ‘ Thou
art the womb (seat) of knighthood!’—he thus

1 Whilst this is done, the king stands on the tiger’s skin, and
the Adhvaryu hands him his bow and arrows. Thereupon the
dish of curds is taken to the uttaravedi to be proceeded with.
Katy. Sr. XV, 6, 34-35.

106 SATAPATHA-BRAHMANA,

makes it (the king’s throne) the very womb of
knighthood.

4. He then makes him sit down on it, with, ‘Seat
thee on the pleasant one! seat thee on the
soft-seated!’—whereby he says, ‘Seat thyself on
the kindly and auspicious (seat) !’—‘ Seat thee in
the womb of knighthood !’—thus he places him
in what is the very womb of knighthood.

5. Having touched him on the chest, he then
mutters (V4g. 5. X, 27; Azk S. I, 25, 10), ‘He hath
sat down, the upholder of the sacred law,—
the king indeed is the upholder of the sacred law,
for he is not capable of all and every speech, nor of
all and every deed; but that he should speak only
what is right, and do what is right, of that he, as
well as the Srotriya (the Brahman versed in sacred
writ), is capable; for these two are the upholders of
the sacred law among men: therefore he says, ‘He
hath sat down, the upholder of the sacred law ;’—
‘Varuza, in the home-steads, —the home-steads
are the peasants (clans, people): ‘among the
peasants’ he means to say ;—‘for supreme rule,
he the wise!’—‘for kingship’ he means to say
when he says, ‘ for supreme rule, he the wise.’

6. He then throws the five dice? into his hand,

1 The allusions to the game of dice in the early literature are
not sufficiently definite to enable us to form a clear idea as to the
manner in which the game was played. SAyaza, on our passage
(as on Taitt. S. I, 8, 16), remarks that the dice here used consisted
either of gold cowries (shells) or of gold (dice shaped like) Vibhi-
taka nuts. That the (brown) fruit of the Vibhitaka tree (Termi-
nalia Bellerica)—being of about the size of a nutmeg, nearly round,
with five slightly flattened sides—was commonly used for this pur-
pose in early times, we know from the Rig-veda; but we do not
know in what manner the dice were marked in those days. Accord-

Vv KANDA, 4 ADHYAYA, 4 BRAHMANA, 6, 107

with (Vag. 5. X, 28), ‘Dominant thou art: may
these five regions of thine prosper! ’—now that

ing to the commentators, the game is played with five dice, four of
which are called krzta, whilst the fifth is called kali; and if all the
dice fall uniformly (ekaripa)—i.e. with the marked sides either
upwards or downwards—then the player wins, and in that case the
kali is said to overrule the other dice. In this case the kali would
seem to represent the king. Katy. Sr.XV,7, 18-19, however, admits
of another mode of playing, by which the kali represents the sagata
(tribesman), whilst the king and those that come after him (in the
enumeration in paragraphs 15-20) play the krzta, &c. To under-
stand this mode, we have probably to turn to Khandog. Up. IV, 1, 4,
where it is said of the saint Raikva, that everything good fell to
him, just as the lower dice (or casts) submit to the conquering krista.
Here the commentators assign the names krvta, treté, dvipara, and
kali to different sides of the die, marked respectively with 4, 3, 2,
and 1 marks (anka).—In Taitt. Br. I, 7, 10 the game at dice, at
the RAgasfiya, is referred to as follows :—With, ‘This king has over-
come the regions,’ he hands (to the king) five dice ; for these are all
the dice: he thereby renders him invincible. They engage (to play)
for a dish of rice (odana), for that is (a symbol of) the chief: he thus
makes him obtain every prosperity. He addresses them (with the
epithets of)‘ far-famed, most prosperous, true king.’ The Commentary
and Sfitras then supply the following explanations :—The keeper of
the dice (aksh4vapa), having (marked off and) raised the gambling-
ground (by means of the wooden sword), and sprinkled it, throws
down more than a hundred—or more than a thousand—gold dice.
From them he takes five dice and hands them to the king: these, as
representing the five regions, are taken to include all those dice.
These explanations, so far from clearing up the doubtful points,
seem rather to add to them. It may be noted, however, that in the
well-known hymn, Azk 5. X, 34, in which the gambler’s state of
mind is pictured in very expressive language, the dice of the game
are apparently spoken of as tripa#Aasa vrata, or ‘the troop of fifty-
three’ (or thrice five, according to Ludwig’s rather improbable con-
jecture). For other particulars see R. Roth, Zeitsch. d. deutsch.
morg. Ges. II, p. 122; A. Weber, Ind. Stud. I, p. 284. According
to Goldstticker (s.v. abhishefantya) this game of dice is intended
to symbolize the victory of the present age, or kali-yuga, over the
former ages; but the commentator rather takes it as symbolizing
the king's dig-vigaya, or victorious sway in every quarter.

᾿1ο8 SATAPATHA-BRAHMANA,

one, the Kali, is indeed dominant over the (other)
dice, for that one dominates over all the dice: there-
fore he says, ‘Dominant thou art: may these five
regions of thine prosper!’ for there are indeed five
regions, and all the regions he thereby causes to
prosper for him.

7. They (the Adhvaryu and his assistants) then
silently strike him with sticks on the back ;—by
beating him with sticks (damda) they guide him
safely over judicial punishment (dazdabadha) :
whence the king is exempt from punishment
(adamdya), because they guide him safely over
judicial punishment.

8. Thereupon he chooses a boon; and, verily,
whatsoever boon he who has been anointed chooses,
that is completely fulfilled for him: therefore he
chooses a boon.

9. ‘O Brahman!’ thus he addresses (the priest)
the first time 1, thinking, ‘I will first utter the (word)

1 If it were not for the clear and unmistakable interpretation of
the commentators on the Brahmaza and Katyayana, one might feel
inclined to translate, ‘thus he addresses the first—the second,’ &c.,
so as to bring it into accord with the practice of the Black Yagus.
This practice is as follows (Taitt. S. I, 8, 16, with commentary).—
The priest moves the previously uplifted arms of the Sacrificer
down to the Vaisvadeva dish of curds (cf. above, V, 4, 3, 27), with,
‘Thou art Mitra !—thou art Varuna!’ He then places the khadira
throne-seat on the vedi, covers it with a leathern (or fur) cover,
with, ‘ Thou art the navel of the Kshatra, the womb of the Kshatra,’
and makes the king sit down with, ‘Seat thee on the pleasant one,
seat thee on the soft-seated!’ The king sits down, with, ‘ May it
not injure thee! may it not injure me!’ The priest then addresses
him, with, ‘He hath sat down, the upholder of the sacred law,
Varuna in the home-steads, for supreme rule, he the wise!’ The
priests and Ratnins (see V, 3, 1, 1 seq.) then sit down in a circle
round the king in order to do homage to him,—the Adhvaryu being
seated towards the east, the Brahman towards the south, the Hotr7

Vv KANDA, 4 ADHYAYA, 4 BRAHMANA, 12. [09

Brahman, I will speak speech sped by the Brahman :’
this is why he first addresses him with ‘O Brahman!’
The other answers, ‘Thou art Brahman! Thou
art Savitz of true impulsion!’—he thereby lays
vigour into him, and causes Savitr? to be of true
impulsion.

10. ‘O Brahman!’ thus he addresses him the
second time. The other answers, ‘Thou art
Brahman! Thou art Varuaza of true power!’—
he thereby lays vigour into him, and causes Varuna
to be of true power.

11. ‘O Brahman!’ thus he addresses him the
third time. The other answers, ‘Thou art Brah-
man! Thou art Indra, mighty through the
people'!’—he thereby lays vigour into him, and
causes Indra to be mighty through the people.

12. ‘O Brahman!’ thus he addresses him the

towards the west, the Udgatri towards the north. The king then
addresses the Adhvaryu, with, ‘O Brahman, (Om)!’ That priest
replies, ‘Thou, O king, art Brahman, thou art Savitr? of true im-
pulsion.’ In the same way the king addresses the Brahman, ‘O
Brahmin!’ and that priest replies, ‘Thou, O king, art Brahman,
thou art Indra, of true energy!’ Then the Hotr?, who replies,
‘,.. thou art Mitra, the most kindly !’—the Udgatr?: ‘... thou
art Varuna, of true laws!’ Thereupon the Brahman hands the
sacrificial sword to the king, with, ‘Indra’s thunderbolt thou art!’
He then hands to him five dice, with, ‘This king has overcome the
regions!’ see next note.—The charioteer, treasurer, and chamber-
lain are invited by the king (to the game?) by auspicious epithets
(‘far-famed one,’ ‘most prosperous one,’ ‘true king’). Thereupon
the Hotr? recites the story of Suna/sepa, whereupon follows the
offering of the svish/akrzt of the cake of the Maruts, and the dish
of curds to the Visve Devas.

1 Or, he whose strength is the people (vis, visa),—that is, the
Maruts, in the case of Indra, and the subjects or peasantry in that
of the king. Say.

T1O SATAPATHA-BRAHMANA,

fourth time. The other answers, ‘Thou art Brah-
man! Thou art Rudra, the most kindly!’—
he thereby lays into him (the king) those former
energies, and he appeases him (Rudra); and he,
Rudra, therefore, is gracious to every one, because
he (the priest) appeases him.

13. ‘O Brahman!’ thus he addresses him the
fifth time. The other answers (undefinedly), ‘Thou
art Brahman!’—undefined means unlimited : thus
heretofore he laid limited vigour into him; but now
he answers undefinedly ; and undefined meaning un-
limited, he thereby lays complete, unlimited vigour
into him: therefore he answers here undefinedly.

14. He then hails him as one bearing auspicious
names,—' Much-worker, better-worker, more-
worker?!’ Whoever bears such names speaks
auspiciously even with a human voice.

15. A Bréhmaza then hands to him the sacri-
ficial (wooden) sword,—either the Adhvaryu, or he
who is his (the king’s) domestic chaplain—with,
‘Indra’s thunderbolt thou art: therewith
serve me! ’—the sacrificial sword being a thunder-
bolt, that Brahmaza, by means of that thunderbolt,
makes the king to be weaker than himself; for
indeed the king who is weaker than a Brahmaaa, is
stronger than his enemies: thus he thereby makes
him stronger than his enemies.

16. The king hands it to the king’s brother, with,
‘Indra’s thunderbolt thou art: therewith
serve me!’ Thereby the king makes his brother
to be weaker than himself.

17, The king's brother hands it either to the

1 That is, increaser of the prosperity of himself and his people.

v KANDA, 4 ADHYAYA, 4 BRAHMANA, 21. III

Sita (minstrel and chronicler), or to the Governor,
with, ‘Indra’s thunderbolt thou art: therewith
serve me!’ Thereby the king’s brother makes the
Sidta, or the Governor, to be weaker than himself.

18, The Sfta, or the Governor, hands it to the
Grdmant (village-headman’), with, ‘Indra’s thun-
derbolt thou art: therewith serve me!’ There-
by the Sata, or the Governor, makes the headman
to be weaker than himself.

19. The Gramazt hands it to a tribesman 2, with,
‘Indra’s thunderbolt thou art: therewith
serve me!’ Thereby the headman makes the
tribesman to be weaker than himself. And as to
why they mutually hand it on in this way, they do
so lest there should be a confusion of classes, and
in order that (society) may be in the proper order.

20. Thereupon the tribesman and the Prati-
prasth4tsz 8, with that sacrificial sword, prepare the
gaming-ground, (close) by the original fire *, with the
purorué verse of the Sukra® The Sukra is the
eater: he thereby makes (him) the eater.

21. With the purorué verse of the Manthin® they
then put up a shed (vimita). The Manthin cup is

1 See p. 60, note.

2 The sag4ta would seem to be one of the peasant proprietors
or ‘sharers’ constituting the village ‘brotherhood’ ruled over by
the headman, and often actually belonging to the same family as
the latter (Gaugenosse, clansman).

* The first assistant of the Adhvaryu.

‘ That is, north of the Ahavantya fire, where the cart stands,
containing the original (hall-door) fire.

δ᾽ For this verse (Vag. S. VII,12; Ark S. V, 44, 1), preceding
the ordinary formula with which the Soma-cups are drawn, see
IV, 2, 1, 9 (part ii, p. 280).

6 Vag. S. VII, 16; Ark 5. X, 123, 1; see IV, 2, 1, 10.

112 SATAPATHA-BRAHMANA.,

he that is to be eaten,—thus having first made (him)
the feeder, they now make for him one to be fed
upon: that is why they put up a shed with the
purorué verse of the Manthin cup.

22. The Adhvaryu then takes clarified butter in
four ladlings, places a piece of gold on the gaming-
ground, and offers with (V4g. 5. X, 29), ‘May
ample Agni, the lord of rites, delighted may
ample Agni, the lord of rites, accept of the
butter, hail!’

23. He (the Adhvaryu) throws down the dice,
with, ‘Hallowed by Svah4, strive ye with
Sarya’s rays for the middlemost place among
brethren!’ For that gaming-ground is the same
as ‘ample Agni,’ and those dice are his coals, thus
it is him (Agni) he thereby pleases; and assuredly
in the house of him who offers the RAgasfya, or
who so knows this, the striking! of that cow is
approved of. On those dice he says, ‘ Play for the
cow!’ The two draught oxen of the original
(hall-door) fire are the sacrificial fee.

24. He then says, ‘Pronounce the invitatory
prayer to Agni Svish¢akrzt!’ And as to why that
ceremony is performed between two oblations,—
verily, Pragapati is that sacrifice which is here
performed, and from which these creatures have
been produced,—and, indeed, they are even now
produced after this one ;—thus he places him (the
Sacrificer) in the very middle of that Pragdpati, and
consecrates him in the very middle: that is why
that ceremony is performed between two oblations.

1 Thus (not the slaying) according to the commentary on Katy.

Sr. XV, 7, 20, hantis Adhananamatro na maranzArthak.—The cow is
the one staked by the tribesman (sagata}.

V KANDA, 4 ADHYAYA, 5 BRAHMANA, 2. 113

Having called for the Sraushaé, he says, ‘ Pronounce
the offering-formula to Agni Svish¢akz7t, and offers
as the Vasha‘ is uttered.

25. He then puts the id4 on (the fire). After the
invocation of Id4, he touches water and draws the
Méhendra cup. Having drawn the Méhendra cup,
he sets the chant agoing. He urges him (the
Sacrificer) forward to the chant: he gets down (from
the throne-seat) ; he is in attendance at the chant
(stotra), in attendance at the recitation (sastra).

THE DASAPEYA.

FirtH BrAuMaya.

*r, Now when Varuza was consecrated, his lustre
departed from him,—lustre means vigour: that
Vishau, the Sacrifice, it was he that departed from
him,—probably that collected essence of the waters
wherewith he is anointed on that occasion, drove out
his lustre.

2. He stole after it with those deities '\—with
Savitzz, the impeller (prasavityz); with Sarasvatt,
speech ; with Tvash/vz, the forms of being; with
Pashan, cattle; with Indra, on the part of him 3 (the
Sacrificer); with Brzhaspati, holiness; with Varuza,
might; with Agni, fiery spirit; with Soma, the King ;

1 In the Black Yagus ritual the order of deities to whom the
‘samsripim havimshi’ are offered is as follows,—Agni, Sarasvatt,
Savitrz, Pashan, Brthaspati, Indra, Varuna, Soma, Tvashért, Vishnu.
Cf. Taitt. S. I, 8, 17; Taitt. Br. I, 8, 1.

3 Or, with Indra, for (the lost vigour) itself. Hardly, ‘for us.
The K4nva text has ‘indre#fismai,’ and so Saéyana (MS. I. O.
657): asmai apasrit4ya viry4ya tadadhfnakaramartham indrena ;
yad v4 vibhaktivyatyayaA, anena viryeva viryavata indreza.

[47 I

114 SATAPATHA-BRAHMANA,

—but only through Vishvzu', the tenth deity, he
found it.

3. And because he there stole after (anu-sam-s7zp)
with those deities, hence the name Samsripah.
And because he becomes consecrated on the tenth
day, therefore (this ceremony is called) Dasapeya*
And because each time ten (men) steal along " after
each cup, therefore also it is called Dasapeya.

4. Here now they say,—‘ Let him steal forth after
enumerating ten Soma-drinking grandfathers‘: it
is thus that he obtains for himself the Soma-
draught of this (Dasapeya), for it is a “drinking of
ten.”’ But that is an overburdening ὅ, for people (will

1 It seems rather strange that Varuza and Vishnu should be
included amongst the deities, with whose help Varuza sought to
recover his vigour, or Vishzu the sacrifice; but—’Twere to con-
sider too curiously, to consider so.

5 That is, dasa (ten) and peya (drink, beverage).

δ᾽ For an explanation of the noiseless mode of moving with bent
bodies, called sarpazam, ‘creeping,’ see part ii, pp. 299, 450. It
is in this way they are to move when they betake themselves to the
respective fire-places for performing the samsrip oblations; as they
also do when betaking themselves to the Sadas to drink the cups of
Soma at the Soma-feast on the next day. When libations of Soma-
juice are made from the ten cups (4amasa, see part ii, p. 287), each
cup is to be followed by ten Brahmans who then take part in con-
suming the liquor in the Sadas—there being thus altogether one
hundred Brahmans taking part in these potations. The contents
of the Sacrificer’s cup, on the other hand, may be drunk by ten
Raganyas (i.e. himself and nine others). See Katy. XV, 8, 18-20;
Taitt. S., vol. ii, p. 179.

4 Sayama takes this literally as meaning that he is to call out the
name of the Sacrificer’s grandfather, then the grandfather of that
one and so on. The commentary on Katy. XV, 8, 16, on the other
hand, apparently takes it to mean ten forefathers of the Sacrificer
who have performed Soma-sacrifices, from the grandfather upwards.

5 That is, an excessive demand, or, a weighing down, or crush-
ing of the Sacrificer, making it impossible for him to perform the
ceremony at all.

v KANDA, 4 ADHYAYA, 5 BRAHMANA, 8. 115

be able to) obtain only two or three Soma-drinking
grandfathers: hence let him steal forth after enu-
merating those same deities!.

5. For, surely, it was by those same deities that
Varuza obtained the Soma-draught of that (Conse-
cration-ceremony); and in like manner does this one
now obtain the Soma-draught of that (ceremony) :
let him therefore steal forth after enumerating those
same deities. Now as soon as the completing
oblation? of that Consecration-ceremony comes to
an end,—

6. He prepares those (samsrip) oblations,—a
cake on twelve, or eight, potsherds for Savitrz ;
for Savitrz is the impeller of the gods: impelled by
Savity7, Varuza on that occasion stole along; and in
like manner does this one now steal along impelled
by Savitvz. At this (oblation) he presents one lotus-
flower 3,

7. He then prepares a (rice) pap for Sarasvat!,—
for Sarasvati is speech, and it was. with speech that
Varuza on that occasion stole along; and in like
manner does this one now steal along with speech.
At this (oblation) he presents one lotus-flower.

8. He then prepares a cake on ten potsherds for
Tvash¢vz,—for Tvash¢vz (the fashioner, creator)
rules over living forms, and with Tvash/vz, the living
forms, Varuza on that occasion stole along; and in

1 That is to say, after pronouncing the mantra, Vag. S. X, 30,
agreeing partly with paragraph 2 above, viz. beginning, ‘ By Savitrz,
the impeller; by Sarasvati, speech,’ ... and ending, ‘by Vishmu,
the tenth deity, impelled I steal forth.’

* For the Udavasaniyé ish/i, see part ii, p. 389.

* The lotus-flowers presented on this occasion are gold ones,
according to Séyana, or optionally ordinary white or gold ones,
according to Katy. XV, 8, 5-6.

12

116 SATAPATHA-BRAHMANA.

like manner does this one now steal along with
Tvashévz, the living forms. At this (oblation) he
presents one lotus-flower.

9. He then prepares a pap for Paishan;—for
Pashan is cattle, and with cattle Varu#a on that
occasion stole along; and in like manner does this
one now steal along with cattle. At this (oblation)
he presents one lotus-flower.

10. He then prepares a cake on eleven potsherds
for Indra ;—for Indriya means energy, vigour, and
with vigour Varusa on that occasion stole along;
and in like manner does this one now steal along
with energy, with vigour. At this (oblation) he
presents one lotus-flower.

11, He then prepares a pap for Brzhaspati ;—
for Brzhaspati means holiness, and with holiness
Varuza on that occasion stole along; and in like
manner does this one now steal along with holiness.
At this (oblation) he presents one lotus-flower.

12. He then prepares a barley pap for Varuna ;—
with what vehemence Varuza seized the creatures,
with that vehemence Varuaa on that occasion stole
along; and in like manner does this one now steal
along with vehemence. At this (oblation) he pre-
sents one lotus-flower.

13. The deities of the Upasad are the (eighth,
ninth, and) tenth?. At these (oblations) he presents

1 For the Upasad, or preliminary oblations of ghee to Agni,
Soma, and Vishau, to be performed twice daily for (usually) three
days preceding an ordinary Soma-sacrifice, see part ii, p.104. At
the Dasapeya, the ten Samsrip-oblations take as it were the place
of the ordinary Upasads, the latter being performed on the last
three preliminary days along with, and to the same deities as, the
last three Samsrip-oblations; or, according to some authorities,

Vv KANDA, 4 ADHYAYA, 5 BRAHMANA, 15... 117

five lotus-flowers. That wreath of twelve lotus-
flowers he puts on himself; that is the initiation:
by that initiation he initiates himself.

14. And as to why there are twelve (flowers),—
there being twelve months in the year, and the year
being All, it is by the All that he thus initiates him:
what flowers there are of the lotus, they are a form
(an image) of the sky, they are a form of the stars;
and what seed-stalks there are, they are a form of
the air; and what suckers there are, they are a form
of this (earth): thus he initiates him (to rule) over
these worlds.

15. And having bought the King (Soma)?!, and

being substituted for them. There seems also some difference of
opinion as to the exact time when the other preliminary ceremonies
—the procession and entrance of king Soma, the guest-meal, &c.—
are to take place, see paragraph 15.—According to Katy. XV, 8,14,
these ceremonies are to take place on the seventh day (which the
commentator, however, takes to mean the seventh day of the light
fortnight of Kaitra; the first seven Samsrip-oblations being, according
to him, performed on the day before). The K4zvas, however, per-
form these offerings on separate days.—The Taittirlya authorities
seem also to be at variance with each other as to the exact relation
of the Upasads and the last three Samsrip-oblations, the deities of
the two being, according to their scheme, only partly identical.
According to Apastamba (and Taitt. Br.) the first seven Samsrips
are performed on so many days and, moreover, one Diksha on the
seventh day. Then on the last three days the Samsrips and Upa-
sads are combined in this way, that the eighth day’s Samsrip is
performed previous to, the ninth between, the tenth after the two
daily Upasad-performances.—Each of the ten oblations also requires
a special set of fires for its performance, the first being laid down
immediately north of the one used for the Abhishedantya ceremony,
the second immediately north of the first, &c.; the last Samsrzp-
oblation being performed in the fire-shed (s4l4) of the Dasapeya
proper. Katy. XV, 8, 2-3; cf. Taitt. S., vol. ii, p. 176.

1 Namely, at the beginning of the Abhishedantya, or Consecra-
‘ tion-ceremony when Soma-plants are purchased sufficient to last

118 SATAPATHA-BRAHMANA.

tied him up in two parts, they drive him around.
Having then placed one-half on the throne-seat, he
proceeds therewith. Having then placed on the
throne-seat that portion which was deposited in the
Brahman’s house, he proceeds with the guest-meal.
Whilst he is proceeding with the guest-meal, he
performs the Upasads. Whilst he is performing
the Upasads,—

16. He prepares those (three) oblations,—a cake
on eight potsherds for Agni; a pap for Soma; and
a cake on three potsherds, or a pap, for Vishzu.
Thus he performs the sacrifice in this way, if it
pleases him.

17, But let him not do it in this way; for he who
departs from the path of the sacrifice stumbles, and
he who departs from the path of the Upasads cer-
tainly departs from the path of the sacrifice: let him
therefore not depart from the path of the Upasads.

18. Now when he offers to Agni, he steals along
with Agni, with fiery spirit; and when he offers to
Soma, he steals along with Soma, the King; and
when he offers to Vishzu,—Vishzu being the sacri-
fice—he visibly obtains the sacrifice, and having
visibly obtained it, he makes it his own (or, takes
it in).

19. This same (Dasapeya) is an Agnish¢oma sacri-
fice (performed) with the seventeenfold (stoma)';
for PragApati is seventeenfold, and PragApati is the

for both that ceremony and the succeeding Dasapeya; the portion
destined for the latter ceremony being meanwhile deposited in the
Brahman’s house.

1 All the chants (stotra) of the Dasapeya are to be executed in
the seventeenfold mode of chanting, or Saptadasa-stoma ; for an
example of which see part ii, p. 315, note 1.

v KANDA, 4 ADHYAYA, 5 BRAHMANA, 23. 119

sacrifice!: thus he visibly obtains the sacrifice, and
having visibly obtained it, he makes it his own.

20. Twelve heifers with first calf are the sacrificial
fee for this (sacrifice); for twelve months there are
in the year, and the year is Pragdpati, and Pragdpati
is the sacrifice: thus he visibly obtains the sacrifice,
and having visibly obtained it, he makes it his own.

21. These (heifers) have twelve embryo calves,—
that makes twenty-four ; for twenty-four half-moons
there are in the year, and the year is PragApati, and
Prag&pati is the sacrifice: thus he visibly obtains
the sacrifice, and having visibly obtained it, he makes
it his own.

22. He gives them to the Brahman, for the Brah-
man guards the sacrifice from the south: therefore
he gives them to the Brahman. To the Udgatr
(chanter) he gives the gold wreath, to the Hotz? the
gold plate, to the two Adhvaryus two golden mirrors,
to the Prastoty7 (precentor) a horse, to the Maitré-
varuza a sterile cow, to the Brahmamakhamsin a
bull, to the Nesh¢vz and Potvz two garments, to the
Akhéviaka (a cart) laden with barley, and yoked
(with an ox) on one side, to the Agnidh an ox 5.

23. Now there are here either twelve or thirteen ὃ
presents,—for either twelve or thirteen are there
months in the year, and the year is Pragdpati, and
Pragdpati is the sacrifice: thus he visibly obtains
the sacrifice, and having visibly obtained it he makes
it his own.

1 See p. 8, note.

3 The text has ‘gam agnifdhe,’ i.e. either ‘a bull,’ or ‘a cow.’
So also Katy. XV. 8, 27. Sfyana, however, refers to another
authority,—anadvaham agnidha iti sfitritam, ...vahnir va anadvan
iti hi taittirlyakam.

> That is, according to ϑᾶγαπα, counting the unborn calves.

120 SATAPATHA-BRAHMANA,

Firth ApuyAya. First BRAHMANA.

1. There is a cake on eight potsherds for Agni:
this he places on the eastern part (of the Vedi).
There is either a cake on eleven potsherds for
Indra, or a rice-pap for Soma: this he places on
the southern part. There is a pap for the Visve
Devas (All-gods): this he places on the western
part. There is a dish of curds for Mitra-Varuza:
this he places on the north part. There is a pap
for Brzhaspati: this he places in the middle. This
is the five-holed pap !;—what five sacrificial dishes
(havis) there are, for them there are five holes:
hence the name ‘ five-holed pap.’

2. And as to why the performer of the RAgasiya
should perform this offering: because he (the priest)
makes him ascend the regions, the seasons, the
hymns and metres, he now redeems him therefrom
by this (offering). But were the performer of the
Ragasdya not to perform this offering, then verily
he would become intoxicated (with pride)? and would
fall down headlong: that is why the performer of
the Ragasdya performs this offering.

3. And why he proceeds with the cake on eight

1 According to Sfyana (MS. I. O. 657) the term ‘ Pa#kabila’
is derived from the circumstance that the vessel (p4trf) on which
the five sacrificial dishes are placed when taken about to be ‘de-
- posited’ on the vedi, contains five holes or openings for the dishes
to be taken out. The Pa#kabila oblations are to be performed
during the light fortnight succeeding the performance of the Dasa-
peya,—that is to say, during the fortnight commencing with the
new moon of Vaisékha, or in the latter part of April. The Tait-
tirtya ceremonial calls these oblations the ‘Disém avesh/ayat,’ i.e.
‘ Sacrifices performed for the appeasement of the regions.’

* Or, would become giddy (in flying through space), cf. Taitt.
Br. I, 8, 3, 1.

v KANDA, 5 ADHYAYA, I BRAHMANA, 8. 121

potsherds for Agni,—because he makes him ascend
the eastern region, the seasons, the hymns and
metres, he now redeems him therefrom by this
(oblation). The remains of it he pours on the
Brzhaspati pap.

4. And why he proceeds with the cake on eleven
potsherds for Indra, or with the pap for Soma,—
because he makes him ascend the southern region,
the seasons, the hymns and metres, he now redeems
him therefrom by this (oblation). The remains he
pours on the Brzhaspati pap.

5. And why he proceeds with the pap to the All-
gods,—because he makes him ascend the eastern
region, the seasons, the hymns and metres, he now
redeems him therefrom by this (oblation). The
remains he pours on the Bvzhaspati pap.

6. And why he proceeds with the dish of curds
for Mitra-Varuza,—because he makes him ascend
the northern region, the seasons, the hymns and
metres, he now redeems him therefrom by this
(oblation). The remains he pours on the Brzhaspati
pap. And in that he pours those remains on the
Brzhaspati pap, he thereby bestows food upon him?
(the Sacrificer); and hence food is brought to the
king from every quarter.

7. And why he proceeds with the Brzhaspati pap,
—because he makes him ascend the upper region,
the seasons, the hymns and metres, he now redeems
him therefrom by this (oblation).

8. And what cake on eight potsherds there is for
Agni, the priest’s fee for that is gold; for that
offering is for Agni, and gold is Agni’s seed: there-

1 Or, puts food into him.

122 SATAPATHA-BRAHMANA.

fore the fee is gold. He gives it to the Agnidh ;
for he, the Agnidhra, is really the same as Agni:
therefore he gives it to the Agnidh.

9. And what cake on eleven potsherds there is
for Indra, the fee for that is a bull, for the bull is
Indra. And if there be a pap for Soma, then the
fee for that is a brown ox, for the brown one is
sacred to Soma. He gives it to the Brahman, for
the Brahman guards the sacrifice from the south: |
therefore he gives it to the Brahman.

10. And what pap there is for the All-gods, the
fee for that is a piebald bullock; for abundance of
forms (marks) there is in such a piebald bullock, and
the Visve Devas are the clans, and the clans mean
abundance: therefore a piebald bullock is the fee.
He gives it to the Hotvz, for the Hoty means abun-
dance: therefore he gives it to the Hotvz.

11. And what dish of curds there is for Mitra-
Varuza, the fee for that is a sterile cow, for that
one is sacred to Mitra-Varuza. If he cannot
procure a sterile cow, any unimpregnated one will
do; for every sterile cow is indeed unimpregnated.
He gives it to the two Adhvaryus; for the Adhvaryus
are the out-breathing and the in-breathing, and the
out-breathing and in-breathing are Mitra-Varuna:
therefore he gives it to the two Adhvaryus.

12, And what pap there is for Bvzhaspati, the
fee for that is a white-backed bullock; for to Βγέ-
haspati belongs that upper region!, and above that
there is that path of Aryaman?: therefore a white-
backed (bullock) is the fee for the Brzhaspati (pap).
He gives it to the Brahman, for Bvzhaspati is the

? Or rather, that upward direction.
3 That is, the region of light, of the sun. See V, 3, 1, 2 with note.

V KANDA, 5 ADHYAYA, 2 BRAHMANA, 2. 123

Brahman of the gods, and this one is his (the
Sacrificer’s) Brahman: therefore he gives it to the
Brahman. Even a vish/#Avragin} who is desirous
of food may perform this offering: he (the priest)
thereby bestows food upon him from all quarters,
and verily he becomes an eater of food.

SEcOND BrAHMANA,

1. He performs the oblations of teams (prayugam
‘havimshi). The reason why he performs the obla-
tions of teams, is that the anointed thereby yokes
the seasons, and thus yoked those seasons draw
him along, and he follows the seasons thus yoked :
therefore he performs the oblations of teams.

2. There are twelve of these (oblations), for there
are twelve months in the year: that is why there
are twelve. ‘Let him make offering month by
month, they say. Who knows about (the life of)
man*? Let him therefore not make offering month
by month. Moving eastward he offers six of them
each at the distance of the yoke-pin’s throw from
the other*; and then turning backward he offers
six, each at a yoke-pin’s throw from the other.

1 The meaning of this compound is unknown. Sdyana explains
it as meaning ‘one who does not move from one spot, one who
always remains in one and the same place.’ Hence the St. Peters-
burg dictionary conjectures : ‘One whose herd (or cattle-pen, vraga,
vraga) is stationary.’ Similarly, Prof. Weber, in Béhtlingk’s Dic-
tionary. See, however, the Kanva reading above, p. 50, note 1,
according to which the word would seem to mean one afflicted
with a certain malady (?cholera or dysentery). The ‘ Pa#kabila’
offering may be performed as a special ish/i, independently of the
Ragastya.

3. «But who (knows if he) will live a year?’ Taitt. Br. I, 8, 4, 3.

5. In that case, he could offer them as distinct ishfis, each with
its special barhis, and moving eastwards from the Ahavantya fire.

124 SATAPATHA-BRAHMANA,

3. But let him not do it thus. He prepares those
first six so as to have a common barhis’, after the
manner of those deities (of the first six oblations) ;
even as in early spring they 3 would yoke their team
and go onward until the rainy season, so does he
now yoke the six seasons, and thus yoked the six
seasons draw him forward and he follows the six
seasons thus yoked until the rainy season. Two of
the (oxen) drawing the original (hall-door) fire are
the sacrificial fee.

4. He prepares the last six oblations so as to
have a common barhis, after the manner of those (six)
deities. Even as they would return again towards
the rainy season, so does he yoke the six seasons,
and thus yoked the six seasons draw him towards
the rainy season, and he follows the six seasons
thus yoked, in the rainy season. Two of the (oxen)
drawing the original fire are the sacrificial fee. And
as to why the (oxen) drawing the original fire are
the sacrificial fee,—the consecrated (king) now yokes
the seasons, and it being oxen that (actually) draw
(and thus represent the seasons), therefore the (oxen)
drawing the original fire are the sacrificial fee.

5. Nowas to this the KurupazAélas used formerly
to say, ‘It is the seasons that, being yoked, draw us,
and we follow the seasons thus yoked.’ It was
because their kings were performers of the Ragashya
that they spake thus.

1 That is to say, the first six oblations are to be combined and
performed together as a single offering, without changing the
covering of sacrificial grass on the altar.

3. S4yana supplies ‘ kings,’ and refers to Taitt. Br. I, 8, 4, 1, where
the Kurupa#Afla (kings) are said to issue forth in the dewy season
(on a raid over the eastern country), and to return with their booty
at the end of the hot season. See paragraph 5.

v KAWDA, 5 ADHYAYA, 2 BRAHMANA, 9. 125

6. There is a cake on eight potsherds for Agni,
a pap for Soma, a cake on twelve or eight potsherds
for Savitz, a pap for Brzhaspati, a cake on ten
potsherds for Tvash¢rz, and one on twelve pot-
sherds for (Agni) Vaisvanara—these are the first
six oblations.

7. The six last are paps,—a pap for Sarasvatt,
a pap for Pishan, a pap for Mitra, a pap for
Kshetrapati (the Landlord or Lord of the manor),
a pap for Varuza, and a pap for Aditi,—these are
the last six paps. .

8. Thereupon they seize! a reddish-white (cow)
which is clearly with calf, (as a victim) for Aditi. The
mode of procedure regarding her is the same as
that of the eight-footed barren cow*% Now, Aditi
being this earth, it is her embryo (child) he thereby
causes him (the king) to be. The sacrificial fee for
this (cow-offering) is just such a reddish-white cow
that is clearly with calf.

9. They then seize a dappled one, which is clearly
with calf, (as a victim) for the Maruts. The mode
of procedure regarding this one is the same. The
Maruts being the clans, he thereby makes him the
embryo ὃ οὗ the clans. The sacrificial fee for this
(cow-offering) is just such a dappled (cow) that is
clearly with calf.

1 In the Taittirtya ceremonial this animal sacrifice precedes the
‘prayugim havimshi;’ being itself succeeded in the first place by
the ‘ sAtyadfttanam havimshi.’

* On the course of procedure regarding the ‘ashpadf,’ or (sup-
posed) barren cow, found ultimately to be impregnated, see part ii,
P- 391 seq.

5 That is, he causes him to spring forth from the midst of the
people, and be protected by them on all sides.

16 SATAPATHA-BRAHMANA,

10. These two animal victims, whilst being such,
are seized (by some) in a different way. The one
that is seized for Aditi, (some) seize for the Adityas,
—the Adityas being the All, he (the priest) thereby
makes him the embryo of the All (universe). And
the one that is seized for the Maruts, (some) seize for
the All-gods,—the All-gods being the All, he thereby
makes him the embryo of the All.

THE KESAVAPANIYA.

Tuirp BRAHMANA.

1. When he has performed the Consecration-
ceremony (Abhisheéantya), he does not shave his
hair. The reason why he does not shave his hair
(is this) :—that collected essence of the waters where-
with he is then sprinkled (anointed) is vigour, and it
is the hair (of his head) that it reaches first when he
is sprinkled; hence were he to shave his hair, he
would cause that glory to fall off from him, and
would sweep it away: therefore he does not shave
his hair.

2. He does not shave his hair for a year?,—
religious observance is of equal measure with the
year, hence he does not shave for a year: the
Kesavapantya?, namely, is a (day of) praise-

1 He is, however, allowed to shave his beard. According to
Lary. Sr. IX, 2, 20 seq., he is to pass his nights during the year in
the fire-house on a tiger’s skin; he is never to enter the village,
and is constantly to keep up the fire. Nor is any one in his king-
dom, except a Brahman, to get his hair cut, and even the horses
are to remain unclipped.

3 The Kesavapanfya, or ‘hair-cutting’ (sacrifice), the fourth
of the seven Soma-sacrifices enjoined for the inauguration of a
king, is to be performed on the full-moon of Gyesh/Aa (about

V KANDA, 5 ADHYAYA, 3 BRAHMANA, 4. 127

singing (stoma) with the view of the termination of
the religious performance.

3. Twenty-onefold is (each stotra of) its Morning-
service, seventeenfold (of) the Midday-service, fifteen-
fold (of) the Evening-service, together with the
Uktha (stotras), the Shodasin, and (the twelve
stotras of) the Night-service.

4. The Twilight (hymn)! is (performed in the)
Trivvzt (stoma), and with the Rathantara (tune).
For the twenty-onefold (stoma) is he that burns
yonder (the sun); from that twenty-onefold one he
(the Sacrificer) parts, and descends again to the
seventeenfold one ; from the seventeenfold one to the

May 1), a twelvemonth after the Abhisheéantya, and is to take the
form of the Atiratra-Gyotishfoma. As usual, the author only
alludes to any special. peculiarities from the ordinary performance.
The ordinary ascending scale of stomas—viz. the Trivrst-stoma
for the Bahishpavam4na-stotra, the Pa#sadasa for the Agya-stotras
and the MAdhyandina-pavam4na; the Saptadasa for the Prish¢ha-
stotras, and the Tréttya-pavam4na; and the Ekavimsa-stoma for
the Agnishfoma-siman—prescribed for the twelve stotras of the
Agnish/oma (part i, p. 310 seq.), is to be reversed on the present
occasion, and the scale of stomas is to be a descending one. The
succeeding stotras—viz. (13-15) the three Uktha-stotras; (16) the
Shodasin ; and (17-28) the three rounds of the night service re-
quiring four stotras each—are likewise to be performed in the
Pagtkadasa (or fifteen-versed) stoma, employed for the hymns of
the evening pressing.

1 The Sandhi-stotra, or Twilight hymn, Sama-veda II, 99-104, is
the final stotra of the Atiratra (part ii, p. 398). Each of the three
couplets is, as usual, sung as a triplet, the three thus producing the
nine verses of the Trivrzt-stoma. The Rathantara tune, to which
the couplets are to be sung, is given in the Uhyagana (Sdma-veda,
vol. v, p. 381), but with different verses, viz. Séma-veda I, 30, 31
(abhi νᾶ sQra nonumo), the verses most commonly sung to that
famous tune. The chanters’ manuals of the Atir4tra (e.g. Ind. Off.
MS. 1748) accordingly adapt the tune to the verses here required
(ena vo agnim namaso).

128 SATAPATHA-BRAHMANA,

fifteenfold one ; and from the fifteenfold one he plants
his foot on this firm footing, the Trivrzt (stoma).

5. The Rathantara is the Przsh¢ka (stotra)! of
this (sacrifice); for the Rathantara is this (earth) :
it is on her, as on a firm footing, he thereby plants
his feet. It is an Atirdtra (sacrifice),—the Atiratra
is a firm footing : therefore it is an AtirAtra.

6. He only cuts down his hair, but does not shave
it; for that collected essence of the waters with
which he is sprinkled is vigour, and it is the hair
that it reaches first when he is sprinkled. Thus
were he to shave off his hair he would cause that
glory to fall off from him, and would sweep it away.
But when he cuts it down, he attaches that glory to
his own self: therefore he only cuts down his hair,
but does not shave it. This is for him a religious
observance : as long as he lives he does not stand
on this (earth with bare feet‘).

7. From the throne-seat he slips into the shoes ;
and on shoes (he stands), whatever his vehicle may
be, whether a chariot or anything else. For verily he
who performs the Ragasdya is high above everything
here, and everything here is beneath him ;—there-
fore this is for him a religious observance: as long

1 The first (or Hotrz’s) Prish¢ha-stotra at the midday-service is
either the Rathantara, Sima-veda II, 30, 31 (as for instance at the
Agnish/oma), or Brzhat-siman II, 159-160 (as at the Ukthya
sacrifice). The Brthat is also ordinarily chanted at the Atiratra,
but on the present occasion the Rathantara is to be substituted
for it.

3 Sfyana interprets this passage so as to imply two separate
injunctions :—‘ For as long as he lives this (cutting down of his
hair) is a religious observance for him; and he does not stand on
the ground (without shoes).’ The repetition in the next paragraph,
however, renders this interpretation very improbable.

Vv KANDA, 5 ADHYAYA, 4 BRAHMAMA, I. 129

as he lives he does not stand on the earth (with
bare feet).

THE SAUTRAMAATIL.
FourtH BrAHMANA.

1. There is a reddish-white (he-goat as the victim)
for the Asvins!, for the Asvins are reddish-white.
There is an ewe with teats in the dewlap? for
Sarasvatt; and a bull he seizes for Indra Sutr4-
man (the good protector)*, Difficult to obtain are
beasts with such perfections ; if he cannot obtain any

1 The last three Soma-sacrifices of the Inauguration-ceremony
are not even alluded to by the author, their performance involving
no features different from those of the normal Soma-sacrifice. The
Vyush/i-dviratra, or ‘two nights’ ceremony of the dawn,’ con-
sists of an Agnish/oma and an Atiratra Soma-sacrifice, to be per-
formed a month after the Kesavapantya (or, according to Taitt. Br.
I, 8,10, a fortnight after, viz. on the new-moon, and the first day of
the light fortnight respectively). Finally, the Kshatra-dhréti, or
‘wielding of the ruling-power,’ an Agnish/oma, is performed a
month later, or on the full-moon of Sravama (about 1 August). Some
authorities, however, allow the Soma-sacrifices of the Inauguration-
ceremony to conclude with the Kesavapantya Atiratra (Katy. Sr. XV,
9, 26), perhaps for the very reason that no mention is made in the
Braéhmaza of the remaining three Soma-days. The final Soma-
sacrifice is followed, in the succeeding fortnight of the waxing
moon, by the performance of the Sautramazf, some peculiar
features of which the author now proceeds to consider. This
ceremony (one of the objects of which is the expiation of any
excess committed in the consumption of Soma-juice) is considered
in the sacrificial system as the last of the seven forms of Havir-
yagaia ; being a combination of the ishf with the animal sacrifice.
As this ceremony is also performed after the Agnifayana, or con-
struction of the fire-altar, it is more fully dealt with by the author
later on (KAnda XII, 7 seq.).

3 Prof. R. Wallace’s ‘ India in 1887’ (plate 39) contains a photo-
graphic representation of an Indian goat with pendicles like teats.

5 In the case of the ‘sométipavita,’ not the ‘somavdmin,’ the
Taittirlyas slaughter a fourth victim to Brzhaspati.

[41] : Κ

130 SATAPATHA-BRAHMANA.

with such perfections, they may slaughter only goats,
for they are easier to cook. And if they seize only
goats, that for the Asvins is a red one. Then as to
why he performs this sacrifice.

2. Now Tvashérz had a three-headed, six-eyed
son!, He had three mouths; and because he was
thus shapen, he was called Visvarfipa (‘All-shape’).

3. One of his mouths was Soma-drinking, one
spirit-drinking, and one for other food. Indra hated
him, and cut off those heads of his.

4. And from the one which was Soma-drinking, a
hazel-cock sprang forth; whence the latter is of
brownish colour, for king Soma is brown.

5. And from the one which was spirit-drinking, a
sparrow sprang; whence the latter talks like one
who is joyful, for when one has drunk spirits, one
talks as one who enjoys himself.

6. And from the one which was for other (kinds
of) food, a partridge sprang; whence the latter is
exceedingly variegated : ghee drops indeed have, as
it were, dropped on his wings in one place, and
honey-drops, as it were, in another; for suchlike was
the food he consumed with that (mouth).

7. Tvashér2 was furious: ‘ Has he really slain my
son?’ He brought Soma-juice withheld from Indra?;
and as that Soma-juice was, when produced, even so
it remained withheld from Indra.

1 This portion of the legend is but a repetition from I, 6, 3, 1 seq.
A few alterations are, however, made here in the translation.

* Or, ‘Soma from which Indra was excluded’ (apendra), as
formerly translated; a closer rendering of the succeeding clause
making this change desirable ;—even as Indra was excluded from
the Soma-juice when produced, so he remained excluded from it
(when it was offered up).

Ν ΚΑ͂ΝΡΑ, 5 ADHYAYA, 4 BRAHMANA, 12. [1231

8. Indra thought within himself: ‘There now,
they are excluding me from Soma!’ and even
uninvited he consumed what pure (Soma) there was
in the tub, as the stronger (would consume the food)
of the weaker. But it hurt him: it flowed in all
directions from (the openings of) his vital airs; only
from his mouth it did not flow. Hence there was
an atonement ; but had it flown also from his mouth,
then indeed there would have been no atonement.

9. For there are four castes, the Brahmaza, the
Raganya, the Vaisya, and the Sfdra; but there is
not one of them that vomits Soma; but were there
any one of them, then indeed there would be atone-
ment.

10. From what flowed from the nose a lion sprang;
and from what flowed from the ears a wolf sprang ;
and from what flowed from the lower opening wild
beasts sprang, with the tiger as their foremost; and
what flowed from the upper opening that was the
foaming spirit (parisrut). And thrice he spit out:
thence were produced the (fruits called) ‘ kuvala, kar-
kandhu, or badara’.’ He (Indra) became emptied
out of everything, for Soma is everything.

11. Being thus purged by Soma, he walked about
as one tottering. The Asvins cured him by this
(offering), and caused him to be supplied with every-
thing, for Soma is everything. By offering he
indeed became better.

12. The gods spake, ‘ Aha! these two have saved
him’, the well-saved (sutrata):’ hence the name
Sautramazi.

* The berries of three different species of the Zizyphus jujuba,
or jujube-tree.
3 The MS. of Sdyana’s commentary reads ‘atrasdtam.’
K 2

132 ΒΑΤΑΡΑΤΗΑ-ΒΑΛΗΜΑΝΑ.

13. Let him also cure by this (ceremony) one
purged by Soma ;—he whom Soma purges is indeed
emptied out of everything, for Soma is everything.
He now causes him to be supplied with everything,
for Soma is everything; and by offering he indeed
becomes better: let him therefore cure thereby also
one purged by Soma.

14. And as to why the performer of the
Ragastya performs this offering. He who performs
the Ragasfya assuredly gains for himself all sacri-
ficial rites, all offerings, even the spoonful-oblations ;
and instituted by the gods indeed is this offering,
the Sautramamt: ‘May offering be made by me
with this one also! may I be consecrated by this
one also!’ thus (he thinks, and) therefore the per-
former of the Ragasdya performs this offering.

15. And as to why there is (a victim) for the
Asvins,—it was the Asvins who cured him; and in
like manner does he (the priest) now cure him
through those same Asvins: that is why there is
(a victim) for the Asvins.

16. And why there is one for Sarasvatt,—Sarasvatt
assuredly is speech, and it was by speech that the
Asvins cured him; and in like manner does he now
cure him by speech: that is why there is one for
Sarasvatt.

17. And why there is one for Indra,—Indra
assuredly is the deity of the sacrifice, and it is by this
(offering) that he now heals him: this is why there
is one for Indra.

18. On (the meat-portions of) those victims he
throws hairs of a lion, hairs of a wolf, and hairs of
a tiger, for that was what sprang therefrom, when
Soma flowed right through him. He now supplies

v KAWDA, 5 ADHYAYA, 4 BRAHMANA, 22. 133

him therewith, and makes him whole: therefore he
throws those (hairs) thereon.

19. But let him not do it so; for he who throws
them on the (portions of) the victims, urges the
animals on from behind with a clawed (prickly)
fire-brand. Let him therefore rather throw them
into the fermented liquor (parisrut '),—thus he does
not urge on the animals from behind with a clawed
fire-brand ; and thus alone he supplies him there-
with, and makes him whole: let him therefore throw
it rather into the spirituous liquor.

20. Now on the day before, he mixes the spirituous
liquor (while muttering, Vag. S. X, 31), ‘Get done
for the Asvins! get done for Sarasvatt! get
done for Indra, the good protector!’ When
that liquor is (done) he proceeds with that (offering).

21. They take up two fires; on the northern
altar 3 (they lay down) the northern (fire), and on a
raised (mound) the southern one, thinking, ‘ Lest we
should offer together the Soma-libations, and the
Sur (liquor) -libations :᾿ therefore they take up two
fires, and on the northern altar (they lay down) the
northern (fire), and on a raised (mound) the southern
one. And when he proceeds with the omenta, then
he proceeds with that spirituous liquor.

22. He purifies it with stalks of Darbha-grass,
thinking, ‘Let it be pure,—with (V4g. 5. X, 31),
‘The inviting® Soma, purified by the purify-

1 On the preparation of the parisrut or sura, see XII, 7;
Weber, Ind. Studien, X, p. 349.

3 The two new fireplaces, to the east of the Ahavantya, are to
be constructed on the model of those of the Varuzapragh4s4, see
part i, p. 392.

* This doubtful interpretation of ‘vayu’ is adopted from the St.

134 SATAPATHA-BRAHMANA.

ing (strainer), has overflown backwards, Indra’s
mated friend.’ He then pours in flour of ‘kuvala,
karkandhu, and badara’ berries, for when he (Indra)
spit out thrice, that was what was produced there-
from: therewith he now supplies him and makes
him whole,—therefore he pours in that (flour).

23. He then draws either one or three cups 1,—
but only one should be drawn, for there is one
purorué-formula, one invitatory prayer, and one
offering prayer ; therefore only one (cup) should be
drawn.

24. He draws it with (Vag. 5. X, 32), ‘ Yea,
even as the owners of barley cut their barley,
spreading it asunder in due order, so hither,
hither, bring thou the nourishments of them
that offer up the devotional invocation of the
Barhis?!—Thou art taken with a support—
thee for the Asvins, thee for Sarasvati, thee
for Indra, the good protector!’ And if he draw
three (cups), let him draw them with that same
(verse); but let him in that case draw them with
separate ‘supports®.’ He then says, ‘Recite the

Petersburg dictionary, where, however, it is only applied to two
passages of the Rig-veda. Sayama here explains it by ‘ patrani gas-
khan vayuvak khigragimf va bhfitva pratyan adhovartf patrabhimu-
khaf# san.’ In the Taitt. S. this verse is preceded by another
(Rik S. IX, 1, 6), ‘May Sfirya’s daughter purify thy foaming
(parisrut) Soma with the never-failing horse-tail (strainer).’

? According to the ritual of the Taittiriyas, three cups of Sura
are drawn.

* Rik 5. X, 131, 2, and Taitt. S. I, 8, 21 read— hither, hither
bring the nourishments of them that have not gone to the de-
votional up-pulling (cutting) of the barhis-grass’ (but differently
S4yana,—‘ that have not gone to the neglect of the devotion of the
barhis’).

* That is to say, he is to repeat the formula, ‘Thou art taken

v KAWDA, 5 ADHYAYA, 4 BRAHMANA, 28. 135

invitatory prayer to the Asvins, to Sarasvati, and to
Indra Sutraman !’

25. He recites (Vag. 5. X, 33; Ak 5. X, 131, 4),
‘Ye, O Asvins, lords of splendour, having
quaffed the cheering (Soma) together with
NamuAi, the Asura, helped Indra in his deeds!’
Having called for the Sraushat, he says, ‘ Pronounce
the offering prayer to the Asvins, to Sarasvatt, and
to Indra Sutraman !’

26. He prays (Vag. 5. X, 34; Azk 5. X, 131, 5),
‘As the parents (stand by) their son, so the
two Asvins have stood by thee, O Indra, with
wise plans and wonderful deeds; when thou
quaffedst the cheering (Soma), Sarasvatt cured
thee, O Lord, by her services.’ Twice the Hotrz
utters the Vasha¢, twice the Adhvaryu offers and
fetches drink. And if he draw three (cups of
liquor), then after the offering of that one the other
two are offered.

27. Now there is a pitcher perforated either with
a hundred, or with nine, holes. If it is one with a
hundred holes,—man lives up to a hundred (years),
and has a hundred energies, and a hundred powers :
therefore it is perforated with a hundred holes.
And if with nine holes,—there are in man those
nine vital airs: therefore it is perforated with nine
holes.

28. This (pitcher), hung up by a sling, they hold
just over the Ahavantya'. He pours into it what
spirituous liquor has been left over, and whilst it is

with a support,’ each time followed by a special dedication, ‘thee
for the Asvins!’ &c.

1 That is, over the southern one of the two new fires, the one
laid down on a raised mound.

136 SATAPATHA-BRAHMANA.

trickling through, he stands by worshipping with
the three verses} of the PitaraZ Somavantas (the
Fathers accompanied by Soma), with three vetses
of the Pitaro Barishadak (the Fathers seated on
the barhis), and with three verses of the Pitaro
Agnishvatta# (the Fathers consumed by the fire).
And as to why he thus stands by worshipping,—
when Soma flowed through Indra, what part of it
then went to the Fathers—there being three kinds
of Fathers—therewith he now supplies him and
makes him whole: therefore he thus stands by
worshipping.

29. He then prepares those oblations *,—a cake
on twelve or eight potsherds for Savitz, a barley
pap for Varuma, and a cake on eleven potsherds
for Indra.

30. And why there is one for Savitrz,—Savitrz is
the impeller of the gods, and impelled by Savitz he
now heals*: therefore there is one for Savitrz.

1 These triplets to the Fathers are given Vag. 5. XIX, 49-51;
55-57; 58-60.—The Taitt. ritual here has a curious variation.
After the remainder of the (pure) liquor has been offered to the
Fathers, a Brahman is to be bought over to drink the dregs; and
if such an one cannot be found (willing to do it), they are to be
poured away on an ant-hill. This is to be done for the sake of
atonement.

3 That is, according to Katydyana (XV, ro, 19) and Sayama, the
pasu-purod4sa, or cakes of the animal offering. The performance
of these is irregular, inasmuch as their deities are not the same as
those of the animal sacrifice (the Asvins, Sarasvati, and Indra
Sutréman). Taitt. Br. I, 8, 6, 1, however, explains that in this case
the animal sacrifices are without ‘animal cakes,’ the libations of
liquor, which indeed are offered to the same deities, being in lieu
of them.

5 The object of the Sautrimast offering is to heal or ‘make
whole’ the Sacrificer.

v KANDA, 5 ADHYAYA, 4 BRAHMANA, 35. 137

31. And why there is one for Varuza,—Varuna is
the injurer, and he thus heals him even by him who
is the injurer : therefore there is one for Varuza.

32. And why there is one for Indra,—Indra is the
deity of the sacrifice, and he thus heals him by him
who is the deity of the sacrifice: therefore there is
one for Indra.

23. And if by that (Sautramamt-offering) he would
heal one purged by Soma!, then—(after) the after-
offering (of the animal sacrifice) has been performed,
and the two spoons separated—he proceeds with
those (three) oblations*, For it is towards the
back part that Soma flows through, and at the back
part (of the sacrifice) he thus closes him up by that
sacrificial essence. Let him in that case prepare a
cake on two potsherds for the Asvins ; and when he
proceeds with the offering of the omenta, then he
also proceeds with that two-kapdla cake for the
Asvins.

34. Let him, however, not do it in this way; for
verily whosoever departs from the path of the sacri-
fice stumbles, and he who does this indeed departs
from the path of the sacrifice. Hence at the very
time when they proceed with the omenta of those
victims, let them then proceed also with those
(three) oblations, and let him not then prepare a
two-kap4la cake for the Asvins.

35. A castrated bull is the sacrificial fee for this

! That is to say, if it is performed, independently of the Raga-
siya, as a special offering with a view to expiating any excess
committed at a Soma-sacrifice.

* A glance at the list of contents prefixed to part ii will show
how this shifting of the Pasu-purodasa would alter the regular
order of procedure.

138 SATAPATHA-BRAHMANA.

(sacrifice) ;—the castrated bull is neither female nor
male; for being a male it is not a female, and being
a female (unmanned) it is not a male: therefore a
castrated bull is the fee. Or a draught-mare ;—the
draught-mare is neither male nor female; for in that
it pulls the cart it is not a female; and being a
female, it is not a male: therefore a draught-mare
(may be) the fee.

Firth ΒΕΛΗΜΑΝΑ.

1. He prepares a cake on twelve potsherds for
Indra and Vishvu. Now as to why he makes this
offering. Of old, everything here was within Vzztra,
to wit, the Azé, the Yagus, and the Saman. Indra
wished to hurl the thunderbolt at him.

2. He said to Vishzu, ‘I will hurl the thunderbolt
at Vritra, stand thou by me!’—‘So be it!’ said
Vishzu, ‘I will stand by thee: hurl it!’ Indra
aimed the thunderbolt at him. Vvrztra was afraid
of the raised thunderbolt.

3. He said, ‘ There is here a (source of) strength :
I will give that up to thee; but do not smite me!’
and gave up to him the Yagus-formulas. He (Indra)
aimed at him a second time.

4. He said, ‘ There is here a (source of) strength:
I will give that up to thee; but do not smite me!’
and gave up to him the Azk-verses. He aimed at
him a third time.

5. ‘There is here a (source of) strength: I will
give that up to thee; but do not smite me!’ and
gave up to him the Saman-hymns (or tunes). There-
fore they spread the sacrifice even to this day in the
same way with those (three) Vedas, first with the

V KANDA, 5 ADHYAYA, 5 BRAHMANA, 10. 139

Yagus-formulas, then with the Azk-verses, and then
with the Saman-hymns ; for thus he (Vrtra) at that
time gave them up to him.

6. And that which had been his (Vvtra’s) seat,
his retreat, that he shattered, grasping it and tearing
it out’: it became this offering. And because the
science (the Veda) that lay in that retreat was, as it
were, a threefold (tridhatu) one, therefore this is
called the Traidh&tavt (ish¢i).

7. And as to why the oblation is one for Indra
and Vishzu, it is because Indra raised the thunder-
bolt, and Vishzu stood by him.

8. And why it is (a cake) on twelve potsherds,—
there are twelve months in the year, and the offering
is of equal measure with the year: therefore it is
one of twelve potsherds.

9. He prepares it of both rice and barley. He
first puts on (the fire) a ball of rice, that being a
form (symbol) of the Yagus-formulas; then one of
barley, that being a form of the Azk-verses; then
one of rice, that being a form of the SAman-hymns.
Thus this is made to be a form of the triple science:
and this same (offering) becomes the Udavasantya-
ishfi (completing oblation) for the performer of the
Ragasfya.

10. For, verily, he who performs the Ragasdya
gains for himself (the benefit of) all sacrificial rites,
all offerings, even the spoonful-oblations; for him
the sacrifice becomes as it were exhausted, and he,
as it were, turns away from it. Now the whole
sacrifice is just as great as that triple Veda; and
this (offering) now is made a form of that (Veda, or

1 Cf. ΠῚ, 2, 1, 28.

140 SATAPATHA-BRAHMANA.

sacrifice); this is its womb, its seat: thus he com-
mences once more the sacrifice by means of that
triple Veda; and thus his sacrifice is not exhausted,
and he does not turn away from it.

11. And, verily, he who performs the Ragasfya
gains for himself all sacrificial rites, all offerings,
even the spoonful-oblations; and this offering, the
Traidhatavi (ishdi), is instituted by the gods: ‘ May
this offering also be performed by me, may I be
consecrated by this one also!’ thus he thinks, and
therefore this is the completing offering for him who
performs the Ragasfya.

12. And also for him who would give (to the
priests) a thousand (cows) or more!, let this be the
completing offering. For he who gives a thousand
or more becomes as it were emptied out; and that
triple Veda is the thousandfold progeny of ΜΝ δὲ
(speech) : him who was emptied out he thus fills up
again with a thousand; and therefore let it be for
him also the completing offering.

13. And also for those who would sit through
(perform) a long sacrificial session *, for a year or
more, let this be the completing offering. For by
those who sit through a long sacrificial session,
for a year or more, everything is obtained, every-
thing conquered; but this (offering) is everything :
let it therefore be for them also the completing
_ offering.

14. And indeed one may also practise magic by
this (offering); for it was thereby that Arami be-

1 For a (three days’) Soma-sacrifice with a sacrificial fee of a
thousand cows, the Triratra Sahasradakshina, see part ii, p. 414.
3. See part ii, pp. 426, 440 seq.

v KANDA, 5 ADHYAYA, 5 BRAHMANA, 16. [41

witched Bhadrasena AgAtasatrava?: ‘Quick,
then, spread (the barhis)!’ thus Yag#avalkya used
to say. And by this (offering) indeed Indra also
shattered Vrztra’s retreat ; and, verily, he who there-
with practises magic shatters thereby the retreat
(of his enemy); therefore one may also practise
magic with this (offering).

15. And, indeed, one may also heal thereby ; for,
verily, whomsoever one would heal by a single 7zé,
by a single yagus, by a single siman, him he would
indeed render free from disease; how much more
so by the triple Veda! Therefore one may also
heal by this (offering).

16. Three gold pieces of a hundred m4nas? each
are the sacrificial fee for this (offering). He pre-
sents them to the Brahman; for the Brahman neither
performs (like the Adhvaryu), nor chants (like the
Udgatvz), nor recites (like the Hotz), and yet he
is an object of respect. And with gold they do
nothing®, and yet it is an object of respect: therefore
he presents to the Brahman three gold pieces of a
hundred m4nas each.

1 Apparently the son of Ag&tasatru, king of Kast, who is men-
tioned as having been very proficient in speculative theology, and
jealous, in this respect, of king Ganaka of Videha.

* According to Sayama, these ‘satam4nas’ are similar to the
round plate worn by the king during the Consecration-ceremony ;
see p. 104, note 2. These plates (as the ‘ rukmas’ generally, VI, 7,
I, I seq.) were apparently used for ornament only, not as coins.

5 Sayana explains this to mean that gold is not used for actual
consumption, but only indirectly, as for vessels on which food is
served, or in traffic, as a medium of barter ;—the gold thus never
losing its appearance, its ‘glory.’ See II, 1, 1, 5, ‘ Hence also one
does not cleanse oneself with it (?), nor does one do anything else
with it.’

142 SATAPATHA-BRAHMANA.

17. Three milch cows (he gives) to the Hotv7 ;—
for three milch cows mean abundance, and the Hotvz
means abundance: therefore (he gives) three milch
cows to the Hotvz.

18, Three garments (he gives) to the Adhvaryu ;—
for the Adhvaryu ‘spreads’ the sacrifice, and the
garments spread themselves (over the body)? : there-
fore (he gives) three garments to the Adhvaryu.
A bullock (he gives) to the Agntdh *.

19. Now there are here either twelve, or thirteen
gifts ὃ, and there are either twelve or thirteen months
in the year ;—the offering thus is of equal measure
with the year: that is why there are either twelve
or thirteen sacrificial gifts.

1 Or, people spread the clothes (either in weaving them, or in
putting them on). ‘To spread the sacrifice’ is the regular term
for the ceremonial practice of spreading the sacrificial fire from the
Garhapatya (or household fire) over the other two hearths, and
thus for the performance of the sacrifice generally.

2 See p. 119, note 2.

5. That is, taking the calves of the three milch cows into account;
and optionally counting the gift to the Agnfdhra.

vi KAWDA, 1 ADHYAYA, I BRAHMANA, 2. 143

SIXTH KANDA.

THE AGNIKAYANA, oR BUILDING OF THE
FIRE-ALTAR.

CREATION OF THE UNIVERSE.
First ApuyAya. First BRAHMANA.

1. Verily, in the beginning there was here the
non-existent !. As to this they say, ‘What was that
non-existent ?’ The Azshis, assuredly,—it is they
that were the non-existent. As to this they say,
‘Who were those Azshis?’ The Aishis, doubtless,
were the vital airs: inasmuch as before (the exist-
ence of) this universe, they, desiring it, wore them-
selves out (rish) with toil and austerity, therefore
(they are called) Reshis.

2. This same vital air in the midst doubtless is |
Indra. He, by his power (indriya), kindled those
(other) vital airs from the midst ; and inasmuch as
he kindled (indh), he is the kindler (indha): the
kindler* indeed,—him they call ‘Indra’ mystically

1 Or, perhaps, In the beginning this (universe) was indeed non-
existent. Thus J. Muir, Or. S. T. IV, p. 22, of which translation
of this cosmogonic myth considerable use has been made here.
It need scarcely be remarked that ‘idam’ is constantly used in an
adverbial sense in the Brahmama.

3 In the original, ‘the non-existent’ is the subject of the clause,
not the predicate as would appear from the translation. A similar
transposition seems often advisable in English, for the sake of
emphasis, and on other grounds. Muir’s rendering, ‘The Rishis
say that in the beginning there was non-existence,’ is a mistake.

5 The nominative here is striking, and vivid, cf. paragraph 11
below. In corresponding passages of the preceding books, the
accusative would stand here; e.g. II, 1, 2, 4, saptarshin u ha sma
vai purarksha ity 4fakshate ; similarly III, 1, 2, 3.

144 SATAPATHA-BRAHMANA.

(esoterically), for the gods love the mystic. They
(the vital airs), being kindled, created seven separate
persons ! (purusha).

3. They said, ‘Surely, being thus, we shall not
be able to generate: let us make these seven
persons one Person!’ They made those seven
persons one Person: they compressed two of
them? (into) what is above the navel, and two of
them (into) what is below the navel; (one) person
was (one) wing (or side), (one) person was (the
other) wing, and one person was the base (i.e.
the feet).

4. And what excellence, what life-sap (rasa) there
was in those seven persons, that they concentrated
above, that became his head. And because (in it)
they concentrated the excellence (sri), therefore it is
(called) the head (siras). It was thereto that the
breaths resorted (sri): therefore also it is the head
(siras). And because the breaths did so resort (sri)
thereto, therefore also the breaths (vital airs, and
their.organs) are elements of excellence (sri). And
because they resorted to the whole (system) there-
fore (this is called) body (sartra).

5. That same Person became Pragdpati (lord
of generation). And that Person which became
Pragapati is this very Agni (fire-altar), who is now
(to be) built.

6. He verily is composed of seven persons, for
this Person (Agni) is composed of seven persons ἢ,

1 That is, living beings or souls, individualities, which, in their
combined form, are here imagined to take the shape of a bird.
Muir’s rendering, ‘males,’ can scarcely commend itself.

3 Literally, ‘those two,’

ὃ The fire-altar is usually constructed so as to measure seven

VI KANDA, I ADHYAYA, I BRAHMANA, 9. 145

to wit, the body (trunk) of four, and the wings and
tail of three; for the body of that (first) Person
(was composed of) four, and the wings and tail of
three. And inasmuch as he makes the body larger
by one person, by that force the body raises the
wings and tail.

7. And as to the fire which is deposited on the
built (altar)—whatever excellence, whatever life-
sap there was in those seven persons, that they
now concentrate above, that is his. (Pragdpati’s)
head. On that same (head) all the gods are |
dependent (srita), for it is there that offering is’
made to all the gods: therefore also it is the head
(siras).

8. Now this Person Pragdpati desired, ‘May I
be more (than one), may I be reproduced!’ He
toiled, he practised austerity. Being worn out with
toil and austerity, he created first of all the Brah-
man (neut.), the triple science. It became to hima
foundation : hence they say, ‘ the Brahman (Veda) is
the foundation of everything here.’ Wherefore,
having studied (the Veda) one rests on a foundation ;
for this, to wit, the Veda, is his foundation. Resting
on that foundation, he (again) practised austerity.

9. He created the waters out of Vaé (speech, that
is) the world; for speech belonged to it': that was

man’s lengths square ; the particular length being that of the Sacri-
ficer. This, however, is the smallest size allowed for an altar, there
being altogether ninety-five different sizes specified, varying be-
tween stven and 1o1 man’s lengths square.

1 Or, perhaps, to him (Prag@pati). Sayaza merely says,—vag
evasya sdsrigyata, vik sahakari rasanam abhavat, tad asrigyatety
arthah; s4 vak sahak4ri rasanam pragdpatya(m) srishfam sad idam
sarvam Apnot.—On the part which V4é (the personification of the
Brahman or Veda) takes by the side of Pragdpati in the creation

[41 L

----᾿

146 SATAPATHA-BRAHMANA,

created (set free). It pervaded everything here;

and because it pervaded (4p) whatsoever there was
here, therefore (it is called) water (ρα); and
because it covered (var), therefore also it (is called)
water (var).

10. He desired, ‘May I be reproduced from these
waters!’ He entered the waters with that triple
science. Thence an egg arose. He touched it.
‘ Let it exist! let it exist and multiply!’ so he said.
From it the Brahman (neut.) was first created, the
triple science. Hence they say, ‘ The Brahman (n.)
is the first-born of this All.’ For even before that
Person the Brahman was created’: it was created
as his mouth. Hence they say of him who has
studied the Veda, that ‘he is like Agni ;’ for it, the
Brahman (Veda), is Agni’s mouth.

11, Now the embryo which was inside was-
created as the foremost (agri): inasmuch as it was
created foremost (agram) of this All, therefore (it is
called) Agri: Agri, indeed, is he whom they mys-
tically call? Agni; for the gods love the mystic.

' And the tear (asru, n.) which had formed itself 5

become the ‘asru’ (m.); ‘asru’ indeed is what they
mystically call ‘asva’ (horse), for the gods love the

of the universe, and the parallelism between V4% and λόγος, see
Weber, Ind. Stud. IX, p. 473 seq.; Muir, Or. S. T. V, p. 391.
Thus Pak. Br. XX, 14, 2,‘ Pragdpati alone existed here. He had
Νὰ indeed as his own, as a second to him.’

1 Muir takes this differently —Further, (as) the Veda was first
created from that Male, therefore it was created his mouth. This
translation, however, takes no account of the particle ‘hi.’

3 For the construction, see above, paragraph 2, with note.

5. Literally, which had flowed together. It is explained as the
embryonic liquid in the amnion, or innermost membrane envelop-
ing the foetus.

vI KANDA, I ADHYAYA, I BRAHMANA, 15. 147

mystic. And that which, as it were, cried? (ras),
became the ass (rasabha). And the juice which
was adhering to the shell (of the egg) became the
he-goat (aga*). And that which was the shell
became the earth.

12. He desired, ‘May I generate this (earth)
from these waters!’ He compressed it® and threw
it into the water. The juice which flowed from
it became a tortoise; and that which was spirted
upwards (became) what is produced above here over
the waters. This whole (earth) dissolved itself all
over the water : all this (universe) appeared as one
form only, namely, water.

13. He desired, ‘ May it become more than one,
may it reproduce itself!’ He toiled and practised
austerity ; and worn out with toil and austerity, he
created foam, He was aware that ‘this indeed
looks different, it is becoming more (than one); I
must toil, indeed!’ Worn out with toil and
austerity, he created clay, mud, saline soil and sand,
gravel (pebble), rock, ore, gold, plants and trees:
therewith he clothed this earth.

14. This (earth), then, was created as (consisting
of) these same nine creations. Hence they say,
‘Threefold (three times three) is Agni;’ for Agni
is this (earth), since thereof the whole Agni (fire-
altar) is constructed.

15. ‘This (earth) has indeed become (bhd) a
foundation!’ (he thought): hence it became the
earth (bhimi). He spread it out (prath), and it

1 2? Or, that part (of the egg) which made a noise (in cracking).
* The word ‘aga’ is apparently fancifully taken here in the sense
of ‘unborn (a-ga).’
* That is, the earth when as yet in the form of the egg-shell.
L2

148 ΒΑΤΑΡΑΤΗΑ-ΒΑΑΗΜΑΝΑ.

became the broad one (or earth, ptthivi). And she
(the earth), thinking herself quite perfect!, sang;
and inasmuch as she sang (g4), therefore she is
GAyatri. But they also say, ‘It was Agni, indeed,
on her (the earth’s) back, who thinking himself quite
perfect, sang ; and inasmuch as he sang (g4), there-
fore Agni is GéAyatra.. And hence whosoever
thinks himself quite perfect, either sings or delights
in song 3,
Seconp BrAHMANA.

1. That Pragdpati desired, ‘May it multiply, may
it be reproduced!’ By means (or, in the form) of
Agni he entered into union with the Earth: thence
an egg arose. He touched it: ‘ May it grow! May
it grow and multiply!’ he said.

2. And the embryo which was inside was created
as Vayu (the wind). And the tear which had formed
itself became those birds. And the juice which
was adhering to the shell became those sun-motes.
And that which was the shell became the air.

3. He desired, ‘May it multiply, may it reproduce
itself!’ By means of Vayu he entered into union
with the Air: thence an egg arose. He touched it,
saying, ‘Bear thou glory!’ From it yonder sun
was created, for he indeed is glorious. And the
tear which (asru) formed itself became that varie-
gated pebble (asman); for ‘asru’ indeed is what

1 AbhimAninistrivigraha yasmfad agayad tasmad iyam Gayatri,
Say.—‘ Because, like a haughty woman, she (the earth) sang,
therefore she is Gayatri.’

* On this illustration, which might either be taken as applying to
men in easy circumstances, not troubled with cares ;—or, perhaps,
to a new-born child which cries out lustily, and likes to be sung
to,—SAyana only remarks,—-tasm4d u haitad iti svabhavinuvadaé,
karyadharmena karanadharmanupadanaya.

Ι KANDA, I ADHYAYA, 2 BRAHMANA, 8. 149

they mystically call ‘asman,’ for the gods love the
mystic. And the juice which was adhering to the
shell became those sunbeams. And that which was
the shell became the sky.

4. He desired, ‘ May it multiply, may it reproduce
itself!’ By means of the Sun he entered into union
with the Sky : thence an egg arose. He touched it,
saying, ‘Bear thou seed!’ From it the moon was
created, for he (the moon) is seed. And the tear
which formed itself became those stars. And the
juice which was adhering to the shell became those
intermediate quarters ; and that which was the shell
became those (chief) quarters (points of the com-
pass).

5. Having created these worlds, he desired, ‘May
I create such creatures as shall be mine in these
worlds !’

6. By his Mind (manas) he entered into union
with Speech (νά): he became pregnant with eight
drops. They were created as those eight Vasus!:
he placed them on this (earth).

7. By his Mind he entered into union with Speech :
he became pregnant with eleven drops. They were
created as those eleven Rudras?: he placed them in
the air.

8. By his Mind he entered into union with Speech:
he became pregnant with twelve drops. They were
created as the twelve Adityas*; he placed them in
the sky.

1 As here, this class of deities—whose sphere of action are the
terrestrial regions—was associated with Agni, the guardian of the
earth, at III, 4, 2, 1.

3. Another class of (storm) deities, here associated with Vayu,

the wind, the guardian of the air-region.
* "This class of deities (of light) are here associated with the

150 SATAPATHA-BRAHMANA.

9. By his’Mind he entered into union with Speech :
he became pregnant. He created the All-gods: he
placed them in the quarters.

10. And so they say, ‘After Agni having been
created, the Vasus were created: he placed them on
this (earth);—after VAyu, the Rudras: (he placed)
them in the air;—after the sun, the Adityas: (he
placed) them in the sky;—after the moon, the
All-gods!: he placed them in the quarters.’

11. And so they say, ‘ Pragdpati, having created
these worlds, was firmly established on the earth.
For him these plants were ripened? into food: that
he ate. He became pregnant. From the upper
vital airs he created the gods, and from the lower
vital airs the mortal creatures.’ In whatever way he
created thereafter, so he created; but indeed it was
Pragdpati who created everything here, whatsoever
exists.

12. Having created creatures he, having run the
whole race, became relaxed*; and therefore even
now he who runs the whole race becomes indeed

Sun, who indeed is called the Aditya in paragraphs 4 and τὸ
(instead of SArya).

1 Professor Weber (Ind. Stud. XIII, p. 268) has drawn attention
to the discrepancy between this passage and III, 4, 2, 1, where the
Visve Deva’ (with Brzhaspati) are denied the privilege of forming
a special class of deities—this being one of many points of differ-
ence, doctrinal as well as linguistic, between Books 1-5 and 6-10.

3 Professor Delbritck, Altind. Synt. p. 147, reads ‘apaganta,’—
the plants matured fruit.

δ᾽ Literally, he fell asunder, or to pieces, became disjointed.
Hence, when the gods ‘restored’ Pragapati (the lord of generation,
identified with the sacrifice, and with Agni, the fire), the verb used
is samskri, ‘to put together ;’ and this putting together, or restora-
tion, of Prag4pati is symbolically identified with the building up of
the fire-altar.

VI KANDA, I ADHYAYA, 2 BRAHMANA, 16. 151

relaxed. From him being thus relaxed, the vital
air went out from within. When it had gone out of
him the gods left him. __

13. He said to Agni, ‘Restore me!’—‘ What will
then accrue to me?’ said he.—‘ They shall call me
after thee ; for whichever of the sons succeeds (in
life), after him they call the father, grandfather, son,
and grandson: they shall call me after thee,—restore
me, then !’—‘So be it!’ so (saying) Agni restored
him: therefore, while being Pragapati, they call
him Agni; and verily, whosoever knows this, after
him they call his father, grandfather, son, and
grandson.

14. He said, ‘Whereon shall we set thee up!?’—
‘On the hita (set, or suitable, good)!’ he said: the
vital air is indeed something good, for the vital air
is good for all beings. And inasmuch as he set him
up on the hita, therefore one says, ‘I shall set up,
I am setting up, I have set up *’

15. As to this they say, ‘What is hita, and what
is upahita?’ The vital air, forsooth, is the ‘hita,’ |
and speech is the ‘ upahita,’ for it is on the vital air
that this speech is based (upa-hité). The vital
air, again, is the ‘hita,’ and the limbs are the ‘ upa-
hita,’ for on the vital air these limbs are indeed
based.

16. This, then, was his (Pragapati’s) ‘Aitya’ (Agni (
to be set up on an altar-pile); for he had to be built
up (4i) by him, and therefore was his ‘fitya.’ And |

1 Upa-dh&. Paragraphs 14 and 15 involve a double meaning
of the word hita, the past participle of dha, to put,—viz. put, set,
or suitable, beneficial.

® Or, ‘I shall put on,’ &c., upa-dha, the verb used of the putting
on of bricks in building up the altar. Ct. II, 1, 2, 15.

152 SATAPATHA-BRAHMANA.

so indeed he now is the Sacrificer’s ‘#itya;’ for he
is to be built up by him, and therefore is his ‘ 4itya.’

17. Now it was those five bodily parts (tanu) of his
(Pragapati’s) that became relaxed,—hair, skin, flesh,
bone, and marrow,—they are these five layers (of the
fire-altar) ; and when he builds up the five layers,
thereby he builds him up by those bodily parts;
and inasmuch as he builds up (4i), therefore they are
layers (Ziti).

18. And that Pragd4pati who became relaxed is
the year; and those five bodily parts of his which
became relaxed are the seasons; for there are five
seasons, and five are those layers: when he builds
up the five layers, he thereby builds him up with
the seasons; and inasmuch as he builds up (lays

down), therefore they are layers.

19. And that Pragdpati, the year, who became
relaxed, is that very Vayu (wind) who blows yonder.
And those five bodily parts of his, the seasons,
which became relaxed, are the regions (or quarters) ἢ;

' for five in number are the regions, and five those

layers: when he builds up the five layers, he builds
him up with the regions; and inasmuch as he builds
up, therefore they are layers.

20. And the Fire that is laid down on the built
(altar), that is yonder Sun ;—that same Agni is
indeed (raised) on the altar, and that just because
Agni had restored him (Pragdpati).

21. But they say,—Prag4pati, when relaxed, said
to the gods, ‘Restore me!’ The gods said to Agni,
‘In thee we will heal this our father PragApati.’—

1 That is, the four quarters, or cardinal points of the compass ;
and the upper region, or rather the upward (or perpendicular)
direction.

vi KAWDA, I ADHYAYA, 2 BRAHMANA, 26. 153

‘Then I will enter into him, when whole,’ he said.—
‘So be it!’ they said. Hence, while being Prag4-
pati, they yet call him Agni.

22. In the fire the gods healed him by means of
oblations ; and whatever oblation they offered that
became a baked brick and passed into him. And
because they were produced from what was offered
(ish¢a), therefore they are bricks (ishéak4). And
hence they bake the bricks by means of the fire, for
it is oblations they thus make.

23. He spake, ‘Even as much as ye offer, even
so much is my happiness:’ and inasmuch as for
him there was happiness (ka) in what was offered
(ishéa), therefore also they are bricks (ish¢ak4).

24. Here now AktAkshya used to say, ‘Only he
who knows abundant bricks possessed of (special)
prayers, should build up the fire (altar): abundantly
indeed he then heals Father Pragdpati.’

25. But T4xdya used to say, ‘Surely the bricks
possessed of prayers are the nobility, and the space-
fillers’ are the peasants; and the noble is the feeder,
and the peasantry the food; and where. there is
abundant food for the feeder, that realm is indeed
prosperous and thrives: let him therefore pile up
abundant space-fillers!’ Such then was the speech
of those two, but the settled practice is different
therefrom.

26. Now that father (Pragdpati) is (also) the son:

1 In contradistinction to the yagushmatf (prayerful) bricks,
which bear special names, and have special formulas attached to
them; lokam-prin4 (space-filling ones) is the technical term for
those bricks which have no special prayers belonging to them, but
are piled up with a common formula (Vag. S. XII, 54; Sat. Br. VIII,
7, 2, 1 seq.), beginning ‘lokam prina kAidram prina,’ ‘fill the space,
fill the gap!’

—

154 SATAPATHA-BRAHMANA.

inasmuch as he created Agni, thereby he is Agni’s
father ; and inasmuch as Agni restored him, thereby
. Agni is his (Pragdpati’s) father ; and inasmuch as he
created the gods, thereby he is the father of the
gods ; and inasmuch as the gods restored him, thereby
the gods are his fathers.

27. Twofold verily is this,—father and son, Pragé-
pati and Agni, Agni and Prag&pati, Pragdpati and
the gods, the gods and Pragdpati—(for) whosoever
knows this.

28. He builds up with', ‘By that deity’—that
deity, doubtless, is Vaz (speech),—‘ Angiras-like,—
Angiras, doubtless, is the breath ;—‘lie thou steady!’
—that is, ‘lie thou firm;’ or ‘lie thou firmly estab-
‘lished.’ It is both with speech and with breath that
he builds; for Agni is speech, and Indra is the
_ breath ; and the fire (agni) relates to Indra and Agni:
as great as Agni is, as great as is his measure, by
so much he thus builds him up. And again, Indra
and Agni are all the gods, (for) Agni belongs to all
deities: thus as great as Agni is, as great as is his
measure, by so much he thus builds him up.

29. Here now they say, ‘ Wherefore isAgni (the fire-
altar) built of this (earth) ?’ But, surely, when that
deity (PragApati) became relaxed (fell asunder), he
flowed along this (earth) in the shape of his life-sap;
and when the gods restored him (put him together),
they gathered him up from this earth: this earth
then is that one brick 2, for Agni is this earth, since

1 This is the formula (V4g. 5. XII, 53) with which the so-called
‘sidanam’ or ‘settling’ of the bricks is performed. See VII,
I, I, 30.

2 That is, the first brick which the wife of the Sacrificer herself
forms, and which is called Ashad#&. See VI, 3, 1,1}; 5, 3, 1-

VI KANDA, I ADHYAYA, 2 BRAHMANA, 31. 155

it is thereof) that the whole Agni is built up. Now
this earth is four-cornered, for the quarters are her
corners : hence the bricks are four-cornered ; for all
the bricks are after the manner of this earth.

30. As to this they say, ‘ But if he (Agni) thus
consists of one brick, how then (comes he to be) a five-
bricked ? one?’ Now surely the first brick of clay
is this earth,—whatever made of clay he places
on that (altar) that is that one brick. And when he
puts thereon the heads of the animal victims 5, that
is the animal-brick. And when he puts on the gold
plate and man‘, when he scatters gold shavings
thereon, that is the golden brick. And when he
puts on two spoonfuls (of ghee)*’, when he puts
on the mortar and pestle*, and fire-sticks, that is
the wood-brick. And when he puts on a lotus-leaf
(petal), a tortoise’, sour curds, honey, ghee, and
whatever other food he puts on, that is the fifth
brick, the food. Thus, then, it is a five-bricked
(Agni).

31. As to this they say, ‘On which side is the
head of the brick ?’—‘ Where he touches it and
says a prayer,’ so say some, ‘on one end of the
naturally perforated (brick) * alone indeed should he

1 Viz. by means of the clay bricks, and the loose soil put between
the layers.

3 S4yama only refers here to the fact that the sacrifice (yagva)
is called ‘ pankta,’ ‘the fivefold.’

* See VII, 5, 2, 1 seq. 4 See VII, 4, 1, 15 seq.

5 See VII, 4, 1, 32 seq. ® See VII, 5, 1, 12 seq.

7 See VII, 5, 1, 1 seq.

® Apparently some kind of porous stone. Three such per-
forated stones or ‘bricks’ are used in the construction of the fire-
altar; viz. one which is laid on the gold man in the centre of the
bottom layer (a sAman relating to bhfs, the earth, being pronounced

156 _ ΒΑΤΑΡΑΤΗΑ-ΒΕΛΗΜΑΝΑ.

say a prayer while touching it, but thus all those
(bricks) of his are turned towards the naturally
perforated one.’ Let him not do so, for those
bricks doubtless are his (Agni’s) limbs, his joints;
and it would be just as if he were to put a head
on each limb, on each joint. But indeed, the fire
which is deposited on the pile, that is the head of
all those (bricks).

32. Here they say, ‘How many animal victims
are laid upon the fire (altar) ?’—Let him say ‘ Five,’
for he does lay thereon those five victims.

33. Or, ‘One,’ he may say; ‘a ewe;’ for a ewe
(avi) is this earth, since she favours (av) all these
creatures. And the fire (altar) also is this earth,
for the whole fire (altar) is built up thereof: hence
he may say, ‘ One.’

34. Or, ‘Two, he may say, ‘two sheep;’ for
sheep, indeed, are both this (earth) and that (sky),
since these two favour all these creatures ;—what
clay (there is in the brick) that is this earth; and
what water there is that is that sky ; and the bricks
consist of clay and water: therefore he may say,
‘ Two.’

35. Or he may say, ‘A cow (or bullock, go) ;’—
the cow forsooth means these worlds, for whatever
walks (gam) that walks in these worlds!; and that

on it while touching it); the second in the centre of the third layer ;
and the third one being laid upon the centre of the completed fifth
layer. They are meant to represent the three worlds, the holes
being intended to afford to the Sacrificer (represented by the gold
man) a passage to the highest regions. See VI, 2, 3, 1 seq.

1 It is not quite clear whether the author indulges in etymo-
logical trifling (go—gf). The Bombay MS. of Sayama reads,—
imamstallokin gakshatiti kavana(? gavana)karmasadhanam poreb
dam darsayati.

VI KANDA, I ADHYAYA, 3 BRAHMANA, 4. 157

fire also is these worlds: therefore he may say,
‘A cow.’

36. As to this they say, ‘For what object is this
fire (altar) built ?’—‘ Having become a bird, he
(Agni) shall bear me to the sky!’ so say some ; but
let him not think so; for by assuming that form,
the vital airs became Pragdpati!; by assuming that
form, Pragapati created the gods?; by assuming
that form, the gods became immortal: and what
thereby the vital airs, and Pragdpati, and the gods
became, that indeed he (the Sacrificer) thereby
becomes.

Tuirp ΒΕΛΗΜΑΝΑ.

1. Verily, Prag4pati alone was here in the begin-
ning. He desired, ‘May I exist, may I reproduce
myself!’ He toiled, he practised austerity (or,
became heated). From him, worn out and heated,
the waters were created : from that heated Person
the waters are born.

2. The waters said, ‘What is to become of us ?’—
‘Ye shall be heated,’ he said. They were heated;
they created foam: hence foam is produced in
heated water.

3. The foam (m.) said, ‘What is to become of
me ?’—‘ Thou shalt be heated!’ he said. It was
heated, and produced clay ; for indeed the foam is
heated, when it floats on the water, covering it; and
when one beats upon it, it indeed becomes clay. _

4. The clay (f.) said, ‘What is to become of me ?’—
‘Thou shalt be heated!’ he said. It was heated,

1 See VI, 1, 1, 2 seq., where the seven vital airs are represented
as assuming the form of a bird—the Purusha Pragdpati.
2 See paragraphs 7-11.

158 SATAPATHA-BRAHMANA.

and produced sand; for this clay becomes indeed
heated when they plough it; and if only they
plough very fine then it becomes, as it were, sandy.
So much, then, as to that ‘What is to become of
me ? what is to become of me?!?’

5. From the sand he created the pebble : whence
sand finally indeed becomes a pebble ble ;—from the
pebble the stone: whence the pebble finally indeed
becomes a stone;—from the stone metal ore: whence
from stone they smelt ore ;—from ore gold: whence
ore much smelted comes, as it were, to have the
appearance of gold.

6. Now that which was created was flowing ; and
inasmuch as it was flowing (aksharat), a syllable
(akshara) resulted therefrom; and inasmuch as it
flowed eight times, that octosyllabic Gayatri was
produced.

7. ‘This has indeed become (bh) a foundation
(resting-place),’ so he thought: whence it became
the earth (bhimi). He spread it out (prath): it
became the broad (earth, przthivt). On this earth,
as on a foundation, the beings, and the lord of
beings, consecrated themselves for a year: the lord
of beings was the master of the house *, and Ushas
(the Dawn) was the mistress.

8. Now, those beings are the seasons; and that
lord of beings is the year; and that Ushas, the
mistress, is the Dawn. And these same creatures,
as well as the lord of beings, the year, laid seed

1 He means to say that he will leave this to be supplied in the
enumeration of the subsequent creations.

* At sacrificial sessions the Sacrificer is called Grzhapati. On
this, see IV, 6, 8, 3-5. _

VI KANDA, I ADHYAYA, 3 BRAHMANA, 13. 159

into Ushas'. There a boy (kum4ra) was born
in a year: he cried.

9. Pragdpati said to him, ‘My boy, why criest
thou, when thou art born out of labour and trouble?’
He said, ‘ Nay, but I am not freed from (guarded
against) evil; I have no name given me; give me
aname!’ Hence one should give a name to the
boy that is born, for thereby one frees him from
evil;—even a second, even a third (name), for
thereby one frees him from evil time after time.

10. He said to him, ‘ Thou art Rudra’ And
because he gave him that name, Agni became such-
like (or, that form), for Rudra is Agni: because he
cried (rud) therefore he is Rudra. He said, ‘ Surely,
I am mightier than that : give me yet a name!’

11. He said to him, ‘Thou art Sarva” And
because he gave him that name, the waters became
suchlike, for Sarva is the waters, inasmuch as from
the water everything (sarva) here is produced. He
said, ‘Surely, 1 am mightier than that: give me yet
a name!’

12, He said to him, ‘Thou art Pasupati.’ And
because he gave him that name, the plants became
suchlike, for Pasupati is the plants: hence when
cattle (pasu) get plants, then they play the master ὃ
(patty). He said, ‘Surely, I am mightier than that:
give me yet a name!’

13. He said to him, ‘Thou art Ugra.’ And

1 On the legend regarding Prag&pati and his daughter Ushas,
see I, 7, 4, 1 seq. ὶ
3 On this and several of the other names, see part i, p. 201.
5 As, when a horse gets much corn, it becomes spirited, ‘ master-
ful.” The St. Petersburg dictionary suggests the meaning, ‘they
become strong.’ It might also mean, ‘they lord it (over the plants).’

16ο SATAPATHA-BRAHMANA,

because he gave him that name, V4yu (the wind)
became suchlike, for Ugra is Vayu: hence when
it blows strongly, they say ‘ Ugra is blowing.’ He
said, ‘ Surely, I am mightier than that: give me yet
a name!’

14. He said to him, ‘Thou art Asani.’ And
because he gave him that name, the lightning
became suchlike, for Asani is the lightning : hence
they say of him whom the lightning strikes, ‘ Asani
has smitten him.’ He said, ‘Surely, I am mightier
than that: give me yet a name!’

15. He said to him, ‘Thou art Bhava. And
because he. gave him that name, Parganya (the
rain-god) became suchlike ; for Bhava is Parganya,
since everything here comes (bhavati) from the rain-
cloud. He said, ‘Surely, I am mightier than that :
give me yet a name!’

16. He said to him, ‘Thou art Mahan Devak
(the Great God).’ And because he gave him that
name, the moon became suchlike, for the moon is
PragApati, and Pragdpati is the Great God. He
said, ‘Surely, I am mightier than that: give me
yet a name!’

17. He said to him, ‘ Thou art f sana (the Ruler),’
And because he gave him that name, the Sun became
suchlike, for fsAna is the Sun, since the Sun rules
over this All. He said, ‘So great indeed I am:
give me no other name after that!’

18. These then are the eight forms of Agni.
Kumara (the boy) is the ninth: that is Agni’s
threefold state 1,

19. And because there are eight forms of Agni—

1 That is, his state of being trivr#t, or three times three.

VI KANDA, 2 ADHYAYA, I BRAHMANA, I. Ι[ΙΟ6Ὶ

the Gdyatrt consisting of eight syllables—therefore
they say, ‘Agni is Gayatra. That boy entered into
the forms one after another; for one never sees
him as a mere boy (kuméara), but one sees those
forms of his', for he assumed those forms one after
another.

20. One ought to build him (Agni, the fire-altar)
up in (the space of) a year, and recite for a year.
‘For two (years), however, say some; ‘for in one
year they laid the seed, and in one year that boy
was born, therefore let him build for two (years), and
recite for two (years).’ Let him, however, build for
a year only, and recite for a year; for the same seed
which is laid is brought forth; it then lies changing
and growing: hence let him build for a year only,
and recite for a year. To him (Agni) when built up
(fita) he gives a name: whereby he keeps away evil
from him. He calls him by a bright (4itra) name?,
saying, ‘Thou art bright;’ for Agni is all bright
things.

THE ANIMAL SACRIFICE 5.

Sreconp ApuyAyA, First BRAHMANA.

1. Pragd&pati set his mind upon Agni’s forms. He
searched for that boy (Kumara) who had entered

1 Tatas fa tatprabhyiti tam Agnim kumérarfpam na kvagana
pasyanti kimtv etany etaggvalanddini rip4y apurushavidhani pas-
yanti, Say.

? Or, he calls him by the name of Xitra (bright), that being the
name by which he is actually to address the fire on the altar at the
end of the performance. Katy. XVIII, 6, 23.

8 This is the so-called ish#ak4-pasu, or animal sacrifice per-
formed with regard to the bricks; the heads of the victims being
used in building up the altar, whilst some of the blood is mixed
with the clay of which the bricks are made.

[41 Μ

162 ΒΑΤΑΡΑΤΗΑ-ΒΕΑΗΜΑΝΑ.

into the (different) forms. Agni became aware of it,
— Surely, Father Pragapati is searching for me: well
then, let me be suchlike that he knows me not.’

2. He saw those five animals,—the Purusha (man),
the horse, the bull, the ram, and the he-goat. Inas-
much as he saw (pas) them, they are (called) cattle

| 3. He entered into those five animals; he became

| those five animals. But Pragdpati still searched for
him. a

| 4. He saw those five animals. Because he saw
(pas) them, therefore they are animals (pasu); or
rather, because he saw him (Agni) in them, therefore
they are animals.

5. He considered, ‘They are Agni: I will fit them
unto mine own self!, Even as Agni, when kindled,
glares, so their eye glares; even as Agni’s smoke
rises upwards, so vapour rises from them; even as
Agni consumes what is put in him, so they devour ;
even as Agni’s ashes fall down, so do their faeces:
they are indeed Agni; I will fit them unto mine own

self’ He meant to slaughter them for different
deities: the Purusha (man) for Visvakarman,
the horse for Varuza, the bull for Indra, the ram
for Tvashérz, the he-goat for Agni.

6. He considered, ‘ For different deities, indeed, I
mean to slaughter now; but I myself desire (kam)

' Or, I will make them part of mine own self.i—Similarly St.
Petersburg dictionary, ‘I will change them into myself.’ But dif-
ferently Professor Delbrtick, Altind. Synt., p. 239, ‘I will make myself
to be these, change myself into these.’ This is on account of the
middle form of the verb, which, however, is quite justified also in
the former interpretation. Cf. VI, 8, 2,1, where there is no ques-
tion of changing the whole sacrifice into a heap of ashes, but of
taking over the ashes, or some of it, to form part of the sacrifice.

VI KANDA, 2 ADHYAYA, I BRAHMANA, 8. [163

Agni’s forms: well then, I will slaughter them for
the Agnis, as for the (object of my) desire.’ He
slaughtered them for the Agnis, as for (his) desire,
—to wit, ‘for the Agnis,’ because many were the
forms of Agni he had set his mind upon; and ‘for
the desire,’ because it was with a desire that he
slaughtered them. Having appeased them and car-
ried the fire round them, he led them northwards
and slew them.

7. He considered, ‘Those glories (signs of excel-
lence?) upon which I have set my mind are contained
in the heads: well then, I will only put on the heads *.’
He cut off the heads and put them on (himself, or
the altar). The remaining trunks he then let float
on the water 5, and brought the sacrifice to its com-
pletion by means of (the offering of) a he-goat,
thinking, ‘Lest my sacrifice be pulled to pieces.’
After performing that animal sacrifice, Pragdpati saw
that he had not yet reached the end of Agni (the
fire-altar).

8. He considered, ‘I must search for that body‘
which I let float on the water.’ He searched for it;
and what (part) of those (bodies) cast into the water
had settled therein, that water he gathered; and
what (had settled) in this earth, that clay (he
gathered)®, And having gathered both that clay

1 See VI, 1, 1, 4.
᾿ 3. That is, on the fire-altar, or (which is the same thing) on him-
self, Pragdpati, the sacrifice. The heads of the five victims are
placed in (a dish introduced into) the bottom layer of the altar so
as to impart stability to it. See VII, 5, 2, 1 seq.

5 Or, he washed them, cleaned them, in water.

4 Literally, that self, i.e. that part of mine own self, the sacrifice (?).

5 It seemed desirable here to leave the construction of the original
text unchanged.

M 2

164 SATAPATHA-BRAHMANA.

and water, he made a brick: hence a brick consists
of these two, clay and water.

9. He considered, ‘Surely, if I fit! this (matter)
such as it is unto mine own self, I shall become a
mortal carcase, not freed from evil: well then, I will
bake it by means of the fire.’ Sosaying, he baked it
by means of the fire, and thereby made it immortal ;
for the sacrificial food which is baked by fire is
indeed immortal (or, ambrosia). Hence they bake
the bricks with fire: they thereby make them
immortal,

10. And inasmuch as he saw them after offering
(ishéva) the animal, therefore they are bricks (ish¢ak4).
Hence one must make the bricks only after per-
forming an animal sacrifice; for those which are
made before (or, without) an animal sacrifice are
‘anishfak4*.’ And, moreover, there is this other
(consideration).

11, As to those glories, they are these same heads
of the victims; and those (headless) trunks are these
five layers (of the fire-altar): thus when he builds
up the layers after putting on the heads of the victims,
he thereby unites those trunks with those heads.

12, And because Agni is all those animal victims,

therefore animals delight (being) near the fire ,—

1 Sayama explains ‘abhisamskarishye’ by ‘Adhiyag#ike sarira
upadhasyami,’ ‘if I were to put this (clay and water) on the sacri-
ficial body.’

3 A play on the word which may mean either ‘non-bricks,’ or
‘being without oblation (ish/a).’

5 Sayama seems to take this to mean, that animals (cattle) delight,
or sport, when the sacrificial fire is established ; that is to say, they
feel at home and increase wherever a new household is estab-
lished (?);—tasm4d agnav ahite pasavo ramante, 4tmany eva s&
pritir ity abhiprdyaZ. Adhund=gne pasushv 4tmabhfteshu pritim

VI KANDA, 2 ADHYAYA, I BRAHMANA, 16. 165

there animals sport with animals. Hence the (sacri-
ficial) fire is set up with him who possesses cattle ;
for inasmuch as Agni (was) the same as cattle, there-
fore Pragdpati (the lord of creatures or generation)
became Agni.

13. Here now some say, ‘It is at this (point of
the performance) that he should offer up all those
(five) victims; for had Pragdpati then offered up all
of them, he would certainly have reached the end of
the fire (altar): hence were he (the Sacrificer) now to
offer up all those (victims) he would certainly reach
the end of the fire (altar).’ Let him not do so: he
thus would stray from where the gods have gone,
he would stray from the path ;—and what would he
then gather!? For those same bodies, those layers,
he gathers: let him therefore not do so.

14. Now when he slaughters those animals, he
prepares a home for Agni; for nowhere but in
his home does one enjoy himself. But the home
means food: it is that he lays down in front, and
when Agni sees that, he turns unto him.

15. There are a man, a horse, a bull, a ram, and
a he-goat; for such are all the animals (used for
sacrifice). Animals are food: he thus lays down in
front whatever food there is; and seeing that, Agni
turns unto him.

16. There are five; for there are those five Agnis,

darsayann 4ha, yasm4d agnir esha γαῖ pasavas tasmad yasya manu-
shyasya pasavo bhavanti tasminn etad agnir Adhiyate, tatra hi sa
AtmabhitaiZ pasubhi ramate nanyatra; evam yad agny4tmikas
pasavas tatas tam agnim 4tmasbhisamskritya prag4patir agnir
abhavat.

1 That is, what ‘sambh4ras’ or equipments of the fire should he
then collect? Cf. part i, p. 276.

166 SATAPATHA-BRAHMANA.

to wit, the five layers (of the fire-altar): for them he
thus lays down five homes; and seeing that, Agni
turns unto him.

17. And when (he offers) ‘to the Agnis,— it is
because there are here many Agnis, to wit, those
layers; and when (he offers) ‘to the desire,’ it is in
order that the Sacrificer may obtain the object for
which he performs that ceremony.

18, A man (purusha) he slaughters first, for man
is the first of animals; then a horse, for the horse
comes after man; then a bull, for the bull (or cow)
comes after the horse; then a ram, for the sheep
comes after the cow; then a he-goat, for the goat
comes after the sheep: thus he slaughters them
according to their form, according to their excellence.

19. Their ropes may be unequal; that of the man
being the longest, then shorter and shorter: thus he
makes the ropes according to the form of the animals,
to avoid confusion between good and bad. But let
them be all alike, all similar; for all these victims
are alike, all similar, for they are (all) called Agnis,
they are called food: hence they are alike and
similar.

20. Here now they say, ‘ How is that complete
five-bricked fire of his gained in the animals ?’—
Well, in the kap4las of the sacrificial cakes that
first brick, the earthen one, is obtained; and when
he slaughters the animal, thereby the animal brick is
obtained, and when two gold chips are (placed) on
both sides of the omentum, thereby the gold brick
is obtained; and what firewood, stake, and enclosing
sticks there are, thereby the wooden brick is ob-
tained ; and what ghee, sprinkling-water, and cake
there are, thereby the fifth brick, the food, is

VI KANDA, 2 ADHYAYA, I BRAHMANA, 24. 167

obtained: thus then that complete five-bricked fire
of his is gained in the animals,

21. For these (victims) there are twenty-four

kindling-verses'; for the year consists of twenty-
four half-moons, and Agni is the year: as great

as Agni is, as great as is his measure, by so much |

he thus kindles him.

---

22. And, again, why there are ὑψεπίγ-ἔουγ,---ῃς ᾿

GAyatrt consists of twenty-four syllables, and Agni
is Gayatra?: as great as Agni is, as great as is
his measure, by so much he thus kindles him.
23. And, again, why there are twenty-four,—man
(purusha) doubtless is twenty-fourfold: ten fingers
of the hands, ten toes, and four limbs ; and Pragé-
pati is the Purusha, and Pragdpati is Agni: as
great as Agni is, as great as is his measure, by
so much he thus kindles him.

24. He recites both gayatri and trish¢ubh verses ;
for the g4yatri metre is the vital air, and the trish-
tubh is the body (self): by the gayatrt verses he
thus kindles his vital air, and by the trishéubh ones
the body. The trish¢ubh verses are in the middle,
and the gayatrt verses on both sides thereof; for
this body is in the middle, and the (organs of) the
vital airs are on the sides thereof. He pronounces
more gdyatrt verses before, and fewer after (the

1 For the eleven gayatrt verses, used as sAmidhents at an
ordinary ish4i—and raised to the number of fifteen by repetitions of
the first and last verses—see part i, p.102. The present animal

sacrifice (ish‘ak4-pasu) adds to these verses nine trishfubh verses .

(Vag. S. XXVII, 1-9), which (according to Katy. XVI, 1, 11) are
to be inserted between the two verses containing the words ‘ samidh-
yamana’ (being kindled) and ‘samiddha’ (kindled) respectively, —
that is, between the ninth and tenth of the normal or gayatrt kind-
ling-verses (cf. I, 4, 1, 38). 3 See VI, 1, 1,15; 3, 19.

168 SATAPATHA-BRAHMANA.

trish¢ubh verses); for there are more (organs of
the) vital airs in front, and fewer behind.

25. He recites (V4g. S. XXVII, 1), ‘May the
months!, O Agni, may the seasons make thee
grow!’ When Agni restored the relaxed Praga-
pati, he (Pragdpati) said to him, ‘ What kindling-
verses there are equal to me (in measure), with
them kindle me!’

26. He (Agni) saw these (verses), ‘May the
months, O Agni, may the seasons make thee grow!’
that is, ‘May both the months, O Agni, and the
seasons make thee grow!’—‘ The years, the Xzshis,
whatsoever truths’ that is, ‘May the years, and
the Aishis, and the truths make thee grow!’—‘ With
heavenly brightness do thou shine!’—the
heavenly brightness doubtless is yonder sun: thus
‘together with that do thou shine!’—‘lighten up
the whole four regions!’ that is, ‘lighten up all
the four regions!’

27. These (verses) have one.and the same expla-
nation regarding him (Agni-Pragdpati): how one
would make him complete, how he would restore and
produce him. They relate to Agni and Pragapati:
to Agni, inasmuch as Agni saw (them); to Praga-
pati, inasmuch as he (Agni) kindled Prag&pati.

1 This is the meaning assigned here to ‘samaA’ by Mahfdhara,
a doubtful meaning indeed. Besides the ordinary meaning ‘ year,’
the St. Petersburg dictionary also allows to ‘sam4’ that of ‘half-
year’ in some passages of the Atharva-veda. In the present pas-
sage, the dictionary refers ‘sam4h’ to the adjective ‘sama,’ hence
‘the equal seasons.’ This cannot, however, have been the mean-
ing assigned to the word by the author of this part of the Brahmaza,
whatever it may originally have been in this verse of the Samhitas.
Sayama, Taitt. S. IV, 1, 7, takes ‘sam4A’ in the sense of ‘the
years,’ but remarks that ‘the months and half-months’ have to be
understood by it in this verse.

VI KANDA, 2 ADHYAYA, I BRAHMANA, 32. 169

28. Twelve Aprf (propitiatory) verses! there are, |
—twelve months are a year, and the year is Agni:
as great as Agni is, as great as is his measure, with
so much he thus propitiates (or gratifies) him.

29. And, again, why there are twelve,—of twelve
syllables consists the Gagatt, and the Gagati is this
earth, for on her there is everything that moves
(gagat) here. And Agni also is this earth, for it is
out of her that the whole fire (altar) is built up: as
great as Agni is, as great as is his measure, by so
much he thus propitiates him.

30. And, again, why there are twelve,—of twelve
syllables consists the Gagati, and the Gagatt is all
the metres, and all the metres are Pragdpati (the
sacrifice), and Pragdpati is Agni: as great as Agni
is, aS great as is his measure, by so much he thus
propitiates him.

31. Those ‘kindling-sticks of his (Agni) are
upright.’ When Agni restored the relaxed Praga-
pati, he said to him, ‘What Apri-verses there are
equal to me, with them propitiate me!’

32. He saw these (verses) *:—' Upright are his
kindling-sticks, for upright indeed are the kind-
ling-sticks of him when kindled ;—‘ upwards tend-
ing the bright flashes of Agni, for tending
upwards are his bright flashes, his flames ;—‘they,
the most brilliant, that is ‘the most powerful ;’
—‘of the fair-looking son,’ for fair-looking indeed
Agni is on all sides; and inasmuch as he (the
Sacrificer) produces him thereby he (Agni) is his son.

1 For the purport of these verses which form the offering-prayers
at the fore-offerings of the animal sacrifice, see part ii, p. 185,
note 1.

" Vag. 5. XXVII, 11 seq.

170 SATAPATHA-BRAHMANA.

33. These (verses) have one and the same expla-
nation regarding him (Agni-Pragapati): how one
would make him complete, how he would restore and
produce him. They relate to Agni and Pragdpati,
—to Agni, inasmuch as Agni saw (them); to Pragé-
pati, inasmuch as he (Agni) propitiated PragApati.

34. They are unequal, and consist of unequal
feet, and unequal syllables; for the metres are
unequal: whatever unequal limbs there are at his
(Agni’s) body, those (limbs) of his he propitiates by
these (verses).

35. The animal cake belongs to (Agni) Vais-
vanara—Vaisvanara being all the fires—for the
obtainment of all the fires.

36. As to why it belongs to Vaisv4nara ;—those
layers (of the altar) no doubt are the seasons, for
the seasons are the fires; and the seasons are the
year, and the year is VaisvAnara (belonging to all
men). Were it (offered) to Agni (Vaisvanara), he
would cause it (the formula) to be redundant. It is
one on twelve potsherds: twelve months are a year,
and the year is Vaisvanara. The offering and
invitatory formulas relate to Agni, for the obtain-
ment of Agni’s forms. They contain the word
‘kama’ (desire), for the obtainment of his desires.

37. Now some, having in that way! obtained
those heads, put them on (the fire-altar), thinking,
‘ Either way? are they animals.’ But they (who do
this) become mortal carcases, for unpropitiated are

1 That is, according to Sayama, somehow or other, in some
worldly manner, as by buying or begging them, without performing
the animal sacrifice.

* That is to say, whether they are consecrated or unconsecrated,
in either case they are ‘pasavah’ or animal (victims). Say.

vi KANDA, 2 ADHYAYA, 2 BRAHMANA, 2. 171

those (heads) of theirs. In this way, indeed, they did
put them on for Ashadhi Sausromateya!; but
quickly indeed he died after that.

38. Some, however, make gold ones, saying, |
‘They are immortal bricks (amvitesh¢akA).’ But
indeed those are false bricks (anvztesh¢ak4), those
are no heads of victims.

39. Some, again, make earthen ones, thinking, ©
‘ Passed away, forsooth, are these animals, and this
earth is the shelter of all that has passed away: thus
whither those animals have gone, from thence we
collect them.’ Let him not do so, for whoso knows
not both the practice and theory of these (victims),
for him let them be passed away. Let him slaughter
those very five victims, as far as he may be able
to do so; for it was these Pragdpati was the first
to slaughter, and SyAparza SayakAyana the last;
and in the interval also people used to slaughter
them. But nowadays only these two are slaughtered,
the one for PragApati, and the one for Vayu. The
theory of these two is now (to be) told.

SECOND BRAHMANA.

1. The Karakas slaughter (a he-goat) for Praga -
pati, saying, ‘Pragdpati, having built up the ‘|
altar (agni), became Agni. When he slaughters
that one, then indeed he reaches the end of Agni
(the fire-altar).’

2. It is a dark grey one; for the grey has two
kinds of hair, the white and the black; and two
make a productive pair: that is its Pragdpati-
characteristic. It is a hornless one, for Pragdpati
is hornless.

1 The son of Ashiadka and Susromatd, according to Sayana.

172 SATAPATHA-BRAHMANA.

3. For this (animal sacrifice) there are twenty-one
kindling-verses!;—twelve months, five seasons, these
three worlds, and yonder sun,—that is the twenty-
onefold Pragdpati; and Pragdpati is Agni: as great
as Agni is, as great as is his measure, by so much
he thus kindles him.

4. And, again, why there are twenty-one ;—man
(purusha) doubtless is twenty-onefold, ten fingers of
the hand, ten toes, and the body (make) the twenty-
onefold man Pragdpati; and Pragdpati is Agni: as
great as Agni is, as great as is his measure, by so
much he thus kindles him.

5. He recites both g4yatri and trish‘ubh verses :
their significance has been told; and (what applies

[10) the order of the verses has been told. The
‘libation of ghee? he makes with the verse contain-
( ing (the name) Hirazyagarbha ὃ; for Hirazyagarbha

1 Viz. the eleven ordinary gayatrf verses raised, by repetitions,
to the number of fifteen; with six special trish/ubh inserted (p. 167,
note 1). KA&ty. XVI, 1, 34.

2 On the two libations of ghee, see part i, p.124 note; p. 128,
n. 2. It is doubtful which of the two libations is intended here;
whether the first which in any case belongs to Pragdpati, but is
usually made with a different formula from the one prescribed here,
or the second. The later ritualists themselves seem to have been
doubtful on this point; but Katydyana (XVI, 1, 35-37) leans to
the opinion, that the second libation must be intended; both liba-
tions thus being made to PragApati on this occasion. Sdyana
remarks,—hiramyavaty4 γᾶ ‘hiranyagarbhak samavartatety’ ata
uttaram samaprakam (? samaprak4ram) 4gharam Aghfrayati; praga-
patir vai hirazyagarbhah sa Afgnis tam evam tarpayitvapnotity
abhiprayat.

8 That is, Vag. 5. XXV, ro (XIII, 4; Ak S. X, τῶι, 1, ‘ Hiran-
yagarbhah samavartatagre), ‘Hirazyagarbha (the golden child) came
first into existence; he was born as the only lord of all being; he
sustained this earth and sky: what god (or the god Ka) shall we
serve with offering.’

vi KANDA, 2 ADHYAYA, 2 BRAHMANA, 6. 1723

is Pragdpati, and Pragdpati is Agni. There are
twelve Apri-verses: their significance has been
told; and (what applies to) the order of the verses
has been told. The animal cake belongs to Praga-
pati, for the relation of the victim is also that of the
animal cake, It is one on twelve potsherds:
twelve months are a year, and the year is Pragdpati.
The offering and invitatory formulas contain the
word ‘ Ka,’ for Pragdpati is Ka?,

6. He then slaughters for Vayu Niyutvat (the
wind, driving a team of horses) that white, bearded
(he-goat), When Prag4pati had produced living
beings, he looked about him, and from exceeding
delight his seed fell: it became that white, hornless,
bearded he-goat (aga, ‘unborn’); for seed is life-
sap, and as far as there is life-sap, so far extends
the self. And when he slaughters that one, then
indeed he reaches the end of Agni (the fire-altar).
It is a white one, because seed is white. It is
hornless, because seed is hornless. It belongs to
Vayu, because V4yu (the wind) is the out-breathing ;
and to Niyutvat, because the teams (niyut*) are the
in-breathing : the out-breathing and in-breathing he
thus lays into him.

Δ See III, 8, 3, 1 seq.

2 See I, 1, 1, 13 with note-——The above verse, Rk 5. X, 121, 1,
and following five verses,—each of which ends with, ‘what god (or
the god Ka) shall we serve with offering,—are used with the
omentum, the animal cake (pasupurod4sa), and the animal oblations
respectively ; viz. the first three verses as invitatory formulas (anu-
vakay4) and the last three as offering formulas (yAgy4). Asv. Sr.
Ill, 8, 1.—Vag. S. XXV, 10-13, only the first four verses are
given together ; ; whilst SAyawa, in accordance with Asvaldyana,
remarks,—vapa purodasapasfinam ‘ hiranyagarbhah samavartatagra ’
ity Adayak syuh.

5 Probably ‘niyuta4’ here with allusion to ‘ niyuta,’ shut in.

δ πο Ὁ

174 SATAPATHA-BRAHMANA.

7. And, again, why he slaughters that white,
hornless (he-goat);—when the gods restored the
relaxed Pragdpati, they, by means of this victim,
put into him that out-breathing which had gone
out of him; and in like manner this one now puts
itinto him. It belongs to Vayu, because Vayu is
the out-breathing; and to Niyutvat, because the
teams are the in-breathing: he thus puts the out-
breathing and in-breathing into him. It is white,
because V4yu (the wind) is white; and it is hornless,
because Vayu is hornless.

8. For this (animal sacrifice) there are seventeen
kindling-verses!; for the year is seventeenfold—
there are twelve months and five seasons—Pragapati
is the year, and Pragdpati is Agni: as great as Agni
is, as great as is his measure, by so much he thus
kindles him.

9. And, again, why there are seventeen,—man is
seventeenfold,—there are ten vitai airs, four limbs,
the body the fifteenth, the neck-joints the sixteenth,
and the head the seventeenth,—Pragdpati is the
Person (or man, purusha), and Praydpati is Agni: as
great as Agni is, as great as is his measure, by so
much he thus kindles him.

10. He recites both g4yatrt and trish¢ubh verses :
their significance has been told; and (what applies
to) the order of the verses has been told. There
are twelve Aprt-verses : their significance has been
told; and (what applies to) the order of the verses
has been told. The animal cake belongs to Pragé-
pati: ‘Therein then that wish was obtained,’

1 That is, only two additional trish¢ubh verses are to be inserted
between the 11 (or 15) gayatrf ones.

VI KANDA, 2 ADHYAYA, 2 BRAHMANA, 12. 175

Mahitthi once said,—‘ which the Karakds say is in
the victim to Prag4pati.’

11. And as to why the victim belongs to VAyu,
and the animal cake to Pragdpati;—one half of
Pragdpati doubtless is Vayu, and one half is Pragaé-
pati: thus, were they both to belong to V4yu, or
both to Pragdpati, then only one half of him
(Pragdpati) would be made up, and one half would
not (be made up). But in that the victim belongs
to Vayu, and the animal cake to Prag&pati, thereby
he puts together (restores) him, Pragapati, wholly
and entirely.

12. And, again, why the victim belongs to Vayu,
and the animal cake to Pragdpati ;—when the gods
restored the relaxed Pragdpati, they, by means of
this victim, put into him that out-breathing which
had gone out of him; and by means of this cake
they restored that body (trunk) of his. And as to
why it belongs τὸ Pragdpati, it is because the body
(self) is Pragdpati; and (why it is) one on twelve
potsherds,—twelve months are a year, and Pragapati
is the year. One of the offering prayers and one
of the invitatory prayers! contain (the word) ‘ka,’
for Pragdpati is Ka.

1 The three chief oblations of the Animal Sacrifice, requiring
each an invitatory prayer (anuvakya) and an offering prayer
(yagy4), are the omentum-oblation (vap4), the animal cake (pasu-
purodasa), and the meat oblations (pasu-havis). This is the order
on the present occasion, whilst usually the cake-oblation succeeds
the offering of meat portions. Now the first of the three invitatory
prayers (that of the omentum), viz. Vag. 5. XXVII, 26 (Azk 5. X,
121, 8), and the last of the three offering prayers (that of the meat
portions), viz. Vag. 5. XXVII, 25 (Azk S. X, 121, 7), end with the
refrain, ‘what god (or, the god Ka) should we serve with offering.’
Thus, then, the first and the last of the six formulas would be

176 SATAPATHA-BRAHMANA.

13. Now when in the first place he offers the
omentum, he thereby puts into him (Pragapati) that
vital air which is here in front. And when they
proceed with that (cake) in the middle, it is because
this trunk is in the middle. And when they proceed
thereafter with the (meat) oblation, he thereby puts
into him that vital air which is behind. The (re-
maining) offering and invitatory prayers should
contain the word ‘bright,’ with the view of the
obtainment of bright forms; and the word ‘niyut’
(team), for the obtainment of that form which has
a team |.

addressed to Pragapati; and to him is also exceptionally offered
the animal cake, which is here assigned the central position, and
which, in the normal sacrificial order, would belong to the recipient
of the animal sacrifice itself, or in the present case, to Vayu Niyut-
vat. SAyama, on the other hand, makes the above two verses, con-
taining the word Ka, the invitatory and offering prayers of the
cake-offering, as the MS. makes him say,—kadvatyau y4gyanuvakye
purodasasya, ‘Apo ha yad brthatir’ (Rzk 5. X, 121, 7), ‘yaskid
Apo’ (X, 121, 8) ity ete. This, indeed, would also seem to be the
opinion of Katy4yana, whose rules (XVI, 1, 39-43) are,—39. To,
Prag4pati belongs the animal cake at both (animal sacrifices); 40.
The offering and invitatory formulas of the Pragdpatya (animal
sacrifice) contain the word ‘Ka;’ 41. Those of the Vayavya con-
tain the word ‘bright;’ 42. Optionally so, those of the omentum
(but not at the meat portion, commentary); 43. The remainder
is equal in all (three views).—Now it would indeed be the most
natural, that the formulas of the cake-offering, here exceptionally
assigned to Pragapati, should be made to correspond to that deity ;
but the order in which the formulas are given in the Vag. 5. XXVII,
23-28 (cf. Asval. III, 8, 1), as well as paragraph 13 above, seems
to favour the first view; though the next paragraph shows that
there were differences of opinion on this point. Cf. next note.

1 The form of Prag&pati which has a team of horses is Vayu,
the god of wind; while his bright forms are represented by Agni,
the fire (VI, 1, 3, 20, ‘Agni is all bright things’). Vag. 5. XXVIJ,
29-34 gives six verses for use as invitatory and offering formulas

vi KANDA, 2 ADHYAYA, 2 BRAHMANA, 15. 177

14. As to this they say, ‘It is rather the two
(prayers) of the Omentum that should contain (the
word) “ bright,” for so far as the two (prayers) of the
omentum containing (the word) “bright” extend,
extends what is bright in the animal (sacrifice) ; and
the two (prayers) of the (meat) oblation should con-
tain (the word) “team,” for the obtainment of that
form of him (PragApati) which has a team.’

15. And, again, why he slaughters this animal ;—

_

in this animal doubtless the form of all (the five kinds .
of) animals is (contained): inasmuch as it is hornless |

and bearded, that is the form of man, for man is
hornless and bearded ; inasmuch as it is hornless and
furnished with a mane, that is the form of the horse,
for the horse is hornless and furnished with a mane;
inasmuch as it is eight-hoofed, that is the bull’s form,
for the bull is eight-hoofed; inasmuch as its hoofs
are like those of the sheep, that is the form of the

at the ishfak4pasu to Vayu. Five of these contain the word ‘niyut,’
team, but only the first two contain the word ‘ sukra’ (bright): these
two are presumably to be used on the present occasion ; though I am
at a loss to see what other two verses containing the word ‘bright’
are to be used; unless indeed ‘suklavatyah’ in the text means
‘verses containing some word for bright,’ in which case the
ordinary verses used at an animal offering to Vayu Niyutvat, viz.
Vag. S.XXVII, 23 and 24 (Rk 5.011, 91, 3; 90, 3) which contain the
word ‘sveta’ (white, light), might be used. The MS. of Sayana’s
commentary is unfortunately very corrupt in this place; it alludes
to the latter two verses, but whether to recommend them, or set
them aside, for the present occasion, is not clear. He does,
however, specially except the formulas of the animal cake from
being included in the above specification. In the view put forth
in paragraph 14, the above-mentioned two verses would apparently
have to be used for the omentum-oblation, the two verses contain-
ing ‘Ka’ for the cake-oblation, and (any) two verses containing
the word ‘team’ (either the ordinary ones, Ask 5. VII, 92, 5;
VI, 49, 4; or some of the special ones) for the meat-oblation.

[41] Ν

178 SATAPATHA-BRAHMANA.

sheep; and inasmuch as it is a he-goat, that is that
of the goat. Thus when he slaughters this one,
_thereby indeed all those (five) animals are slaughtered
for him. Whichever of these may suit him—either
those five animals, or that (he-goat) for Pragdpati,
or that one for (Vayu) Niyutvat '—

16. Let him slaughter it at full moon. ‘Let him
slaughter at new moon,’ so say some, ‘ for Pragdpati
is yonder moon: during that night (of new moon)
he dwells here (on earth) ?, and it would be just as
if he slaughtered him while staying near.’

17. But, indeed, this (takes place) at full moon,
for the victim is yonder moon, and him the gods
slaughter at full moon’: ‘I will slaughter him at
the time when the gods slaughter him,’ thus he
thinks, and therefore (he does so) at full moon.
And, again, why at full moon ;—the full moon no

1 Sayama here supplies ‘let him perform that,’/—esham karma-
nim madhye γαῖ karmfsya sampadyeta tat kury4d iti seshak; but
he then adds, that the pronoun ‘it’ (tam) at the beginning of the
next paragraph is caused by proximity of the Niyutvatiya.

2 See I, 6, 4, 5. ‘Now this king Soma, the food of the gods, is
no other than the moon. When he (the moon, masc.) is not seen
that night either in the east or in the west, then he visits this
world, and here he enters into the waters (f.) and plants (f.).’ Thus
Pragdpati is here identified with Soma, the moon, and food.

5 Cp. I, 6, 4, 12-13. ‘The full-moon oblation, assuredly, be-
longs to the Vritra-slayer, for by means of it Indra slew Vritra ;
and this new-moon oblation also represents the slaying of Vritra,
since they prepared that invigorating draught for him who had
slain Vritra. An offering in honour of the Vritra-slayer, then,
is the full-moon sacrifice. Vrztra, assuredly, is no other than the
moon; and when during that night (of new moon) he is not seen
either in the east or in the west, then he (Indra) finishes in destroy-
ing him by means of that (new-moon sacrifice), and leaves nothing
remaining of him.’

VI KANDA, 2 ADHYAYA, 2 BRAHMANA, 22. 179

doubt was the first to shine forth, hence also (the
sacrifice takes place) at full moon.

18, And furthermore, at the Ph4lguna (full moon),
for that full moon of Ph4lguna, that is, the second
(Phalguna)?, is the first night of the year; and that
first (Ph4lguna) is the last (night of the year): he
thus begins the year at the very mouth (beginning).

19. Now, as soon as he has performed the full-
moon offering, let him slaughter the victim. For
Indra, having driven away Vitra, evil, by means of
the full-moon offering, thus freed from evil entered
upon this sacrificial performance; and in like manner
the Sacrificer, having driven away Vrttra, evil, by
means of the full-moon offering, thus freed from evil
now enters on this (sacred) performance.

20. This is (performed) in a low voice, for by
means of these victims Pragdpati sought to obtain
this (sacred) work 5; but that (work) was then, as it
were, uncertain, indistinct : hence in a low voice.

21. And, again, why in a low voice ;—this per-
formance assuredly belongs to Prag4pati, for it is
Pragdpati he enters upon by this performance ; and
Prag4pati is undefined.

22. And, again, why in a low voice ;—there is seed
here in the sacrifice, and seed is cast silently—the

1 In the older division of the year the first or spring season (vasanta)
begins with the month of Phalguna, that is the month when the
moon is in conjunction with the nakshatra of the Uttare Phalgunf,
whence that full moon, in the Kaush. Br. 5, 1, is called the mouth,
and that of the first Phalgunf the tail, of the year. See A. Weber,
Nachrichten von den Naxatra, II, p. 329. In the above, some-
what bold figure, we are, Sdyaza reminds us, to understand the
fifteenth or last day (of the dark fortnight) of the first Phalguni,
and the pratipad, or first day of the second Phalguni.

3 That is, the construction of the fire-altar.

N 2

180 SATAPATHA-BRAHMANA.

omentum, the animal cake, and the chief oblation,
for of that much consists the animal sacrifice.

23. On the eighth day (after full moon) he collects
(the materials for) the fire-pan ; for sacred to Pragé-
pati is that day, the eighth (after full moon), and
sacred to PragApati is this (sacred) piece of work,
the fire-pan: on a day sacred to Pragdpati he thus
performs the work sacred to Pragdpati.

24. And as to why (it is performed) on the eighth
day ;—that eighth day no doubt is a joint of the year,
and that fire-pan is a joint of Agni (the fire-altar) :
he thus makes joint upon joint.

25. And, again, why on the eighth day ;—eightfold
doubtless is the pan'—the bottom part, the two side-
parts, the horizontal belt (or rim), that makes four ;
‘ and four upright (bands), that makes eight: he thus
makes the eightfold on the eightfold (or eighth).

26. He performs the initiation on the day of new
moon ; for from out of the new moon the sacrifice is
spread: ‘Whence the sacrifice is spread, thence will
I generate the sacrifice,’ so he thinks.

27. And, again, why he (does so) at new moon;—
when he performs the initiation, he verily pours out
his own self, as seed, into the fire-pan, the womb ;
and when he becomes initiated, he makes for it (his
self) that world (or place) beforehand ?, and he is

1 For the construction of the fire-pan, in which the sacred fire
has to be kept up for a year, during which the initiation-ceremony
is repeated day after day, see VI, 5, 2, 1 seq.

3 There is kept up in these paragraphs a play on the word ‘ loka,’
meaning both ‘space’ and ‘ world (or place of living),’—and apply-
ing both to the space occupied by a brick, in building up the altar;
and to the place which the Sacrificer, by this performance, gains for
himself in another world. The initiation period is here represented

VI KANDA, 2 ADHYAYA, 2 BRAHMANA, 29. [181

born into the world made by him: hence they say,
‘Man is born into the world made (by him)#.’

28. Now, were he to be initiated during less than
a year, he would build up bricks without space (for
them)?: the bricks would exceed the spaces. And if,
after making more spaces *, he were not to fill up
bricks in accordance therewith, the spaces would
exceed the bricks. And when, after initiating him-
self at new moon, he buys (Soma) at new moon‘,
he piles up as many bricks as he (during the
interval) makes space for; and when his (Agni’s
second) wing is covered (with loose soil), the whole
Agni is built up.

29. As to this they say, ‘If at the time of the
buying (of Soma) the days and nights (of the initia-
tion-period) amount to just as many as there are
bricks of that fire-altar, why then are not those

as the time during which the Sacrificer prepares both the requisite
space for the altar (as it were, adding day by day so many brick-
spaces, thus becoming available for the altar-pile at the time of
construction), and an adequate place for himself in the celestial
regions.

1 That is, man receives, in a future existence, the reward or
punishment for his deeds during this life.

* The author argues in support of the orthodox initiation-period
of just one year, as just the amount of time required for preparing
the exact amount of space (or brick-spaces) requisite for an altar
of proper size. If the initiation were to last less than a year, he
would not have had sufficient time to prepare the necessary amount
of space, or rather, number of spaces required for the bricks; and,
by implication, he would not acquire for himself an adequate place
hereafter.

δ That is to say, if he were to make the initiation-period last
longer than a year, thus providing for more space than his supply
of bricks would suffice to fill up.

4 That is, after the expiration of the period of initiation, or just
a year after the commencement of the latter.

182 SATAPATHA-BRAHMANA,

spaces of his filled up (which are prepared) during
the days there are after the buying (of Soma)?!?
Well, when he buys (Soma) at new moon, after
becoming initiated at new moon (a year previously),
then he piles up just as many bricks as (during that
interval) he makes space for; and what days there
then are after the buying (of Soma), during that
interval the Adhvaryu builds up the fire-altar. But
when should he build up, if there were not that
interval? As many as there are days and nights in
the year, so many are the bricks of that fire-altar.
Thereto (comes) a thirteenth month, for there is
that thirteenth month ;—thus during the days there
are after the buying (of Soma), those spaces of it
(the altar) are filled up afterwards with those bricks
of the thirteenth month: thus the spaces and the
bricks become equal.

30. Thus, then, what first full moon there is (in
the year) on that he slaughters the victim; and
what first eighth-day there is, on that he prepares
the fire-pan ; and what first new moon there is, on
that he becomes initiated: thus-whatever first days
there are in the year, of those he thereby takes
possession for him (Agni, the altar), those he thereby
gains. Now then as to the total amount (of the
fire-altar) 3.

1 That is, during the days from the commencement to the com-
pletion of the altar. These are the upasad-days (part ii, p. 104
seq.), the number of which varies from three days up to three years.
During this period the Upasads have to be performed twice daily,
and in the interval between the two performances the building of
the altar takes place, a certain number of bricks being added each
day.

* Or, rather, the correspondence, in toto, of the sacrificial per-
formance with the object to be attained, viz. Agni, the fire-altar.

VI KANDA, 2 ADHYAYA, 2 BRAHMANA, 34. [183

31. Here now they say, ‘How does that sacrificial
performance of his (the animal sacrifice) gain the
year, Agni ? how does it correspond! with the year,
with Agni?’ Well, for those five victims there are
twenty-five kindling-verses, twelve A pri-verses,—that
makes thirty-six ;—eleven after-offerings, eleven by-
offerings*,—that makes fifty-eight.

32. Now what forty-eight there are (in these
fifty-eight), they are the Gagatt (metre) consist-
ing of forty-eight syllables ;—the Gagati doubtless
is this earth, for it is thereon that everything is
that moves (gagat); and Agni also is this earth, for
it is thereof that the whole Agni is built up: as
great as Agni is, as great as is his measure, so great
does this become?.

33. And, again, why there are forty-eight ;—of
forty-eight syllables consists the Gagatt ; the Gagatt
(comprises) all the metres; all the metres are
Pragapati (the sacrifice‘); and Pragdpati is Agni:
as great as Agni is, as great as is his measure, so
great does this become.

34. And what (remaining) ten there are (in those
fifty-eight), they are the Virag, consisting of ten
syllables; and the Viraég is Agni,—there are ten
regions, and the regions are Agni; ten vital airs,
and the vital airs are Agni: as great as Agni is,

1 Or, come up to, tally with,—katham samvatsarena sampadyate
samgakkhate = vayavasamyena, Say.

* For these supplementary oblations at the animal sacrifice, see
III, 8, 4, 10 seq.

5. That is, the animal sacrifice that has been performed is thus
made out to be equal to Agni, or to the object for which it was
performed.

4 That is, because all the metres are employed in the chants and
recitations during the sacrifice.

184 ΒΑΤΑΡΑΤΗΑ-ΒΕΑΛΗΜΑΝΑ.

as great as is his measure, so great does this
become.

35. The omentum and the animal cake, that
makes sixty ;—sixty are the days and nights of a
month: thus he gains the month; the month gained
gains the season ; and the season (gains) the year:
he thus gains the year, Agni, and the wishes which
are contained in the year, and what other food than
that there is in the year, all that (he gains).

36. And for that (victim) of Prag&pati there are
twenty-one kindling-verses, and twelve Apri-verses,
that makes thirty-three ;—eleven after-offerings,
eleven by-offerings, that makes fifty-five ;—omen-
tum, animal cake, and chief oblation, that makes
fifty-eight: whatever wish is contained in the fifty-
eight, that he gains even here';—two libations of
ghee, that makes sixty: whatever wish is con-
tained in the sixty, that he gains even here; and
what other food than that there is in the year, all
that (he gains).

27. And for that (victim) of (Vayu) Niyutvat,
there are seventeen kindling-verses, and twelve Aprt-
verses, that makes twenty-nine ;—eleven after-offer-
ings, and eleven by-offerings, that makes fifty-one;—
omentum, animal cake, and chief oblation, that
makes fifty-four ;—two libations of ghee, two (obla-
tions to Agni) Svish¢akrzt, that makes fifty-eight :
whatever wish is contained in the fifty-eight, that he
gains even here ;—the wood-lord? (tree) and the obla-
tion of gravy, that makes sixty: whatever wish is con-

1 ?That is, also in this calculation, or in the parts of the sacrifice
here enumerated.

* For the oblation to Vanaspati, see part ii, p. 208; for the
vasahoma, ib. 205.

VI KANDA, 2 ADHYAYA, 2 BRAHMANA, 39. 185

tained in the sixty, that he gains even here, and
what other food than that there is in the year, all
that (he gains); and thus that sacrificial performance
gains for him the year, Agni; thus it (the animal
sacrifice) corresponds with the year, with Agni:

38. As to this they say, ‘Of that animal he
should offer no Samish¢ayagus, nor should he go
down with the heart-spit to the purificatory bath};
for that animal (sacrifice) is the commencement of
Agni; the Samish¢ayagus are the gracious dismissal
of the deities?; and the purificatory bath is the
completion ;—lest he should at the very commence-
ment dismiss the deities, and complete the sacrifice.’
Let him nevertheless complete (the sacrifice) :
Pragdpati, having offered that animal, saw that he
had not reached the end of him, Agni,—let him
therefore complete (the sacrifice). And, again, why
he completes it ;—that animal sacrifice is his vital
air, and if anything were to cut him off from that,
it would cut him off from the vital air; and if
anything were to cut him off from the vital air, he
would thus die: let him therefore complete (the
sacrifice). Now, then, as to the vows (rites of
abstinence).

39. Here now they say, ‘ After he has performed
that animal offering, he must not sleep upon (a
couch), nor eat flesh, nor hold carnal intercourse ;
for that animal sacrifice is the first Diksha, and
improper surely it would be, were the initiated to
sleep upon (a couch), or were he to eat flesh, or
hold carnal intercourse.’ But in no way is this a
Diksha, for there is neither a girdle, nor a black

1 See III, 8, 5, 8 seq. 3. See I, 9, 2, 26-27.

186 SATAPATHA-BRAHMANA.

antelope skin!; but he makes this the first brick 5:
let him therefore, if he like, sleep upon (a couch) ;
and whatever food animals here eat, all that is here
obtained and taken possession of by him; and
whatever kinds of food there are other than honey,
of all those he may eat at pleasure, if he can get
them. Carnal intercourse, however, he may not
hold prior to the (offering of) clotted curds to Mitra
and Varuna: the purport of this (will be explained)
hereafter.

40. Here now they say, ‘At this sacrifice he
should give a Dakshiva (sacrificial gift); thinking,
“Lest my sacrifice should be without a dakshi#4!”
let him give to the Brahman the prescribed dak-
shiz4, for the Brahman is the entire sacrifice: thus
the entire sacrifice of his becomes healed.’ Let
him not do so; for he makes this a brick, and it
would be just as if he were to give a present with
each brick: only at that (proper) time‘ let him
therefore give what it befits him (to give).

Tuirp BrRAHMANA.

1. Now, the gods said, ‘ Meditate ye !’—whereby,
no doubt, they meant to say, ‘Seek ye a layer®
(for the fire-altar)!’ Whilst they were meditating,

1 For the antelope skin used at the initiation-ceremony, see III,
2,1, 1; for the girdle, ib. ro.

? See above, VI, 2, 1, 20.

5. This is the concluding oblation of the Soma-sacrifice, per-
formed at the close of the Agnifayana; see IX, 5,1, 54.

‘ Viz. at the proper time when the priests receive their fees,
after the mid-day Soma-service, see part ii, p. 340.

5 The author here connects the causal verb ‘ fetay’ (to reflect)
with ‘4i,’ to pile, to build; or rather with ‘4itim ish,’ to desire
building (an altar).

VI KANDA, 2 ADHYAYA, 3 BRAHMANA, 3. 187

Pragdpati saw this earth, as a first naturally-perfor-
ated! layer: hence it is by means of Pragdpati that
he lays on that (brick) 3.

2. Agni said to him (Pragapati), ‘I will step
nigh!’—‘ Wherewith ?’—‘ With cattle !’—‘ So be it!’
He thereby doubtless meant to say, ‘ with the cattle-
brick ;’ for that cattle-brick is the same as the darv4-
brick ὃ: hence the darva-brick is laid so as not to be
separated from the first naturally-perforated one ;
hence also not separated from this earth are the
plants, the cattle, the fire—for not separated (from
the earth) * he (Agni) stepped nigh with this (brick).

3. They said, ‘Meditate ye yet!’ whereby no
doubt they meant to say, ‘Seek ye a layer! seek ye

(to build) from hence upwards!’ Whilst they were

1 See p. 155, note 8.

3 Or, that (layer), the three naturally-perforated bricks occupying
the centre of the first, third, and fifth layers of the altar, these
bricks are, as it were, the representatives of the respective layers.
This first svayam-4trinn4 brick is laid down with the formula, ‘May
Pragapati settle thee!’ See VII, 4, 2, 6.

* A stalk of Dfrva (Dab) grass—Panicum (or Cynodon) dacty-
lon, or Agrostis linearis—is laid upon the first naturally-perforated
brick (which again lies on the man of gold) in such a way that the
root lies upon it and the tops hanging down to the ground. ‘Its
flowers in the perfect state are among the loveliest objects in the
vegetable world, and appear through a lens like minute rubies and
emeralds in constant motion from the least breath of air. Itis the
sweetest and most nutritious pasture for cattle, and its usefulness,
added to its beauty, induced the Hindus in the earliest ages to
believe it was the mansion of a benevolent nymph.’ Sir W. Jones,
Works, vol. v, p. 78. Professor R. Wallace, in his ‘India in 1887,’
gives an excellent illustration of this famous grass. He remarks
(p. 282) that ‘it has a wonderful power of remaining green, being
the grass of all Indian grasses which retains its succulence through-
out the extreme heat of summer.’

4 That is to say, immediately after (the earth-brick had been
laid on).

s

188 SATAPATHA-BRAHMANA.

meditating, Indra and Agni, and Visvakarman saw
the air, as a second naturally-perforated layer :
hence he lays on that (brick!) by means of Indra
and Agni, and Visvakarman.

4. Vayu said to them, ‘I will step nigh!’—
‘Wherewith!’—‘ With the regions!’—‘ Sobe it!’ He
thereby doubtless meant to say, ‘with the regional
(bricks *) :’ hence on the second naturally-perforated
one the regional ones are laid, without being sepa-
rated from it?; and hence not separated from the air
are the regions, the wind; for not separated there-
from he (Vayu) stepped nigh with this (brick).

5. They said, ‘Meditate ye yet!’—whereby no
doubt they said, ‘Seek ye a layer! seek ye (to build)
from hence upwards!’ Whilst they were meditating,
Parameshé¢din saw the sky, as a third naturally-per-
forated layer: whence it is by Paramesh¢/in (the

most high) he lays on that (brick ‘).

1 This second naturally-perforated brick, representing the air,
forms the centre of the third layer of the altar. See VIII, 3,
I, I seq.

* That is, the bricks marking the regions, or quarters (disy4) ;
five of these are laid down immediately after the self-perforated
one, in the four directions from it, two of them being laid on the
south. See VIII, 3, 1, 11.

5 Viz. without being separated from the layer which the second
svayam-atrinna represents. They would seem to lie about a foot
away from the central brick; but as no other special brick lies
between them, they may on that account be considered as not
separated from it.

4“ The third svayam-4trinna, though considered as forming part
of the fifth layer, is really laid on the top of it or rather on the
‘ punasfiti’—an additional pile of eight bricks laid over the
central, garhapatya-like, portion of the fifth layer (cf. VI, 6, 1, 14,
with note). It is laid down with the formula ‘May the Most
High settle thee !’—and on it the fire is subsequently placed. See
VIII, 7, 3, 13 seq.

ΥἹ KANDA, 2 ADHYAYA, 3 BRAHMANA, 8. 189

6. Yonder Sun said to him, ‘I will step nigh!’—
‘Wherewith ?’—‘ With a space-filling (brick 1).᾿--- So
be it! ’—Now he (the sun) indeed is the space-filler :
‘by (mine own) self,’ he thus means to say. Hence
the third naturally-perforated one is laid on so as
not to be separated from the space-filling one*®; and
hence yonder sun is not separated from the sky, for
not separated therefrom did he step nigh with this
Ἢ (brick). .

7. These six deities forsooth became all this
(universe), whatsoever exists here. The gods and
the Rshis said, ‘Those six deities forsooth have
become all this (universe): bethink ye yourselves
how we also may share therein!’ They said, ‘ Medi-
tate ye!’ whereby doubtless they meant to say, ‘Seek
ye a layer! seek ye how we also may share in this*!’
Whilst they were meditating, the gods saw a second,
the Azshis a fourth, layer +.

8. They said, ‘We will step nigh!’—‘ Where-
with ἢ With what is over and above these
worlds!’—‘So be it!’ Now what there is above
the earth on this side of the air, therewith the gods
stepped nigh, that is this second layer ; and what there

1 See p. 153, note.

* The laying down of the last svayam-Atrénn4 (together with the
likewise perforated ‘vikarni’) is immediately preceded by the
filling up of the fifth layer with the ‘space-filling’ bricks, only one of
which has the common formula pronounced over it. See VIII, 7,
2, I seq.

5 Viz. in this universe, and, as a representation thereof, in this
fire-altar.

4 In the foregoing 1-5 paragraphs only those three layers,
which have a ‘naturally-perforated’ brick in the centre, viz. the
first, third, and fifth layers, were mentioned. The author now
remarks on the two other layers, representing as it were the
space between the three worlds,

190 SATAPATHA-BRAHMANA.

is above the air on this side of the sky, therewith
the Azshis stepped nigh, that is this fourth layer.

9. Now when they said, ‘Meditate ye (#etaya-
dhvam) !’ they doubtless meant to say, ‘Seek ye a
layer (Aitim if&/ata)!’ and inasmuch as meditating
(Zetay) they saw them, therefore they are ‘layers’
(Aitayah).

10. Pragdpati saw the first layer: PragApati
assuredly is its (spiritual) ancestry. The gods saw
the second layer: the gods assuredly are its an-
cestry. Indra and Agni, and Visvakarman saw the
third layer: they assuredly are its ancestry. The
Rishis saw the fourth layer: the Azshis assuredly
are its ancestry. Paramesh¢/in saw the fifth layer:
Paramesh/in assuredly is its ancestry. And, verily,
whosoever so knows that (spiritual) ancestry of the
structures (layers of the fire-altar), his structures are
indeed possessed of an ancestry, possessed of rela-
tions (or, of mystic significance, bandhu).

THE SAVITRA LIBATIONS.
Tuikp ApuyAva. First BrRAHMANA.

1. The gods then said, ‘Meditate ye!’ whereby
doubtless they meant to say, ‘Seek ye a layer!’
Whilst they were meditating, Savitryz saw those
SAvitra (formulas); and inasmuch as Savitr2 saw
them, they are called Savitra. He offered that
eightfold-taken libation ; and when he had offered it,
he saw this eightfold-appointed Ash4d/4}, which had
been created aforetime.

1 That is, the ‘invincible’ brick, being the first brick which is
made, and that by the Sacrificer’s chief wife (mahisht) herself. See
VI, 5, 3, 1 seq—Sfdyanva remarks,—tém 4hutim hutva imém

prithivim Adhiyag#ikim ash/adhavihitim mrrtsikataébhi’ prithivya-
vairiyam (ἡ przthivyangair imam) ashéavihitatmik4m ashidAam ish/a-

ΥἹ KANDA, 3 ADHVAYA, I BRAHMANA, 6. 191

2. Now when they said, ‘Meditate γε !’ they doubt-
less meant to say, ‘Seek ye a layer!’ and inasmuch
as they saw it whilst meditating (éetay), therefore it
is a layer (Aiti). And the libation is a sacrifice; and
inasmuch as he saw it after sacrificing (ish¢v4), it is
a brick (ish¢aké).

3. Now that same (libation of ghee), while being a
single one, he offers as an eightfold one? with eight
formulas: whence this (‘invincible’ brick), while
being a single one, is eightfold appointed.

4. He offers while raising upwards (the spoon) ;—
he thereby raises this earth upwards by means of its
forms?: whence this earth is raised (above the
water) by its forms.

5. He offers it continuously ;—for at that time the
gods were afraid lest the Rakshas, the fiends, should
come thither after them! They saw that continuous
libation for preventing the Rakshas, the fiends, from
coming after them: hence he offers it continuously.

6. And, again, why he offers that libation ;—this
Agni is Savityz, and him he gratifies at the outset
by this libation ; and having sacrificed to, and grati-
fied, him (Agni), he then puts him together. And
inasmuch as by this (libation) he gratifies Savits~,
they (the formulas are called) SAvitra: that is why
he offers this libation.
kAm apasyat; puraiva loképavarga kala (? kaleorkalat) sréshm satim.
Though in the cosmogonic account, VI, 1, 1, 13 seq., the earth
is rather said to consist of nine different elements, the ‘invincible’
brick is commonly identified with the earth. See VI, 5, 3, 1.
For the (eightfold) compositions of the clay used for the fire-pan
and bricks, see VI, 5, 1, 1 seq.

1 That is to say, the offering-spoon is filled by eight dippings
with the dipping-spoon.

3 That is, by means of its constituent elements ;—pr:thivim
Grdhvam ripair mridadibhir udgamayati, Say.

192 SATAPATHA-BRAHMANA.

7. And, again, why he offers this libation ;—this
Agni is Savitvz, and him he pours out as seed at the
outset by this libation; and whatlike seed is poured
into the womb suchlike (offspring) is born. And
inasmuch as by this (libation) he pours out Savitrz
as seed, they (the offering-formulas are called)
SAvitra: that is why he offers this libation.

8. Both an offering-spoon (srué) and a dipping-
spoon (sruva) are used thereat ; for the offering-spoon
is speech, and the dipping-spoon is breath ; and with
speech and breath the gods sought this sacred rite
at the beginning : hence there are an offering-spoon
and a dipping-spoon.

g. And, again, why there are an offering-spoon and
a dipping-spoon,—what Pragdpati was, that indeed
is this dipping-spoon, for the dipping-spoon is the
breath, and the breath is Pragdpati. And what Vas
(speech) was, that is this offering-spoon; for V4é is
a female, and the offering-spoon (srué, f.) is a female ;
and those waters which went forth from the world of
Vaz (speech)}, they are this (ghee) which he offers
(in) this libation.

10. He offers it continuously, for those waters
flowed continuously. And inasmuch as that Pragé-
pati entered the waters with the threefold science ?,
that is these prayers (yagus) with which this (priest)
now Offers.

11. The first three which there are, are these
(three) worlds; and what fourth prayer there is that

1 See VI, 1, 1, 9.

2 VI, 1, 1, 10o.—The construction of the text is somewhat
peculiar,—what the author means to say seems to be,—the three-
fold science (the Veda) with which Pragapati entered the waters is
the same as the prayers now offered up.

VI KANDA, 3 ADHYAYA, I BRAHMANA, 15. 193

is the threefold science, that is the Gagatt,—the
Gagatt being all the metres, and all the metres
(making up) the threefold science; and what last
four (prayers) there are, they are the quarters: now
Prag4pati indeed is those worlds and the quarters;
and that (gagatt verse in the middle) is the threefold
science.

12. He offers with (Vag. 5. XI, 1), ‘Harnessing
first the mind,—Pragdpati, assuredly, is he that
harnesses, he harnessed the mind for that holy work ;
and because he harnessed the mind for that holy
work, therefore he is the harnessing one.

13. ‘Savitrz, stretching out the thoughts, —
for Savitz is the mind, and the thoughts are the
vital airs ;—‘ gazing reverently at Agni’s light,’
—that is, having seen Agni’s light ;—‘bore up
from the earth;’ for upwards from the earth he
indeed bears this (offering).

14. [Vag. 5. XI, 2] ‘With harnessed mind we,
—he thereby harnesses the mind for this work, for
with unharnessed mind one cannot now do anything ;
—‘at the impulse of the god Savitvz,'—that is
impelled (sped) by the god Savitrz,—‘ with power
(we strive) for the heavenly ;’—‘that by this holy
work he may go to the heavenly world,’ he thereby
means to say; ‘with power, he says, for by power
(energy) one goes to the heavenly world.

15. [Vag. 5. XI, 3] ‘Savitvz, having harnessed
the gods, —Savitvz is the mind, and the gods are
the vital airs;—‘ going by thought tothe light, to
heaven, —for as such as are going to the heavenly
world by thought (devotion) he has harnessed them
for this holy work ;—‘ going to produce a mighty
light, —the mighty light assuredly is yonder sun, and

[4] ο

194 SATAPATHA-BRAHMANA.

he is this Agni, and him they are indeed going to
fit together (or, restore);—‘may Savityz speed
them!’—that is, ‘may they perform this holy work,
sped by Savitz.’

16. [Vag. 5. XI, 4] ‘They harness the mind,
and they harness the thoughts,—for both the
mind and the vital airs he harnesses for this holy
work ;—‘the priests of the priest,—the priest is
Pragapati, and the priests are the gods;—‘of the
great inspirer of devotion,—the great inspirer
of devotion! is Pragdpati;—‘he hath assigned
the priestly offices,—now when he (Agni-Praga-
pati) is built up, then he assigns the priestly offices,
for the priestly offices are assigned over the built-up
(fire-altar) ;—‘the finder of rites,—for he indeed
found this rite ;—‘ he alone,’ for he alone found this
whole holy rite;—‘ mighty is the praise of the
god Savitrz,—that is, ‘great is the praise of the
god Savitrz.’

17, [Vag. 5. XI, 5; Ak 5. X, 313, 1] ‘By
devotions I harness your old inspiration,—
the old inspiration (brahman) doubtless is the vital
air, and devotion is food, and that food is this obla-
tion: by means of this oblation, by means of this
food, he harnesses the vital airs for this holy work,—
‘May the praise spread abroad on the lord’s
path,’—this he says in order that there may be for
the Sacrificer the praise of fame among both gods
and men;—‘may all sons of the immortal
hear!’—the immortal one doubtless is Pragdpati,
and his sons are all the gods;—‘who have resorted

1 See III, 5, 3, 12, where ‘brehat vipaséit’ (in the same formula)
is explained as referring to the sacrifice.

VI KANDA, 3 ADHYAYA, I BRAHMANA, 20. 195

to the heavenly abodes ;’—the heavenly abodes
are these worlds: the gods that are in these worlds,
with regard to them he says this.

18. [V4g. 5. XI, 6; Azk S. V, 81, 3] ‘Whose
course the others have followed,—for Praga-
pati first performed this rite, whereupon the gods
performed it;—‘the gods with vigour, the
god’s greatness,'—the greatness is the sacrifice,
thus: ‘the gods with vigour (followed) the god’s
sacrifice, his energy ;’—‘that dappled steed who
hath measured the terrestrial (regions),,—-what-
-soever is on this earth that is terrestrial, all that he
measures out; for with his rays he reaches down to
it;—‘the regions, he the god Savitvz by his
greatness, —the regions are these worlds, and the
god Savitvz is yonder sun: he measures them by
his greatness.

19. [V4g. 5. XI, 7] ‘God Savitrz, speed the
sacrifice, speed the lord of sacrifice unto his
share!’—the god Savityz is yonder sun, and
his share is the sacrifice, that he means to say
when he says ‘ speed the sacrifice, speed the lord of
sacrifice !’—‘May the heavenly, thought-cleans-
ing Gandharva cleanse our thought!’—the
heavenly Gandharva is yonder sun, and thought is
(sacrificial) food; thus, ‘May the food-cleanser
cleanse our food!’—‘May the lord of speech
render agreeable our speech !’—this sacred rite
is speech, and the lord of speech is the breath:
thus, ‘May the breath render agreeable this rite
of ours!’

20. [V4ag. 5. XI, 8] ‘Further, O god Savitvz,
this our sacrifice!’—the god Savityz is yonder
sun, and whatever sacrificial rite he furthers, that

02

196 SATAPATHA-BRAHMANA.

reaches its end safely and auspiciously ;—‘as one
pleasant to the gods,—that is, as one which shall
please the gods ;—‘ friend-gaining, ever-winning,
wealth-winning, heaven-winning,—that is, one
that may gain all this;—‘Make the hymn-tune
successful with the ~z& (verse), the Rathantara
with the GdAyatra (metre), and the Byrzhat,
moving in Gdyatra measures!’—thus the 58-
mans (hymns) ;—‘ Hail!’ thus the sacrificial formu-
las: this threefold science is first produced, even as
it was there and then produced. And the Agni
who was produced, he is this Agni (fire-altar) who
is built up from hence upwards.

21. These then are the eight SAvitra (formulas') ;—
the GAyatrt has eight syllables, and Agni is Géyatra:
as great as Agni is, as great as is his measure, by
just so much he pours him out as seed. There
are nine of them, the call of ‘Hail’ (being) the ninth,—
there are nine regions, and Agni is the regions;
nine vital airs, and Agni is the vital airs: as great
as Agni is, as great as is his measure, by so much
he pours him out as seed. There are ten of them,
the libation (being) the tenth,—the Virag has ten
syllables, and Agni is Virag: (the widely shining 3);
there are ten regions, and Agni is the regions; ten
vital airs, and Agni is the vital airs: as great as
Agni is, as great as is his measure, so great does
this become.

22. This libation having been offered, Agni went
away from the gods. The gods said, ‘Agni is the

1 Or, the single oblations, as distinguished from the whole con-
tinued libation.

3 Dipty4 virigamanaf, Séy.

VI KANDA, 3 ADHYAYA, I BRAHMANA, 25. 197

cattle (or, an animal), let us search for him by
means of the (different kinds of) cattle: he will be-
come manifest unto his own form.’ They searched
for him by means of the cattle, and he became mani-
fest to his own form: and hence even to this day the
animal becomes manifest to its own form (kind) },
cow to cow, horse to horse, and man to man.

23. They said, ‘Surely, if we search with all of
them, they will become used up and affording no
livelihood ; and if not with all, we shall get him
(Agni) incomplete.’ They saw one animal (as a
substitute) for two animals *, namely, the ass (as a
substitute) for the cow and the sheep; and because
they saw that one beast (would do) for two beasts,
therefore that one (the he-ass), whilst being one,
doubly impregnates ὃ,

24. The sham-man‘ (they saw to be a substitute)
for man,—a sham-man doubtless is he who pleases
neither the gods, nor the fathers, nor men. Thus
they searched by means of all the beasts, and yet
they (the beasts) did not come to be used up and
affording no livelihood.

25. With three he searches,—Agni is threefold:
as great as Agni is, as great as is his measure, with
so much he thus searches for him. They are five

1 That is to say, it shows itself openly, appears fearlessly before
others of its kind ;—Svaya rfpayeti tadarthye faturtht; Avis
prakaéso bhavati, tadanukaérenedanim api pasuk svéya τῇρᾶγα
samanagattyay4 prakaso bhavati, Say.

? That is to say, they saw that one animal might do for two,—
pa#tkami pratinidhau, Say. (Pax. II, 3, 11.)

8. Viz, the she-ass and the mare.

4 Anaddh4-purusham alfka-purusham purushat pratyapasyan
purushasth4ne kalitavantas, Say. Thus probably a counterfeit of
a man, a doll or human effigy.

198 SATAPATHA-BRAHMANA.

by way of (mystic) correspondence ',—Agni (the
fire-altar) has five layers; five seasons are a year,
and the year is Agni: as great as Agni is, as great
as is his measure, so great does this become.

26. They are fastened with halters of reed-grass
to guard (Agni) against injury * ;—Agni went away
from the gods; he entered into a reed, whence it is
hollow, and whence inside it is, as it were, smoke-
tinged: (thus) that, the reed, is Agni’s womb, and
Agni is these cattle; and the womb does not injure
the child. For® it is from a womb that he who is
born is born: ‘from the womb he (Agni) shall be
born when he is born,’ thus he thinks.

27. They (the halters) are triple (strings), for Agni
is threefold. They are made like a horse’s halter,
for the horse’s halter lies all round the mouth, and
the womb lies all round the child: thus it is made
like the womb.

28. They (the animals) stand facing the east, first
the horse, then the ass, then the he-goat; for this

1 That is, in order that this item of the sacrificial performance
should correspond with the nature of Agni. The number of five
is obtained by the three beasts actually led forward,—a horse,
an ass, and a he-goat—and the two beasts for which the ass
was stated to be a substitute, viz. the cow (or bullock) and the
sheep.—Sfyana, whose comment is very corrupt in this place,
remarks,—nanaddh4purusho tra gazyate.

3 In the text the dative of purpose (‘ahimsfyai’) is as usual
shifted right to the end of the train of reasoning explaining the
raison d étre of this item of the performance.

* This final clause with ‘vai’ supplies the reason why Agni
entered the womb, viz. because otherwise he could not be born ;—
just as the preceding clause with ‘ vai’ (the womb does not injure
the child) supplies the reason why reed grass is used; whilst the
preceding clauses explain how the reed comes to be the womb
whence Agni sprung.

VI KANDA, 3 ADHYAYA, I BRAHMANA, 31. 199

is their proper order. For that horse (asva) is the
tear (asru) which there (at the creation) formed itself ;
and that ass (rasabha) is that which, as it were, cried
(ras); and that he-goat (aga, unborn) is the juice
which adhered to the shell; and that clay which they
are about to fetch is nothing else than the shell (of
the egg): for it was from these forms that he was
created at first}, and from them he thus produces
him.

29. They stand on the south side ;—for the gods
at that time were afraid, lest the Rakshas, the
fiends, should smite their sacrifice from the south.
They saw that thunderbolt, yonder sun; for this
horse is indeed yonder sun; and by means of that
thunderbolt they drove off the Rakshas, the fiends,
from the south, and spread this sacrifice in a place
free from danger and devilry. And in like manner
does the Sacrificer now by this thunderbolt drive off
the Rakshas, the fiends, from the south, and spread
this sacrifice in a place free from danger and devilry.

30. On the right (south) side is the Ahavantya
fire, and on the left (north) lies that spade; for the
Ahavantya (m.) is a male, and the spade (abhri, ἢ)
a female, and the male lies on the right side of
the female*, [It lies] at a cubit’s distance, for at a
cubit’s distance the male lies by the female.

31. It should be made of bamboo. Agni went
away from the gods. He entered into a bamboo-
stem; whence that is hollow. On both sides he
made himself those fences, the knots, so as not

1 See VI, 1, 1, 11.
3 Dakshiato vai vrish4 yosham upasete;—compare: uttarato
hi str? pum4msam upasete, I, 1,1, 20; II, 5, 2, 17. ,

200 SATAPATHA-BRAHMANA.

to be found out; and wherever he burnt through,
those spots came to be.

32. It (the spade) should be spotted, for such a
one is of Agni’s nature. If he cannot procure a
spotted one, it may be unspotted, but hollow it must
be, to guard (Agni) from injury! ;—(for) such a one
alone is of Agni’s nature; that, the bamboo, is
Agni’s womb; and this (lump of) clay is Agni; and
the womb does not injure the child. For it is
from a womb that he who is born is born: ‘ from
the womb he (Agni) shall be born when he is born,’
so he thinks,

33. It may be a span long, for the voice here
speaks but as far as a span’s distance? It is,
however, a cubit long, for the cubit is the arm, and
strength is exerted by the arm: it thus becomes
equal to his strength.

34. It may be sharp on one side only, for on one
of the two sides is there a keen edge to this speech
of ours*. But indeed it is one that is sharp on both
sides, for on both sides is there a keen edge to this
speech of ours, inasmuch as it speaks both what is
divine and what is human‘, and both truth and un-
truth: therefore it is one that is sharp on both sides.

1 For the construction, see p. 198, note 2.

3 Pradesamatram hidam mukham abhi vag vadati, mukham abhi
varnatmika vig vadati vakt&stis(?) tasyas 4a pradesamatratvam
adhyatm4vadhdaritam atotrapi pridesamatr4 .. . yukta, Say.

® According to Sayana the tip of the tongue is indicated (as
VII, 2, 3, 3; 2, 4, 14, ‘vik’ means ‘mouth’); but perhaps it is
rather sharp, vituperative speech addressed to another person that
is intended here.

* Sfyana identifies the divine speech with Samskrit, and the
human speech with the Apabhramsas, or low dialects (?mAnusham
Aapatrosam, MS.).

ΝΙ KANDA, 3 ADHYAYA, I BRAHMANA, 38. 201

35. And, again, why it is sharp on both sides,—

the strength of the spade doubtless is on that side
on which there is its sharp edge: he thus lays
strength into it on both sides.

36. And, again, why it is sharp on both sides,—
when the gods had there discovered him (Agni),
they dug him out from these worlds; and in like
manner does he now, after discovering him, dig him
out from these worlds.

37. When it digs thus (downwards), then it digs
him out from this world; and when it moves up-
wards, then from yonder world; and when it moves
about between the two, then from the air-world: it
thus digs him out from all these worlds.

38. He takes it up, with (Vag. 5. XI, 9),‘At the
impulse of the god Savitrz, I take thee by the
arms of the Asvins, by the hands of Pashan,
by the G4yatrt metre, Angiras-like!’ By
means of those deities he thus takes it up, impelled
by Savitzz; by the G4yatri metre: he thus imparts
the Gayatri metre to it. ‘From the Earth’s seat,
Angiras-like, bring thou Agni Purtshya!!'’—

1 Mahfdhara says, Agni is called ‘ purfshya,’ because loose soil
(purfsha) is put in the fire-pan (ukh4), on which the fire is then
placed. It also doubtless refers to the loose soil which is spread
over the different layers of the altar, thus serving as mortar to the
bricks. In this epithet of Agni, ‘purisha’ seems, however, to be
taken in yet another, more subtle sense, the author apparently
connecting with it its etymological meaning of ‘that which fills,
fillings, Germ. Fullung, Fillsel ;’ whilst the reference to cattle
might also seem to point to the later ordinary meaning, ‘ faeces,
manure.’ Mahfdhara, on the force of the symbolical identification
‘pasavo vai purfsham,’ seems straightway to take ‘ purisha’ as a
synonym of ‘pasu,’ when he says,—purishebhya# pasubhyo hitak
purishyaZ. Sdyama’s comment here is corrupt,—pasavo vai
purisham pfiraz4m(hi(?) karyam pasavah pfirayanti.

202 SATAPATHA-BRAHMANA.

now soil means cattle: thus, ‘from the earth’s lap
bring thou Agni, favourable to cattle, as Agni
(did) !’—‘by the Trish¢ubh metre, Angiras-
like!’ he thereby takes it with the Trishtubh
metre and thus lays into it the Trish¢ubh metre.

39. [Vag. 5. XI, 10] ‘A spade thou art,—for a
spade it is: he thus takes it by means of the truth ;—
‘A woman thou art !’—the spade is a thunderbolt,
and the woman is a female, and a female injures no
one : he thus appeases it so as not to do any injury.
‘By thee may we be able to dig out Agni in
the seat!’ the.seat no doubt is this (spot): thus,
‘ By thee may we be able to dig out Agni in this seat
(place). —‘By the Gagatt metre, Angiras-like!’
he thus takes it up by means of the Gagatt metre,
and lays the Gagatt metre into it.

40. With three (formulas) he takes it up,—three-
fold is Agni: as great as Agni is, as great as is his
measure, by so much he thus takes it. Having
taken it up with three (formulas), he addresses it
with a fourth; for the gods having thus taken it
with three (formulas), then laid vigour into it by
means of a fourth; and in like manner does he now,
after taking it up with three (formulas), lay strength
into it with the fourth.

41. [V4g. 5. XI, 11] ‘Having taken into his
hand, Savit»z,—for it has indeed been taken into
his (the Adhvaryu’s) hand,‘ bearing the spade, —
for he indeed bears it‘ the golden,—for golden
indeed is the one that consists of the metres (the
Veda) ;—‘ beholding Agni’s light,—that is, see-
ing Agni’s light,—‘ lifted it up from the earth, —
for he indeed lifts it up from the earth ;—‘by the
Anush/éubh metre, Angiras-like ;—he thus takes

VI KANDA, 3 ADHYAYA, 2 BRAHMANA, I. 203

it up by means of the Anush¢ubh metre, and lays
the Anushéubh metre into it: for his undertaking
that spade of bamboo is thus made to be those
metres.

42. Some, indeed, make it of gold, saying, ‘It is
spoken of as golden.’ Let him not do so: in that it
is the metres, thereby that (spade) is gold, immortal
gold, the immortal metres.

43. He takes it up with four (formulas), for all
speech consists of four syllables: ‘v4k’ (speech) is
one syllable, and ‘aksharam’ (syllable) consists of
three syllables. Now that monosyllable ‘ vak’ is the
same as this last one, the Anush/ubh; and that
trisyllable ‘aksharam’ is the same as those former
formulas: he thus digs up Agni by the whole
speech, and equips it with the whole speech,—hence
with four (formulas).

44. And, again, why with four (formulas) ;—there
are four quarters: he thus lays speech into the four
quarters, whence speech speaks in the four quarters.
He takes it up both by metres and by formulas,
that makes eight—there are four quarters, and four
intermediate quarters: he thus lays speech into ‘all
the quarters, whence speech speaks in all the
quarters.

THE SEARCH AND DIGGING FOR AGNI
(THE LUMP OF CLAY).

Seconp BRAHMANA,

1. The spade is still in his hand, when he addresses
the beasts. For when the gods at that time were
about to search (for Agni) in these (animals) they
placed their vigour in front ; and in like manner does

204 SATAPATHA-BRAHMANA.

this one, now that he is about to search in these
(animals), place his vigour in front.

2. He addresses the horse, with (Vag. 5. XI, 12),
‘Most speedily', O courser, run hither,—what
is swift, that is speedy, and what is swifter than
swift, that is most speedy ;—‘along the widest
range, —the widest range doubtless is this (earth) :
thus, ‘along this wide range ;’—‘in the sky is thy
highest home, in the air thy navel, upon earth
thy womb: ’ he thus makes it to be those deities,
Agni, VAyu, and Aditya (the sun), and thus lays
vigour into the horse.

3- Then the ass, with (Νὰ. 5. XI, 13), ‘Yoke ye
two the ass,’ he says this to the Adhvaryu and the
Sacrificer ;—‘ upon this course, ye showerers
of wealth! ’—that is, ‘upon this performance, ye
showerers of wealth ;’—‘him, bearing Agni, and
helpful? unto us;’—that is, ‘him, bearing Agni,
and urged forward by us:’ he thereby lays vigour
into the ass.

4. Then the he-goat, with (Vag. 5. XI, 14), ‘At
every yoking, at every race, we call him, the
most powerful, —race® means food: thus, ‘in every
performance, in respect of every food we call him,
the most powerful ;’—‘ Indra to our help, we his
friends! ’—that is, ‘him, the strong (indriyavat), to
our help:’ he thereby lays vigour into the he-goat.

5. With three (formulas) he addresses (the vic-
tims),—threefold is Agni: as great as Agni is, as

1 Pratirtam, ‘sped forward, speeding forward.’

2 Asmayu, ‘tending towards us, favourable to us,’ is explained
differently by the author of the Brahmaza.

δ᾽ The author here, as elsewhere, rather takes ‘vaga’ in the
sense of ‘strength, sustenance.’

vI KANDA, 3 ADHYAYA, 2 BRAHMANA, IO. 205

great as is his measure, by so much he thus lays
vigour into them.

6. He then makes them walk forward to the east :
he thus searches for him (Agni) by means of these
animals. He does not touch (them) lest he, Agni,
should injure him; for Agni is the same as the
animals 1,

7. He makes the horse walk on, with (V4g. S. XI,
15), ‘Forth-speeding, come treading down the
curses !’—curse means evil: thus, ‘running come,
treading down the evil !’—‘come, delighting, into
Rudra’s chieftainship!’—beasts belong to Rudra :
thus, ‘come thou, delighting, into the chieftainship
of him who is thy deity!’ he thus searches for him
by means of the horse.

8. Then the ass with, ‘Traverse the wide air,
thou possessed of prosperous pastures and
affording safety !’—as the text, so its meaning ;—
‘with Pdshan as thy mate ;’—Padshan, doubtless,
is this earth; thus, ‘together with her as thy mate:’
he thus searches for him by means of the ass.

9. Then the he-goat, with (Vag. 5. XI, 16),
‘From the Earth’s seat, Angiras-like, bring
thou Agni Purishya!’—that is, ‘from the Earth’s
lap bring thou Agni, favourable to cattle, as Agni
(did) !’ he thus searches for him (Agni) by means
of the he-goat.

το. With three (animals) he searches,—threefold
is Agni: as great as Agni is, as great as is his
measure, with so much he thus searches for him.

1 The text here has the ordinary Sanskrit construction, running
literally thus :—he does not touch—Agni (being) the same as the
animals—‘ lest he, Agni, should injure me!’

206 SATAPATHA-BRAHMANA,

By three (formulas) he first addresses (the beasts) ;
that makes six,—six seasons are a year, and the
year is Agni: as great as Agni is, as great as is his
measure, so great does this become.

TuirpD BRAHMANA.

1. Those fires have been kindled (afresh) ; and
they (the priests and sacrificer) betake themselves to
the lump of clay! ;—those fires doubtless are these
worlds: when they are kindled, then they are these
worlds. For formerly the gods were seeking this
sacred rite outside of these worlds; and when he
fetches the lump of clay after passing by those fires,
he is seeking him (Agni) outside of these worlds.

2. They go eastwards; for the east is Agni’s
region: he thus seeks him in his own region, finds
him in his own region.

3. They go forward, with, ‘Angiras-like, we go
to Agni Purftshya;’—that is, ‘like Agni, we are
going to Agni, favourable to cattle.’

4. He then looks at the sham-man, with, ‘ Ang-
iras-like, we shall carry Agni Purtshya;—that
is, ‘Like Agni, we shall carry Agni, favourable to
cattle:’ he thus searches for him by means of the
sham-man.

5. Thereupon a hollow ant-hill is laid down mid-
ways (between the lump of clay and the Ahavantya
fire). He looks along it?; for the ant-hill is this

1 The lump of clay which is to be used for the making of
the fire-pan has been placed in a square hole east of the
Ahavantya fire.

* That is to say, he looks at the lump of clay through the
hollow part of the ant-hill, whilst muttering the formula given in

the next paragraph.

vI KANDA, 3 ADHYAYA, 3 BRAHMANA, 9. 207

earth, and this earth is these worlds. For the gods
searched for him (Agni) in these worlds part by
part; and in like manner does this one now search
for him in these worlds part by part.

6. [V4g. 5. XI, 17] ‘Agni hath looked along
the crest of the Dawns,—thereby they sought
him in the dawns;—‘along the days, he, the
first knower of beings,—thereby they sought
him in the days;—‘and oftentimes along the
rays of the sun,—thereby they sought him in the
rays of the sun ;—‘along the sky and the earth
hast thou spread ;’—therewith they sought him in
the sky and the earth, and found him; and in like
manner does this one thereby find him (Agni).
When he sees him from afar, he throws down that
(ant-hill) ; and they go up to the lump of clay.

7. He then addresses the horse ; for the gods then
said, ‘Let us drive away his evil!’ Now evil is
weariness: thus, ‘Let us drive away his weariness,
the evil!’ They drove away his weariness, the
evil; and in like manner does this one now drive
away his weariness, the evil.

8. [Vag. 5. XI, 18] ‘The courser, having
started on his way,—for his way has indeed been
started upon;—‘shaketh off all assaults,—
assaults mean evils: thus, ‘shakes off all evils;’
and hence, indeed, the horse, whilst running, shakes
itself ;—‘Agni he seeks to descry with his eye
on the great seat;’—the great seat doubtless is this
sacrificial (place) : thus, ‘ Agni he wishes to see with
his eye on this great seat.’

9. He then makes it (the horse) step on (the
lump of clay with the left fore-foot) ; for having dis-
covered him (Agni), it (the horse) then indicated

208 SATAPATHA-BRAHMAWA.

him to the gods, as if (it meant to say) ', ‘Just here
he is!’

10. And, again, why he makes it step thereon ;—
the gods then were afraid, thinking, ‘We hope the
Rakshas, the fiends, will not slay here this our
(Agni)!’ They placed that thunderbolt upon him
as a protector, to wit, yonder sun; for that horse is
indeed yonder sun; and in like manner does this
(Sacrificer, or priest) now place upon him that thun-
derbolt as a protector.

τι. [V4g. 5. XI, 19] ‘Having come upon the
earth, O courser, seek thou Agni by thy light!’
—the light is the eye: thus, ‘Having come to the
earth, thou, O courser, seek Agni with thy eye !’—
‘by pawing? the ground tell us where we may
dig him out! ’—that is, ‘by pointing out that (spot)
of the ground tell us where we may dig him out.’

12. He then pulls it up®; for the gods now endowed
it with vigour (for) having indicated (Agni) to them ;
and in like manner does this one now endow it with
vigour (for) having indicated (Agni) to him. He
does so, with [V4g. 5. XI, 20], ‘The sky is thy
back, the earth thy resting-place, the air thy
body, the sea thy womb;’—whereby he says, ‘Such

1 Or, as if one were to say,—yath4yam iha-sth4na 4stha(?) iti
kaskid brity4d evam proktavan, Say.

3 Or, by covering ;—it is not easy to see what the author makes
of ‘vrittvaya,’ for which the St. Petersburg dictionary suggests
‘vritvaya.’ Mahfdhara derives it from ‘vart,’ in the sense of ‘to
touch.’ Perhaps, however, ‘bhfiimer’ depends on ‘yatas;’ hence
‘moving about, tell us from what spot of the ground we may dig
him out.’

* That is, he pulls up its head (?); ‘he rouses it, shakes it up,’
St. Petersb. Dict.—SAyama, on the other hand, in accordance with
K&ty. XVI, 2, 18, interprets ‘unmrisati’ by ‘he holds his hand
over its back,’—prish/hasyopari pasim dhfrayati.

VI KANDA, 3 ADHYAYA, 3 BRAHMANA, 14. 209

thou art, such thou art;’—‘ Looking about with
thine eye, tread down the assailers!’—that is,
‘Looking about with thy eye, tread down all evil-
doers!’ He does not touch it, lest this thunderbolt
should injure him, for the horse is a thunderbolt}.

13. He then makes it step off (the lump of clay) ;
—for the gods now said, ‘ What shall we cause it to
obtain? ?’—‘ Great beauty*!’—They caused it to
obtain great beauty; and in like manner does this
one now cause it to obtain great beauty,—with
(νὰν. 5. XI, 21), ‘Go thou unto great beauty!’
—that is, ‘Go to thy great beauty!’ and therefore,
indeed, the horse is the most highly-favoured of
animals ;—‘from this standing-place,—that is,
‘where thou now standest ;’—‘wealth-giver!’—
for wealth it does give them ;—‘ Courser!’—for
this is a courser;—‘ May we be in the Earth's
favour, whilst Agni we dig in her lap!’—that
is, ‘May we be in the favour of this earth, whilst
digging (for) Agni in her lap!’

14, When it has stepped off he addresses it ;—
for as one would extol him who has given a gift, so
the gods now praised and magnified it (for) having
indicated (Agni) ; and in like manner does this one
now praise and magnify it, with (Νὰ. 5. XI, 22),
‘He hath come down, —for it has indeed come
down,—‘the wealth-giver,—for wealth, indeed,
is given them ;—‘the racing courser,—for it is
indeed a racer and a courser;—‘ hath made good,
well-made room on earth, —that is, ‘thou madest
good, well-made room on earth;’—‘thence let us

? For the construction, see on paragraph 6, p. 205, note.
* Literally, to step off to.
5 Saubhaga, ‘the state of being well-endowed, well-favoured.’

[41] P

210 ᾿ SATAPATHA-BRAHMANA.

dig out the fair-looking Agni,—fair-looking,’
he says, for Agni is indeed fair-looking on every
side ;—‘ ascending the heaven, unto the highest
sky,’—the sky is the heavenly world: thus, ‘mount-
ing the heavenly world, unto the highest sky.” He
makes it come up on the right side (of the lump) to
where the two other beasts are: they stand on the
right side, facing the east. The significance of the
right-hand (southern) position here is the same as it
was on that former occasion.

15. Sitting down he now offers upon the lump of
clay ;—for the gods then said, ‘ Meditate ye (etay),’
whereby, doubtless, they meant to say, ‘Seek ye a
layer (4iti)!’ Whilst meditating they saw this liba-
tion, and offered it: after offering it, they saw the
fire-pan (representing) these worlds.

16. They said, ‘Meditate ye!’ whereby, doubtless,
they meant to say, ‘Seek ye a layer!’ Whilst
meditating they saw this second libation, and offered
it: after offering it, they saw the Visvagyotis (all-
light bricks), that is, those deities Agni, Vayu,
and Aditya; for these deities are indeed all the
light. And in like manner does the Sacrificer
now, after offering those two libations, see the fire-
pan, these worlds; and those all-light deities. He
offers with two interlinked (verses)!: he thereby
interlinks these worlds, and those deities.

17. And, again, why he offers these two libations ;
—he thereby gratifies both the clay and the water;
and having offered to, and gratified, these two, he
then brings them together. With two interlinked

1 The two halves of the two verses (Vag. 5. XI, 23, 24) are
uttered in the order 1a, 2 Ὁ, 2a, 1b.

VI KANDA, 3 ADHYAYA, 3 BRAHMANA, 21. 211

(verses) he offers: he thereby interlinks (combines
thoroughly) the clay and the water.

18. He offers with ghee; for the ghee is a thunder-
bolt: he thus makes the thunderbolt its (or his,
Agni’s) protector. The ghee, moreover, is seed: he
thus pours forth seed,—with the sruva-spoon; for the
sruva (m.) is a male, and the male pours forth seed,—
with ‘ Svaha (hail !),’ for the Svahak4ra (m.) is a male,
and the male pours forth seed.

19. [Vag. 5. XI, 231] ‘Upon thee I sprinkle
with thought, with ghee,—that is, ‘upon thee
I offer with thought and ghee;’—that dwellest
near all beings,—for he (Agni) indeed comes to
dwell near evéry being ;—‘thee, large and great
with side-spent force, —for large he is, and
directed sideways, and great with force, with smoke;
—‘most ample through food, and fierce to
look at,—that is, ‘capacious with food, a consumer
of food, and flaming.’

20. [Vag. 5. XI, 24] ‘From all sides I sprinkle
the hitherward looking,—that is, ‘from every
side I offer upon the hitherward looking ;’—‘ with
spiteless mind let him relish this,—that is,
‘with unchafing mind may he relish this;’—‘ Agni,
glorious as a wooer, and of pleasing colour,—
for Agni is indeed glorious as a wooer’, and of
pleasing colour;—‘not to be touched, while
raging with his body,—for not to be touched is
he, whilst flaming with his body.

21. With two (verses) he offers ; for the Sacrificer

1 Rik 5.11, το, 4, beginning, however, ‘I sprinkle Agni with a
ghee-oblation.’

* Mahidhara and Sayama (Aik 5. II, 10, 5) take ‘maryasri’ in
the sense of ‘resorted to, or worshipped, by men.’

P2

212 SATAPATHA-BRAHMANA.

is two-footed, and the Sacrificer is Agni: as great
as Agni is, as great as is his measure, by so much
he thus pours him forth as seed ;—with two (verses)
relating to Agni: it is Agni he thereby pours forth
as seed, Inasmuch as they relate to Agni, they are
Agni; and inasmuch as they are Trish¢ubhs, they
are Indra; and Agni (the fire) belongs to Indra and
Agni: as great as Agni is, as great as is his measure,
by so much he thus pours him forth as seed. More-
over, Indra and Agni are all the gods, and Agni
(thus) contains all deities: as great as Agni is, as
great as is his measure, by so much he thus pours
him forth as seed.

22. He offers on the horse's footprint ;—the horse
is the same as that Agni, and so, indeed, these two
libations come to be offered over Agni.

23. He draws lines around it (the lump, with the
spade): he thereby puts a measure to it (or, to him,
Agni), as if saying, ‘So great thou art!’

24. And, again, why he draws a line around it ;—
the gods now were afraid, thinking, ‘We hope the
Rakshas, the fiends, will not smite here this (Agni)
of ours!’ They drew that rampart round it; and in
like manner does this one now draw that rampart
round it,—with the spade, for the spade is the
thunderbolt, and he thus makes the thunderbolt its
(or his, Agni’s) protector. He draws it all round:
on every side he thus makes that thunderbolt to be
its (or his) protector’. Three times he draws a
line: that threefold thunderbolt- he thus makes to
be a protector for him.

25. [V4g. 5. XI, 25-27] ‘Around the wise lord

1 Or, he makes that protecting thunderbolt for it (or him).

VI KANDA, 3 ADHYAYA, 3 BRAHMANA, 26. 213

of strength—', ‘Around (us) we (place) thee, O
Agni, as ἃ rampart—*, ‘With the days, thou
Agni—*, in thus praising Agni he makes a fence
for him by means of (verses) containing the word
‘ pari’ (around), for all round, as it were, (run) the
ramparts ;—(he does so by verses) relating to Agni:
a stronghold of fire he thus makes for him, and this
stronghold of fire keeps blazing ;—(he does so) by
three (verses): a threefold stronghold he thus makes
for him ; and hence that threefold stronghold is the
highest form of strongholds. Each following
(circular) line he makes wider, and with a larger
metre: hence each following line of strongholds is
wider, for strongholds (ramparts) are lines.

26. He then digs for him (Agni)* in this earth.
For the gods then were afraid, thinking, ‘We hope
the Rakshas, the fiends, will not smite him here?!
For the sake of protection they made this earth to
be a self (body, 4tman) for him, thinking, ‘His own
self will protect his own:self.’ It (the lump of clay)
should be as large as the hole: thus this earth (or
clay) becomes his (Agni’s) self. And as to its (being)
as large as the hole,—this earth is the womb, and
this (clay) is seed; and whatever part of the seed

1 Vag. 5. XI, 25; Rsk S. IV, 15, 3, ‘Around the offering, Agni,
the wise lord of strength, hath come, bestowing precious gifts upon
the worshipper,’

* Vag. S. XI, 26; Rsk S.X, 87, 22, ‘Around we place thee, the
priest, as a rampart, O mighty Agni, the bold-raced slayer of the
wily day by day.’ :

5. Vag. S. XI, 27; Ack S. II, 1, 1, ‘With the days, O Agni,
thou, longing to shine hither, art born forth from the waters, out
of the shore, from the woods, from the herbs, thou the bright,
O man-lord of men.’

4 Or he digs out that (lump of clay).

214 SATAPATHA-BRAHMANA,

exceeds the womb, becomes useless; and what is
deficient, is unsuccessful ; but that part of the seed
which is within the hole is successful. Four-cornered
is this hole, for there are four quarters: from all the
(four) quarters he thus digs him.

Fourtu ApuyAya, First BrAHMANA.

1. He now digs it (the lump of clay)! up from
that (hole) ;—for the gods, having found him (Agni),
then dug him up; and in like manner this one, after
finding him, now digs him up,—with (Vag. 5. XI, 28),
‘At the impulse of the god Savitz, by the arms
of the Asvins, by the hands of Pashan, I dig
thee, the Agni Purtshya, from the lap of the
earth, Angiras-like ;'"—impelled by Savitrz, he
thus, by means of those deities, digs him up, the
Agni favourable to cattle, as Agni (did).

2.‘Thee, O Agni, the bright, the fair-
faced, —for this Agni is indeed bright and fair-
faced ;—‘glowing with perpetual sheen,—that
is, ‘shining with perpetual light;’—‘thee, kind
to creatures, and never harming, the Agni
Purishya we dig up from the lap of the
earth, Angiras-like;’—that is, ‘thee, kind to
creatures, and never harming, the cattle-loving Agni
we dig up from the lap of the earth, as Agni (did).’

3. With two (formulas) he digs,—two-footed is
the Sacrificer, and the Sacrificer is Agni: as great
as Agni is, as great as is his measure, with so much
he thus digs him up. And twofald also is that form
of his, (consisting as it does of) clay and water.

4. He digs, with, ‘I dig,—‘we dig ;’ for with, ‘I

1 Or him, Agni; the identity of the two being kept up through-
out.

VI KANDA, 4 ADHYAYA, I BRAHMANA, 8. 215

dig,’ Pragapati dug for him (Agni); and with, ‘we
dig,’ the gods dug for him, therefore (he digs), with,
‘I dig,’—‘ we dig.’

5. Now while digging with the spade, he says
with speech ‘I dig,’ ‘ we dig,’ for the spade is speech.
It is for his undertaking that this bamboo (spade) is
made ; and with speech for a spade, the gods dug him
up; and in like manner does this one now dig him up
with speech for a spade (or, with the speech-spade).

6. He then deposits it upon the black antelope
skin, for the black antelope skin is the sacrifice ': in
the sacrifice he thus deposits it (or him, Agni) ;—on
the hair (side) ; for the hair is the metres: he thus
deposits him on the metres. That (skin) he spreads
silently ; for the black antelope skin is the sacrifice ;
and the sacrifice is Pragapati, and undefined is
Pragapati. North (of the hole he spreads it),—the
meaning of this (will be explained) hereafter ;—on
(the skin spread) with the neck-part in front, for thus
(it is turned) towards the gods.

7. And he deposits it on a lotus-leaf (placed on the
skin) ; for the lotus-leaf is the womb, and into the
womb he pours that seed; and the seed which is
poured into the womb, becomes generative. He
spreads that (leaf) with a formula; for the formula
is speech, and the lotus-leaf is speech *.

8. [Vag. 5. XI, 29] ‘Thou art the waters’

1 Regarding the skin of the black antelope, considered as a symbol
of Bréhmanical worship and civilisation, see part i, p. 23, note 2.
As to the white and black hair of it representing the hymn-verses
(rk) and tunes (saman), and those of undecided colour the Yagus-
formulas, see I, 1, 4, 2.

3 Viz. because from speech the waters were produced (VI, 1, 1, 9).
and from them the lotus-leaf has sprung. Say.

216 SATAPATHA-BRAHMANA.

back, Agni’s womb, for this is indeed the back of
the waters, and the womb of Agni;—‘around the
swelling sea,—for the sea indeed swells around
it;—‘ thou, growing mighty upon the lotus,—
that is, ‘growing, prosper thou on the lotus..—‘ With
the measure of the sky, extend thou in width !’—
with this he strokes along it (so as to lie even on the
skin); for that Agni is yonder sun; and him assuredly
none other than the width of the sky can contain:
‘having become the sky, contain him!’ this is what
he thereby says.

9. He spreads it over the black antelope skin;
for the black antelope skin is the sacrifice ; and the
black antelope skin is this earth, and the sacrifice is
this earth, for on this earth the sacrifice is spread.
And the lotus-leaf is the sky; for the sky is the
waters, and the lotus-leaf is the waters; and yonder
sky is above this earth.

10. He touches both of them—he thereby brings
about concord between them—with (Vag. 5. XI, 30),
‘A shelter ye are, a shield ye are! ’—for both a
shelter and a shield these two indeed are ;—‘un-
injured both, and ample,—for uninjured and
ample both these indeed are ;—‘ capacious, guard
ye,—that is, ‘spacious, guard ye!’—‘bear ye
Agni Purtshya!’—that is, ‘bear ye Agni, favour-
able to cattle!!’

11. [Vag. 5. XI, 31] ‘Guard ye, light-finders,
uniting with each other, with the breast, with
the self,'—that is, ‘guard him, ye light-finders,
uniting with each other, both with your breast and
your self;’—‘ bearing within the brilliant, the

1 See p. 201, note 1.

VI ΚΑ͂ΝΡΑ, 4 ADHYAYA, 2 BR

everlasting;’—this Agni indeed is yonder sun,
and he is the brilliant, the everlasting one; and
him these two bear between (them): hence he says,
‘the brilliant, the everlasting.’

12. He touches them with two (verses) ;—two-
footed is the Sacrificer, and the Sacrificer is Agni:
as great as Agni is, as great as is his measure, by
so much he thus brings about concord between these
two. And, again, (he does so) because that form of
theirs is twofold, (there being) a black antelope skin
and a lotus-leaf.

SeconD BRAHMANA.

1. He then touches the lump of clay, with (Vag.
5. XI, 32), ‘Thou art the Purtshya},—that is,
‘Thou art favourable to cattle ;’—‘all-support-
ing,—for he (Agni) indeed supports everything
here ;—‘ Atharvan was the first that kindled
thee, O Agni!’—Atharvan doubtless is the breath,
and the breath indeed churned him out (produced
him) at first: ‘ Thou art that Agni who was produced
at first,’ this he means to say ; and that same (Agni)
he thus makes it (the lump) to be.

2. He then takes hold of it with the (right) hand
and spade on the right side; and with the (left)
hand on the left side, with, ‘From the lotus
Atharvan churned thee forth,’—the lotus doubt-
less means the waters, and Atharvan is the breath;
and the breath indeed churned him (Agni, the fire)
out of the waters at first;—‘from the head of
every offerer */—that is, ‘from the head of this
All (universe).’

1 See p. 201, note 1.
5 ? Or, of every priest (visvasya vaghatak). There is nothing to

218 SATAPATHA-BRAHMANA,

3. [Vag. 5. XI, 33; Azk S. VI, τό, 14] ‘Also
the sage Dadhyazs, the son of Atharvan,
kindled thee;’—Dadhyazé, the Atharvana, doubt-
less is speech ; and he did kindle him therefrom ;—
‘asthe Vrztra-slayer, the breaker of strong-
holds, —V7rtra is evil, thus: ‘as the slayer of evil,
the breaker of strongholds.’

4. [V4g. 5. XI, 34; Azk S. VI, 16, 15] ‘Also
Pathya, the bull, kindled thee, as the greatest
slayer of enemies, —Pathya, the bull, doubtless is
the Mind, and he did kindle him therefrom ;—‘as a
winner of wealth in every battle, —as the text,
so its meaning.
᾿ §. With Géyatrt verses (he performs),—the
GAyatrt is the vital air: he thus lays vital air into
him. With three (verses) ;—there are three vital
airs, the out-breathing, the in-breathing, and the
through-breathing: these he thus lays into him.
These (verses) consist of nine feet, for there are
nine vital airs, seven in the head, and two downward
ones: these he thus lays into him.

6. And these two following ones are Trish¢ubhs,—
(Vag. 5. XI, 35, 36; zk 5. III, 29, 8; II, 9, 1).
Now, the Trish¢ubh is the body (self): it is his
(Agni’s) body he makes up by means of these two

show how the author of this part of the Brahmaza interprets
‘vAghat.’ Cf. VI, 4, 3, 10.—Professor Ludwig (A7k S. VI, τό, 13)
translates, ‘from the head of the priest Visva.’ Mahfdhara offers
several interpretations, according to which ‘vaghatah’ may either be
taken as nom. plur., the verb being again supplied in the plural,—
‘the priests churned thee out from the head of the universe,’ or ‘the
priests of the universe (or all priests) churned thee out,’—or
‘vaghatah’ may be ablative sing., like ‘ m@rdhnad,’ qualifying ‘ push-
karat,'—from the lotus, the head, the leader (or, starter, vahak&t) of
the universe.

vI KANDA, 4 ADHYAYA, 2 BRAHMAMNA, 8. 219

(verses). ‘Seat thee, O Hotrz, in thine own
place, thou, the mindful,’—the Hotvz, doubtless,
is Agni; and this, the black antelope skin, is indeed
his own place ; ‘ the mindful,’ that is, ‘ the wise one ;’—
‘establish the sacrifice in the seat of the good
work! ’—the seat of the good work doubtless is the
black antelope skin ;—‘ god-gladdening, thou shalt
worship the gods with offering !’—that is, ‘ being
a god, gratifying the gods, thou shalt worship (them)
with offering ;—‘ Bestow, O Agni, great vigour
upon the Sacrificer!’—thereby he implores ἃ
blessing upon the Sacrificer.

7. ‘The Hotzz, in the Hotvz’s seat, the know-
ing,—the Hotvz, doubtless, is Agni; the Hotvz’s
seat is the black antelope skin; and the knowing?
means the wise one ;—‘ the impetuous and glow-
ing one, of great power, hath sat down,—that
is, the impetuous and shining one, of great power,
has sat down ;—‘the guardian of undisturbed
rites, the most wealthy,—for he indeed is the
guardian of undisturbed rites, and the most
wealthy;—‘the bearer of thousands, the bril-
liant-tongued Agni, —a thousand means all, thus,
‘the all-bearer, the brilliant-tongued Agni. With
two Trish¢ubh (verses) relating to Agni (he per-
forms) : the meaning of this has been told.

8. Then there is this last Bvzhatt verse, for this
(fire-altar) when completely built up becomes like
the Brzhatt (the great) metre: whatlike seed is
infused into the womb, suchlike is (the child) born ;
and because he now makes this verse a Bvzhatt,

* Thus the author evidently interprets ‘vfd4nah,’ instead of
‘being found,’ ‘se trouvant, as is its real meaning.

220 SATAPATHA-BRAHMANA,

therefore this (altar) when completely built up
becomes like the Bvzhatt.

g. (Vag. 5. XI, 37; Ak S. I, 36,9] ‘Seat thee,
thou art great,’—he now causes the infused seed
to establish itself, whence the seed infused into the
womb establishes itself ;—‘ burn thou, best glad-
dener of the gods!’—that is, ‘shine thou, best
gladdener of the gods ;’—‘send forth, O Agni,
worthy partaker of the offering, thy showy,
ruddy smoke!’ for when he (Agni) is kindled, he
sends forth his ruddy smoke,—the showy, for it, as
it were, shows itself.

10. These (verses) amount to six,—six seasons
are a year, and Agni is the year : as great as Agni is,
as great as is his measure, so great does this become.
And what comes to be like the year, comes to be
like the Brzhatt ; for the year is the Bvzhatt,—twelve
full moons, twelve eighth days! (of the fortnight of
waning moon), twelve new moons, that makes thirty-
six, and the Brzhatt consists of thirty-six syllables.
He takes it (the lump of clay) from the right (south)
to the left (north) side (of the hole), for from the
right side seed is infused into the womb; and this
(hole) now is his (Agni’s) womb. He takes it thither
without stopping, so as not to stop the seed.

Tuirp BRAHMANA.

1. He then pours water into it (the hole), for
whatever is injured or torn in this earth that is
healed by water: by means of the water he thus
joins together and heals what is injured and torn
in her.

1 See VI, 2, 2, 23.

vi KANDA, 4 ADHYAYA, 3 BRAHMANA, 5. 221

2. [Vag. 5. XI, 38] ‘Let flow the divine
waters, the honey-sweet, for health, for pro-
geny!’—honey means sap (essence): thus, ‘the
sapful, for health, for progeny ;’—‘ from their seed
let plants spring forth, full-berried!’ for full-
berried plants indeed spring forth from the seat of
the waters.

3. He then heals her with αἰγὶ; for whatever is
injured and torn in this earth that is healed by the
air: by means of air he thus joins together and
heals what is injured and torn in her,

4. [Vag. 5. XI, 39] ‘May Vayu Matarisvan
heal,—V4yu M€atarisvan, doubtless, is he (the
wind) that blows yonder ;—‘the broken heart of
thee stretched out with upward look!’ for this
(hole) is the broken heart of this earth stretched out
with upward look;—‘thou who goest along by
the breath of the gods,—for he (the wind) indeed
goes along by means of the breath of all the gods ;—
‘to thee, Ka, be vashaé (success), O god!’—Ka
(‘Who ?’) doubtless is Pragdpati, for him he makes
this earth to be the Vasha/é, for there is so far no
other oblation than that,

5. He then heals her by means of the quarters,
for whatever is injured and torn in this earth, that is
healed by the quarters: by means of the quarters
he thus draws and joins together what is injured
and torn in her, He joins together this and this
quarter ἢ, whence these two quarters are joined

1 Viz. by fanning air into the hole with the hand.

* With his ‘nameless’ (or little) finger, he pushes some of the
loose soil into the hole, first from the front (east) and back (west)
sides, and then from the right (south) and left (north) sides.
Thus, according to Katy, XVI, 3, 4, the sunwise movement is

222 SATAPATHA-BRAHMANA,

together ; then this one and this one, whence these
two also are joined together: first thus, then thus;
then thus, then thus. This is moving (from left) to
right, for so (it goes) to the gods: with this and this
one a means of healing is prepared; with this and
this one he heals.

6. He then takes up together the black antelope
skin and the lotus-leaf; for the lotus-leaf is the
womb, and with the womb he takes up that infused
seed: whence the infused seed is taken up by the
womb. [He does so, with, Vag. 5. XI, 40] ‘ Well-
born with splendour, the refuge and shelter,
hath he settled down in the light;’ for well-born
he is, and he settles down in the refuge, and shelter,
and light.

7. He then ties it (the lump) up: he thereby
keeps the seed within the womb; whence the seed
kept within the womb does not escape. With a
string (he ties it), for with the string they yoke the
draught beast ;—with a triple one of reed grass:
the significance of this has been told.

8. He lays it round (the skin), with, ‘Invest thy-
self, O lustrous Agni, in the many-coloured
garment!’ In the sacrifice the cord is Varuaic; hav-
ing thereby made it non-Varusic, he makes him put
on (the skin) as one would make a garment be put on.

9. He then takes it and rises ;—that Agni being
yonder sun, he thus causes yonder sun to rise ;—with
(Vag. 5. XI, 41)?, ‘Rise, thou of good rites,—the
sacrifice doubtless is a rite: thus, ‘rise thou, well

obtained by the hand moving from east (along the south) to west,
and then from south (along the west) to north.

1 See VI, 3, 1, 27.

3 See Ask S, VIII, 23, 5, differing considerably.

VI KANDA, 4 ADHYAYA, 3 BRAHMANA, IO. 223

worthy of sacrifice ;’—‘ Guard us with godly wis-

dom! ’—that is, ‘ whatever divine wisdom is thine,
therewith guard us! ’—‘Most brilliant to see with

great light,—that is, ‘in order to be seen most
brilliant with great light ;"—‘hither, O Agni, come
thou with praises! ’—the praises! are the steeds :
thus, ‘hither, O Agni, come with the steeds.’

10. He then lifts it upwards from there towards
the east; for this Agni is yonder sun: he thus
places yonder sun upwards from here in the east, and
hence yonder sun is placed upwards from here in the
east. [He does so, with, Vag. 5. XI, 42; Rik 5.
I, 36, 13] ‘Upright for our protection, stand
thou like the god Savitrz!’—as the text, so its
meaning;—‘upright, as a bestower? of strength,’
—for standing upright he (the sun) indeed bestows?
strength, food;—‘when we utter our call with the
shining offerers ’—the shining offerers*, doubtless,
are his (the sun’s) rays: it is these he means. He
lifts it up beyond the reach of his arms, for beyond
the reach of his arms is that (sun) from here. He
then lowers it; and having lowered it, he holds it
above the navel: the meaning of this (will be ex-
plained) hereafter *¢.

1 The author might seem to connect ‘sasti’ (in susasti) with ‘ sis,’
to rule, control, instead of with ‘ sams,’ to praise ; S&yama, however,
takes ‘susasti’ as a bahuvrihi, ‘ with the praiseworthy,’ i. 6. with the
steeds deserving praise, because they draw well (sobhan4 sastir esh4m
νον sddhu vahanty δεν λ). It is indeed not improbable that this
was the author’s intention.

3 Or, a winner—wins.

8. Afigayo vaghatas. See p. 217, note 2.

* See VI, 7, 1, 8 seq.

224 SATAPATHA-BRAHMANA,

FourtH BrAHMANA.

1. That (lump of clay representing Agni) is still in
his hand when he addresses the animals; for the
gods, being about to equip’ (Agni), now first laid
vigour into them; and in like manner does this
(Sacrificer, or priest) now, being about to equip
(Agni), first lay vigour into these (cattle).

2. He addresses the horse, with (Vag. 5, XI, 43;
Rik 5. X, 1, 2), ‘Thus born, art thou the child
of the two worlds;’—the two worlds, doubtless, are
these two, heaven and earth; and he (Agni) thus
born, is the child of these two;—‘O Agni, the
lovely (child), distributed among the plants,’—
for he, the lovely one, is indeed distributed among
all the plants*;—‘a brilliant child, through
gloom and night, —for as a brilliant child, he (Agni)
indeed shines beyond gloom and night ;—‘crying
aloud thou didst go forth from the mothers;’—
his mothers, doubtless, are the plants, and from them
he comes forth crying aloud. He thereby lays vigour
into the horse.

3. Then (he addresses) the ass, with (Νά. 5. XI,
44), ‘Steadfast be thou, firm-limbed, and a
swift racer be thou, O steed!’—that is, ‘be thou
steadfast, and firm-limbed, and swift, and a racer, O
steed!’—' Ample be thou, and well to sit upon,
thou, the bearer of Agni’s supply!’—that is, ‘be

1 For the ceremony of ‘equipping’ Agni, see part i, p. 276,
note I.

* Viz. inasmuch as fire may be elicited from dry wood. See also
I, 6, 4, 5, where Soma, frequently identified with Agni (see VI, 5,
1, 1), is said at new moon to come down to the earth, and enter
the waters and plants in order to be born anew from them.

VI KANDA, 4 ADHYAYA, 4 BRAHMANA, 7. 225.

thou ample (broad), well to rest upon, thou, Agni’s pro-
vender-bearer'!’ He thereby lays vigour into the ass.

4. Then the he-goat, with (Vag. 5. XI, 45), ‘Be
thou propitious unto human creatures, O
Angiras!’—for Agni is Angiras, and the he-goat is
sacred to Agni: he thus appeases him with a view
to his doing no injury ;—‘ Scorch not heaven and
earth, nor the air, nor the trees! ’—that is, ‘do
not injure anything!’ He thereby lays vigour into
the he-goat.

5. With three (verses) he addresses (the animals),
for threefold is Agni: as great as Agni is, as great
as is his measure, with so much he thus lays vigour
into them.

6. He then holds it (Agni, the lump of clay) over
these animals, whereby he equips him (Agni) with
these cattle. He does not touch them, lest he should
injure that seed by the thunderbolt, for cattle are a
thunderbolt, and this (clay) is seed; or lest that Agni
should injure those cattle, for that (lump of clay) is
Agni, and these (animals) are cattle.

7. In the first place he holds it over the horse, with
(Vag. S. XI, 46), ‘Let the racer start forth
neighing lustily,—that is, ‘Let the racer start
forth neighing repeatedly;’—‘the running ass, cry-
ing aloud!’ He thus mentions the ass in the
formula of the horse, and thereby imbues the ass
with sorrow’ ;—‘ bearing Agni Purishya, may he
perhaps, be thou, for Agni, the bearer of (himself) favourable to
cattle ;—‘ pasavya’ being here as elsewhere used (see p. 201, note)
to explain ‘purfsha,’ that which fills, the mould or soil used as
mortar for the layers of bricks, in building up the fire-altar.

2 On account of his being compared with the horse, Say. The
author probably alludes to the dejected, spiritless look of the ass, as

[47 Q

226 SATAPATHA-BRAHMANA,

not perish before his full measure of time!’—
that is, ‘bearing Agni favourable to cattle, may he (the
horse) not perish before (the completion of) this sacred
work.’ Hethereby equips him (Agni) with the horse.

8. Then (over) the ass, with, ‘The male carrying
Agni, the male,—for Agni is a male, and the he-
ass is a male: that male carries the male ;—‘the
sea-born child of the waters,—for he (Agni) is
the sea-born child of the waters. He thereby equips
him with the ass.

9. He then takes it off, with, ‘O Agni, come
hither to the feast!’—that is, ‘in order to rejoice.’
By means of the brahman, the yagus (formula), he
thus removes him (Agni) from the Sfddra caste.

10. Then (he holds it over) the he-goat, with (Vg.
5. XI, 47), ‘The law—the truth, the law—the
truth!’—the (divine) law doubtless is this Agni;
and the truth is yonder sun; or, rather, the law is
yonder (sun), and the truth is this (Agni); but,
indeed, this Agni is both the one and the other:
hence he says, ‘the Jaw—the truth, the law—the
truth. He thereby equips him with the he-goat.

11. With three (beasts) he equips (Agni),—three-
fold is Agni: .as great as Agni is, as great as is his
measure, with so much he thus equips him. With
three (verses) he previously addresses (the beasts),—
that makes six: the significance of this (number) has
been explained.

12. They then make the beasts return (to the
Ahavantya): the he-goat goes first of them, then the
ass, then the horse. Now, in going away from this

compared with that of the horse. The word ‘suk’ might, however,
perhaps also be taken in the sense of ‘fervour, fire.’

VI KANDA, 4 ADHYAYA, 4 BRAHMANA, 16. 227

(Ahavantya?), the horse goes first, then the ass,
then the he-goat,—for the horse corresponds to the
Kshatra (nobility), the ass to the Vaisya and Sidra,
the he-goat to the Brahmaza.

13. And inasmuch as, in going from here, the
horse goes first, therefore the Kshatriya, going first,
is followed by the three other castes; and inasmuch
as, in returning from there, the he-goat goes first,
therefore the Brahmaaa, going first, is followed by
the three other castes. And inasmuch as the ass
does not go first, either in going from here, or in
coming back from there, therefore the Brahmaza and
Kshatriya never go behind the Vaisya and Sidra:
hence they walk thus in order to avoid a confusion
between good and bad. And, moreover, he thus
encloses those two castes (the Vaisya and Sddra) on
both sides by the priesthood and the nobility, and
makes them submissive.

14. He then looks at the sham-man, with, ‘Agni
Purishya we bear, Angiras-like;’—that is, ‘Agni,
favourable to cattle, we bear, like Agni.’ He thereby
equips him with the sham-man.

15. He (the Adhvaryu) arrives (near the fire) while
holding (the lump of clay) over the he-goat; for the
he-goat is sacred to Agni: he thus equips him
(Agni) with his own self, with his own godhead.
And, moreover, the he-goat is the Brahman (priest-
hood): with the Brahman he thus equips him.

16. He then takes it down, with, ‘O plants, wel-
come ye with joy this propitious Agni coming
hitherwards!’ for the plants are afraid lest he
(Agni) should injure them: it is for them that he

1 See VI, 3, 2, 6 seq.
Q2

228 ᾿ SATAPATHA-BRAHMANA.

now appeases him, saying, ‘Welcome ye him with
joy, propitious he comes to you; he will not injure
you !’—' Removing all infirmities, afflictions;
settling down, drive off from us evil inten-
tion!’ that is, ‘removing all infirmities and afflic-
tions, settling down, drive off from us all evil!’

17. [Vag. 5. XI, 48] ‘O plants, receive him joy-
fully, ye blossoming, full-berried ones!’ for that
is their perfect form when they are blossoming and
full-berried: thus, ‘Being perfect, receive ye him
joyfully !’—‘this timely child of yours hath
settled down in his old seat;’ that is, ‘this
seasonable child of yours has settled down in his
eternal seat.’

18. With two (verses) he takes it down,—two-
footed is the Sacrificer, and the Sacrificer is Agni:
as great as Agni is, as great as is his measure, with
so much he thus takes it down. He takes it down
from the right (south) to the left (north) side: the
significance of this has been explained. Raised and
sprinkled is (the place) where he takes it down, for
on a (mound), raised and sprinkled, the (sacrificial)
fire is laid down. Gravel is strewed thereon: the
significance of this (will be explained) hereafter 1,

19. It is enclosed on all sides?; for at that time
the gods were afraid, thinking, ‘We hope the Ra-
kshas, the fiends, will not smite here this (Agni) of
ours!’ They enclosed him with this stronghold;
and in like manner does this one now enclose him
with this stronghold. And, again, this is a womb;

1 See VII, 1, 1, 9.

* The lump of clay is deposited on a raised mound (or perhaps
rather on a cut-out piece of ground, uddhata), in an enclosed shed,
(with a door on the east side) north of the Ahavantya.

VI KANDA, 5 ADHYAYA, I BRAHMANA, I. 229

and this (clay) is seed; and in secret, as it were, the
seed is infused into the womb: it is thus made of the
form of the womb; and hence it is only in secret that
one would have intercourse even with his own wife.

20. He then unties it (the lump of clay): what-
ever part of his (body) pains him (Agni) when tied
up, that pain he now puts outside of him; and,
moreover, he causes him to be born from that
womb (the antelope skin).

21. [He unties it, with Vag. 5. XI, 49; AzkS. ITI,
15, 1] Blazing forth with wide glare,—that is,
‘Shining brightly with wide glare ;’—‘chase away
the terrors of the hating demons!’—that is,
‘chase away all evils!’—‘ May I be in the protec-
tion of the great, the good protector, in the
guidance of Agni, ready to our call!’ thereby
he invokes a blessing.

22. He then cuts off some goat’s hair, and lets
loose the animals towards the north-east; for this,
the north-east, is the region of both gods and men:
he thus bestows cattle on that region, and hence
both gods and men subsist on cattle.

THE MAKING OF THE FIRE-PAN (UKHA).

Firth ApuyAya. First BRAHMANA.

1. That water (used for working the clay) has |
been boiled by means of resin of the paldsa tree
(butea frondosa), just for the sake of firmness.
And as to why (it is done) by paldsa resin ;—the
pal4sa tree doubtless is Soma’, and Soma is the
moon, and that (moon) indeed is one of Agni’s

? See part i, p. 183.

230 SATAPATHA-BRAHMANA,

forms: it is for the obtainment of that form of Agni
(that palasa resin is used).

2. He pours it on (the clay), with (Vag. S. XI,
50-52; Azk 5. X, 9, 1-3), ‘Refreshing ye are,
O waters!!’ To whatever deity a Xzk-verse, and
to whatever deity a Yagus formula applies, that
Azk-verse is that very deity, and that Yagus formula
is that very deity: hence this triplet (XI, 50-52) is
these waters, and they are those very waters which
appeared as one form?: that form he now makes it.

3. He then produces foam and puts it thereto:
the second form which was created (in the shape of)
foam ὃ, that form he thus makes it. And the clay
he now mixes is that very clay which was created as
the third form. It was from these forms that he
(Agni) was created at the beginning, and from them
he now produces him.

4. He then mixes it with the goat’s hair, just for
the sake of firmness. And as to why with goat's
hair,—the gods then collected him (Agni) from out
of the cattle, and in like manner does this one now
collect him from out of the cattle. And as to why
with goat’s hair, it is because in the he-goat (is
contained) the form of all cattle; and as to its being
hair, form is hair +.

5. [Vag. 5. XI, 53] ‘Mitra having mixed the
earth and ground with light,—Mitra doubtless

} The whole triplet runs thus: ‘Refreshing ye are, O waters;
lead us to strength, to see great joy |—whatever is your most benign
sap, therein let us share, like loving mothers!—For you we will
readily go to him, to whose abode ye urge us, O waters, and
quicken us.’

* See VI, 1, 1, 12. δ VI, 1, 1, 13.

4 That is, the hair of cattle is the most obvious characteristic of
their outward appearance.

Φ
VI KANDA, 5 ADHYAYA, I BRAHMANA, 9. 231

is the breath, and the breath first did this sacred
work ;—‘I mix (fashion) thee, the well-born
knower of beings, for health to creatures, —as
the text, so its meaning.

6. Then there are these three kinds of powder (dust)
—(sand of) gravel, stone, and iron-rust—therewith he
mixes (the clay), just for firmness. And as to why (it
is mixed) therewith, it is because thereof this (earth)
consisted when it was created in the beginning : thus
whatlike this (earth) was created in the beginning,
such he now makes it (the earth, or fire-pan).

γ. [Vag. S. XI, 54] ‘The Rudras, having
mixed the earth, kindled the great light ;’—for
this Agni is yonder sun: thus it is that great light
which the Rudras, having mixed the earth, did
kindle ;—‘yea, never-failing and brilliant, their
light shineth among the gods ; for that never-
failing and brilliant light of theirs does indeed shine
among the gods.

8. With two (verses) he mixes (the clay),—two-
footed is the Sacrificer, and the Sacrificer is Agni : as
great as Agni is, as great as is his measure, so great
he thus mixes (fashions) him.

9. He then kneads it, with (Vag. 5. XI,55), ‘Mixed
by the Vasus, the Rudras,—for this (clay) has
indeed been mixed both by the Vasus and the
Rudras: by the Vasus, because by Mitra; and by
the Rudras, because by the Rudras ;—‘ by the wise,
the clay suitable for the work ;’—for wise those
(gods) are, and suitable for the (sacred) work is
this clay;—‘ making it soft with her hands, may
Sintvalt fashion it!’—Sintvalt doubtless is speech :
thus, ‘May she, having made it soft with her hands,
fashion it!’

.
232 SATAPATHA-BRAHMANA,

το. [Vag. 5. XI, 56] ‘Sintvalt, the fair-knotted,
fair-braided, fair-locked,—for Sinivalt is a
woman, and that is indeed the perfect form of
woman, to wit, the fair-knotted, fair-braided, fair-
locked: he thus makes her perfect;—‘may she
place the fire-pan into thy hands, O great
Aditi!’—the great Aditi doubtless is this earth:
it is to this earth that he says this.

11, [Vag. 5. XI, 57] ‘Let Aditi fashion the
fire-pan, by her skill, her arms, her wisdom!’
—for by her skill, by her arms, and by her wisdom
she does indeed fashion it ;—‘may she bear Agni
in her womb, even as a mother (bears) her son in
her lap! ’—that is, ‘as a mother would bear her son
in her lap, so may she (Aditi) bear Agni in her
womb!’

12, With three (formulas) he kneads (the clay),—
threefold is Agni: as great as Agni is, as great as
is his measure, with so much he thus kneads him.
With two (verses) he mixes,—that makes five ;—of
five layers consists the fire-altar (Agni) ; five seasons
are a year, and the year is Agni: as great as Agni
is, aS great as is his measure, so great does this
become. With three (formulas) he pours water
thereto,—that makes eight ;—-of eight syllables the
GAyatrt metre consists, and Agni is GAyatra: as
great as Agni is, as great as is his measure, so great
does this become. And, moreover, as one of eight
syllables? this (earth) was created in the beginning :
thus as great as this (earth) was created in the
beginning, so great he thus makes this (fire-pan
representing the earth).

1 See VI, 1, 2, 6-7.

7

VI KANDA, 5 ADHYAYA, 2 BRAHMANA, 4. 233

Seconp BrRAHMANA.

1. He then takes a lump of clay, as much as he
thinks sufficient for the bottom part, with, ‘Makha’s
head thou art! ’—Makha, doubtless, is the sacrifice,
and this is its head; for the Ahavantya fire is the
head of the sacrifice, and that Ahavantya (fire-altar)
he is now about to build: hence he says, ‘ Makha’s
head thou art!’

2. And, again, as to why he says, ‘Makha’s head
thou art!’—when he (Agni) is built up, then he is
born, and it is by the head (issuing first), by the
top, that he who is born is born: ‘when he is born,
may he be born by the head, by the top!’ so he
thinks.

3. He spreads it out, with (Vag. 5. XI, 58),
‘May the Vasus, Angiras-like, fashion thee by
the Gayatri metre!’—for the bottom part is this
(terrestrial) world, and this the Vasus fashioned by
means of the Géyatri metre; and in like manner does
this one now fashion it by means of the Gayatri metre ;
—‘ Angiras-like, he says, for Angiras is the breath.
‘Thou art steadfast !’—that is, ‘thou art firm,’ or,
‘thou art fixed ;’—‘ Thou art the earth! ’—for this
bottom part is indeed the earth;—‘Establish in
me offspring, increase of wealth, lordship of
cattle, manhood, clansmen for the Sacrificer!’
For the Vasus, having fashioned this (terrestrial)
world, invoked this blessing thereon; and in like
manner does the Sacrificer, having fashioned this
world, now invoke this blessing thereon. Having
made it of the measure of a span (in each direction),
he then turns up its edge on each side.

4. He then lays thereon the first (lower) side-part,

234 SATAPATHA-BRAHMANA.

with, ‘May the Rudras, Angiras-like, fashion
thee by the Trishéubh metre!’—for this side-
part is the air, and this the Rudras fashioned
by means of the Trish¢ubh metre; and in like
manner does this one now fashion it by means of
the Trish¢ubh metre ;—‘ Angiras-like,’ he says, for
Angiras is the breath ;—‘ Thou art steadfast!’—
that is, ‘thou art firm,’ or ‘thou art fixed ;’—‘ Thou
art the air!’ for this side-part is indeed the air ;—
‘Establish in me offspring, increase of wealth,
lordship of cattle, manhood, clansmen for the
Sacrificer!’ For the Rudras, having fashioned the
air, invoked this blessing thereon ; and in like manner
does this Sacrificer, having fashioned the air, now
invoke this blessing thereon. Having stroked and
smoothed it all over—

5. He lays on the upper side-part, with, ‘May
the Adityas, Angiras-like, fashion thee by
the Gagatt metre!’ for this side-part is yonder
sky, and this the Adityas fashioned by means of the
Gagati metre; and in like manner does this one now
fashion it by means of the Gagati metre ;—‘ Angiras-
like,’ he says, for Angiras is the breath ;—' Thou
art steadfast!’—that is, ‘thou art firm,’ or ‘thou
art fixed ;’'—‘ Thou art the sky!’ for that side-part
is indeed the sky ;—‘ Establish in me offspring,
increase of wealth, lordship of cattle, man-
hood, clansmen for the Sacrificer!’ For the
Adityas, having fashioned the sky, invoked this
blessing thereon ; and in like manner the Sacrificer,
having fashioned the sky, now invokes this blessing
thereon.

6. He then makes it (complete), with this fourth
prayer, ‘May the All-gods, the friends of all

VI KANDA, 5 ADHYAYA, 2 BRAHMANA, 9. 235

men, fashion thee, Angiras-like, by the Anu-
sh¢ubh metre !’—this prayer, doubtless, is the (four)
quarters, and the All-gods, the friends of all men,
did then, by means of this prayer, put the quarters
into these worlds, (that is) into the fire-pan; and in
like manner does the Sacrificer, by means of this
prayer, now put the quarters into these worlds,
into the fire-pan ;—‘ Angiras-like,’ he says, because
Angiras is the breath ;—‘Thou art steadfast!’
—that is, ‘thou art firm,’ or ‘thou art fixed;’—
‘Thou art the quarters!’ for this prayer indeed
is the quarters;—‘ Establish in me offspring,
increase of wealth, lordship of cattle, manhood,
clansmen for the Sacrificer!’ For the All-gods,
the friends of all men, having fashioned the quarters,
invoked this blessing on them; and in like manner
the Sacrificer, having fashioned the quarters, now
invokes this blessing on them.

7. With that same formula he fashions it both
inside and outside, whence the quarters are both
inside and outside these worlds. He therewith
fashions it without restriction (to any part of the
pan), for unrestricted are the quarters.

8. He makes it just a span high, and a span side-
ways ; for Vishau, when an embryo, was a span long,
and this (fire-pan) is the womb: he thus makes the
womb of equal size with the embryo?.

9. Were it larger than a span, he would make it
smaller by that prayer; and were it smaller, (he
would make it) larger thereby *.

1 Vishnu is identical with Agni, inasmuch as both are the
sacrifice.

3 That is to say, if the pan, thus fashioned, is not quite of the
exact measure, the formula is supposed to set this right. .

236 SATAPATHA-BRAHMANA,

10. If there be one victim, let him make it (the
pan) one span wide; and if there be five victims,
let him make it five spans wide, or an arrow’s
width ; for the arrow means strength : he thus makes
it to be composed of strength. But, indeed, an
arrow formerly used to be five spans long.

11. He then lays round the horizontal belt (or
rim) ;—that is the quarters; for the gods, having
made these worlds, the fire-pan, strengthened and
encircled them by the quarters; and in like manner
the Sacrificer, having made these worlds, the fire-
pan, thus strengthens and encircles them by the
quarters.

12. He lays this (rim) on the upper third (of the
side), for it is there the ends of these worlds meet,
and he thus makes them firm thereby.

13. [He does so, with Vag. S. XI, 59] ‘Thou art
Aditi’s girdle!’—in the sacrifice the string relates
to Varuza: he thus lays this belt round after
(expressly) making it one not relating to Varuza.

14. He then silently makes four upright (bands),
for these are the quarters ;—for the gods, having
made these worlds, the fire-pan, made them firm on
all sides by means of the quarters?; and in like
manner the Sacrificer, having made these worlds, the
fire-pan, now makes them firm on all sides by means
of the quarters.

15. These (vertical bands) run up to (the rim of)
it, for they did then support it, and so do they now
support it: thus that upper part of it becomes firm

1 Yasmin kéle dhanurved4nusfrena dharmatas kshatriya yudh-
yante tasmin k4le pa#éapradeseshur Asft, adhun4 tv iyam aniyata-
parim4n4 vartante, Say.

3 Viz. by means of the mountains, according to Sayana.

VI KAWDA, 5 ADHYAYA, 2 BRAHMANA, 21. 237

by means of the horizontal belt, and that lower part
of it by means of these (vertical bands).

16. At their tops they form nipples; for the gods,
having made these worlds, the fire-pan, drew forth
for themselves from these nipples all (objects of)
their desires; and in like manner the Sacrificer,
having made these worlds, the fire-pan, draws forth
from these nipples all his desires.

17. This (fire-pan) indeed is a cow, for the fire-pan
is these worlds, and these worlds are a cow: that
horizontal belt is its udder ; it is in the (upper) third
of it, for the udder is in one-third of the cow.

18. He forms nipples to it, whereby he forms the
nipples of the udder: it has four nipples, for the
cow has four nipples,

19. Some, indeed, make it with two nipples, or
also with eight nipples; but let him not do so, for
those cattle which have fewer nipples than a cow,
and those which have more nipples, are less fit to
yield him a livelihood: hence they make this (fire-
pan) less fit to yield a livelihood; and, indeed, they
do not make it (like) a cow, but (like) a bitch, or a
ewe, or a mare; hence let him not do so.

20. He then takes hold of its bowl, with, ‘May
Aditi seize thy bowl!’ Aditi, doubtless, is Speech ;
and the gods, having then fashioned it, perfected it
by means of Aditi, speech; and in like manner this
one, having fashioned it, now perfects it by means of
Aditi, speech,

21. Having grasped it with both hands, he sets it
down, with, ‘She, having fashioned the great
(mahim) fire-pan,’—that is, ‘she, having fashioned
the great (mahattm) fire-pan;’—‘the earthen
womb for Agni;’—for this is indeed Agni’s

238 SATAPATHA-BRAHMANA.

earthen womb ;—‘ Aditi offered it unto her sons,
thinking, They shall bake it! ’—for Aditi, indeed,
having fashioned it, offered it to the gods, her sons,
to bake it; and in like manner does this one now,
after fashioning it, offer it to the gods to bake it.

22. Now some make three (fire-pans), saying,
‘Three (in number) are these worlds, and the fire-pans
are these worlds ;’'and also for mutual expiation,
thinking, ‘ If the one will break, we shall carry (Agni)
in the other, and if the other (breaks), then in the
other (or third).’ Let him not do so; for that first
bottom part is this world; and that first (lower) side-
part is the air; and the upper one is the sky; and
that fourth, the prayer, doubtless is the quarters;
and just as much as these worlds and the quarters
are, so much is this whole (universe), But were he
to add anything thereto, he would make it to be
redundant, and whatever redundant (act) is done in
the sacrifice is left over for the Sacrificer’s spiteful
rival. And as to the expiation in case of the
(fire-pan being) broken, that (will be told} in a subse-
quent chapter }.

Turrp BRAHMANA.

1, Of that same (clay) she (the queen) forms the
first, the ‘invincible’ (brick) ; for the invincible one
(Ash4@4) is this earth, and this earth was created
first of these worlds. She forms it of that same clay,
for this earth is (one) of these worlds. The (Sacri-
ficer’s) consecrated consort (mahisht) forms it; for
this earth is a ‘mahishi’ (female buffalo, a cow). She
who is first taken to wife is the consecrated consort.

1 VI, 6, 4, 8.

VI KANDA, 5 ADHYAYA, 3 BRAHMANA, 5. 239

2. It measures a foot (in length and breadth), for
the foot is a foundation, and this earth also is a
foundation. It is marked with three lines, for this
earth is threefold’.

3. Now he (the Sacrificer) makes the fire-pan : he
thereby makes these worlds. He then makes the
(three) ‘all-light’ (bricks), that is these deities, Agni,
Vayu, Aditya, for those deities indeed are all the
light. He makes them from that same clay (as the
fire-pan): he thus produces these gods from these
worlds. The Sacrificer makes them. They are
marked with three lines, for threefold are these
gods*. Thus as regards the deities.

4. Now as regards the self (or body): the fire-pan,
indeed, is the self (of Agni). The ‘invincible’
(brick) is speech : that she (the wife) makes first, for
this speech is foremost in the body. She makes it
from that same clay, for this speech is of the body.
The (Sacrificer’s) consecrated consort makes it, for
speech is a ‘mahishi.’ It is marked with three
lines, for speech is divided into three kinds, Azk-
verses, Yagus-formulas, and SAman-tunes; and be-
cause of this threefold form of speech, low-voiced,
half-loud, and loud.

5. He makes the fire-pan: thereby he makes
(Agni’s) self. He then makes the ‘all-light’ (bricks),
—the ‘all-light’ (brick) is offspring, for offspring
indeed is all the light : he thus causes generation to
take place. He makes them of the same clay (as
the fire-pan) : he thus produces offspring from the
self. The Sacrificer makes them: the Sacrificer thus

1 See VI, 1, 1, 14.
* Viz. those of the sky, the air, and the earth. See VI,
I, 2, το.

240 SATAPATHA-BRAHMANA.

produces offspring from his own self. He makes
them without interruption: he thus produces un-
interrupted offspring from his own self. He makes
them subsequently (to the fire-pan): he thus pro-
duces the offspring subsequently to his own self.
They are marked with three lines, for generation is
threefold, father, mother, and son; or, the embryo,
and the inner and outer membrane.

6. He makes these from (clay) prepared with
prayer, the others from (clay) prepared without
prayer; for these are defined, the others undefined ;
these are limited (in number), the others unlimited.

7. That Agniis PragApati; but Pragdpati is both
of this, defined and undefined, limited and unlimited :
thus when he makes (bricks) from (clay) prepared
with prayer, he thereby makes up that form of his
(Pragdpati’s) which is defined and limited ; and when
he makes them from (clay) prepared without prayer,
he thereby makes up that form of his which is un-
defined and unlimited. Verily, then, whosoever
knowing this does it on this wise, makes up the
whole and complete Agni. From the (clay) lying
ready prepared, he leaves over a lump for expia-
tions},

8, He (the Adhvaryu) now fumigates it (the fire-
pan)—just for the sake of strength, or to (mark) the
progress of the work. And, again, as to why he
fumigates,—that fire-pan is the head of the sacrifice,
and the smoke its breath: he thus puts breath into
the head.

9. He fumigates it with horse-dung, to insure it
against injury; for the horse is sacred to Pragdpati,

1 That is, in case the fire-pan were to break. See VI, 6, 4, 8 seq.

ΥἹ ΚΑ͂ΝΡΑ, 5 ADHYAYA, 4 BRAHMANA, I. 241

and Pragapati is Agni, and one does not injure one’s
own self. And with dung (he does it) because that is
what was eaten (by the horse) and is useless ; and thus
he does not injure the horse itself, nor the other cattle.

το. [V4g. 5. XI, 60] ‘May the Vasus make
thee fragrant by the Gayatri measure, Angiras-
like !—May the Rudras make thee fragrant by
the Trish¢ubh metre, Angiras-like!—May the
Adityas make thee fragrant by the Gagatt
metre, Angiras-like!—May the All-gods, the
friends of all men, make thee fragrant by the
Anushéubh metre, Angiras-like!—May Indra
make thee fragrant !—May Varuma make thee
fragrant!—May Vishzu make thee fragrant!’
—he thus fumigates it by means of the deities.

11. Seven balls of horse-dung are (used), and
seven formulas: those deities are sevenfold}, and
seven vital airs there are in the head. But also
what is many times, seven times seven, is (expressed
by) seven?: he thus puts the seven vital airs into
the head.

Fourtu BRAHMANA,

1. He now digs that (hole)* in the earth; for the
gods now were afraid, thinking, ‘We hope the
Rakshas, the fiends, will not smite here this (Agni) of

Δ ?Or, divided into groups of seven each, as, for instance, the
Maruts, see II, 5, 1, 13.

3 Comp. the Germ. ‘seine sieben Sachen (or, Siebensachen)
packen,’ to pack one’s traps.

* One might take ‘athainam asyam khanati’ to mean, ‘he now
digs for him (Agni) in the earth,’ or ‘digs him into the earth.’
Cf. VI, 4, 1, 1, ‘athainam ata4 khanati.’ Sdyana, however (in
accordance with the formula in paragraph 3), supplies ‘avasam,’
‘a hole.’

[41] R

242 SATAPATHA-BRAHMANA.

ours!’ They made this (earth) to be his self (body),
for protection, thinking, ‘ The self will protect itself.’

2. He digs him out with (the help of) Aditi, in
order to guard him from injury; for Aditi is this
earth, and one does not injure one’s own self; but
were he to dig with (the help of) another deity, he
surely would injure him (Agni).

3. [Vag. 5. XI, 61] ‘May the divine Aditi, dear
to all the gods, dig thee, Angiras-like, O hole,
in the lap of the earth!’—for this hole (is dug)
among the gods. That bamboo spade now dis-
appears. This hole is four-cornered, for there are
four quarters : he thus digs it from all the quarters".
Having then laid down fuel in it, he silently puts the
‘invincible’ (brick) thereon, for that is made first.

4. He then sets down the fire-pan (with the bottom
part upwards), with, ‘May the divine wives of the
gods, dear to all the gods, place thee, Angiras-
like, O fire-pan, in the lap of the earth!’ for
of old the divine wives of the gods, dear to all the
gods, indeed, like Angiras, placed that (fire-pan) into
the lap of the earth, and by (the help of) them he
now places it. But, surely, these are the plants,—the
wives of the gods are indeed the plants; for by the
plants everything here is supported: by means of
the plants he thus supports this (fire-pan). He then
lays down silently the ‘all-light’ (bricks). Having
then placed fuel thereon he kindles it.

5. ‘May the divine DhishazAs, dear to all
the gods, kindle thee, Angiras-like, O fire-pan,
in the lap of the earth!’ for of old the divine

1 Sarvabhyo digbhya enam avafam khanati tam a sarv4su dikshu
nash/ré na himsanti, Say.

VI KANDA, 5 ADHYAYA, 4 BRAHMANA, 8. 243

Dhishaz4s, dear to all the gods, indeed kindled it,
like Angiras, in the lap of the earth, and with their
help he now kindles it. But, surely, this is V4é
(speech),—the Dhishaw4s are indeed speech’, for by
speech everything is kindled here: by means of
speech he thus kindles this (fire-pan). Whilst look-
ing at it, he then mutters these three formulas :

6. ‘May the divine protectresses, dear to all
the gods, heat thee, O fire-pan, Angiras-like,
in the lap of the earth!’ for of old the divine pro-
tectresses, dear to all the gods, indeed, like Angiras,
heated it in the lap of the earth ; and by them he now
heats it. But, surely, these are the days and nights,
—the protectresses are indeed the days and nights;
for by days and nights everything is covered here :
by means of the days and nights he thus heats it.

7. ‘May the divine ladies, dear to all the
gods, bakethee, Angiras-like, O fire-pan, inthe
lap of the earth!’ for of old the divine ladies, dear
to all the gods, did, like Angiras, bake it in the lap
of the earth, and with their help he now bakes it.
But, surely, these are the metres,—the ladies (gn)
are indeed the metres (scripture texts), for by means
of these men go (gam) to the celestial world: by
means of the metres he thus bakes it.

8. ‘May the divine women, with unclipped
wings, dear to all the gods, bake thee, Angiras-
like, O fire-pan, in the lap of the earth!’ for

1 Whether ‘ Dhishaz4’ (the name of certain female divinities
who have the power of bestowing prosperity and granting wishes)
is here connected with ‘dhishmya,’ fire-hearth; or whether it is
taken by the author in some such primary sense as ‘ intelligence’
or ‘inspiration,’ it were difficult to decide. Sayama connects it
with ‘dhf,'—vag vai dhishaz4, si hi dhiyam karma gfav4sani (?)
sambhagate,

R 2

244 SATAPATHA-BRAHMANA,

of old the divine women, with unclipped wings, dear
to all the gods, did bake it, like Angiras, in the lap
of the earth ; and with their help he now bakes it.
But, surely, these are the stars,—the women (ani)
are indeed the stars, for these are the lights of those
righteous men (gana) who go to the celestial world :
itis by means of the stars that he thus bakes it.

9. Now he digs with one (formula), he sets down
(the fire-pan) with one, he kindles with one, he heats
with one, he bakes (paé) with two, whence twice in
the year food is ripened (paé) ; these amount to six,
—six seasons are a year, and Agni is the year: as
great as Agni is, as great as is his measure, so great
does this become.

10. And as often as he attends to (the fire by
adding fresh fuel)! he attends to it with the prayer
relating to Mitra, ‘(The protection] of Mitra, the
preserver of men? ...;’ for a friend (mitra) does
not injure any one, nor does any one injure his
friend ; and in like manner does this one not injure
that (fire-pan), nor does it (injure) him. By day he
should put (fuel) on it, by day he should clear it (of
the ashes).

11. He clears it (of the ashes) with a prayer relat-
ing to Savityz,—for Savitvz is the impeller: impelled

' The St. Petersburg dictionary seems to take ‘ yavat kiyak
Aopany4afarati’ in the sense of ‘as much (or, as deep) as he enters
(into the pan).’ But see III, 2, 2, 19, where ‘ yavat kiyakka...
upaspriset’ has likewise the meaning ‘as often as he touches.’ Cf.
also Katy. Sr. XVI, 4, 15, He keeps up (the fire by adding fuel),
with ‘ Mitrasya...;’ 16, [He repeats the formula] as often (or
long) as he keeps it up (or, adds fuel).

3 Vag. 5. XI, 62; Rik S. III, 59, 6, ‘The gainful protection of
the God Mitra, the preserver of men, is glorious and of most
wonderful renown.’

VI KANDA, 5 ADHYAYA, 4 BRAHMANA, 16. 245

by Savitvz, he thus clears it—[V4g. 5. XI, 63]
‘May the divine Savitrz, the well-handed,
well-fingered, and well-armed, clear thee by
his might! ’—for Savitz is all that.

12. He then turns it (the fire-pan) round, with,
‘Not tottering upon the earth, fill the regions,
the quarters!’—that is, ‘not tottering, fill thou
with sap the regions and quarters on earth!’

13. He then takes it up, with [V4g. 5. XI, 64],
‘Having risen, do thou become great, —for these
worlds, having risen, are great;—‘and stand up
steadfast!’ that is, ‘stand thou up firm and fixed!’

14. Having taken it in both hands, he sets it down,
with, ‘O Mitra, unto thee I consign this fire-
pan for safety: may it not break!’ for Mitra is
that wind which blows yonder : it is to him he thus
consigns it for protection ; for these worlds are pro-
tected by Mitra (or by a friend), whence nothing
whatever is harmed in these worlds. -

15. He then pours (milk) into it,—just for strength,
or to (mark) the progress of the work. And, again,
why he pours (milk) into it,—that fire-pan is the
head of the sacrifice, and milk is breath: he thus lays
breath into the head. Moreover, the fire-pan (ukhé, ἢ)
is a female : he thus lays milk into the female, whence
there is milk in the female.

16. He pours goat's milk into it to avoid injury 1;
for the goat sprang from PragApati’s head, and Pra-
gapati is Agni; and one does not injure one’s own
self. And as to why it is goat’s (milk),—the goat
eats all (kinds of) herbs: he thus pours into it (the
pan) the sap of all (kinds of) herbs.

1 The construction of this, and similar previous passages, is the
same as that referred to in part ii, p. 15, note 3.

246 SATAPATHA-BRAHMANA.

17. [Vag. 5. XI, 65] ‘May the Vasus fill thee
with the Gayatri metre, Angiras-like!—May
the Rudras fill thee with the Trish¢ubh metre,
Angiras-like !—May the Adityas fill thee with
the Gagati metre, Angiras-like!—May the All-
gods, dear toall men, fill thee with the Anush-
zubh metre, Angiras-like!’—by these deities he
thus moistens it: by whatever deities he fashions it,
by them he fumigates it, and by them he moistens
it. For he who performs a work, knows the practice
of it: hence by whatever deities he fashions it, by
them he fumigates and moistens it.

THE DIKSHA, or INITIATION.
Sixtn ApuyAya, First BRAHMANA.

1, Many! are the oblations, in the building of the
fire-altar, as well as at any other (special ceremony)
than the building of the fire-altar. For there are
supernumerary rites,—supernumerary are those
which are (performed) over and above another rite :
of these*® are the building of the altar (Agniéity4),
the Ragasfya, the Vagapeya, and the Asvamedha ;
and because they are over and above the other
(normal) rites, therefore they are supernumerary.

1 Or rather, too many, more (than are required at one of the
normal Soma-sacrifices),—Adhvarikebhyo bahutarani, Say.

* That is, as would seem from Sayama, of such ceremonies as
have supernumerary, or additional, oblations to the normal ones
connected with them. This discussion seems to be introduced
here on account of the additional oblation (that to Vaisvanara)
offered at the initiation ceremony. As an ‘additional’ or special,
oblation at the Vagapeya, Sayama refers to the pap of wild rice
(V, 1, 4, 12); whilst at the Ragasfya the one to Anumati (V, 2,
3, 4) is said to belong to the same category.

vi ΚΑ͂ΝΡΑ, 6 ADHYAYA, I BRAHMANA, 5. 247

2. A cake! on eleven potsherds to Agni and
Vishwu,—that is the initiation (offering) of the
(Soma) sacrifice;—one on twelve potsherds to
Vaisvanara, and a pap to the Adityas,—these two
belong to Agni.

3. Now were he to prepare only the one for Agni
and Vishzu, and not the other two oblations, then
only the initiation (offering) of the (Soma) sacrifice
would be performed, and not those of Agni (the
fire-altar); and were he to prepare only the other
two oblations, and not the one to Agni and Vishau,
only the initiation (offering) of Agni would be per-
formed, and not that of the sacrifice.

4. He prepares both that of the sacrifice, and
those of Agni, for this rite is both a rite of sacrifice,
and a rite of fire: first (comes) that of the sacrifice,
and then that of the fire, for the rite of the fire is an
accessory rite.

5. Now as regards that (cake) for Agni and
Vishzu, its mystic import is the same as what is
(implied) in a preparatory ceremony. And _ the
(cake) on twelve potsherds for VaisvAnara is for

1 These and the subsequent offerings form part of the Dikshé,
or initiation ceremony, for the Soma-sacrifice to be performed after
the completion of the fire-altar. This initiation ceremony com-
mences on the day of new moon, a week after the preparation of
the ukh4, or fire-pan. An integral part of (the first day of) this
ceremony is the kindling of a fire in the ukhA—the ‘Ukhya
Agni’—which ultimately serves to supply the fires for the brick
altars built on the completion of the period of initiation. The
Diksha is, as a rule, to be performed daily for a year, during which
time the fire has to be kept up in the ukhé, and carried about by
the Sacrificer for a time each day. While the cake to Agni-
Vishnu here mentioned is the ordinary cake-offering prescribed
for the Diksh4 of the normal Soma-sacrifice (see III, 1, 3, 1), the
Vaisvanara cake is peculiar to the Agni#ayana.

248 SATAPATHA-BRAHMANA.

the obtainment of all the fires, Vaisvanara being all
the fires ;—it is one of twelve potsherds, for twelve
months are a year, and Vaisvdnara is the year.

6. And, again, as to why he prepares one for
Vaisvanara,—it is because he is about to produce
Agni as Vaisvanara (belonging, or dear to, all men):
in the initiation offering he first pours him forth as
seed, and whatlike the seed is that is poured into
the womb, suchlike is (the child) born therefrom;
and inasmuch as he now pours forth that (Agni)
Vaisvdnara as seed, therefore he is born hereafter
as Vaisvanara.

7. And why he prepares those two (other) obla-
tions,—Vaisvanara is the ruling power, and that
Aditya pap is the people: he thus makes both the
ruling power and the people. The Vaisvdnara
(cake) he prepares first, and having thereby made
the ruling power, he makes the people.

8. That (Vaisvanara cake) is one single (oblation),
having one single deity: he thus makes the ruling
power to be concentrated in one (person), and ex-
cellence to be concentrated in one. The other, the
pap, has many deities, for the pap is a multiplicity
of rice-grains, and those Adityas are a multiplicity of
gods: he thus bestows multiplicity on the people.
Thus much as to the deities.

9. Now as regards the self (or body of Agni).
The Vaisvanara (cake) is the head, and that Aditya
pap is the body: he thus makes both the head and
the body. The Vaisvanara (cake) he prepares first ;
and having thereby made the head, he then makes
the body.

10. That (Vaisvanara cake) is one single (obla-
tion), for the head is, as it were, one only; and the

VI ΚΑ͂ΝΡΑ, 6 ADHYAYA, I BRAHMANA,14. 249

other, the pap, has many deities, for that pap is a
multiplicity of rice-grains, and this body is a multi-
plicity of limbs: he thus bestows on the body a
multiplicity of limbs.

11. That (pap) is (prepared) on ghee, for the

dityas are consumers of ghee: he thus gratifies
them, each by his own share, by his own liquor.
These offerings are (made) silently, for here in the
sacrifice there is seed, and silently seed is infused.

12. He then offers the Audgrabhama (libations),
for by the Audgrabhazas (elevatory libations) the
gods raised themselves from this world to the
heavenly world: and inasmuch as (thereby) they
raised themselves (ud-grabh), they are called ‘aud-
grabhaza ;'\—and in like manner does the Sacrificer,
by means of the Audgrabhamas, now raise himself
from this world to the heavenly world.

13. There are many of these, in the building of the
fire-altar as well as at any other (special ceremony) :
the significance of this has been told. They are of
both kinds : (the significance) of this has been told ;—
first those of the sacrifice, and then those of the fire :
(the significance) of this also has been told.

14. He offers five of the sacrifice?,—the sacrifice
is fivefold: as great as the sacrifice is, as great as is
its measure, by so much he thus pours it forth as seed.
Seven (libations) of the fire,—the fire(-altar) consists
of seven layers*; seven seasons are a year, and

See III, 1, 4, 1.

3 Viz. the five Audgrabhana libations of the ordinary Soma-
sacrifice offered in the manner there described. See part ii,
Pp. 20, note.

8 Though Agni, or the fire-altar, is commonly called the five-
layered one (pa#fafitika), consisting as it does of five complete

250 ΒΑΤΑΡΑΤΗΛ-ΒΕΛΗΜΑΝΑ.

Agni is the year: as great as Agni is, as great as is
his measure, by so much he thus pours him forth as
seed. Those two kinds (of libations) amount to
twelve,—twelve months are a year, and Agni is
the year: as great as Agni is, as great as is his
measure, so great does this become.

15. He offers!, with (Vag. 5. XI, 66-67), ‘The
Purpose, Agni, the Impulse, hail!’—from pur-
pose, indeed, this sacred rite originated at first, and
he now impels (yokes, uses) it for this rite.

16. ‘Mind, Wisdom, Agni, the Impulse, hail!’
—from the mind indeed this sacred rite originated
at first, and he now impels it for this rite.

17. ‘Thought, knowledge, Agni, the Im-
pulse, hail!’—from thought, indeed, this sacred rite
originated at first, and he now impels it for this rite.

18. ‘The distinction of Speech, Agni, the
Impulse, hail!’—from speech, indeed, this sacred
rite originated at first, and he now impels it for
this rite.

19. ‘To Pragdpati, to Manu, hail!’—Manu,
forsooth, is Pragapati, for he thought out (man) all
this (universe); and Pragdpati, indeed, of old per-
formed this rite, and now-makes use of him for
ae rite,

o. ‘To Agni Vaisvanara, hail!’—Agni Vais-
Paes doubtless, is the year ; and the year, indeed,

layers of bricks, on the top of these there is a small additional pile
of two layers, the lower one (punaséiti) in the form of the G&rha-
patya hearth (VII, 1, 1, 1 seq.), and the upper one, consisting of
two bricks, on which the fire is ultimately laid down. See p. 188,
note 4. Hence Agni is also called ‘ saptasitika.’

* Viz. the seven special Audgrabhaza libations of the Agni-
kayana.

vi ΚΑ͂ΝΡΑ, 6 ADHYAYA, I BRAHMANA, 22. 251

of old performed this rite; and he now makes use
thereof for this rite.

21. He then offers the one to Savitvz, for Savitrz,
indeed, of old performed this rite, and he now makes
use of him for this rite,—(V4g. 5. XI, 67; Azk 5.
V, 50, 1), ‘Every mortal would choose the
friendship of the divine Guide; every one
craves riches, and would have glory for him
to prosper, hail!’ He who chooses the friend-
ship of the god Savityz, chooses both glory and
prosperity; and he who performs this rite, indeed
chooses his friendship.

22. Now some offer these Audgrabhaza libations
into the fire-pan itself, saying, ‘These, surely, are
offered for (special) objects of desire, and that fire-
pan is the Sacrificer’s self: we thus secure for the
Sacrificer’s self all his objects of desire.’ Let him
not do so; for the fire which is kindled (in the fire-
pan) is the essence of the completed sacrifice and of
those libations, and when he puts the fire-pan on the
fire, after the sacrifice has been completed and the
Audgrabhamas offered, then the sacrifice mounts it
(the pan), and it bears the sacrifice: let him, there-
fore, put the fire-pan on the fire only after the sacri-
fice is complete, and the Audgrabhazas have been
offered.

23. It is covered with a layer of Mugga grass,
just for the purpose that it may blaze up. And as
to why it is with a layer of Mugga grass, (it is done)
to avoid injury, for that Muzga grass is a womb,
and the womb does not injure the child; for he who
is born, is born from a womb: ‘May he (Agni),
when he is born, be born from the womb,’ thus he
thinks.

252 ΒΑΤΑΡΑΤΗΑ-ΒΕΛΗΜΑΝΑ.

24. Inside? there is a layer of hemp, just for the
purpose that it may blaze up. And as to its being
a layer of hemp,—the inner membrane (amnion) of
the womb from which Pragdpati was born consists
of flax, and the outer membrane (chorion) of hemp :
hence the latter is foul-smelling, for it is the outer
membrane of the embryo. [It is so used] to avoid
injury, for the outer membrane does not injure the
embryo; and it is from the outer membrane of the
embryo that he who is born is born : ‘ May he (Agni),
when he is born, be born from the outer membrane
of the embryo!’ thus he thinks.

Seconp BrAHMANA.

1. Standing he puts it (the pan) on the fire, for the
fire-pan is these worlds, and these worlds stand, as
it were. And, moreover, whilst standing one is
strongest.

2. Standing (with his face) towards north-east,
for standing towards north-east Pragdpati created
creatures.

3. And, again, why (he does so) standing towards
north-east ;—that (quarter), the north-east, is the
quarter of both gods and men.

4. And, again, why standing towards north-east,—
in that quarter is the gate of the world of heaven,
hence it is standing with his face towards north-
east that one offers libations, and standing towards
north-east that one leads up the dakshivds: it is
by the gate that he thus makes him enter into the
world of heaven.

1 That is, underneath the layer of muf#ga. Both the reed-grass
and the hemp are to be crushed and reduced to the condition of
powder previously to their being strewed into the fire-pan.

vi ΚΑ͂ΝΡΑ, 6 ADHYAYA, 2 BRAHMANA, 7. 253

5. [Vag. S. XI, 68] ‘Break not! Suffer not
injury!’—as the text, so its meaning ;—‘O
mother, bear up bravely!’—for the fire-pan
(ukhé, f.) is a woman; and ‘O mother’ is a term for
addressing a woman: ‘bear up well, indeed !’—
‘(Thou) and Agni will do this (work) !’—for
(the fire-pan) and Agni will indeed be doing this
(sacred work).

6. [V4ag. 5. XI, 69] ‘Stand firm, divine Earth,
for our well-being!’ as the text, so its meaning ;—
‘A divine (Asura) contrivance thou art made in
the wonted manner ;’—the vital spirit (asu) is the
breath, and this (fire-pan) has indeed been made its
contrivance in the wonted manner ;—‘ May this
offering be agreeable to the gods!’ he thereby
means those libations which he intends to offer in
that fire; and moreover, that (fire-pan) itself is an
offering ;—‘unharmed rise thou in this sacri-
fice!’ this he says with the view that it may rise
unharmed, uninjured, in this sacrifice.

7. With two (verses) he heats it on the fire,—the
Sacrificer is two-footed, and the Sacrificer is Agni: as
great as Agni is, as great as is his measure, by so
much he thus heats it (the pan). [He does so] with
a gayatri and a trish¢ubh verse,—the GAyatrt is the
vital air, and the Trishtubh the body; and the
animal is as much as the vital air and the body:
thus by as much as the animal (consists of) he puts
that (pan) on the fire. And, again, the GAyatrt is
Agni, and the Trish¢ubh is Indra; and the fire re-
lates to Indra and Agni: as great as the fire is, as
great as is its measure, by so much he thus heats it.
These two (verses) have seven feet (viz. three and
four respectively),—the fire-altar consists of seven

254 SATAPATHA-BRAHMANA.

layers}; seven seasons are a year, and Agni is the
year: as great as Agni is, as great as is his measure,
so great does this become.

8. When the fire heats it, then the flame mounts
up to it; for the fire-pan is a female, and the fire is
a male: hence when the male heats the female, he
infuses seed into her.

9. Now, if the flame is too long in mounting up,
some throw coals on (the pan), thinking, ‘ There is
fire now on both sides.’ But let him not do so; for
the animal is indeed born with bones?; but it is not
forced in with bones, as it were, at: ἘΠΕῚ but it is
introduced only as seed. Now that flame is bone-
less seed: hence the flame alone should mount up
to it.

10, When the flame mounts up to it, he places a
kindling-stick thereon: thereby the seed enters it
(the fire-pan), and that fire imparts growth to that
seed (in the shape of) this (kindling-stick).

11. It should be one of kv¢muka wood. Now,
the gods and the Asuras, both of them sprung from
Pragapati, strove together. The gods, having placed
Agni in front, went up to the Asuras. The Asuras
cut off the point of that flame held forward. It set-
tled down on this earth, and became that kyzmuka
tree: hence it is sweet, for there is vital essence (in
it), Hence also it is red, for it is a flame, that kz7-

1 See p. 249, note 3.

* The fire ultimately to be placed on the new G4rhapatya hearth
(VII, 1, 1, 1 seq.}—whence the Ahavantya on the great fire-altar has
to be kindled—is to be produced in the ukh4, or pan, as it were
in its womb; but the material (grass and hemp) which has already
been put in the pan, is only to be kindled by the blaze of the fire
on which the pan has been placed, without any burning coals being
applied to the fuel within the pan.

vi ΚΑ͂ΝΡΑ, 6 ADHYAYA, 2 BRAHMANA, 15. 255

muka tree being the same as this Agni: it is (in
the shape of) fire that he imparts growth to it.

12. It (the kindling-stick) is a span long, for
Vishzu, as an embryo, was a span long: he thus
imparts to it growth equal to his body.

13. It is soaked in ghee ;—the inner membrane
of the womb from which Agni was produced con-
sisted of ghee: hence he now blazes up towards it,
for it (the stick) is his self (body); and hence it (the
kyimuka) has no ashes: (Agni) himself now enters
into his own self,—to avoid injury’, for the inner
membrane does not injure the embryo; and it is
from the inner membrane that he who is born is
born: ‘When he (Agni) is born, may he be born
from the inner membrane!’ thus he thinks.

14. He puts it (the kindling-stick) on, with (Vag.
5. XI, 60; Azk 5. II, 7, 6), ‘The wood-eating,
ghee-drinking,—that is, he who has wood for his
food, and: ghee for his drink—‘the primeval,
desirable Hotyvz,/—that is, ‘the old, desirable
-Hotv7;’—‘ the wonderful son of power, —power
is strength: thus, ‘the wonderful son of strength.’
Standing he puts it on with the ‘Sv4h4:’ the mean-
ing of this (will be explained) hereafter *.

15. Now the fire-pan is the body, the reed-grass
(fuel) the womb, the hemp the inner membrane 3,

1 The dative ‘ahimsfyai’ again doubtless belongs to the first
sentence of the paragraph (‘it is soaked in ghee’), the intervening
clauses being inserted for explanation. For a similar construction,
see above, p. 198, note 2.

3 See VI, 7, 2, 1.

* The inverted order of the words ‘sam& garfyu’ is peculiar.
It seems to have been resorted to with the view of keeping
together the two pairs of subjects, ‘mufgih-sanih’ and ‘ garayu-
ulbam.’

256 SATAPATHA-BRAHMANA.

the ghee the outer membrane, and the kindling-stick
the embryo.

16, The pan is outside, and the reed-grass (fuel)
is inside; for the body is outside, and the womb
inside. The reed-grass is outside, and the hemp
inside ; for the womb is outside, and the outer mem-
brane is inside. The hemp is outside, and the ghee
is inside; for the outer membrane is outside, and the
inner membrane is inside. The ghee is outside, and
the kindling-stick is inside; for the inner membrane
is outside, and the embryo is inside. It is from
these that he who is born is born, and from them he
thus causes him (Agni) to be born.

Tuirp BRAHMANA.

1. He then puts on a vikankata (flacourtia sapida)
one. When Pragapati performed the first offering,
a vikankata tree sprang forth from that place where,
after offering, he cleansed (his hands). That vi-
kankata, then, is that first offering ; it is that he now
offers on this (fire), and he therewith gratifies him
(Agni). [V4g. 5. XI, γι; Atk 5. VIII, 75, 15]
‘From the far region come thou over to the
near one: do thou protect that wherein I am!’
as the text, so its meaning.

2. He then puts on an udumbara (ficus glomerata)
one. The gods and the Asuras, both of them sprung
from Pragapati, strove together. Now all the trees
sided with the Asuras, but the udumbara tree alone
did not forsake the gods. The gods, having con-
quered the Asuras, took possession of their trees.

_ 3. They said, ‘Come, let us lay into the udumbara
tree whatever pith, whatever vital sap there is in
these trees: were they then to desert us, they would

VI KAWDA, 6 ADHYAYA, 3 BRAHMANA, 6. 257

desert us worn out, like a milked-out cow, or like an
ox that has been (tired out by) drawing (the cart).’
Accordingly they laid into the udumbara tree what
pith and essence there was in those trees; and
on account of that pith it matures (fruit) equal to
all the (other) trees!;, hence that (tree) is always
moist, always full of milky sap,—that udumbara
tree, indeed, (being) all the trees, is all food: he
thus gratifies him (Agni) by every kind of food, and
kindles him by all trees (kinds of wood).

4. (Vag. 5. XI, 72] ‘From the farthest dis-
tance, —that is, ‘ (from) what farthest distance there

is;'—‘O red-steeded, come hither!’ for red, in-
deed, is Agni’s horse ;—‘Purishya, much-loved,’
—that is, ‘favourable to cattle, dear to many ;’'—‘ O

Agni, overcome thou the scorners!’ that is,
‘O Agni, overcome all evil-doers !’

5. He then puts on one not cut by an axe,—that
(Agni) is born when he is built up: it is for all
(kinds of) food that he is born. Now that (wood)
not cut by an axe is one kind of food (for the fire):
it is thereby that he now gratifies him. [V4g. 5.
XI, 73; Ack S.VIII, 102, 20]‘ Whatsoever wood
we lay upon thee, O Agni, let all that be ghee
unto thee, do thou relish that, O youngest!’
as the text, so its meaning: whatever (wood there
is) not cut by the axe, that he makes palatable to
him; and having made it food for him, he sets it
before him.

6. He then puts on one that has lain on the
ground,—he (Agni) is born when he is built up: it
is for all (kinds of) food that he is born. Now that

1 According to Ait. Br. V, 24, its fruits ripen three times a year.
[1] 5

258 SATAPATHA-BRAHMANA.

(wood) which has lain on the ground is one kind of
food (for the fire): it is thereby he now gratifies
him. [VAg. 5. XI, 74; Azk 5. VIII, 102, 21]
‘What the red ant eats, what the white ant
crawls over,—for either the red ant eats it, or the
white ant crawls over it;—‘let all that be ghee
for thee, do thou relish that, O youngest!’ as
the text, so its meaning: whatever (wood) has lain
on-the ground, that he makes palatable for him ;
and having made it food for him, he sets it before
him.

7. The remaining (kindling-sticks) are of palasa
wood (butea frondosa) ;—the Pal4sa tree is the Brah-
man, it is by the Brahman he thus kindles him
(Agni). And, again, why they are pal4sa ones ;—
the Palasa tree is Soma, and he, Soma, doubtless is
the supreme offering: it is that he now offers on
this (fire), and by that he gratifies him (Agni).

8. [He puts them on, with Vag. S. XI, 75-82]
‘Day by day bearing unremittingly,’—that is,
‘Day by day bringing not unmindful;’-—‘ food to
him like unto a standing horse,—that is, ‘food

as to a standing (resting) horse ;’—‘ we, rejoicing
in wealth-thrift and sap,—that is, ‘rejoicing in
wealth, and thrift, and sap ;'—‘'O Agni, let not us,

thy associates, suffer injury!’ this he says with
a view that his (Agni’s) associate (the Sacrificer) may
not suffer injury.

9. ‘While Agni is kindling on the earth’s
navel,’—that (place) where he is now being kindled
is indeed the navel of the earth;—‘we call for
great wealth-thrift,—that is, ‘we call for wealth
and great thrift;’—‘Unto him, the draught-
delighted,—for he is indeed delighted (or, in-

VI KANDA, 6 ADHYAYA, 3 BRAHMANA, 13. 259

ebriated) by the draught,—‘of high praise,—for
he is indeed highly praised;—‘the adorable’—
that is, ‘worthy of adoration ;’—‘ Agni, the con-
queror, overpowering in battles ;’—for Agni is
indeed a conqueror, and overpowering in battles.

10. ‘Whatever aggressive armies there are,
onrushing with drawn-up lines; whatever
thieves and robbers, those I cast into thy
mouth, O Agni.’—‘ Devour thou in a lump the
waylayers with thy two tusks, the thieves
with thy teeth, and the robbers with thy jaws,
O holy one!’— What waylayers there are
among men, what thieves and robbers in the
wood, what miscreants in the lurking-places,
I throw them into thy jaws.— Whatever man
may plot against us, and whosoever may hate
us, or abuse and seek to hurt us, every one of
them burn thou to ashes!’

11. For the gods then made food of whosoever
hated them, and of whomsoever they hated, and
gave them up to him (Agni), and thereby gratified
him ; and this, then, became his food, and he burnt
up the evil of the gods; and in like manner does
the Sacrificer now make food of whosoever hates
him, and of whomsoever he hates, and give them up
to him (Agni), and thereby gratify him; and this,
then, becomes his food, and he burns up the Sacri-
ficer's evil.

12. These eleven (kindling-sticks) he puts on for
one who is not either a noble, or a domestic chaplain
(purohita) ; for incomplete are those eleven, and
incomplete is he who is not either a noble, or a
domestic priest.

13. Twelve (he puts on) for a noble or a domestic

8.2

260 SATAPATHA-BRAHMANA.

chaplain ; for those twelve are a complete whole (or
everything), and he who is either a noble or a
domestic chaplain is everything.

14. In the case of a Purohita, he puts it on, with
(Vag. 5. XI, 81), ‘ Perfected is my sanctity (brah-
man), perfected the vigour, the strength, per-
fected the victorious power (kshatra) whose
Purohita I am !’—he thus perfects both his sanctity
and power},

15. And in the case of a nobleman, with (Vag. S.
XI, 82),‘I have raised their arms, their lustre
and strength: bythe spiritual power I destroy
the enemies, and elevate mine own (relatives) !’
this he says with the view that he may destroy his
enemies, and elevate his own relatives. Let him
put on both these (kindling-sticks); for both the
Brahman and the Kshatra are this Agni; and it is
this Agni he thus kindles by those two, by the
Brahman and the Kshatra.

16. These (kindling-sticks) amount to thirteen ;—
thirteen months are a year, and Agni is the year:
as great as Agni is, as great as is his measure, by
so much food he thus gratifies him.

17. They are a span long, for Vishvu, as an
embryo, was a span long; and this is (Agni’s or
Vishzu’s) food : he thus gratifies him with food pro-
portionate to his own body. But the food which is
proportionate to one’s body satisfies, and does no
injury; but what is too much that does injury, and
what is too little that does not satisfy. Standing he
puts them on—the significance of this (will be ex-

1 Or, his spiritual and political power, his priesthood and
nobility.

VI KANDA, 6 ADHYAYA, 4 BRAHMANA, 2. 261

plained) further on;—and with the Sv4ha (‘hail!’);
for seed is infused here (in the sacrifice,—to wit,)
this Agni; and were he to put on the logs unconse-
crated by Svaha, he would injure him (Agni). Now
inasmuch as they are kindling-sticks, they are not
oblations; but inasmuch as (they are put on) with
the Sv4h4, they are food, for the Svaha is food; and
thus he does not injure him (Agni).

FourtH BrAHMANA.

1. Having then stridden the Vishzu strides, and
reverentially stood by (the fire) with the Vatsapra?
(hymn), after the sun has set, he in the first place
throws out the ashes (from the fire-pan), For at
that (former) time he regales him (Agni) with that
food, those kindling-sticks ; and the foul part of that
eaten food sinks to the bottom as ashes. He now
clears him thereof, and infuses speech into him 2,
thus freed from foulness. Having infused speech,
he puts on a kindling-stick,—and thereby regales
him with food for the night,—with, ‘ Night for night
bearing unremittingly *’—the meaning of this has
been told: he prays for that same security and well-
being for the night; and whatsoever he puts on
thereafter by night, that he puts on as a libation
offered to him +.

2. And in the morning, when the sun has risen, he
in the first place throws out the ashes. For at that
(former) time he regales him with that food, that
kindling-stick ; and the foul part of that eaten food
which he puts on during the night sinks to the

1 See VI, 7, 4, I seq. 2 Or, sets free the speech in him.
® See above, VI, 6, 3, 8. ‘ Lit. ‘ made into a libation for him.’

262 SATAPATHA-BRAHMANA.

bottom as ashes. He now clears him thereof, and
infuses speech into him thus freed from foulness.
Having infused speech, he puts on a kindling-stick,
—and thereby regales him with food for the day—
with, ‘Day by day bearing unremittingly ;’—the
meaning of this has been told: he prays for that
same security and well-being for the day; and what-
soever he puts on thereafter by day, that he puts on
as a libation offered to him.

3. Verily, day and night passing on come up to a
year, and the year is everything here: he prays for
that security and well-being for a succession of days.

4. And when they give him (the Sacrificer) the
fast-milk, he puts on a kindling-stick, after dipping it
into the fast-milk. Some, however, say, ‘Let him
not dip it into the fast-milk : he would be offering a
libation, and it would be improper were one who is
initiated to offer a libation.’

5. Let him nevertheless dip it in, for that (Aha-
vaniya fire) is his (the Sacrificer’s) divine body, and
this (real body of his) is his human one. Now were
he not to dip it in, he would not be satisfying that
divine body of his; but when he dips it in, he does
so satisfy that divine body. And in that it is a
kindling-stick, it is not a libation ; and in that it is
dipped into the fast-milk, it is food, for the fast-milk
is food.

6. And having put on the kindling-stick, he drinks
the fast-milk ; for that (fire) is his divine body, and
this (body of his) is the human one; and the gods
(come) first, and then men: hence he drinks the
fast-milk after putting the kindling-stick on (the
fire).
7. [He puts it on, with Vag. 5. XI, 83] ‘O

VI KANDA, 6 ADHYAYA, 4 BRAHMANA, 10. 263

Lord of food, give us of thy food !’—that is, ‘O
Lord of viands, give us of thy viands!’—‘of the pain-
allaying, strengthening ’—that is, ‘of the hunger-
allaying, strengthening (food),’/—‘ Onward, onward
lead thou the giver! ’—the giver, doubtless, is the
Sacrificer : thus, ‘Onward lead thou the Sacrificer!’
—‘ Give us sustenance for the two-footed and
the four-footed!’—he thereby asks a blessing.
Now as to the expiation in case of (the fire-pan being)
broken which, he said, would be explained ‘in a sub-
sequent chapter?’

8. If the fire-pan were to break, let him pour
that (fire in the pan) into any such unbroken, new
pot with a wide mouth as there may be; for the
pan which is broken indeed suffers injury, but un-
injured is this deity (Agni): ‘ Uninjured I will bear
him in the uninjured!’ sohe thinks. Into that (pot)
he first throws a potsherd of the (broken) pan, and
thus he (Agni) is not deprived of that womb of his.

9. He then takes the (remaining’) clay, and having
pounded both the (broken) pan and that remainder,
and mixed it, he makes a (new) pan in the very same
way, without using any formula, quite silently. Hav-
ing baked it, he pours (the fire) over. The expiation
in this case is one of performance only. Having
again thrown that potsherd into the (new) pan, and
pounded both the (temporary) pan and the remaining
clay, and mixed it, he lays it aside for expiation.

10. And if the fire in the pan (Ukhya Agni) were
to go out, it is doubtless to the Garhapatya that it goes,
for from the Garhapatya it has been taken. Having
then taken it out of the Garhapatya eastwards (to the
place of the Ahavantya), and put fuel on it, let him

1 See VI, 5, 2, 22. 2 See VI, 5, 3, 7-

264 SATAPATHA-BRAHMANA.

put the fire-pan on it in the same way (as before),
without using any formula, quite silently. When the
fire rises up to it,—

11. He performs two expiations. For it is for (the
obtainment of) all his wishes that he makes up that
(fire) ; and whatever part of his wishes is here cut off
when the fire goes out, that he thereby joins together
and heals. He performs both expiations, that of the
(Soma) sacrifice and that of the fire-altar—first that
of the sacrifice, then that of the fire-altar: the signifi-
cance of this has been explained’.

12. Having cut out with a kindling-stick some of
the butter, he offers sitting a libation, with (Vay. 5.
XII, 43), ‘To Visvakarman, hail!’ Then step-
ping near he puts the kindling-stick on the fire, with
(Vag. S. XII, 44), ‘Again the Adityas, the
Rudras, the Vasus may kindle thee, again the
Brahmans with sacrifices, O bringer of good
things !’—that is, ‘May those deities again kindle
thee !’—‘ With ghee make thou grow thy body,
let the wishes of the Sacrificer be true ! ’—that
is, ‘ With ghee indeed make thou grow thy body, and
for whatever wishes the Sacrificer makes up a fire,
may they all come true!’

13. And if the Garhapatya fire were to go out, it
is doubtless to the churning-sticks that it goes, for
from the churning-sticks it has been taken. Having
churned it out with the churning-sticks, and put fuel
on it, he performs two expiations.

14. And if the Ahavantya fire were to go out
whilst the pressing (of Soma) proceeds, it is doubtless
to the Garhapatya that it goes, for from the Garha-
patya it has been taken. Having taken it straight-

τ See VI, 6, 1, 3 seq.

ΥἹ KANDA, 7 ADHYAYA, I BRAHMANA, 2. 265

way eastward from the Garhapatya, and put fuel on
it, he performs two expiations: whatever (kind of
Soma) sacrifice may be (performed) at the time, the
expiation of that sacrifice he should perform ; and of
like kind is the expiation of the fire-altar.

15. And if the Ae aithicya fire were to go out, it
is doubtless to the Garhapatya that it goes, for from
the Garhapatya it has been taken. Having taken it
from the Garhapatya eastward along the north of
the Sadas, and put fuel on it, he performs two expia-
tions. And if the Garhapatya were to go out, the
meaning (procedure) of that has been explained.

SEveNTH ApuyAyA, First BRAHMAWA.

1. He hangs a gold plate (round his neck), and
wears it; for that gold plate is the truth, and the
truth is able to sustain that (fire!): by means of the
truth the gods carried it, and by means of the truth
does he now carry it.

2. Now that truth is the same as yonder sun. It is
a gold (plate), for gold is light, and he (the sun) is the
light ; gold is immortality, and he is immortality. It
(the plate) is round, for he (the sun) is round. It
has twenty-one knobs, for he is the twenty-first 2. He
wears it with the knobs outside, for the knobs are
his (the sun’s) rays, and his rays are outside.

1 That is, the Ukhya Agni, or fire in the pan, which the Sacrificer
will have to carry about during his time of initiation; and which,
moreover, is here taken to be the Sacrificer’s divine body (VI, 6,
4, 5).

* See I, 3, 5, 12,—twelve months of the year, five seasons,
and three worlds: this makes twenty; and he that burns yonder
is the twenty-first. See also Ait, Br. IV, 18, where the sun is
identified with the Ekavimsa or Vishuvat day, the central day
of the year, by which the gods raised the sun up to the heavens.

266 SATAPATHA-BRAHMANA.

3. And as to why he puts on and wears the gold
plate ;—that plate is yonder sun, and man, in his
human form, is unable to sustain that fire: it is
only in this (solar or divine) form that he bears that
(divine) form,

4. And, again, why he puts on and wears the gold
plate ;—this fire is seed poured out here; and the
gold plate means vital energy (or brilliance) and
vigour: he thus lays vital energy and vigour into
that seed.

5. And, again, why he puts on and wears the gold
plate ;—the gods now were afraid lest the Rakshas,
the fiends, should destroy here that (Agni) of theirs.
They made that (plate), yonder sun, to be his (Agni’s)
protector (standing) by his side, for the gold plate is
yonder sun: and in like manner does this (Sacrificer)
now make that (plate) to be his (Agni’s) protector by
his side.

6. It is sown up in a black antelope’s skin; for the
black antelope skin is the sacrifice, and the sacrifice is
able to sustain that (Agni): by means of the sacrifice
the gods carried him, and by means of the sacrifice
he now carries him ;—with the hair (inside), for the
hair are the metres, and the metres are indeed able
to sustain him: by the metres the gods carried him,
and by the metres he now carries him.

7. It is sown into the white and black hair, for
these two are forms of the 7zé (hymn-verse) and the
sdman (hymn-tune), and the 7z& and sA4man are
indeed able to sustain him (Agni): by the 7z& and
s4man the gods carried him, and by the 7z& and
sAman he now carries him. The hempen sling of
the gold plate is a triple (cord): the significance of
this has been explained.

VI KANDA, 7 ADHYAYA, I BRAHMANA, 132. 267

8. He wears it over the navel; for that gold
plate is yonder sun, and he (stands) over the navel
(of the earth or sky).

9. And, again, why over the navel,—below the
navel is the seed, the power of procreation, and the
gold plate represents vital energy and vigour: (he
does so, thinking,) ‘ Lest the gold plate burn up my
seed, my power of procreation, my vital energy and
vigour.’

10. And, again, why over the navel ;—sacrificially
purer is that part of the animal (victim) which is
above the navel, and more in contact with ordure is
that which is below the navel: he thus carries it
(the plate) by means of that part of the animal
which is sacrificially purer.

11. And, again, why over the navel,—that part
of the vital air which is immortal is above the navel,
and streams out by upward breathings; but that
which is mortal passes by and away from the navel:
he thus makes him (the Sacrificer) obtain the part
of the vital air which is immortal, and by that he
then carries it (the fire).

12. Now, he carries that (fire in the pan) on a
seat ;—the seat (A4sandf) doubtless is this earth, for
on her everything here is settled (Asanna); and she
indeed is able to sustain him (Agni): it was thereby
that the gods carried him, and thereby he now
carries him.

13. It is made of udumbara wood (ficus glomerata),
for the Udumbara tree is sustenance (sustaining
strength), life-sap: by means of sustenance, life-sap,
he thus carries him. Moreover, that Udumbara
represents all the trees here (on earth), and all the
trees (together) are capable of sustaining that (fire) :

268 SATAPATHA-BRAHMANA.

by means of all the trees the gods bore (or, main-
tained) it, and by means of all the trees does he now
bear it.

14. It (the seat) is a span high; for Vishzu, as
an embryo, was a span high: he thus makes the
- womb equal in size to the embryo. It is a cubit
across ; for the cubit is (the length of) the (fore-)
arm, and strength is exerted by the arm. It thus is
made equal to strength, and strength is indeed
capable of sustaining him (Agni): by means of
strength the gods did bear him, and by means of
strength does he now bear him.

15. The feet and boards? are four-cornered ; for
there are four regions, and the regions are able to
sustain him: by means of the regions the gods
bore him, and by the regions does he now bear
him. It is interwoven with cords of reed-grass,
triple ones,—the significance of this has been
explained ;—and smeared over with clay,—(the
significance) of this also has been explained; but it
also serves to keep them from taking fire ?.

16. Now he carries him (Agni, the fire) by means
of a netting*,—he, Agni, is these worlds, and the
netting is the regions, for by means of the regions
these worlds are able to stand; and inasmuch as
they are so able (sak), it is called a netting (sikya) :
he thus carries him by means of the regions. It
is furnished with six strings,—-for there are six

' That is, the boards forming the seat itself, and being a cubit long.

? Lit. ‘ from (the fire in the pan) burning over (or through the
clay) ;’ or ‘from (their) being burnt over.’

δ᾽ Apparently a round netted mat, on which the fire-pan is to
be placed, and which is fastened to a cord by means of six strings,
thus somewhat resembling the scale of a balance.

VI KANDA, 7 ADHYAYA, I BRAHMANA, 19. 269

regions ;—made of reed-grass, triply wound—the
significance of this has been explained ;—and smeared
with clay—(the significance) of this also has been
explained; but it also serves to keep them from
taking fire.

17. The waters are his (Agni’s) foundation, for
on the waters these worlds are founded. The sun
is the connecting link', for to the sun these worlds
are linked by means of the quarters: whosoever
thus knows this, carries suchlike a one by suchlike
a one ?,

18, And, again, why he carries him by means of
a netting,—he, Agni, is the year, and the netting is
the seasons ; for by means of the seasons the year
is able to exist, and inasmuch as it is so able (sak),
therefore (the netting is called) ‘sikya:’ he thus
carries him by the seasons. It is furnished with six
strings, for there are six seasons.

19. Day and night are his foundation, for on day
and night this year is founded. The moon is the
connecting link, for to the moon this year is linked
by means of the seasons: whosoever thus knows
this, carries suchlike a one by suchlike a one. And
verily by him who so knows this, he (Agni) is carried
for a year; and by him who does not so know it, he
is attended to for a year*. Thus as to the deities,—

1 Or, the central point, the hinge or hook, to which the worlds
are attached.

3 Lit. carries that form by that form,—that is to say, he sus-
tains, by means of the sun, the whole world in the form of Agni.

8 That is to say, he who desires to derive the full benefit
from the initiation ceremony, and the Agnifayana generally, must
not only keep up the Ukhya Agni (or pan-fire) during the year of
the initiation, but must also carry him at icant for a time every day
during that period.

270 SATAPATHA-BRAHMANA.

20. Now as to the self (or body of Agni). Agni
doubtless is the self, and the netting is the vital airs,
for by means of the vital airs that self is able to
exist ; and inasmuch as it is so able (sak) therefore
(the netting is called) ‘sikya:’ he thus carries
(sustains) him by means of the vital airs; and it is
furnished with six strings, because there are six
vital airs.

21. The mind is his foundation, for on the mind
this body is founded,—and food is the connecting
link, for to food this body is linked by means of the
vital airs : whosoever thus knows this, carries such-
like (Agni) by suchlike means.

22. Now he carries him by means of the fire-
pan; for the pan is these worlds, and these worlds
are indeed able to hold him: by means of these
worlds the gods carried him, and by means of them
he (the Sacrificer) now carries him.

23. And as to why it is called ‘ Ukh4 ;’—by means
of this sacred performance and this process the gods
at that time dug out these worlds ; and inasmuch as
they so dug out (ut-khan), it (the pan representing
the worlds) is called ‘utkh4, —‘utkh4’ being what they
mysteriously (esoterically) call ‘ukh4,’ for the gods
love the mysterious.

24. Now ‘ukha’ (consists of) two syllables,—the
Sacrificer is two-footed, and the Sacrificer is Agni :
as great as Agni is, as great as is his measure, by
so much he thus carries him. And that same (pan)
isa pot (kumbht), it is a cauldron (sthalt)1; this

1 These words, according to Saéyaza, are merely intended as
synonymous (paryaya) for ‘ukh4,’ or fire-pan, not as different
vessels (such as the pot used temporarily when the pan is broken)
as one might suppose,

VI KANDA, 7 ADHYAYA, I BRAHMANA, 27. 271

makes six (syllables)—six seasons are a year, and
the year is Agni: as great as Agni is, as great as is
his measure, so great does this become.

25. He now takes hold of him (Agni?) by means
of two (straw) pads?; for he, Agni, is yonder sun,
and the two pads are day and night: he thus takes
hold of yonder sun by means of the day and the
night, and hence that (sun) ὃ is epeompsses by day
and night.

26. And, again, why he takes hold of him by
means of two pads,—he, Agni, is yonder sun, and
the two pads are these two worlds: he thus encom-
passes yonder sun by these two worlds, and hence
he is encompassed by these two worlds. They
are round, for these two worlds are round; of reed-
grass, triply wound,—the significance of this has
been told;—and smeared with clay,—(the signifi-
cance) of this also has been told, but it also serves
to keep them from taking fire.

27. Now then the (mystic) correspondence (of
the number of objects to the nature of Agni),—the
seat, the fire-pan, the sling of the gold plate, the
fire, and the gold plate—these amount to six ;—six
seasons are a year, and the year is Agni: as great
as Agni is, as great as is his measure, so great does
this become. Two pads, that makes eight,—the
G4yatrt has eight syllables, and Agni is GAyatra :
as great as Agni is, as great as is his measure, so .
great does this become.

1 That is, of the pan containing the fire.

2 Sayana (on VII, 2, 1, 1g) explains them as two balls of straw.
The comparison in 26 rather points to their being round mats.

5 Thus Sayana. If, on the other hand, Agni be intended here,

this might be taken as an illusion to the regular worship of the fire
at the morning and evening twilights (cf. VI, 7, 2, 3).

272 SATAPATHA-BRAHMANA.

28. Now the total correspondence,—four feet and
four boards (of the seat), the netting, and the sling
of the gold plate, or any other corded netting ; after
that the pan and fire, and the gold plate,—that
makes thirteen ;—thirteen months are a year, and
the year is Agni: as great as Agni is, as great as is
his measure, so great does this become.

Sreconp BrAHMANA,

1. Standing he puts on that (gold plate) '\—for
that gold plate is yonder sun, and yonder sun stands,
as it were; and moreover, while standing one is
stronger. [He does so] standing with his face
towards north-east: the significance of this has
been explained.

2. [Vag. 5. XII, 1; Rzk 5. X, 45, 8] ‘Looking
like? a golden disk he hath shone far and
wide,—for that gold plate, being seen, indeed
shines far and wide ;—‘ flashing forth unquench-
able® life for glory,—for not easily dying is his
(Agni’s) life (vital power); and for glory he does
shine ;—' Agni became immortal by his powers,
when Dyaus bore him—,’ for Dyaus (the sky)
did bear him ;—‘she that hath good seed—,’ for
good seed indeed she has whose seed he (Agni) is.

3. He then takes hold of him by means of the
two pads, with (V4g.S. XII, 2‘), ‘Night and Dawn,

1 The author now proceeds to give further particulars regarding
the ceremonial details treated of in the preceding chapter (VI, 7, 1,
1 seq.).

3 Literally, ‘seen’ or ‘ appearing (like).’

* Rather ‘ irresistible, difficult to bear (against) ;’ but the author
connects ‘ durmarsha’ with ‘mar,’ to die.

4“ Rk 5.1, 96, 5, slightly different.

ΥἹ KANDA, 7 ADHYAYA, 2 BRAHMANA, 5. 273

of one mind, unlike in form,—night and dawn,
doubtless, are day and night, (and they are) of one
mind}, and unlike in form;—‘nourish one child,
combining together,—whatever belongs to the
day and the night, therewith they, combining to-
gether, indeed nourish him (Agni) ;—‘a golden
disk, he shineth between heaven and earth, —
whilst taking it (the fire), he mutters this prayer;
for heaven and earth are those two, the sky and the
earth; and moving between these two he shines:
that is why, in taking it, he mutters this prayer ;—
‘the wealth-giving gods kept Agni;’—there-
with, having taken hold of it in both hands, he
sets it down; for the wealth-giving gods are the
vital airs, and they indeed kept up Agni at first: by
means of them he now keeps him up.

4. He then puts round his (neck) the sling of the
netting, with (Vag. 5. XII, 3; Azk 5. V, 81, 2),
‘The wise putteth on all forms,—the wise one,
doubtless, is yonder sun, and the netting is all
forms ;—‘he hath brought forth what is good
for the two-footed and four-footed,—for in
rising he does bring forth what is good for the two-
footed and four-footed ;—‘the adorable Savitvz
hath glanced over the firmament,—the firma-
ment, doubtless, is the heaven, and even in rising he
looks along it;—‘he flasheth forth after the
starting? of the Dawn,—for the Dawn shines
forth first, and after her shining forth he (the sun)
follows, flashing forth.

5. By means of the fashioning (formula) he then
fashions him out of that (matter): he thereby

1 That is to say, they are allied.
* Or, perhaps, after the precedence (example) of the Dawn.
[41] T

274 SATAPATHA-BRAHMANA.

fashions that infused seed, whence the seed infused
into the womb is fashioned.

6. [Vag. 5. XII, 4] ‘A well-winged bird thou
art!’—the well-winged bird means vigour: he thus
forms him so as to be (endowed with) vigour ;—
‘the Trivzzt is thy head,—he thus makes the
Trivyzt stoma (nine-versed hymn) his head ;—‘the
GAyatra thine eye,—he thus makes the GAyatrt
metre his eye;—‘the Brzhat and Rathantara
thy wings,—he thus makes the Brzhat and
Rathantara (hymn-tunes) his wings ;—‘the hymn
is the self,—the Pa#kavimsa stoma (twenty-five-
versed hymn) he makes the self (soul, or body) ;—
‘the metres the limbs, —for the metres are indeed
his (Agni’s) limbs ;—‘the prayers his name,—
the prayers (yagus) are his name ‘Agni’ by which
they call him,—‘the Vamadevya sA4man is thy
body,’—the body, doubtless, is the self: thus ‘the
VAamadevya (hymn-tune) is thy body, thy self ;’—
‘the Yag#ayag#iya thy tail,—he thus makes
the Yag#dyagziya’ his tail;—‘the hearths thy
hoofs, —by means of the hearths he (Agni) is indeed
established in this world;—‘thou art a _ well-
winged bird: go to the heaven! fly to the
light!’—thus having made him a well-winged
bird *, he says, ‘Go to the gods! fly to the heavenly
world !’

7. He fashions him here (in the pan or womb)
into (a bird) with wings and tail; for whatlike the
seed is fashioned in the womb, suchlike it is born;
and because he here fashions him as (a bird) with

! The ordinary hymn-tune of the Agnishfoma-s4man, the last and

characteristic stotra of the simplest, or Agnishfoma Soma-sacrifice.
* Or, the bird (or eagle, suparza) Garutmat.

VI KANDA, 7 ADHYAYA, 2 BRAHMANA, 10. 275

wings and tail, therefore he is hereafter born with
wings and tail.

8. Now some, after addressing him by that
fashioning (formula), build a different altar (than
of an eagle’s shape), either one constructed in the
form of a trough?, or like a chariot-wheel, or like
a kite, or like the front part of a thill, or like a
thill on both sides, or one consisting of a heap of
loose soil *. Let him not do so, (but) in such wise
as one might carve a young one with wings and
tail: let him therefore build it (the fire-altar) in the
form of an eagle.

9. With that fashioning (formula) he holds him
high up from thence towards east*; for he, Agni, is
yonder sun: he thus places yonder sun high up
from here in the east; and hence yonder sun is
placed high up from here in the east. He holds
him up so as to be beyond the reach of the arms,
for he (the sun) is beyond the reach of the arms
from here. He then lowers him, and, having
lowered him, he holds him above the navel: the
significance of this has been explained ¢.

10. He then strides the Vishzu-strides®. For the
gods, in the form of Vishzu (the sun), then strode
through these worlds; and inasmuch as, in the form
of Vishzu, they thus strode, they are called the
Vishzu-strides: in like manner does the Sacrificer,

1 Sayama seems to make this a round vessel,—dromah pari-
mandalanéma-(? lam4na)rpam dromam iva Alyate dronatit.

* Samuhya samuhya purfsham tenaiva kevalena Afyata iti samu-
hyapurtshaf, Say.

* As in the case of the lump of clay, VI, 4, 3, 10.

* VI, 7, 1, 8 seq.

* Or the Vishwu-steps, as the term, for a special reason, was
translated at V, 4, 2, 6.

T2

276 SATAPATHA-BRAHMANA.

in the form of Vishzu, now stride through these
worlds.

11. Now he who is Vishzu is this sacrifice; and
he who is this sacrifice is that same Agni in the
ukh4 (fire-pan); into that same (Agni) the gods
changed themselves, and strode through these
worlds ; and in like manner the Sacrificer, having
changed himself into that same (Agni), strides
through these worlds.

12, Standing with his face towards north-east (he
strides) ; for standing towards north-east Pragdpati
created offspring by means of the Vishzu-strides :
in like manner does the Sacrificer now, standing
towards north-east, create offspring by means of the
Vishau-strides.

13. [Vag. 5. XII, 5] ‘Thou art Vishau’s
stride,—for in the form of Vishzu he strides ;—
‘the slayer of foes; ’—for he now slays his foes ;—
‘mount thou the Gayatri metre,—the G4yatrt
-metre he does mount,—‘ stride along the earth!’
—along the earth he indeed strides. He stretches
forward his (right) foot and strides: he raises the
fire upwards, for upwards he ascends.

14. ‘Thou art Vishzu’s stride,—for in the
form of Vishzu he strides;—‘the slayer of
plotters,—for he now does slay the plotters ;—
‘mount thou the Trishéubh metre!’—the Tri-
sh¢ubh metre he does mount ;—‘stride along the
air !’—along the air he indeed strides. He stretches
forward his foot and strides: he raises the fire (yet
further) upwards, for upwards he ascends,

15. ‘Thou art Vishzu’s stride,—for in the
form of Vishzu he strides;—‘the slayer of the
evil-minded,—for he now does slay the evil-

VI KANDA, 7 ADHYAYA, 3 BRAHMANA, 2. 277

minded ;—‘ Mount the Gagati metre!’—for the
Gagatt metre he does mount ;—‘stride along the
sky!’—along the sky he indeed strides. He
stretches his foot forward and strides: he raises
the fire (yet further) upwards, for upwards he
ascends.

16. ‘Thou art Vishzu’s stride,—for in the
form of Vishzu he strides;—‘the slayer of the
hostile,—for he now does slay the hostile ;—
‘mount thou the Anush¢ubh metre!’—the
Anush¢ubh metre he does mount ;—‘ stride along
the quarters! ’—he looks along the (four) quarters ;
he does not stretch forward his foot, thinking, ‘ Lest
I lose these worlds !’—He raises the fire right up,
for he ascends completely (to the top).

TuHirRD BRAHMANA.

1. He then holds it (the fire in the pan) up thus
(towards north-east). Now the gods at that time
were desiring, ‘May we be like Parganya (the rain-
god)!’ By that body (of his!) they became like
Parganya, and in like manner does the Sacrificer by
that body (of his) become like Parganya.

2. [Vag. 5. XII, 6; Ack 5. X, 45, 4] ‘Agni
roared like the thundering sky,—for he (Agni)
indeed roars like the thundering Parganya ;—‘ again
and again licking the ground, stroking?® the
plants,—for Parganya, whilst licking again and

1 Viz. by the Agni who is now being held up, and of whom
Parganya is said to be another form, at VI, 1, 3, 15. It is pro-
bably the smoke rising from the fire-pan that suggests the idea of
the Jupiter pluvius sending forth his flashes of light from the dark
cloud.

2 Literally, anointing (? either furbishing, or impregnating).

278 SATAPATHA-BRAHMANA.

again the ground, does stroke the plants ;—‘scarce
born, the kindled shone forth,’—for scarce born
he indeed lights up everything here ;—‘with his
light he shineth between the two worlds,—
the two worlds, doubtless, are the heaven and the
earth, and these two he indeed illumes by his light.
He holds it (the fire in the pan) up so as to be
beyond the reach of his arms, for Parganya is
beyond the reach of (our) arms.

3. He then lowers it; for whatever sap, what-
ever sustenance there is in this world, that rises
upwards with it through these worlds, for Agni is
the sap, Agni is the substance in this world: thus
were that always to be so’, then there would be no
sap, no sustenance in this world; but when he lowers
(the fire), he bestows sap and sustenance on this
world.

4. And, again, why he lowers it,—he then indeed
rises upwards from here through these worlds: that
is, as it were, a rising away from here. But this
earth is the resting-place; and were that always to
be so, the Sacrificer would be removed from this
world. But when he lowers (the fire), he thereby
comes back to this resting-place, and stands firmly
on this resting-place.

5. And, again, why he lowers it,—there, indeed,
in rising upwards, he conquers these worlds from
here: that is, as it were, a conquering in a forward
direction. Now the conquest of him who conquers
only in a forward direction is completed by others ;
but for him who conquers both ways there is free
scope: thus, when he lowers (the fire) he conquers

1 Literally, were that to be so much only (i.e. were the fire
always to be held up there).

vi KANDA, 7 ADHYAYA, 3 BRAHMANA, 8. 279

these worlds both from here upwards and from
thence backwards.

6. [Vag. S. XII, 7-10] ‘Ever returning Agni,
turn thou back unto me, with life, with vigour,
with offspring, with riches; with gain, with
wisdom, with wealth, with prosperity!—O
Agni, Angiras! may thine be a hundred
courses, and a thousand returns: with in-
crease of increase bring back what was lost
by us, and bring us again riches!—Return
again with sustenance, again, O Agni, with
food and life, guard us again from trouble !—
With wealth return, O Agni, overflow with
the all-feeding stream on every side!’—that is,
‘with all this return thou to me!’ Four times he
lowers (the fire further and further), for four times it
rises upwards; thus as often as it rises upwards, so
often he lowers it; and having lowered it (com-
pletely), he holds it above his navel : the significance
of this has been explained '.

7. He then addresses him (Agni); for Agni is
vital power: he thus lays vital power into his self:
[Vag. 5. XII, 11] ‘Hither have I brought thee,’
—for they do indeed bring him hither ;—‘thou
hast entered,—he then lays vital power into his
self ;—‘stand thou firm, never staggering !’—he
thus lays the vital power firmly into his self ;—
‘may all the people long for thee !’—the people
are food: thus, ‘may all food long for thee !’—‘ may
thy rule not fall away from thee!’—rule means
glory : thus, ‘ may thy glory not fall away from thee!’

8. He then unties the sling of the netting, and
the sling of the gold plate; for the sling belongs to

1 VI, 7, 1, 8 seq.

280 SATAPATHA-BRAHMANA,

Varuna : he thus frees himself from Varuza’s noose.
He does so with a verse to Varuma: he thus frees
himself from Varuza’s noose by its own self, by its
own deity. [V4g. 5. XII, 12; Azk S. I, 24, 15]
‘Take off from us, O Varuma, the uppermost
cord, down (take) the lowest, away the middle
one!’—as the text, so the meaning ;—‘and so,
O Aditya, may we be sinless in thy service for
safety (Aditi) !’—Aditi is this earth : thus, ‘ Sinless
may we belong to thee and to her (the earth) !’

9. He then holds him (Agni) up thus (towards
south-east); for on that former occasion he raises
him upwards from here towards the east with the
fashioning formula?; and he then holds him up
thus (towards north-east*). Now were that alone
to take place, he (the sun), surely, would stop even
there (in the north) ; but inasmuch as he now holds
him up thus (towards south-east), he (the sun) having
gone thus (ina northerly direction), then comes back
again thus (in a southerly direction).

το. [Vag. S. XII, 13; Azk 5. X, 1,1] ‘The great
hath stood up erect before the Dawns,—for
before the dawn the great one (Agni) indeed stands
up erect ;—‘emerged from the gloom he hath
come with light,—for emerged from the gloom,
the night, he indeed comes with light, with the
day ;—‘well-shapen with white light,—for he,
Agni, is indeed well-shapen with white light ;—
‘when born, he hath filled all homesteads ;’—
all homesteads, doubtless, means these worlds, and
these he indeed fills, when born. He holds him up
so as to be beyond the reach of the arms, for he (the

Δ VI, 7, 2, 9. 2 VI, 7, 3, 1.

VI KANDA, 7 ADHYAYA, 3 BRAHMANA, 12. 281

sun) is beyond the reach of arms from here. He then
lowers him: he thereby comes back to this resting-
place, and stands firmly on this resting-place. [He
does so] with a gagatt verse', for the Gagatt gains
these worlds from above hitherwards.

11, [Vag. 5. XII, 14; Azk 5. IV, 40, 5] ‘The
swan dwelling in the light,—the swan dwelling
in the light, doubtless, is yonder sun ;—‘ the Vasu
dwelling in the air/—the Vasu dwelling in the
air, doubtless, is the wind ;—‘the priest seated
on the altar,—the priest seated on the altar,
doubtless, is Agni;—‘the guest,—for he (Agni) is
indeed the guest of all beings ;—‘ dwelling in the
retreat ?,—that is, ‘dwelling in rugged places ;’—
‘the man-dwelling,—the man-dwelling, doubtless,
is the vital air; and men are human beings: he
thus means that vital air, that fire, which (burns) in
human beings ;—‘the space-dwelling,—for he
(Agni) indeed is seated in all spaces ;—‘the law-
seated, —that is, ‘ the truth-seated ;—‘the sphere-
dwelling, —for he is indeed seated in all spheres ;—
‘the water-born, cow-born’—for he is indeed both
water-born and cow-born ;—‘law-born,—that is,
‘ truth-born ;’—‘ rock-born,—for he is born from
the rock ;—‘the law,—that is, ‘the truth.’ With
‘the Great!’ he deposits it (the fire); for he (Agni)
is indeed the great (truth): he thus deposits him (on
the seat) after making him what he is.

12. [He does so] with two syllables (‘brzhat’),—
the Sacrificer is two-footed, and the Sacrificer is

1 It is rather a trish/ubh verse.

* Rather, (the guest) dwelling in the house (duroma-sad), but the
author evidently derives ‘durona’ from ‘dus’ (bad), making it a
synonym of ‘ durga.’

282 SATAPATHA-BRAHMANA.

Agni: as great as Agni is, as great as is his mea-
sure, with so much he thus deposits him.

13. He then stands worshipping by him; for he
makes, as it were, light of him, when he strides with
him through these worlds both thus (upwards), and
thus (downwards): he now makes amends to him,
so that he (Agni) may not hurt him.

14. And, again, why he stands by him ;—the gods
at that time were afraid, lest he should injure these
worlds of theirs from anigh: they thereby appeased
him towards these worlds ; and in like manner does
he (the Sacrificer) now appease him towards these
worlds.

15. [V4g. 5. XII, 15-17] ‘Seat thee in this thy
mother’s lap, thou, O Agni, knowing all ordi-
nances! burn her not with thy heat, thy flame!
shine in her with a brilliant light!—Glowing
with light and heat within thine own seat, be
thou gracious unto this Ukh4, O knower of
beings!—Being gracious unto me, O Agni,
now seat thee graciously! seat thee here in
thine own seat, having made happy all the
regions!’—by saying ‘Gracious—Gracious,’ he
appeases him, so that he may not injure any one,
and thus he, being appeased, does not injure these
worlds.

16. With three (verses) he stands by worship-
ping ;—three in number are these worlds, and three-
fold is Agni: as great as Agni is, as great as is his
measure, with so much he thereby makes amends to
him, and with so much does he thereby appease him
towards these worlds.

VI KANDA, 7 ADHYAYA, 4 BRAHMANA, 3. 283

FourtuH BRAHMANA,

1. He then stands by him worshipping with the
Vatsapra rite’. For Pragdpati, having by means
of the Vishzu-strides produced creatures, created
vital power for them by means of the V4tsapra rite ;
and in like manner the Sacrificer, having, by means
of the Vishzu-strides, produced creatures (or, sub-
jects), creates vital power for them by means of the
Vatsapra rite.

2. Now the VAtsapra rite, doubtless, is he, the
golden-handed 3 (Agni) ;—hence whomsoever that is
born one may wish to obtain the full (measure of)
life, let him touch that one with the VAtsapra rite,
and he thereby creates vital power for that new-
born one; and accordingly that one obtains the full
(measure of) life. And whomsoever one may wish
to be vigorous, let him first address that one with
the Vikrzti (fashioning) formula’, and that one
accordingly becomes vigorous.

3. (Vag. 5. XII, 18-20] ‘From the sky Agni
was first born;’—the sky, doubtless, is the breath,
and from the breath he (Agni) was indeed first
born,—‘ from us the second time, the knower
of beings,—inasmuch as he, man-like, on that
occasion generated him a second time*;—‘the

1 That is, the recitation of Vag. S. XII, 18-28 or 29 (A7k 5. X,
45), ascribed to the poet Vatsaprf Bhalandana. The Brahmaza,
however, comments only on the first three verses, and perhaps
these alone were used for the purpose at the time when the Brahmaza
was composed.

8 This is a somewhat doubtful meaning of ‘ daksh4yasa-hasta.’
The synonyms (if correct), hiraryapa#i and hiranzyahasta, always
refer to Savitr7, the sun.

3 See VI, 7, 2, 5-6.

4 2 Or, as a second ; see above, VI, 1, 1, 11.

284 SATAPATHA-BRAHMANA.

third time in the waters, —inasmuch as he there
did generate him a third time from the waters ;—
‘he, the manly-minded, (kindling him) the im-
perishable, —the manly-minded, doubtless, is
PragApati ; and the imperishable, Agni!;— kindling
him the mindful praises (gar) him,—for he who
kindles him generates him, mindful.

4. ‘We know, O Agni, thy threefold three,’
—Agni, Vayu (wind), Aditya (sun), these are his
three in three forms ;—‘ We know thy manifold
scattered sites,—inasmuch as he (Agni) is here
distributed manyways;—‘we know thy highest
name which is in secret,—‘the youngest,’ that
indeed is his highest name in secret ;—‘we know
that source whence thou art come;’—the source,
doubtless, is the (heavenly) waters, for from the
waters he first came. ‘

5. ‘In the sea the manly-minded (kindled)
thee, in the waters,—the manly-minded is Pragé-
pati: thus, ‘In the waters Pragdpati (kindled) thee ;’
—‘the man-watcher hath kindled thee, O
Agni, in the udder of the sky, —the man-watcher,
doubtless, is Pragapati, and the udder of the sky
is the waters ;—‘thee, whilst standing in the
third region,—the third region, doubtless, is the
sky ;—‘the buffaloes made (thee) grow in the
lap of the waters ;’—the buffaloes, doubtless, are

1 The construction of the text here favoured by the author is
very doubtful. It has probably to be construed,—‘ the third time
(he, Agni, was ‘born) in the waters, he, the manly-minded (or, friendly
tomen). Kindling him, the imperishable (Agni), the heedful (? or
pious) one praises him,’—or perhaps, ‘While kindling him, the
considerate one praises him unceasingly.’ A point which favours
the author’s construction is that, in verse 3, ‘nrimaraas’ certainly
.Tefers not to Agni, but to him who generated him,

- VI KANDA, 7 ADHYAYA, 4 BRAHMANA, 6. 285

the vital airs: thus, ‘the vital airs made thee grow
in the sky.’

6. These (three verses!) have one and the same
explanation regarding him (Agni): they are Tri-
shéubh verses relating to Agni. Inasmuch as they
relate to Agni, they are Agni; and inasmuch as
they are Trish¢ubhs, and eleven (syllables), they are
Indra ;—but Agni consists of Indra and Agni: as
great as Agni is, as great as is his measure, with so
much he thus stands worshipping by him. And
Indra and Agni are all the gods, and Agni includes
(or belongs to) all the deities: as great as Agni is, as

1 The remaining verses (XII, 21-29) are as follows :—

1. Agni roared like the thundering sky, ἄς. (see VI, 7, 3» 2).

2. The upraiser of glories, the upholder of riches, the inspirer of
thoughts, the guardian of Soma; the excellent son of power, shines
forth as king in the waters, kindled before the dawns.

3. A beacon unto all that is, the child of the world filled the two
spheres even when born; even the hard rock he broke going
thither when the five peoples worshipped Agni.

4. An eager cleanser, a wise messenger, the immortal Agni has
been set up among the mortals ; flickering (?) he sends forth the red
smoke, striving with his bright flame to reach the sky.

5. Looking like a golden disk, &c. (see VI, 7, 2).

6. Whoso maketh for thee this day a ghee-baked cake, O divine
Agni of auspicious flame, lead him onwards to bliss, unto god-
allotted glory, O youngest !

ἡ. Make him share in the songs of triumph, make him share in
every hymn that is sung! Dear be he unto Sfrya, dear unto Agni;
let him prevail with the living one and with them that are to be
born!

8. They that worship thee day by day, O Agni, win all desirable
boons ; ardently wishing for wealth, they have opened with thee the
stable filled with cows !

9. Agni Vaisvanara has been celebrated by the Arshis, the
guardian of Soma, most gracious unto men: let us invoke heaven
and earth who are free from hatred! grant us wealth, ye gods, with
abundance of men!

286 SATAPATHA-BRAHMANA.

great as is his measure, with so much he thus stands
worshipping by him.

7. And, again, why the Vishzu-strides and the
VAtsapra rite are (performed) ;—by the Vishzu-
strides Pragapati created this world, and by the
VAatsapra the fire (Agni); by the Vishzu-strides
Pragdpati created the air, and by the VAtsapra the
wind (Vayu) ; by the Vishau-strides Pragapati created
the sky, and by the VAtsapra the sun (Aditya) ; by
the Vishzu-strides Pragdpati created the regions,
and by the Vatsapra the moon; by the Vishau-
strides Pragdpati created that which has been, and
by the Vatsapra that which shall be; by the Vishzu-
strides Prag4pati created possession (wealth), and by
the VAtsapra hope; by the Vishzu-strides Pragdpati
created the day, and by the V4tsapra the night; by
the Vishzu-strides PragApati created the former
(bright) fortnights, and by the VAtsapra the latter
(dark) fortnights ; by the Vishzu-strides Prag&pati
created the half-months, and by the Vatsapra the
months; by the Vishzu-strides Pragdpati created
the seasons, and by the Vatsapra the year : thus the
reason why the Vishzu-strides and VAtsapra are
(performed) is that he thereby even now creates
everything.

8. And, again, why the Vishnu-strides and the
Vatsapra rite are (performed). By the Vishau-
strides Pragdpati drove up to heaven. He saw that
unyoking-place, the VAtsapra, and unyoked thereat
to prevent chafing; for when the yoked (beast) is
not unloosed, it is chafed. In like manner the
Sacrificer drives up to heaven by the Vishzu-strides ;
and unyokes by means of the Vatsapra.

9. Having stridden the Vishu-strides, he then

VI KANDA, 7 ADHYAYA, 4 BRAHMANA, 12. 287

forthwith stands by the fire worshipping it with the
VAtsapra, just as one who has journeyed would
forthwith unyoke. Men (proceed) after the manner
of the gods: hence even now, when a troop of men
have journeyed they forthwith unyoke. .

10. Now, the Vishzu-strides indeed are the day
and the night, and the Vatsapra is the day and the
night: he thus journeys for a day and a night, and
takes rest for a day and a night: and hence even
now when a troop of men have journeyed for a day
and a night they take rest for a day and a night.

11. Only for one half of the year he strides the
Vishau-strides, and for one half he worships the fire
with the VAtsapra ; for the world of heaven is in the
midst of the year: thus were he to stride for less
than half (a year), he would not reach that world of
heaven ; and were he to do so for more than half (a
year), he would pass beyond that world of heaven
and lose it; but when he strides for one half, and
worships the fire for one half, he unyokes forthwith
after reaching the world of heaven.

12. He proceeds with these two alternately, even
as one would accomplish a long way by (repeatedly)
unyoking. Both before and after (the Dtksh4), he
combines both, the Vishzu-strides and the VA4tsapra ;
for the Vishzu-strides are the day, and the Vatsapra
the night; and Prag4pati, both when he was about to
generate and when he had generated this universe,
enclosed it on both sides by day and night: in like

1 That is, whilst on the first day of the Diksh4, as well as on the
day after its completion, both the Vishwu-strides and the Vatsapra
are performed, during the intermediate period of one year they are
performed on alternate days,—the Vishwu-strides on even, and the
Vtsapra on uneven days.

288 SATAPATHA-BRAHMANA.,

manner the Sacrificer now, both when he is about to
generate and when he has generated this universe,
encloses it on both sides by day and night.

13. As to this they say, ‘ If the Vishzu-strides are
the day, and the V4tsapra the night, and both of
them are (performed) during the day, not during the
night, how then are they both performed for (or by)
him also during the night?’ Well, on that (first)
occasion, when he is being initiated, he, at the
outset, combines both (performances) in the after-
noon ; for the afternoon is the same thing as the
night. Then throwing them thus together, he at
the end combines them both in the forenoon ; for
the forenoon is the same thing as the day; and in
this way they are both performed during the day,
and both during the night.

14. Now early on the day on which he may intend
to combine them, when the sun has risen, he first
throws out the ashes (from the pan) ; having thrown
out the ashes, he releases his speech ; having released

his speech, he puts on a kindling-stick ; having put
ona kindling-stick, he takes the ashes down to (and
throws them into) the water. In the same way as he
takes them down he returns after taking some of the
ashes ; and having thrown it into the pan he stands
reverentially by the fire. He then performs two
expiations.

15. And if the day should be one for the Vishzu-
strides, let him, after striding the Vishzu-strides,
worship the fire with the VAtsapra ; and if it be one
for the VAtsapra, let him, after worshipping with the
Vatsapra, and striding the Vishzu-strides, finally per-
form the VAatsapra. Let him not conclude by per-
forming the Vishzu-strides, for that would be as if

vi ΚΑ͂ΝΡΑ, 8 ADHYAYA, I BRAHMANA, 2. 289

after going for a drive he were not to unyoke; but
when he concludes by performing the Vatsapra—the
VAtsapra being a halting-place—(it is) as if he made
a halt and unloosed (the team): let him therefore
conclude by performing the VAtsapra,

ΕἸΘΉΤΗ ApuyAya. First BrAuMana.

1. ‘Let him drive Agni about while keeping him up,’
so they say. The gods and the Asuras, both of them
sprung from Praégapati, were contending. The gods
drove about on wheels (cars), and the Asuras stayed
at home. The gods, while driving about on wheels,
saw? this rite (sacrificial performance), for it was
indeed in driving about on wheels that they saw this
rite: hence it is to the cart that the formulas relate
at the (performance with) sacrificial cakes 3, and to
the cart in the building of the fire-altar®,

2. Now he who drives Agni about goes to the
gods by the sacred performance, for divine is the
rite performed by him ; but he who does not drive
him about goes to the Asuras by the sacred perform-
ance, for demoniac is the rite performed by him.

3. Here now some say, ‘It is by himself that he
(Agni) is driven about ; for by the Vishu-strides he
drives forward, and by the VAtsapra he unyokes.’ Let
him not think this to be so; for divine (to the gods)
is that progress of his, to wit, the Vishu-strides ;
and divine the unyoking, to wit, the V4tsapra. But
human would be that progress of his, which he makes
in this manner, and human the unyoking he makes.

1 Sayama says, ‘virasiddhed,’ ‘by the heroes’ success.”
® See I, 1, 2, 5.
3 Sdyana refers to Vag. 5. XII, 31, ‘ upwards may the All-gods
bear thee ...’ (paragraph 9 below), as a passage in point,
[4] υ

290 SATAPATHA-BRAHMANA,

4. This Agni is Pragapati; and Pragdpati is both
the gods and men. Now when the Vishzu-strides
and the Vatsapra are (performed), he thereby makes
up that form of his which is divine; and when he
drives him about he thereby makes up that form of
his which is human. Verily, then, he who, knowing
this, drives him about, makes up that whole and
' entire PragApati: let him therefore by all means
drive him (Agni) about.

5. Now on any day on which he may intend to
drive, he gets the chariot placed north of the fire
(with the pole) to the east; and puts a kindling-stick
on it (the fire); for at that time the gods first regaled
him (Agni) with food, with that kindling-stick, when
he was about to start: and in like manner does this
one now first regale him with food, with that kindling-
stick, when he is about to start.

6. [Vag. 5. XII, 30; Azk S. VIII, 44, 1] ‘With
fuel serve ye Agni!’—that is, ‘with fuel worship
ye Agni!’—‘with draughts of ghee awake ye
the guest, offer ye libations unto him! ’—that is,
‘with (draughts of) ghee do ye awake the guest, and
offer libations unto him !’—with a (verse) containing
(the verb) ‘awake’ he awakens him for the starting.

7. He then lifts him (the fire) up, with (Vag. 5.
XII, 31), ‘Upwards may the All-gods bear thee,
O Agni, by their thoughts! ’—at the beginning
all the gods did indeed bear him upwards by their
thoughts, for that (or, he) was then their thought: in
like manner does this (Sacrificer) now bear him up-
wards by his thoughts, for this now is his thought ;
—‘be thou gracious unto us, of fair look, and
rich splendour!’—as the text, so its meaning.
From the south he places him (Agni) northwards

vi KANDA, 8 ADHYAYA, I BRAHMANA, II. 201

on (the chariot)—the significance of this has been
explained. Having put the Garhapatya into a pot,
he places it on (the chariot) behind (the Ahavantya,
or Ukhya Agni). If he choose, he himself may mount
up beside him (Agni), or he may walk by the side (of
the chariot).

8. He then yokes two oxen, first the right one,
then the left one: so (it is done) with the gods,
otherwise in human (practice). And in whatever
direction he may intend to drive, let him first drive
east, for the east is Agni’s region: he (Agni) thus
proceeds towards his own region.

9. [Whilst driving thither, he mutters, Vag. S.
XII, 32] ‘Go forth, O Agni, brilliant thou with
propitious flames!’—that is, ‘Brilliant, O Agni,
go thou forth with propitious, shining flames !’—
‘Beaming with great beams injure not my
people with thy body!’—that is, ‘With great
shining flames do not injure my people by thyself!’

10. Whenever the axle creaks, let him mutter
that prayer (Vag. 5. XII, 33); for demoniacal is
that voice which is in the axle: he thereby appeases
that (voice) and makes it as of the gods.

11. And, again, why he mutters that prayer ;—
with whomsoever, mounted (on a chariot), the axle
creaks, this is his own voice: hence when the axle
creaks while Agni is mounted, this is the voice of
Agni himself. It was Agni indeed whom the gods
thereby praised and magnified; and in like manner
does this (Sacrificer) thereby praise and magnify
him: ‘Agni roared like the thundering sky,—
the meaning of this has been explained*,

1 See above, VI, 7, 3, 2.
U2

292 SATAPATHA-BRAHMANA,

12. If he unyokes before (reaching) his dwelling,
let the fire remain on the chariot itself; but when he
unyokes for (staying at) his dwelling, he stops the
chariot (with the pole) to the east; and north of it
he raises and sprinkles (a place) where he takes it
(the fire) down. He takes it down from south to
north; the meaning of this has been explained.

13. He then puts a kindling-stick thereon ; for on
that occasion the gods regaled him (Agni) with food,
with that kindling-stick, after he had travelled: in
like manner does this (Sacrificer) now regale him,
after he has travelled, with food, with that kindling-
stick.

14. [He puts it on, with Vag. 5. XII, 34; Azk 5.
VII, 8, 4] ‘ Far, far famed is this Agni of the
Bharata (tribe),—the Bharata !, doubtless, is Pragé-
pati, for he sustains (bhar) this entire (universe) ;—
‘that his great light shineth brightly, as the sun,’
—that is, ‘that, like the sun, his great light shines
brightly ;’—‘he who overthrew Piru in battles,’
—Paru, by name, was an Asura-Rakshas: him Agni
overthrew (abhi-sth4) in battles ;—‘ blazed up hath
the divine guest, gracious unto us;’—that is,
‘being kindled, the divine guest is gracious to us,’
With a (verse) containing (the verb) ‘sth4’ (he per-
forms), for he thereby makes him stop (stha) for
(staying at) his home.

15. Now, then, the (symbolic) correspondence,—
with the first (formula) he puts on a kindling-stick,
with one he lifts him up, with one he starts, with one
he addresses the axle, with the fifth he puts on a

1 Mahfdhara, in accordance with Nigh. III, 18 (priest), explains
‘bharata’ as the one who brings (bhar) offerings ; and, with Sayaza,
identifies the Bharata with the Sacrificer.

vi ΚΑ͂ΝΡΑ, 8 ADHYAYA, 2 BRAHMANA, 2. 292

kindling-stick, that makes five,—of five layers consists
the fire-altar, five seasons are a year, and the year is
Agni: as great as Agni is, as great as is his measure,
so great does this become.

SEconD BRAHMANA.

1. Now, then, as to the taking down of the ashes
(to the water’). Now, the gods at that time threw out
the ashes (from the pan). They said, ‘If we make
this, such as it is, part of our own self, we shall become
mortal carcases, not freed from sin; and if we cast it
away, we shall put outside of Agni what therein is
of Agni’s nature: find ye out in what manner we
shall do this!’—They said, ‘Meditate ye (Ait)!’
whereby, indeed, they said, ‘Seek ye a layer (or
altar, Ziti). Seek ye in what manner we shall do
this !’

2. While meditating, they saw this,—‘ Let us take
it down to the water; for the water is the foundation
of this universe: having settled it on that wherein
is the foundation of this universe, we shall reproduce
from out of the water what there is of Agni’s nature
in this (heap of ashes).’ They then took it down
to (and threw it into) the water; and in like manner
does this (Sacrificer) now take it down to the water.

3. [Vag. 5. XII, 35] ‘O divine waters, receive
ye these ashes, and put them in a soft and
fragrant place!’—that, being consumed (matter),
has run its course (is useless): regarding that he
says, ‘Put it in the most fragrant place!’—‘ May

1 The ashes removed from the ‘ ukh4’ or fire-pan are put in a bag
made of leaves of some sacred tree, and are then thrown into the
water in two portions. As they are floating on the water, a small por-
tion is taken from them again with the little finger and put in the pan.

294 SATAPATHA-BRAHMANA.

the wives, wedded to a good lord, bow down to
him,’—the wives, doubtless, are the waters, for from
the waters this universe is produced; and in Agni
the waters have indeed a good lord;—‘bear it on
the waters, even as a mother (bears) her son!’
—that is, ‘as a mother would bear her son on her
lap, so bear ye this!’

4. (Vag. S. XII, 36; Azk S. VIII, 43, 9] ‘In the
waters, O Agni, is thy seat,—that is, ‘in the
waters, O Agni, is thy womb;’—‘as such thou
clingest to the plants,—for he does indeed cling
to (love) the plants,—‘ being in (their) womb thou
art born again,—when he is in the womb he is
indeed born again—[Vag. 5. XII, 37] ‘Thou art
the child of the herbs, the child of the trees,
the child of all that is, O Agni, thou art the
child of the waters ;’—he thus makes him (Agni)
the child of this entire (universe).

5. With three (verses) he throws (the ashes into
the water),—threefold is Agni: as great as Agni is,
as great as is his measure, by so much he thus throws
them down. First with one (prayer), and then with
two; or first with two, and then with one,—but at two
separate times he throws them down : he thus throws
them down by means of the two-footed animals.

6. He then takes some (of the ashes) therefrom :
he thereby reproduces from the waters what there is
of Agni’s nature in that (heap of ashes). [He takes
it] with that (nameless or little finger), for with that
(finger) medicine is prepared: it is with that one he
thus puts him (Agni) together. [V4g. S. XII,
38-41] ‘Having settled! in the womb, as

» « Pra-sad’ (=pra-4p, Mahidhara) seems here really to have the

vi KAwpA, 8 ADHYAYA, 2 BRAHMANA, 8... 295

ashes, in the waters, and the earth, O Agni, —
by his ashes he is, indeed, settled in the womb, that
is, both in the waters and in the earth ;—‘having
united with the mothers, thou hast again,
brightly shining, seated thee ;'’—that is, ‘Having
joined thy mothers, thou, the shining one, hast again
seated thyself (in thy home).—‘Having again
seated thee in thy seat, the waters and the
earth, O Agni, thou liest in her (the earth,
or pan) most happy, as in a mother’s lap.’
— ‘Return again with sustenance, again, O
Agni, with food and life; guard us again from
trouble!—With wealth return, O Agni, over-
flow with the all-feeding stream on every
side! ’—that is, ‘ With all this return thou to me!’

7. With four (verses) he takes (some of the
ashes) ;—he thereby supplies him (Agni) with four-
footed animals; and animals being food, it is with
food he thus supplies him. With three (verses) he
takes (the ashes) down (to the water),—that makes
seven, for of seven layers consists the fire-altar’,
seven seasons are a year, and the year is Agni: as
great as Agni is, as great as is his measure, so great
does this become.

8. Having taken some of the ashes, and returned,
he throws it into the fire-pan, and stands by (the fire)
worshipping it; for when he throws Agni into the
water he does what is improper; he now makes
amends to him so that he may not injure him.
With two (verses) relating to Agni (he worships),—
for it is to Agni that he makes amends,—and with such

meaning of ‘abhiprasad’ or ‘anuprasad,’ as the accusative can
scarcely be taken along with ‘ dsada/.’
1 See p. 249, note 3.

296 SATAPATHA-BRAHMANA.

as contain (the verb) ‘budh’ (to attend to, awake), in
order that Agni may attend to this speech of his.

g. [V4ag. 5. XII, 42-3; Azk S. 1, 147, 2; II, 6, 4]
‘Attend thou to this word of mine, O youngest!’
—that is, ‘attend to this word of mine, O young-
est !’—‘put forth most plentifully, O faithful
one!’—that is, ‘put forth most abundantly, O faith-
ful one !’—‘this one revileth thee, and that one
singeth thy praises,—that is, ‘one (man) reviles
thee, and another sings thy praises ;’"—‘reverently
I revere thy body, O Agni!’—that is, ‘I, thy
reverer, revere thy body, O Agni!’—‘Be thou
a munificent patron of offerings, O lord of
wealth, the bestower of wealth, keep off from
us the haters!’ this he says in order that he may
keep off haters from him. With two (verses) he
worships the fire, a Gayatrt and a Trish¢ubh verse :
the significance of this has been explained.

10. These make. nine (verses),—there are nine
regions!, and Agni is the regions; nine vital airs,
and Agni is the vital airs: as great as Agni is, as
great as is his measure, so great does this become.

11. He then performs two expiations ; for itis for
(the obtainment of) all his desires that he sets up
that (fire) ;—thus whatever part of his desires is here
cut off when the fire is thrown into the water, that
he thereby joins together and restores. He performs
both expiations which (are performed) when the fire
has gone out?: the significance of this has been
explained.

1 Viz. the four cardinal points, and the four intermediate points,
of the compass, and the upper region. To these paragraph 12
adds, as a tenth, the lower region.

35 VI, 6, 4, 10 seq.

vi ΚΑ͂ΝΡΑ, 8 ADHYAYA, 2 BRAHMANA, 12. 297

12. This makes ten (performances),—the Virag
consists of ten syllables, and Agni is the Virag?; there
are ten regions, and Agni is the regions; ten vital
airs, and Agni is the vital airs: as great as Agni is,
as great as is his measure, so great does this be-
come.

1 That is, the wide-shining, or wide-ruling one.

298 SATAPATHA-BRAHMANA.

SEVENTH KAWDA.

THE GARHAPATYA HEARTH.

First ApuyAya. First BrRAHMANA.

1. Being about to build the G4rhapatya (fire-place),
he sweeps (its site) with a Paldsa (butea frondosa)
branch. For when he builds the Garhapatya! he
settles on that place; and whatsoever builders of
fire-altars (there have been), they are indeed settled
on this earth ; and when he sweeps (that place) he
thereby sweeps away those settled (there before
him), thinking, ‘ Lest I should settle on those already
settled (here).’

2. [He sweeps, with Vag. 5. XII, 45] ‘Off with
you! away with you! crawl away from here? !’—
that is, ‘Go off, go away, and crawl away from here!’
he says this to those that crawl on their belly ;—‘Ye
that are here of old and of late!’ that is, ‘ both ye
who were here of yore, and ye of the present day.’

3. ‘Yama hath given the settlement on
earth (to this Sacrificer) ;"—for Yama indeed rules
over the settling on this earth, and it is he who
grants to this (Sacrificer) a settlement on this earth.

1 That is, ‘the householder’s fire,’ which represents the Sacri-
ficer’s domestic hearth.

3 This first pada is taken from Ark 5. X, 14, 9. The four
padas of the verse are muttered by the Adhvaryu while sweeping
the four sides of the site respectively, beginning in the east and
ending in the north. On this place when swept the circular site
of the Garhapatya is then marked off by saline soil being scattered
over it (cf. Taitt. 5. V, 2, 3, 2-3).

\

vil KANDA, I ADHYAYA, I BRAHMANA, 7. 299

4. ‘The Fathers have prepared this place
for him!’ for Yama is the Kshatra (nobility, or
ruling power), and the Fathers (deceased ancestors)
are the clansmen; and to whomsoever the chief
(kshatriya), with the approval of the clan, grants a
settlement, that (settlement) is properly given: and
in like manner does Yama, the ruling power, with
the consent of the Fathers, the clan, now grant to
this (Sacrificer) a settlement on this earth.

5. With a palasa branch he sweeps; for the
Palasa tree is the Brahman’: it is by the Brahman
he thus sweeps away those already settled ;—with a
prayer (he does so), for the prayer is the Brahman:
it is by the Brahman he thus sweeps away those
already settled. He throws it (the branch) out
towards the north 3.

6. He then scatters saline soil (over the hearth-
site); for the G4rhapatya is this world, and salt
means cattle: he thus bestows cattle on this world,—
hence those cattle here in this world.

7. And again why he scatters saline soil. Praga-
pati created creatures ; he created them with different
kinds of amnions : they did not agree together. He
desired, ‘May they agree together!’ He made
them to be of the same (kind of) amnion: hence
éven to this day, being of equal amnions, they agree
together. And he who offers, offers thinking, ‘ May
I be (born) with the same (kind of) amnion as the
gods!’ and when he scatters saline salt (in the hearth- |
site) he thereby becomes of equal amnion with the
gods.

1 For the identification of the Palésa with the Brahman (sacred
writ, or the holy spirit embodied therein), see part i, p. 90, note 1.
3 ‘He throws it upwards,’ Delbriick, Synt. F. V, 79.

300 SATAPATHA-BRAHMANA,

8. [He does so, with Vag. S. XII, 46] ‘Concord
thou art!’ for thereby they agreed together? ;—‘ful-
filment of desire ;’ for salt is cattle, and fulfilment
of desire means cattle ;—‘In me may there be the
fulfilment of thy desire!’ that is, ‘May there be
on me cattle for thee !’—He covers with it the whole
(circular) Garhapatya; for the Garhapatya altar is
the womb, and the saline soil is the amnion: he thus
covers the whole womb with the amnion.

9. He then scatters sand to keep (the saline soil,
or amnion) from being scorched? ;—for sand is
nothing else than the ashes of Agni Vaisvanara, and
him, Agni Vaisvanara, he is indeed about to build
up; and Agni does not scorch his own self.

1o, And again why he scatters sand,—sand is
nothing else than the seed of Agni Vaisvanara ὃ, and
him, Agni Vaisvanara, he is about to build up; but
nothing is fashioned from out of the seedless: ‘ May
he (Agni) be fashioned from out of this seed!’ so he
thinks.

11. [He scatters it, with Vag. 5. XII, 46] ‘Agni’s
ashes thou art! Agni’s soil thou art!’ for Agni’s
ashes are useless, and the sand is not useless: he
thus makes it (the Garhapatya hearth) to be useful.
He covers with it the whole Garhapatya; for the

1 Sayama, on Taitt. S. IV, 2, 4, takes ‘samgi#inam’ in the sense
of ‘knowledge, recognition;’ explaining it from the fact that
cattle by their smell recognise the places of saline soil and lick
them.

* Or, to keep (the fire) from burning over (or through the sand,
and injuring the saline soil or amnion). For the construction, see
Ρ. 198, note 2.

* This notion is apparently based on the supposed etymological
connection of ‘sikat4,’ sand, with the root ‘si£,’

VII KANDA, I ADHYAYA, I ΒΕΛΗΜΑΝΑ, 14. 301

G4rhapatya altar is the womb, and the sand is seed :
he thus fills the whole womb with seed.

12. He then encloses it with enclosing-stones ; for
the enclosing-stones are the womb: he thus encloses
the seed here cast in the womb; and hence the seed
which is cast is enclosed in the womb.

13. And, again, why he encloses it with enclosing-
stones ;—the Garhapatya hearth is this (terrestrial)
world, and the enclosing-stones are the waters: he
thus surrounds this world with water,—it is with the
ocean that he thus surrounds it on all sides, and
hence the ocean flows round this world on all sides,
(He puts up the stones) by turning to the right
(or south)?, whence the ocean flows round this world
(from the east) southwards ;—by means of a dug out
(hole, or moat)?, whence the ocean flows round this
world in a moat.

14. [V4g. 5. XII, 46] ‘Ranging ye are!’ for he
does range them ;—‘ ranging around ye are!’ for
he does range them all round ;—‘ upwards ranging
get ye fixed!’ thus he says, placing them upright :
hence the ocean surges upwards; but were he to
place them sideways, the ocean surely would all at
once overflow all this (earth). He does not settle
them, for unsettled are the waters; nor does he
pronounce the Sddadohas (verse) on them*.

1 That is, from east to south, &c., following the course of the
sun.

2 ? That is, by digging in each stone, the circle consisting of
altogether twenty-one stones.

* The two ceremonies here referred to, viz. the ‘sadana’ (settling,
setting, steadying, viz. by means of the formula, XII, 53, ‘ with the
help of that deity lie thou steady, like Angiras,’ see VII, 1, 1, 30) and
the muttering of the Sfidadohas verse (Vag. 5. XII, 55, for which

302 SATAPATHA-BRAHMANA.

15. For the enclosing-stones are the bones, and
the Sfidadohas is the breath; and there is no breath
in the bones. With one and the same formula he
lays down many bricks', for of one and the same
form are the waters; and as to there being many
enclosing-stones, it is because there are many waters.

16. The enclosing-stones, then, are the womb;
the saline earth is the amnion, and the sand is the
seed. The enclosing-stones are outside, and the
saline earth is inside ; for the womb is outside, and
the amnion inside. The saline earth is outside, and
the sand inside ; for the amnion is outside, and the
seed inside. He who is born is born from these : it
is from them that he thus causes him (Agni) to be
born.

17. Thereon he now builds it (the hearth): he

GAruHapaTyYA HE&aRTH.

thereby fashions that infused seed ; and hence the
infused seed is fashioned in the womb.

see note to paragraph 31), are the so-called ‘necessary’ rites,
because they have as a rule to be performed on each (special)
brick, when it has been laid down in building up the fire-altar.

1 Viz. the so-called ‘lokamprin4’ (or space-filling bricks), for
which see p. 153, note.

VII KANDA, I ADHYAYA, I BRAHMANA, 21. 303

18. He puts on (the circular site) four (bricks)
running eastwards’; two behind running crosswise
(from south to north), and two (such) in front. Now
the four which he puts on running eastwards are the
body; and as to there being four of these, it is
because this body (of ours) consists of four parts 3,
The two at the back then are the thighs; and the
two in front the arms; and where the body is that
(includes) the head.

19. Now he here fashions him (Agni) with wings
and tail; for whatlike the seed is fashioned in the
womb suchlike (offspring) is born: thus inasmuch as
he now fashions him with wings and tail, he is born
héreafter ® with wings and tail.

20. While being indeed furnished with wings and
tail, people do not see him as one having wings and
tail+: hence one does not see the child in the womb
in its proper shape ; but hereafter they (will) see him
as one having wings and tail, and hence one sees the
child after it is born in its proper shape.

21. Four (bricks) he puts on first, for of him that

1 That is, with the lines by which they are marked running from
west to east. Whilst these four bricks are oblong ones, measuring
two feet by one, the four placed at the back and in front of them
measure each a foot square, as do also those placed in the corners
of the square pile, except the south-east corner, where two bricks
are to be placed measuring one foot by half a foot each.

3 See VI, 1, 1, 3-6.

* Or ‘yonder,’ that is, as the great fire-altar, soon to be built,
which is ultimately to receive the Ahavantya fire, taken from the
GArhapatya.

* While in the form of the Garhapatya the wings and tail are
not represented at all, these appendages form an important part
of the great altar of the Ahavanfya fire. In the Garhapatya hearth,
Agni would seem represented rather as a man lying on his back
with the head towards the east.

304 SATAPATHA-BRAHMANA,

is being produced it is the body (trunk) that is pro-
duced first. Sitting south (of the hearth-site) with
his face to the north he puts on first one (brick) of
the upper (north) part! (of the trunk) ; and in this
manner that Agni of his comes to be built up towards
(or for the Sacrificer) himself.

22. [He puts it on, with Vag. 5. XII, 47; Azk 5.
IIT, 22, 1, &c.] ‘This is the Agni wherein Indra
taketh the Soma-juice,’ for the Garhapatya hearth
is this (terrestrial) world, and the Soma-juice is the
waters : Indra thus took up the waters in this world ;
—‘into his belly, craving it,—for the belly is the
centre ;—‘ thousandfold strength, like a swift
racer, —the thousandfold strength, doubtless, is the
waters,—‘ thou, having gained, art exalted, O
knower of beings!’ that is, ‘thou, being built, art
built *, O knower of beings!’

23. [The second brick, with Vag. 5. XII, 48]‘O
Agni, what splendour is thine in the heaven,
—his splendour in the heaven doubtless is the sun ;—
‘on earth,’ that on earth is this fire ;—‘and that
which is in the plants, in the waters, O holy
one!’ he thereby means the fire that is both in the
plants, and in the waters ;—‘ wherewith thou hast
overspread the wide air,—that is, the wind ;—
‘brilliant is that light, surging, man-viewing ;’
that is, ‘ great is that light, surging, man-viewing.’

24. [The third, with Vag. 5. XII, 49] ‘O Agni,

1 In laying down the bricks he again follows the course of the
sun, that is, he lays down the four large or central ones from north
to south, then the two back ones from south to north, and finally
the two front ones from north to south.

3 ?That is, Thou, being built (as the Garhapatya), art built (once
more as the Ahavantya),

VII KANDA, I ADHYAYA, I BRAHMANA, 27. 305

thou goest up to the flood of the heaven;’
the flood of that heaven doubtless is the waters
(of the atmosphere) : to them he goes by his smoke;
—hither callest thou the divine inspirers,—
the divine inspirers doubtless are the vital airs,
for these inspire all thoughts ;—‘the waters ap-
proach (thee), they that are beyond the lumi-
nous sphere of the sun, and they that are
below here;’—the luminous sphere doubtless is
that world yonder where that (sun) is burning: he
thereby means both the waters which are beyond,
and those which are below that (sun).

25. [The fourth one, with Vag. S. XII, 50] ‘The
Agnis Puritshyas,—that is, the Agnis favourable
to cattle ;—‘together with those of the streams
(pravama) ;’ this is a form of starting’ (prayaza),
for the Garhapatya is indeed a starting of the fire ;—
‘may they, benevolent, accept the sacrifice,
the copious, salutary draughts!’ that is, ‘may
they benevolently accept the sacrifice, the copious,
innocuous draughts !’

26. He puts them down separately : what different
desires there are, those he thereby lays into the
self. He ‘settles’ them once: he thereby makes ©
the self one. He pronounces the Sidadohas ? verse
on them; for the Sfdadohas is the vital air: by
means of the vital air he thus makes him (Agni)
continuous, joins him together.

27. Thereupon going round behind, he sits down
on the north side with his face to the south, and
puts on first the southern one of the two behind,

1 Viz. inasmuch as ‘ pravaza’ begins with the preposition ‘pra,’
forward, Say.

* See p. 307, note 2.

[41] Χ

206 SATAPATHA-BRAHMANA.

with (Vag. 5. XII, 51), ‘Potent nourishment, O
Agni, the possession of kine,’-—nourishment
means cattle: he thus invokes for him the blessing
of cattle;—‘Grant thou perpetually unto him
that calleth!’—he that calls doubtless is the
Sacrificer ;—‘ May there be to us a son, the
perpetuator of the race,—a son means off-
spring ;—‘let that, O Agni, be thy good-will
unto us!’ he therewith invokes a blessing.

28. Then the northern one, with (Vag. 5. XII,
52; Azk 5, III, 29, 10), ‘This is thy natural
womb, whence born thou shonest forth, —that
is, ‘this (householder’s hearth) is thy ‘primeval,
perennial womb (birth-place), whence born thou
wert enkindled ; ’—‘ knowing it, ascend, O Agni,
and increase our substance!’ as the text, so its
meaning.

29. These twoare his (Agni’s) thighs,—separately
he puts them on, separately he ‘settles’ them,
separately he pronounces the Sfidadohas verse upon
them, for separate are these two thighs. There are
two of them, for there are two thighs. Behind he
puts them on, for behind are those thighs. At their
upper ends they are joined (to the central ones’),
for so are these thighs joined (to the body) at their
upper ends.

30. Thereupon, going round again by the same
way, he sits down on the south side, with his face to
the north, and puts on first the northern one of the
two (bricks) in front, with (Vag. 5. XII, 53),

? They are joined to each other, according to Sayama, but this
can hardly be the meaning intended, as the stones lie close to
each other also at the lower (western) end.

vil KANDA, I ADHYAYA, I BRAHMANA, 32. 307

‘Ranging thou art: by that deity, Angiras-
like, lie thou steady!!’ Then the southern one,
with, ‘Ranging round thou art: by that deity,
Angiras-like, lie thou steady?!’

31. These two are his (Agni’s) arms,—separately
he puts them on, separately he ‘settles’ them,
separately he pronounces the Sfidadohas ? verse on
them; for separate are these two arms. There are
two of them, for there are two arms. He puts them
on in the forepart, for these arms are here in front.
At their upper ends they are joined (to the central
ones), for so are these two arms joined (to the body)
at the upper ends. Those two (arms) he puts on
thus (from north to south), and those two (thighs)
thus (from south to north): that is (from east to)
southward ὃ, for thus it is with the gods “,

32. Eight bricks he puts on (the hearth-site),—
the GAyatri consists of eight syllables, and Agni is
Gayatra®: as great as Agni is, as great as is his
measure, so great he thus builds him. Five times
he ‘settles’ (the bricks)—the fire-altar consists of
five layers; five seasons are a year, and Agni is the
year : as great as Agni is, as great as is his measure,

1 This common portion of the two formulas forms the so-called
‘settling’ (or ‘setting’) formula (sddana); Katy. Sr. XVI, 7, 14;
cf. VI, 1, 2, 28, and p. 301, note 3. ‘ Angiras-like’ apparently
means, ‘as (thou didst) in the case of, or with, Angiras.’

2 Vag. S. XII, 55; Ak 5. VIII, 69; 3. ‘At his birth ‘the well-
like milking, speckled ones mix the Soma (draught), the clans of the
gods in the three spheres of the heavens.’ This difficult verse has
been differently translated by different translators. The Brahmana
itself also gives a very different, doubtless quite fanciful, interpreta-
tion of it at VIII, 7, 3, 21.

3 That is, in accordance with the course of the sun.

* Or, ‘thus (it goes,—or, Agni, as a bird, flies) to the gods.’

® See VI, 1, 1, 15.

X 2

308 SATAPATHA-BRAHMANA.

so great he thus builds him. Eight bricks he
‘settles’ five times, that makes thirteen,—thirteen
months are a year, and there are thirteen layers of
earth in the fire-altar: as great as Agni is, as great
as is his measure, so great does this become.

33. He then puts on a space-filling one: the
significance of that one (will be explained) further
on’. Three there are in front *—threefold is Agni :
as great as Agni is, as great as is his measure, so
great he thus builds him;—and ten those that
follow *,—the significance of these (will be explained)
further on. Or first two, then ten, and then one,
for in this way they build up the pile,—these amount
to thirteen: the significance of this has been told.

34. Both these kinds (of bricks) amount to twenty-
one ;—there are twelve months, five seasons, these
three worlds, and yonder sun as the twenty-first :
that sun he thus establishes in this fire-altar.

35. Moreover, there are twenty-one enclosing-
stones,—twelve months, five seasons, these three
worlds, and that Agni from yonder (sun)* as the
twenty-first : this Agni he thus establishes in yonder
sun. And inasmuch as he puts on those (bricks) in
this way, he thereby establishes those two (the sun
and the fire) in each other, and (accordingly) those
two are established in each other; for both of them
he now makes out to be the twenty-first, and both

VIN, 7, 2, 1 seq.

5. Viz. one in the north-east, and two (of half the size) in the
south-east corner.

* Viz. one in the south-west, and one in the north-west corner ;
and further, eight more filling up the four segments of the circle.
See the outline of the Garhapatya altar at p. 302.

“ Or, perhaps that Agni on yonder sky (or fire-altar?). In any
case it is the sun that is referred to.*

VII KANDA, I ADHYAYA, I BRAHMANA, 37. 309

of them are then here’, as the Ahavantya and the
Garhapatya.

36. He then throws thereon a layer of earth,—the
significance of this (will be told) further on*. He
takes it from the edge of the pit (KAtv4la) ; for the
FKAtvala is the same as Agni ὃ, and in this way does
that which is of Agni’s nature become his. It (the
GArhapatya altar) should be even with the mouth
(of the fire-pan) : the significance of this has been
told “,

37. It (the Garhapatya hearth) measures a fathom
(in diameter), for man is a fathom high, and man is
Pragapati (the lord of generation), and Pragdpati is
Agni: he thus makes the womb of equal size to his
(Agni’s) body. It is circular, for the womb is
circular; and moreover the Gé4rhapatya is this
(terrestrial) world, and this world doubtless is
circular.

1 That is to say, they will be here after the completion of the
two altars,—the Garhapatya fire being the Agni proper, and the
Ahavantya fire the sun. -

3 For this, and the formula (V4g. 5. XII, 56) used therewith,
see VIII, 7, 3) 1 Seq.

® See part ii, p. 116, note 3, ‘The earth ates from the pit
being used for constructing the high altar, both are of the same
size or cubic extent.’

4 See VI, 3, 3, 26.

® Or rather, it is a circle corresponding in area to a square
of one fathom; which gives a diameter somewhat exceeding in
length a fathom (that is, the space between the tips of the middle
fingers when the arms are extended). The measurement is (at least
theoretically) a relative one, being adapted to the Sacrificer’s size ;
but practically the fathom (vy4ma, or purusha, man) may be taken
to be of about 6 feet, the vyama being equal to 4 aratnis (cubits)
of 2 pradesas (spans of some 18 inches each). This allows for a
central square of 4 feet, and about 1 foot (in reality somewhat less)
for each of the two bisectors of the segments,

210 SATAPATHA-BRAHMANA,

38. He then pours those two (fires) together },—
he thereby establishes concord between them—with
(Vag. S. XII, 57-60), ‘Unite ye two, and get ye
on together, loving, radiant, well-disposed,
dwelling together for food and drink!—To-
gether have I brought your minds, together
your rites, together your thoughts: O Agni
Purishya?, be thou the overlord, and bestow
thou food and drink upon our Sacrificer!—O
Agni, thou art the Purishya, wealthy, pros-
perous: having made happy all the regions,
seat thee here in thine own seat!—Be ye two
unto us of one mind, of one thought, without
guile! Injure ye not the sacrifice, nor the
lord of the sacrifice, and be ye propitious
unto us this day, ye knowers of beings!’ He
therewith pacifies them for (mutual) safety, so that
they shall do no injury to one another.

39. With four (verses) he pours them together,—
he thereby establishes concord between them by
whatever four-footed cattle there are; and cattle
being food, it is by means of food that he establishes
concord between them.

40. Let him not look at that (pan) while empty :
‘I must not look at the empty one!’ so he thinks.
Were he to look at the empty (pan), it would cer-
tainly devour him.

41. He then pours sand into it ὃ, for sand (sikat4) is

* That is, he pours the fire of the pan (ukhy4gni) on the
Garhapatya (hearth).

3. ‘Purfshya’ seems here to have the sense of ‘rich, plentiful.’
See p. 201, note.

® ‘Ukhé,’ the pan, is ee and represents the womb from
which Agni is born.

VII KANDA, I ADHYAYA, I BRAHMANA, 44. 311

the seed of Agni Vaisvanara: he thus pours (sic)
Agni Vaisvanara as seed into it. It should be even
with the brim: the significance of this has been
explained.

42. He then unlooses it, to keep it from chafing ;
for if that which is yoked is not unloosed it is
chafed. Now when yoked there, it (the fire-pan)
bore this Agni within it as seed, and him it has now
brought forth. It now conceives a second time; for
the ‘Ukh&’ is a female, and hence when a female
has brought forth the seed the first time, it conceives
a second time.

43. [He unlooses it from the netting, with Vag.
5. XII, 61] ‘Even asa mother her son, so hath
the Earth borne Agni Purtshya,—that is, Agni,
favourable to cattle ;—‘ she, the Ukh4, in her own
womb;’ that is, the Ukh4 has borne Agni in her
own womb ;—‘ May Pragdpati, the all-former,
release her, in concert with the All-gods, the
seasons!’ the All-gods doubtless are the seasons :
thus Prag4pati, the all-former, releases it, in concert
with the All-gods, the seasons. He deposits it north
of the fire, at a cubit’s distance: the significance of
this has been explained 1.

44. He then pours milk into it,—it first receives
seed, and now it receives milk ; for the fire-pan is a
female : hence when a female receives seed, then it
receives milk. The sand is below, and the milk
above, for the seed is below, and the milk above. He
pours it into the middle, so that thereon he may
place the human head 3.

1 VI, 3, 1, 30. 3 See VIL, 5, 2, 14.

312 SATAPATHA-BRAHMANA.

Sreconp BrRAHMANA.

1. PragAdpati produced creatures. Having pro-
duced creatures, and run the whole race, he became
relaxed'. From him, when relaxed, the vital air went
out from within: then his vigour went out of him.
That having gone out, he fell down. From him,
thus falten, food flowed forth: it was from that eye
on which he lay that his food flowed. And, verily,
there was then no firm foundation whatever here.

2. The gods spake, ‘Verily, there is no other
foundation than this: let us restore even him, our
father Prag4pati; he shall be our foundation.’

3. They said unto Agni, ‘Verily, there is no
foundation other than this: in thee we will restore
this our father Pragdpati; he shall be our founda-
tion.’ —‘ What will then be my reward ?’ said he.

4. They spake, ‘This Pragdpati is food: with thee
for our mouth we will eat that food, and he (Praga-
pati) shall be the food of us, having thee for our
mouth.’ He said, ‘So be it!’ Therefore the gods
eat food with Agni as their mouth ; for to whatsoever
deity men offer, it is into Agni that they offer, since
it is with Agni for their mouth that the gods thus
took in the food.

5. Now the vital air which went out from within
him is no other than the wind that blows yonder;
and the vigour which went out of him is yonder sun ;
and the food which flowed from him is all the food
which there is within the year.

6. The gods heated him in the fire ; and when the

* Literally, fallen_asunder, i.e, broken to pieces, or disjointed
(‘ opened,’ Delbriick, Synt. F. V, p. 383).

“----ας

VII ΚΑ͂ΝΡΑ, I ADHYAYA, 2 BRAHMANA, 10. 313

fire rose over him thus heated, that same vital air
which had gone out from within him came back to
him, and they put it into him; and the vigour which
had gone out of him they put into him; and the
food which had flowed from him they put into him.
Having made him up entire and complete, they
raised him (so as to stand) upright; and inasmuch as
they thus raised him upright he is these worlds.

7. This (terrestrial) world truly is his foundation ;
and what fire there is in this world that is his (Pra-
gapati’s) downward vital air. And the air is his body,
and what wind there is in the air, that is that vital
air of his in the body. And the sky is his head; the
sun and the moon are his eyes. The eye on which
he lay is the moon: whence that one is much closed
up, for the food flowed therefrom.

8. Now that same foundation which the gods thus
restored is the foundation here even to this day, and
will be so even hereafter.

9. And the Pragapati who became relaxed is this
same Agni who is now being built up. And when
that fire-pan lies there empty before being heated, it
is just like Pragapati, as he lay there with the vital
air and the vigour gone out of him, and the food
having flowed out.

10. He heats it on the fire, even as the gods then
heated him (Prag4pati). And when the fire rises
over it thus heated, then that same vital air which
went out from within him comes back to him, and he
puts it into him. And when, putting on the gold
plate, he wears it, he puts into him that very vigour
which had gone out of him. And when he puts on
kindling-sticks, he puts into him that very food which
had flowed from him.

314 SATAPATHA-BRAHMANA.

11. He puts them on in the evening and morning,
for the food both of the day and the night was flow-
ing out. These same (ceremonies) should be (per-
formed) during a whole year, for that Pragdpati
whence those (substances) went out is the year: into
that whole (Pragapati) he thus puts all that (which
belongs to him). And in whatever part of this (year)
he should therefore? not do so, into that part of him
(Pragapati) he would not put that (which belongs
therein). ‘One must not even be a looker-on at the
(building up of a fire) not carried about for a year,
Vamakakshdyaza was wont to say, ‘lest he should
see this our father Pragdpati being torn to pieces *.’
He restores him so as to be whole and complete,
and raises him to stand upright, even as the gods
then raised him.

12. This (terrestrial) world in truth is his (Pragé-
pati’s) Garhapatya (hearth); and what fire there is in
this world that to him is the fire on the Garhapatya.
And what space there is between the Ahavantya and
the Garhapatya, that is the air®; and that wind in

* Or, in whatever part of this (year) from henceforward he should
not do so.

3 It is very doubtful whether this second clause of the oratio
directa is really meant to belong to Vamakaksh4yana’s argument, or
whether it is the author’s own, in which case it has to be taken
with what follows. ‘Lest he should . . . pieces, he (first) restores
him,’ &c. That is, he is not to place him (Pragdpati) in an
upright position, until he has been completely restored. The par-
ticular form of the participle qualifying Prag&pati (vi4sidyam4na)
might seem to favour the former alternative ; see, however, para-
graph 23, antayo samskriyamamayor, ‘after the two ends have
been perfected.’

3. In this and the following paragraphs the ordinary position of
subject and predicate seems often reversed: in the present case
one would expect—that air is to him the space between the two fires,

vil KANDA, I ADHYAYA, 2 BRAHMANA, 15. 315

the air is for him the fire on the Agntdhrtya. The
sky is his Ahavantya (hearth), and those two, the sun
and the moon, are the fire on the Ahavantya. This
then is indeed his own self 1.

13. The Ahavantya truly is his head ; and the fire
which is on the Ahavantya is that vital air of his in
the head. And as to why it (the Ahavantya) has
wings and tail, it is because that vital air in the head
has wings and tail? ;—the eye is its head, the right
ear its right wing, the left ear its left wing, the vital
air its central body ὅ, and the voice is the tail (and)
the foundation (the feet): inasmuch as the vital airs
subsist by eating food with speech (voice)‘, the voice
is the tail, the foundation.

14. And what space there is between the Ahava-
niya and Garhapatya, that is the body (trunk); and
the fire on the Agntdhrtya is to him that vital air
inside the body. The Garhapatya is his founda-
tion ; and the fire on the Garhapatya is his downward
vital air.

15. Now some build it (the Garhapatya) in three
layers, saying, ‘ There are here three downward vital
airs. Let him not do so: they who do so do what
is excessive,—one amounting to twenty-one, one
amounting to the Anush¢ubh, and one amounting to
the Bvzhati ; for this (altar) is of one single form—a

1 Viz. the sacrificial ground thus becomes identical with the
universe, i.e. with Pragdpati.

2 That is, it is (like) a bird. The word ‘prinxa’ might almost be
rendered here by ‘the living being.’ -

3 In the text this is reversed, the head is the eye, the right wing
the right ear, the left wing the left ear, the central body the vital
air, which can scarcely be the construction intended by the author,

4 Or, with the mouth. In VIII, 5, 4, 1; X, 5, 2, 15, ‘vak’ is
identified with the tongue.

416 SATAPATHA-BRAHMANA.

womb. And as to those downward vital airs, they
are indeed a bringing forth, for even the urine and
faeces he voids are ‘ brought forth.’

16. Now then the (mystic) correspondence,—
twenty-one bricks, nine formulas}, that makes thirty ;
—and the ‘settling’ and Sddadohas verse, that makes
thirty-two,—the anush¢ubh verse consists of thirty-
two syllables: this is an anush¢ubh 5,

17. And, again, there are twenty-one enclosing-
stones ; the formula the twenty-second ; the formula
for the sweeping, the saline earth and its formula,
the sand and its formula, the ‘filling’ (soil) and its
formula; with four (formulas) he pours (the two
fires) together; with a fifth he unties (the pan);
then this (Nirvzti) with three \—the anush/ubh verse
consists of thirty-two syllables: this then is an
anush¢ubh.

18. Then there are these two formulas‘, and they
are indeed an anush‘ubh—the Anush¢ubh is speech:
thus what twofold form of speech there is, the divine
and the human, loud and low, that is those two.

19. The G§&rhapatya pile thus is those three

1 Viz. XII, 47-84 (XII, 53, consisting of two formulas).

3 That is to say, these thirty-two items form, as it were, an
Anush/ubh verse consisting of thirty-two syllables.

5 See VII, 2, 1, 1 seq.

41 do not see what other formulas can be intended here except
those addressed to the enclosing stones, concluding with the
‘sfdana,’ or ‘settling’ formula, viz. Vag. S. XII, 53; see above,
VII, 1, 1, 30; though these do not exactly yield thirty-two
syllables, but thirty-four (see, however, paragraph 22). Our avail-
able MSS. of the commentary are unfortunately defective at this
place.—On the artificial manipulation of making up imaginary
metres by the mere number of syllables, irrespective of their real
prosodic value, see Professor Weber, Ind. Stud.,VIII, p. 23 seq.

VII KAWDA, I ADHYAYA, 2 BRAHMANA, 21. 317

anushéubh verses. And as to why they make up
three anush¢ubhs in this (Garhapatya), it is because
all these (three) worlds then come to be (contained)
therein. From it they take one of the two (first)
anushéubhs of thirty-two syllables (to be) the
Ahavantya,—that Ahavantya is that sky, that head
(of Pragapati). Then one of the two (anush¢ubhs)
is left here (to be) this Garhapatya, this foundation,
this very (terrestrial) world.

20. And as to those two formulas, they are that
space between the Ahavantya and the Garhapatya,
that air (-world), that body (of Pragdpati). And
because there are two of them (making up one
anush/ubh), therefore that space (and hearth) between
the Ahavantya and the Garhapatya (viz. the Agnt-
dhriya hearth’) is smaller; and therefore the air-
world is the smallest of these worlds.

21. That same Anushtéubh, speech, is threefold.
That fire, taking the form of the vital air, goes along
with it (speech),—the fire which is on the Ahavantya
(altar) is the out-breathing, and yonder sun ; and the
fire which is on the Agntdhrtya is the through-
breathing, and the wind which blows yonder; and
the fire which is on the Garhapatya is the in-breath-
ing, and what fire there is here in this (earth-) world.
And verily he who knows this makes up for himself
the whole V4é (speech), the whole vital air, the whole
body (of Pragdpati).

* Or, the Dhishnya hearths (see paragraph 23), which are more
properly situated between the Garhapatya and the Ahavaniya fire-
places. See the plan of the sacrificial ground in part ii; where,
however, the Ahavantya of the Pra#tnavamsa (hall), or the so-called
sladvarya (hall-door fire), would represent the Garhapatya for the
Ahavantya of the Mah4vedi.

418 SATAPATHA-BRAHMANA,

22. Then that Brzhatt (metre),—the two (verses)
of thirty-two syllables : that makes thirty-two ; then
those two formulas: that makes thirty-four ; Agni
the thirty-fifth ;—a metre does not vanish by a
syllable (too much or too little), neither by one nor
by two? ;—moreover, that (Agni) consists of two
syllables: that makes thirty-six. The Brzhatt con-
sists of thirty-six syllables,—it is the Bvzhatt that
that (Ahavantya) pile thus amounts to; for whatlike
the seed which is infused into the womb, suchlike
(offspring) is born therefrom: thus in that he makes
up that Brzhatt (metre) in this (Garhapatya hearth),
thereby that (Ahavantya) fire-altar amounts to the
ΒΖ δ.

23. As to this they say, ‘As the Garhapatya is
this (terrestrial) world, the Dhishzya ‘hearths the
air, and the Ahavantya the sky, and the air-world is
not separated from this (earth-) world, why then,
after building the G&arhapatya, does he build the
Ahavantya, and (only) then the Dhishzyas ?’ Well,
at first these two worlds (heaven and earth) were
together ; and when they parted asunder, the space
which was between (antar) them became that air
(antariksha) ; for ‘ tksha *’ indeed it was theretofore,
and ‘Now this “iksha” has come between (antar4),’
they said, whence ‘antariksha’ (air). And as to
why, after building the Garhapatya, he builds the
Ahavantya, it is because these two worlds were
created first. Then, going back, he throws up the
Dhishzya hearths, just to prevent discontinuity of

1 The same latitude in the computation of the number of
syllables constituting a metre is conceded, Ait. Br. I, 6.
* ? That is, ‘visible,’ or, ‘capable of being seen through.’

VII KAWDA, 2 ADHYAYA, I BRAHMANA, 5. 319

the sacred work; and thus indeed the middle is
completed, after the two ends have been completed.

THE ALTAR OF NIRA/TI.

Sreconp ApuyAya, First BRAHMANA.

1. They now take the Nirvzti (bricks) from there.
For, having built the Garhapatya, the gods then
ascended it,—the Garhapatya being this (earth-)
world, it is this world they ascended after completing
it. They saw nothing but darkness not to be seen
through.

2. They said, ‘Think ye upon this, how we may
dispel that darkness, evil!’ They said, ‘ Meditate
ye (éetay) !’—whereby indeed they said, ‘Seek ye
to build an altar (Aitim) !’—‘ Seek ye so that we may
dispel that darkness, evil!’

3. Whilst meditating, they saw those Nirvzti bricks;
they piled them up, and by them dispelled that dark-
ness, evil; for Nirzti (corruption, or destruction) is
evil; and inasmuch as by them they dispelled Nirvzti,
evil, these are Nirvti’s (bricks).

4. Now that same thing which the gods did, is
done here: even now that darkness, that evil, has
indeed been dispelled by the gods themselves; but
when he now does this, it is because he thinks,
‘I must do what the gods did.’ And, besides, he
removes, by means of these (bricks), whatever evil,
whatever corruption there is; and because he
removes by them evil, corruption (nirvzti), therefore
these are Nirvzti’s (bricks).

5. And, again, why they take these (bricks) of
Nirvzti ;—when the gods restored the relaxed Pragé-
pati, they cast him as seed into the fire-pan, the

220 SATAPATHA-BRAHMANA.

womb ; the fire-pan being indeed a womb. In the
course of a year they prepared for him this founda-
tion, even this (terrestrial) world; the Garhapatya
(hearth) being this world: therein they generated
him. And whatever evil there was in him, whatever
mucus, whatever inner and outer membrane, that
they removed from him by means of these (bricks) ;
and inasmuch as thereby they removed his evil, his
corruption, these are Nirvtti’s (bricks).

6. In like manner the Sacrificer now casts his
own self, as seed, into the fire-pan, the womb; the
fire-pan being indeed a womb. In the course of a
year he prepares for that (self of his) this foundation,
even this (terrestrial) world; the Garhapatya being
this world: therein he generates it. And whatever
evil there is of it, whatever mucus, whatever inner
and outer membrane, that he removes therefrom
by these (bricks); and inasmuch as he thereby
removes its evil, its corruption, these are Nirvzti’s
(bricks).

7. They measure a foot (square): he thus treads
evil, corruption, under foot. They are unmarked ;
for whatever is not, that is unmarked (by charac-
teristics): he thus makes evil, corruption to be
non-existent. They get baked by (rice) husks, for
husks belong to Nirvzti: by Nirvcti’s own (objects)
he thus performs Nirvzti’s rite. They are black, for
black was that darkness; and black in truth is
Nirrzti (corruption).

8. With them they proceed towards that (south-
western) quarter, for that is Nirvzti’s quarter: he
thus places Nirvzti (corruption) in Nirvzti’s quarter.

1 Or (Prag4pati’s), Agni’s self, or body.

vil KAWDA, 2 ADHYAYA, I BRAHMANA, IO. 221

And anywhere where there is a self-produced hollow!
or cleft in the ground, he lays down those (bricks) ;
for on whatever part of this (earth) there is a cleav-
ing, or in whatever part of it plants are not produced,
verily that part of it Nirrzti seizes upon: he thus
places corruption in a (part) of the earth set aside
for Nirvzti. Having put them in their places in a
direction away from himself ?, he lays them down ὃ.

9. [He lays them down, with Vag. 5. XII, 62-64]
‘Seek thou him that offereth not Soma, nor
other offering!’ him who neither presses Soma
nor makes offering Nirrzti indeed visits ;—‘ Of the
thief do thou follow the way, of the robber!’
that is, ‘follow the way both of the thief and the
robber, and even as a thief or a robber remains
concealed, so do thou remain concealed !’—‘ Seek
thou some one other than us: this is thy way;’
that is, ‘seek him who is ignorant of this (sacred
work) ;—‘ Homage be to thee, O divine Nir-
ytti!’ he thus turns Nirvzti aside by rendering
homage to her.

10. ‘Homage be unto thee full well, O sharp-
edged Nirrzti!’ for Nirrzti is indeed sharp-edged :
to her he thereby renders homage ;—‘loose thou

1 Or probably, a barren spot, see p. 43, note 2.

3 That is, whilst himself remaining north of the place, and
facing the south, he puts them down in the direction from north
to south.

5 That is, he performs the formal ceremony of ‘laying down
(upadh4na)’ whilst muttering the respective verses. In the present
case the ‘laying down’ of the bricks is to be performed by him
whilst muttering the formulas, but without touching the bricks
themselves. The direction that the bricks are to be deposited in
a direction ‘away from him’ perhaps refers to the ‘laying down’
instead of to the actual placing them.

[4] Υ

222 SATAPATHA-BRAHMANA. ἡ

this iron bond!’ for it is indeed with an iron
bond that Nirvzti binds him whom she binds ;—
‘being of one mind with Yama and Yamt,—
Yama doubtless is Agni, and Yamt is this (earth),
and by these two everything here is kept in check:
thus, ‘being of one mind with those two,—‘ raise
him unto the highest firmament!’ the firmament
is the heavenly world: thus, ‘raise the Sacrificer up
to the heavenly world!’

11. ‘Thee, O awful (goddess), into whose mouth
I offer— Nirvzti is indeed awful, and into her
mouth he now offers when he performs this divine
rite;—‘for the unloosing of these bonds;’
that is, of those bonds with which he has been
bound ;—‘ Thee whom people rejoice in calling
Earth,—the Earth is this (world), and he who
exists, exists thereon,—‘ but I know thee to be
Nirvzti everywhere!’ that is, in every respect I
know that thou art Nirvzti. Now Nirvzti is this
earth, and this earth makes him decay who becomes
corrupted: in speaking thus, it is as if he were to
say, ‘Thou art So and So, the son of So and So, I
know thee, do not injure me!’ for in no wise does
he who is known injure one when spoken to.

12. He does not touch (the bricks),—Nirvzti being
evil,—lest he put himself in contact with evil. He
does not ‘settle’ them,—settlement being a firm
footing—lest he give a firm footing to evil. He
does not pronounce the Sfiidadohas verse upon them,
—the Sfdadohas being the vital air,—lest he should
join Nirvzti (corruption) together, and restore her.

13. Now some lay (the bricks) down from the
farther end towards themselves,—Nirvsti (corruption)
being evil,—lest they themselves should go the way

VII ΚΑ͂ΝΡΑ, 2 ADHYAYA, I BRAHMANA, 16. 323

to corruption. Let him not do so, but let him lay
them down in the direction away from him: he thus
drives evil, corruption, away from him.

14. Three bricks he lays down,—threefold is
Agni: as great as Agni is, as great as is his
measure, by so much he thus repels evil, corruption.

15. The seat, the netting, the sling of the gold
plate, and the two pads he throws down on the
farther side (of the bricks),—the sling? is sacred to
Nirrzti: from Nirvtti’s sling he is thus freed. [He
throws them down, with V4g. 5. XII, 65] ‘The
indissoluble bond which the divine Nirvzti
hath fastened upon thy neck, —indissoluble in-
deed for him who does not know this ;—‘that
(bond) of thine I unloose, as from the middle
of Ayus,—Ayus " doubtless is Agni, and his middle
(body) is that Garhapatya which has been built ;—
not yet built is the Ahavantya: hence whether a
youth builds the altar, or an old man, he says ‘as
from the middle of Ayus ;’—‘now, being urged
forward, eat thou this nourishment!’ nourish-
ment means food: thus, ‘now, set free, eat thou this
food.’ With Trishfubh verses (he performs this
rite), for the Trish‘ubh is a thunderbolt: it is thus
with a thunderbolt that he repels evil, corruption.

16. There are three bricks, the seat, the netting,
the sling of the gold plate, and the two pads; that
makes eight ;—the GAyatrt consists of eight syllables,

1 According to SA&yana the sling of the gold plate is here singled
out, because the other objects have necessarily been damaged by
the hot fire-pan and are consequently thrown away as a matter
of course.

® See III, 4, 1, 22. In the formula ‘4yus’ may rather have
to be taken in the sense of ‘life,’ or ‘vital power. Mahifdhara
takes ‘na’ in the sense of ‘now (samprati),’ instead of ‘ as.’

Υ2

224 SATAPATHA-BRAHMANA.

and Agni is Gayatra: as great as Agni is, as great
as is his measure, by so much he thus repels evil,
corruption,

17. On the space between (the Sacrificer and the
bricks) he pours out a jarful of water,—water is a
thunderbolt : with a thunderbolt he thus separates
from himself evil, corruption. With ‘Homage to
(the goddess of) Prosperity who hath done this!’
they rise, for it was with a view to prosperity that
the gods at first performed this rite, and to that
(goddess) they then rendered homage; and for
prosperity indeed this (Sacrificer) now performs this
rite, and to that (goddess) he now renders homage.
They go back (to the sacrificial ground) without
looking back: they thus abandon evil, corruption,
even without looking back to it.

18. Having returned, he stands worshipping by
the fire; for when he goes into that (south-western)
direction whilst Agni is only half built up, he does
what is improper: he now makes amends to him to
prevent his doing any harm.

19. And again, why he stands by (the fire). The
GArhapatya (hearth) is this (terrestrial) world ; for
the Garhapatya is a foundation, and the foundation
doubtless is this (earth). Now when he goes into
that direction, he goes where there is no path; and
when he stands by (the fire), he thereby returns to
this (earth), the foundation, and establishes himself
upon this foundation.

20. [He worships, with Vag. 5. XII, 66] ‘The
harbourer and gatherer of riches,’ for a har-
bourer this world indeed is, a gatherer of riches ;—
‘all form he watches over with his favours, —
that is, ‘all forms (of being) he watches over with

Vil KANDA, 2 ADHYAYA, 2 BRAHMANA, 2. 325

his favours ;'—‘ like the god Savitv#, like Indra,
he of true covenant stood at the meeting of
ways';’ as the text, so its meaning.

PREPARATION OF THE SITE OF THE GREAT
(AHAVANIYA) ALTAR.

Sreconp BRAHMANA,

1. He then prepares the Prayastya? (opening
sacrifice). With the Havishkrzt of that (oblation)
he releases (the Sacrificer’s) speech*. Having
released his speech, he throws away the grass-bush
(stambayagus ‘). Having thrown away the grass-
bush, and drawn the first line of enclosure ®, and the
lines (across the maha-vedi), he says, ‘ Throw thrice !’,
and the Agntdhra throws thrice (the wooden sword) δ,

2. Having returned (to the offering, or hall-door

1 Mahidhara takes ‘samare pathindm’ in the sense of ‘in the
battle of (i.e. with) the waylayers (paripanthibhif saha).’

3. See part ii, p. 47 seq.

* Viz. by calling out three times ‘Havishkr:t, come hither,
whereby the Adhvaryu summons one of the priests, or maid-
servants, to assist in preparing the material for offering. See
part i, p. 27 seq.

4 Part i, p. 55 seq.

5 Part i, p. 59 seq.

5 See part i, p. 55. It must, however, be borne in mind that the
passage here referred to relates to the construction of the Vedi
of an ordinary ishéi, whilst in the present instance we have to do
with a Mahdvedi, as prescribed for Soma-sacrifices (cf. part ii,
Pp. 111 seq., where, however, only a few distinctive points are ad-
verted to). The plan of the Mahavedi, given at the end of
part ii, shows at the eastern end a square mound, the so-called
uttara-vedi, or higher, upper altar, on which the Ahavaniya, or
offering, fire is maintained. On a similar earth mound, but raised
in the centre of the square site (see VII, 3, 1, 27), the Agnifayana
requires the erection of the large brick fire-altar, the preparation of
the site of which is explained from the next paragraph.

426 SATAPATHA-BRAHMANA.

fire) he proceeds with the opening sacrifice. Having
performed the opening sacrifice, he yokes a plough.
For the gods at that time, being about to heal him
(Agni-Prag4pati), first supplied him with food, and
in like manner does this (Sacrificer) now that he is
about to heal him, first supply him with food. It
(the food) is the plough (stra), for ‘stra’ is the same
as ‘sera!:’ he thus puts food into him.

3. It is made of udumbara (ficus glomerata)
wood,—the Udumbara tree being sustenance, life-
sap: he thus supplies him with sustenance, with
life-sap. The cordage of the plough consists of
muviga grass, triply twisted: the significance of
this has been explained.

4. Standing behind the right (southern) hip of
Agni (the site of the fire-altar) he (the Prati-
prasthatyz) addresses it (the plough) while being
yoked (by the Adhvaryu) in front of the left (northern)
shoulder, with (Vag. 5. XII, 67, 68; Azk 5. X, ror,
4, 3), ‘The skilful yoke* the ploughs, and
stretch across the yokes, —the skilful are those
who know, and they do yoke the plough and stretch
the yokes across ;—‘the wise, with mind devoted
to the gods,—devotion means sacrifice: thus, ‘the
wise, performing sacrifice to the gods.’

5. ‘Yoke ye the ploughs, and stretch across
the yokes!’—they indeed yoke the plough, and
stretch the yokes across ;—‘into the ready womb
here cast ye the seed!’ it is for the seed that
that womb, the furrow, is made; and if one casts

? That is ‘sa+ira, with draught or food.

* Or rather, put (the oxen) to the ploughs. Professor Ludwig
takes ‘stra’ in the sense of ‘straps, traces,’/—the skilful fasten the
traces,

VII KANDA, 2 ADHYAYA, 2 BRAHMANA, 9. 2327

(seed) into unploughed (ground), it is just as if one
were to shed seed elsewhere than into the womb.
‘And plentiful yield! be there through our
song!’—the song is speech, and yield means food ;—
‘and let the ripe crop go anigh the sickle!’
for when food gets ripe, people approach it with the
sickle. With two (verses) he yokes, a GAyatri and
a Trishéubh one: the significance of this has been
explained.

6. He yokes the right (ox) first, then the left one:
thus it is (done) with the gods, differently in human
(practice). It is a team of six oxen, or one of twelve
oxen, or one of twenty-four oxen: it is the year (he
obtains) as the consummation.

7. He then ploughs through it,—ploughing means
food; and the gods at that time when they were
about to heal him (Agni-Prag4pati) first put food into
him; and in like manner does this (Sacrificer) now
when he is about to heal him, first put food into him.

8. Only the body (of the altar-site) he ploughs
through, not the wings and tail: he thus puts food
into the body. And, indeed, the food which is put
into the body benefits the body as well as the wings
and tail; but that which (is put) into the wings and
tail does not benefit either the body or the wings
and tail.

9. On the right (south) side of the fire-altar, he
ploughs first a furrow eastwards? inside the enclosing-
stones, with (Vag. 5. XII, 69; Azk S. IV, 57, 8),
‘Right luckily may the plough-shares plough
up the ground, luckily the tillers ply with their

1 Or, concession (Erhérung).

3 That is, from the right thigh to the right shoulder (south-west
to south-east).

228 SATAPATHA-BRAHMANA.

oxen! ’—‘luckily—luckily, he says, ‘for what is suc-
cessful that is lucky:’ he thus makes it (the furrow)
successful.

10. Then on the hindpart (he ploughs a furrow)
northwards", with (V4g. 5. XII, 70), ‘With sweet
ghee let the furrow be saturated,’—as the text
so its meaning ;—‘ approved of by the All-gods,
by the Maruts!’ for both the All-gods and the
Maruts have power over the rain ;—‘sapful, and
teeming with milk,—milk means life-sap: thus,
‘teeming with life-sap and food;’—‘ with milk, O
furrow, turn thou unto us!’ that is, ‘with life-sap,
O furrow, turn thou unto us!’

11. Then on the left (north) side (he ploughs a
furrow) eastwards?, with (V4g. 5. XII, 71), ‘The
share-shod$ plough, —that is, ‘the plough abound-
ing in wealth, —‘ propitious, offering prospect for
the Soma-cup‘*’—for Soma is food ;—' it throweth
up the cow, the sheep, the lusty wife, the swift-

1 That is, from the right thigh to the left thigh (south-west to
north-west). Whilst the first furrow was ploughed from the south-
west to the south-east corner, the present and two following furrows
are ploughed ‘sunwise’ from south-west to north-west, north-west
to north-east, and north-east to south-east respectively. We are ποῖ
told in what manner the plough is to be got back from the south-
east to the south-west corner after the ploughing of the first furrow,
whether it is to be carried there, or to be pulled back outside the
enclosed square.

* That is, from the left thigh to the left shoulder (north-west to
north-east).

δ Or, the metal-shod. The author’s reason for interpreting
‘paviravat’ by ‘rayimat’ is not clear.

4“ According to the St. Petersburg dictionary, ‘somapitsaru’ is
probably a corrupt form, like the various readings ‘somasatsaru’
(Ath. S. III, 17, 3) and ‘sumatitsaru’ (Taitt. 5. IV, 2, 5, 6==‘ moving
up and down,’ Sayama). Cf. VAsishtha Dharmasdstra (Bihler’s
translation, Sacred Books of the East, vol. xiv, p. 13), where ‘soma-

erg

ae

vil KANDA, 2 ADHYAYA, 2 BRAHMANA,13. 329

wheeled waggon,’ for all this the furrow throws up
(yields).

12. Then on the forepart (he ploughs a furrow)
southwards}, with (Vag. 5. XII, 72), ‘Milk out, O
cow of plenty, their desire to Mitra, and to
Varuaa, to Indra, to the Asvins, to Paishan, to
creatures and plants!’ husbandry is (beneficial) to
all deities: thus, ‘ Milk out for these deities all their
desires!’—He first ploughs thus (south-west to south-
east), then thus (south-west to north-west), then thus
(north-west to north-east), then thus (north-east to
south-east): that is (sunwise), for thus it is with the
gods 3,

13. Four furrows he ploughs with prayer: he
thereby puts into him (Pragdpati-Agni) what food
there is in the four quarters ; and that with prayer,—
true is the prayer, and true (manifest) are those
quarters.

pitsaru’ is explained in the text as meaning ‘ provided with a handle
(tsaru) for the Soma-drinker’ (somapi). Also Indische Studien,
XVII, p. 259, where Professor Weber proposes to divide the word
‘somasatsaru’ into ‘soma(n),’ with thongs, and ‘sa-tsaru,’ with
handle. If ‘somapi-tsaru’ really represent the constituent elements,
‘tsaru,’ handle, may indeed be intended as having special reference
to the handle of the Soma-cup (famasa); though ‘somapi’ could
only be taken in the sense of ‘Soma-drinker,’ and not in that of
*Soma-cup,’ optionally suggested by Mahidhara.

1 That is, from the left to the right shoulder (north-east to south-
east).

* Or, perhaps, thus it goes to the gods; this tends godward.
Whilst the last three furrows are indeed ploughed ‘sunwise’ (east
to south, &c.), the first furrow was ploughed in the opposite
direction (south-west to south-east). The reason for this is that
the whole performance is to take place in an easterly direction,
so as to tend towards the gods. Were he to start at the south-east
corner, and then plough right round, he would be moving away
from the gods, who are supposed to reside in the east.

230 SATAPATHA-BRAHMANA,

14. He then ploughs (again) through the body:
he thereby puts into him what food there is in the
year. Silently (he does so), for what is silent is un-
determined, and the undetermined is everything : by
means of everything he thus puts food into him. He
first ploughs thus (through the middle from south to
north), then thus (south-west to north-east), then thus
(east to west), then thus (north-west to south-east),
—that is sunwise', for thus it is with the gods.

15. Three furrows he ploughs each time,—three-
fold is Agni: as great as Agni is, as great as is his
measure, with so much he thus puts food into him.

16. Twelve furrows he ploughs silently,—the
year (consists of) twelve months, and the year is
Agni: as great as Agni is, as great as is his
measure, by so much he thus puts food into him.

17. Both kinds (of furrows) amount to sixteen,—
of sixteen parts Pragdpati consists, and Prag4pati is
Agni: he thus puts into him food proportionate to
his body. And, indeed, the food which is propor-
tionate to the body, satisfies, and does no harm; but
that which is too much, does harm, and that which
is too little, does not satisfy.

1 Here, again, the sunwise motion of the plough only applies
to the three last furrows (or sets of furrows), which always move
from left to right,—south-west to north-east, east to west, north-
west to south-east. The first set of furrows—drawn from south to
north, or along the ‘ cross-spine’ (as distinguished from the real,
or easterly spine running from west to east)—are apparently drawn
in this way, in order to avoid the southerly direction, as that would
imply speedy death to the Sacrificer,—his going to the Fathers, or
deceased ancestors, who are supposed to reside in the south, In
drawing the furrows in the way they do, the priests not only avoid
that region, but at the very outset move away from it, and thereby
assure long life to the Sacrificer.

VII KANDA, 2 ADHYAYA, 2 BRAHMANA, 21. 331

18. And, again, why he ploughs through him,—
the gods being about to put him (Pragapati) together,
thereby in the first place put the vital airs into him;
and in like manner does this (Sacrificer), being about
to put him together, thereby in the first place put
the vital airs into him. They (the furrows) are lines,
for these vital airs (move) in lines (channels).

19. Four furrows he ploughs with prayer: he
thereby puts into him those four well-defined vital
airs which are in the head; and this (he does) with
prayer,—true is the prayer, and true (manifest, real)
are these vital airs in the head.

20. And as to why he ploughs through the body :
he thereby puts into him those vital airs which are
inside the body. Silently (he does so), for who
knows how many vital airs there are inside the body ?

21. Having gained the object for which he yokes
those (oxen), he now unyokes them, with (Vag. 5.
XII, 73), ‘Be ye unyoked, ye inviolable (oxen)!’
for inviolable! they indeed are with the gods ;—‘Ye
godward-striding !’ for with them he performs the
divine work;—‘ We have come to the end of this
gloom ;’—gloom doubtless means famine: thus,
‘we have come to the end of this famine ;’—‘ we
have attained the light!’ for he who attains the
gods, the sacrifice, indeed attains the light. He then
lets them loose towards north-east—the significance
of this has been explained *. He gives them to the
Adhvaryu, for it is he that does the work with them :
let him assign them (to him) at the time of (the pre-
sentation of) the Dakshizas.

1 See part ii, p. 216, note 2, where ‘aghny4’ was used of cows.
3 See VI, 4, 4, 22. The plough is put aside on the utkara
(heap of rubbish).

332 SATAPATHA-BRAHMANA.

Tuirp BrRAHMANA,

1. He then places a bunch of darbha (kusa) grass
(poa cynosuroides) on (the middle of the altar-site) ;
for the gods then placed plants thereon, and in like
manner does the Sacrificer now place plants thereon.

2. And, again, why he places a bunch of grass
thereon ;—when he (Agni) is built up, he is born,
and he is born here for all (kinds of) food; but these
darbha plants (contain) both kinds of food, for they
are both water and plants. Now the waters which,
loathing Vrztra, rose up on the dry land forming
bushes, became those grasses ?,—inasmuch as they
rose forming bushes (dzzbh), they are (called) darbha-
grasses. These darbha-grasses, then, are the water
(which remained) pure, and meet for sacrifice, when
Vritra flowed towards it; and inasmuch as they are
darbha-grasses, they are plants: by both kinds of
food he thus gratifies him (Agni).

3. [He places it] at the meeting of the furrows,
for the meeting of furrows is speech (the mouth) 2,
and the furrows (channels) are the vital airs; and
this is their place of meeting; and in the mouth
food is put for the vital airs. In the middle (he
places the bunch), whereby he puts it into the very

1 The author here alludes to the legend given at I, 1, 3, 4-5,—
Vritra lay enveloping all that space which extends between heaven
and earth, and because he lay enveloping (vr?) all that, he is called
Vritra. Him Indra slew. Being slain, he flowed stinking in all
directions towards the water ; for in every direction lies the ocean.
Now some of the water loathed him, it rose higher and higher and
flowed over: hence (sprang) these kusa grasses,—they are indeed
the water which was not putrified; but with the other water some
(matter) has indeed become mixed when the putrid Vretra flowed
into it.

3. See p. 200, note 3.

VII KANDA, 2 ADHYAYA, 3 BRAHMANA, 6. 333

middle of him; silently (he does so), for what is
silent is undefined, and the undefined is everything :
with everything he thus puts food into him.

4. He then offers thereon,—when he (Agni) is
built, he is born, and he is born here for all (kinds
of) food; but that ghee is the life-sap (essence) of
this universe, for it is the life-sap of both the waters
and plants: he thus gratifies him by the life-sap of
this universe. And as far as the life-sap extends, so
far extends the body: he thus gratifies him by this
universe. With (ghee) taken in five (ladlings, he
offers),—the fire-altar consists of five layers, five
seasons are a year, and the year is Agni: as great
as Agni is, as great as is his measure, with so much
food he thus gratifies him.

5. And, again, why ‘he offers thereon ;—when in
the beginning the Azshis, the vital airs', put together
this Agni, they gained for themselves that fore-share*
in him: hence they are the fore-sharers, Thus when
he offers on (the grass-bush) he thereby gratifies those
Rishis, the vital airs, who gained for themselves the
fore-share in him (Agni). With fivefold-taken ghee
(he offers): the significance of this has been ex-
plained.

6. And, again, why he offers thereon ;—what-
ever forms, whatever modes of chanting, whatever
pvishdha (stotras), whatever metres he is now going
to bestow on Agni, for them he prepares this fore-
share, and it is them he thereby gratifies, With

1 See VI, 1, 1, 1.

3. Literally, a share in front, in the first place, i.e. a preferential
share, or fore-taste. Being accented separately, ‘purastat’ here,
however, forms no compound with ‘bh&ga;’ though it does in
‘purastadbhaga,’ fore-sharer. Cf. Taitt. S.V, 6, 4, 2.

334 SATAPATHA-BRAHMANA,

fivefold-taken ghee (he offers): the significance of
this has been explained.

7. And, again, why he offers thereon ;—at that
time the gods were afraid, thinking, ‘Long indeed
is this performance: we hope the Rakshas, the
fiends, will not smite here this (Agni) of ours!’
They saw this preliminary conclusion! of this per-
formance, and brought that whole (Agni) to com-
pletion even at that (point), and built him up then;
and in like manner this (Sacrificer) brings that whole
(Agni) to completion even at this (point), and builds
him now.

8. [Vag. 5. XII, 74] ‘The year, this is a layer
(of bricks) ;—‘together with the dark half-
months,’ this is a layer of earth ;—‘the Dawn,’
this is a layer (of bricks) ;—‘together with the
ruddy (cows),’ this is a layer of earth ;—‘the two
Asvins, this is a layer (of bricks) ; ‘together with
their wonderful deeds,’ this is a layer of earth ;—
‘the Sun,’ this is a layer (of bricks) ;—‘ together
with the dappled horse,’ this is a layer of earth ;—
‘(Agni) VaisvAnara, this is a layer (of bricks) ;--
‘together with I@4,’ this is a layer of earth ;—
‘with ghee, this is a layer (of bricks) ;—‘Sv4-,
this is a layer of earth;—‘h4!’ this is a layer (of
bricks).

9. There are thirteen utterings,—thirteen months
are a year; thirteen in number are the layers of
bricks and earth of the fire-altar: as great as Agni
is, as great as is his measure, so great he thus builds
him up. With butter he sacrifices,—butter is the

1 Literally, a conclusion previously, or at the beginning of the
performance.

vil KANDA, 2 ADHYAYA, 4 BRAHMANA, 4. 435

same as Agni: it is Agni he thus builds up. With
fivefold-taken (butter he offers),—the altar consists
of five layers,—five seasons are a year, and the year
is Agni: as great as Agni is, as great as is his mea-
sure, so great he thus builds him up. He offers
raising (the spoon) upwards: he thus builds Agni
upwards by means of the layers (of the altar).

Fourtu BRAHMANA.

“1. He then pours out jarfuls of water,—for the
gods then said, ‘ Meditate ye (4etay)!’ whereby they
doubtless meant to say, ‘Seek ye a layer (4itim)!’
Whilst meditating they saw the rain to be a (suitable)
layer, and put it on that (altar-site); and in like
manner does this (Sacrificer) now put it thereon.

2. Jarfuls of water are (poured out); for rain is
water: it is rain he thereby bestows on it. With
an udumbara jar (he pours them on): the signifi-
cance of this has been told ;—with a four-cornered
one ;—four quarters there are: from all quarters he
thus bestows rain thereon.

3. Three jarfuls he pours out each time !,—three-
fold is Agni: as great as Agni is, as great as is
his measure, with so much he thus bestows rain
thereon.

4. Twelve jarfuls of water he pours on the
ploughed ground,—twelve months are a year, and
the year is Agni: as great as Agni is, as great as
is his measure, by so much he thus bestows rain
thereon.

? On every four of the sixteen furrows, in the order in which
they have been ploughed, he is to empty three jarfuls of water,
making altogether twelve jars of water.

336 SATAPATHA-BRAHMANA.

5. On the ploughed ground he pours (water),
whence it rains for (the benefit of) the ploughed
land. Now were he only to pour it on the ploughed
ground, and not on the unploughed, it would only
rain for the ploughed land, not for the unploughed.
And were he only to pour it on the unploughed
ground, and not on the ploughed, it would only rain
for the unploughed land, and not for the ploughed. He
pours it both on the ploughed, and the unploughed,
ground; whence it rains both for the ploughed, and
the unploughed, ground.

6. Three (jarfuls)! he pours both on the ploughed,
and on the unploughed, ground ;—threefold is Agni :
as great as Agni is, as great as is his measure, with
so much he thus bestows rain thereon.

7. And, again, why he pours out jarfuls of water ;
—at that time the gods, being about to put him
(Agni-Prag4pati) together, in the first place put
water into him; and in like manner does this one
now, being about to put him together, in the first
place put water into him.

8. Three jarfuls he pours out each time,—three-
fold is Agni: as large as Agni is, as large as is his
measure, by so much he thus puts water into him.

9. Twelve jarfuls he pours on the ploughed
ground,—twelve months are a year, and the year is
Agni: as great as Agni is, as great as is his measure,
by so much he thus puts water into him.

10. On the ploughed ground he pours it: he
thereby puts water into the vital airs. But were he
to pour (water) only on the ploughed ground, and

1 These are additional three jarfuls poured over the whole
Agnikshetra, or site of the altar.

VII ΚΑ͂ΝΡΑ, 2 ADHYAYA, 4 BRAHMANA,14. 437

not on the unploughed, there would be water only
in (the channels of) the vital airs, and not in the
other (parts of the) body. And were he to pour
(water) only on the unploughed ground, and not on
the ploughed, there would be water only in (the
other parts of) the body, and not in the vital airs.
He pours it both on the ploughed, and the un-
ploughed, ground, whence there is water here both
in (the channels of) the vital airs and in the body.

11. Three (jarfuls) he pours both on the ploughed,
and on the unploughed, ground ;—threefold is Agni:
as great as Agni is, as great as is his measure, with
so much he thus puts water into him.

12. Fifteen jarfuls of water he pours out,—fifteen-
fold is the thunderbolt: by that fifteenfold thunder-
bolt of his he thus drives away all evil.

13. He then sows all (kinds of) herb (-seed) ;—for
the gods then said, ‘Meditate ye!’ whereby doubt-
less they meant to say, ‘Seek ye a layer!’ whilst
meditating, they saw food to be a (suitable) layer,
and put that on (or, into) him (Agni); and in like
manner does this one now put it into him.

14. It is (seed) of all herbs,—all herbs means all
food ; he thus puts all (kinds of) food into him. Let
him omit one of those kinds of food, and not eat
thereof as long as he lives. By means of the udum-
bara jar (he sows the seed): the significance of this
has been explained ;—with a four-cornered one,—
there are four quarters: from al] quarters he thus
puts food into him (Agni). He sows it with anu-
shéubh (verses),—the Anush/ubh (metre) is speech,
and by means of speech (the mouth ’) food is eaten.

1 See p. 200, note 3.
[41] Ζ

338 SATAPATHA-BRAHMANA,

15. With three verses he sows each time ',—three-
fold is Agni: as great as Agni is, as great as is his
measure, with so much he thus puts food into him.

16. With twelve verses he sows on the ploughed
ground,—twelve months are a year, and the year is
Agni: as great as Agni is, as great as is his mea-
sure, with so much he thus puts food into him.

17. On the ploughed ground he sows, whence
food ripens on ploughed ground. Were he to sow
only on the ploughed ground, and not on the
unploughed, food would only ripen on ploughed
ground, not on unploughed; and were he to sow
only on unploughed ground, and not on ploughed
ground, food would only ripen on unploughed
ground, and not on ploughed ground. He sows on
both the ploughed, and the unploughed, ground;
hence food ripens both on ploughed, and on un-
ploughed, ground.

18. With three (verses) he sows both on the
ploughed, and on the unploughed, ground,—three-
fold is Agni: as great as Agni is, as great as is his
measure, by so much he thus puts food into him.

19. And, again, why he sows all (kinds of) herb
(-seed),—the gods at that time, being about to put
him (Agni-Pragdpati) together, in the first place
healed him by healing medicine; and in like manner
does this one now, being about to put him together,
first heal him with healing medicine.

20. It is (seed) of all herbs ;—all herbs is the

1 The sowing of the seed is done after the manner of the water-
ing of the site, viz. so as to finish the sowing of every four furrows
with the completion of the muttering of three verses (Vag. 5. XII,
75-86); whereupon the remaining seed is scattered over the whole
site with additional three verses (87-89).

VII KANDA, 2 ADHYAYA, 4 BRAHMANA, 26. 329

same as all (kinds of) medicine: by all (kinds of)
healing medicine he thus heals him.

21. With three verses he sows each time,—three-
fold is Agni: as great as Agni is, as great as is his
measure, with so much he thus heals him.

22. With twelve verses he sows on the ploughed
ground,—twelve months are a year, and the year is
Agni: as great as Agni is, as great as is his mea-
sure, with so much he thus heals him.

23. On the ploughed ground he sows: he thereby
heals the vital airs. And were he to sow only on
the ploughed ground, and not on the unploughed,
he would only heal the vital airs, and not the other
(parts of the) body; and were he to sow only on the
unploughed, and not on the ploughed, ground, he
would only heal the body, and not the vital airs: he
sows both on the ploughed, and on the unploughed,
ground ; and thus he heals both the vital airs and
the body.

24. With three (verses) he sows both on the
ploughed, and on the unploughed, ground,—three-
fold is Agni: as great as Agni is, as great as is his
measure, with so much he thus heals him.

25. Fifteen jarfuls of water he pours out, and
with fifteen verses he sows,—that makes thirty,—
the Virag (metre) consists of thirty syllables, and
the Virdg (the far-shining, or far-ruling) is the whole
food : the whole food he thus puts into him.

26. [He sows, with Vag. S. XII, 75 seq.; Azk 5. X,
97] ‘The herbs first grown three ages before
the gods',—the gods doubtless are the seasons,

1 Thus the St. Petersburg dictionary; while Professor Ludwig
construes ‘triyugam pura’ together,—‘ the herbs first come from
Z2

240 SATAPATHA-BRAEMANA,

and from them those (herbs) used to grow thrice, in
spring, in the rainy season, and in the autumn ;—
‘of the brown ones will I ponder,—the brown
one, doubtless, is Soma, and the herbs are related to
Soma, and the Purusha (Pragdpati) is related to
herbs! ;—‘ the hundred powers, —inasmuch as he
here lives a hundred (years), and has a hundred
merits, and a hundred energies, there are in him
those hundred powers ;—‘ and seven, —he thereby
speaks of those seven vital airs in the head.

27. ‘Yours, O Mother, are a hundred powers,
and yours a thousand growths,—inasmuch as
(the plants) here are shooting out a hundredfold,
and a thousandfold ;—‘ Ye of a hundred virtues,
render ye free from sickness this one of
mine!’ that is, him whom I am now healing.

28. These (verses) * have one and the same ex-

the gods before the three ages ;’—-but is there any other example of
‘pura’ with the accusative? The author of the Brahmama, on the
other hand, takes ‘triyugam pur4’ as adverbs independent of each
other,—‘ formerly at three periods.’

1 Or, consists of herbs.

3 That is, the two verses just explained, as well as the remaining
thirteen verses (ἂρ. S. XII, 77 seq.; Rzk 5. X, 97, 3 seq.), viz.:—

3. Rejoice ye at the plants, the full-budded, abounding in
shoots: like victorious mares, the herbs are eager to win (or,
to save).

4. As plants, O divine mothers, I call upon you: horse, and
cow, and raiment would I win, and thine own self, O Purusha !

5. On the Asvattha tree is your abode, on the Parna dwelling
is made for you: possessed of cattle shall ye be, when ye save the
Purusha.

6. Wherein the herbs have met together, even as the nobles in
the assembly, that priest is called physician, demon-killer, pain-
remover.

ἡ. The (herb) rich in horses, the one rich in Soma, the

VII KANDA, 2 ADHYAYA, 4 BRAHMANA, 30. 341

planation with regard to this (Agni-Pragapati),—
how he may heal him, and preserve him. They are
anush¢ubh verses,—the Anushtubh is speech, and
speech is all healing medicine: by means of all
healing medicine he thus heals him.

29. Now, then, regarding the defined and the un-
defined (ceremonies) ;—with prayer he yokes two
oxen, silently the others; with prayer he ploughs
four furrows, silently the others ; silently he puts on
the grass-bush, with prayer he makes a libation
thereon; silently he pours out the jarfuls of water,
with prayer he sows.

30. This Agni is Pragdpati, and Pragapati is both
the defined and the undefined, the limited and the

strengthening, most powerful,—all herbs have I found for health-
fulness to him (the Purusha).

8. Forth rush the energies of the plants, like kine from the
stable, eager to win wealth, eager to win wealth, O Purusha |

9. Strength-giving (ishkreti) is the name of your mother, hence
ye are healing powers (nishkriti): winged furrows ye are; what ye
make sick, ye heal.

10. All obstacles have they overcome, even as the thief the cow-
pen; the herbs have expelled whatever defect of the body there was.

11. When, to give strength, I take these herbs in my hand, the
self of Yakshman (consumption) perishes, as from the clutches of
the living (?i.e. from death, Ludw.).

12. Whose every limb, whose every joint ye, O herbs, flow
through, from him ye chase away (the demon) Yakshman,—mighty
(he is) and, as it were, abiding in the core.

13. Fly forth, O Yakshman; together with the garrulous jay ;
vanish with the gliding of the wind, with the whirlwind (?) !

14. May one of you help the other, may ye lend help to one
another! Of one mind, help ye forward this word of mine!

15. Those bearing fruit, and those without fruit, the flowerless
and the flowering, urged forward by Brhaspati, may they preserve
us from trouble!

The Vag. S. also gives the remaining verses of the hymn, which
are not, however, required on the present occasion.

242 SATAPATHA-BRAHMANA,

unlimited. Now whatever he does with prayer
thereby he restores that form of his which is defined,
limited ; and whatever he does silently, thereby he
restores that form of his which is undefined, un-
limited,—verily, whosoever, knowing this, performs
thus, restores this whole and complete Prag&pati.
The outer forms are defined, and the inner ones are
undefined; and Agni is the same as an animal:
hence the outer forms of the animal are defined, and
the inner ones undefined.

Tuirp ApuyAya. First BRAHMANA.

1. Built is the Garhapatya, unbuilt the Ahavantya ;
he then buys the king (Soma): the Gérhapatya
being this (terrestrial) world, the Ahavantya the sky,
and Soma he that blows yonder, he thus places him
(V4yu, the wind) between these two worlds; and
hence he blows between these two worlds.

2. And as to why he buys the king when the
Garhapatya is built, and the Ahavantya unbuilt,—
Agni is the body, and Soma the vital air: he thus
places the vital air in the middle of the body, and
hence that vital air is in the middle of the body.

3. And, again, why he buys the king when the
Garhapatya is built, and the Ahavantya unbuilt,—
Agni is the body, and Soma is the life-sap: he thus
supplies the body with life-sap, and hence this body
(of ours) is supplied with life-sap from end to end.

4. Having bought the king, and driven him about,
he then takes out the material for the guest-meal.
With the Havishkr7t of that (ceremony) he releases
speech. And in this way? he interlinks the per-

1 That is, in performing the various rites of the Soma-sacrifice,

Vil ΚΑ͂ΝΡΑ, 3 ADHYAYA, I BRAHMANA, 9. 343

formance of the (Soma) sacrifice and the perform-
ance of the fire (altar) for the purpose of unity of
performance, thinking, ‘ Uniform shall be this per-
formance !’

5. And, again, why he interlinks them,—Agni (the
fire-altar) is the body, and the (Soma) sacrifice is the
vital air: he thus places the vital air in the midst of
the body, and hence that vital air is in the middle
of the body.

6. And, again, why he interlinks them,—Agni is
the body, and the (Soma) sacrifice is the vital sap:
he thus supplies the body with vital sap, and hence
this body is supplied with vital sap from end to end.
He then returns to the site of the Ahavantya.

7. Now some sweep with the paldsa branch on
both occasions ?, saying, ‘Surely, on both occasions
he builds (an altar).’ Let him, however, not do so;
for by (building) the Garhapatya he settles, and by
the Ahavantya he rises upwards: therefore let him
not do so.

8. And only on the Garhapatya (site) he throws
saline soil, not on the Ahavantya ; for the Garha-
patya is this (terrestrial) world, and saline soil means
cattle: he thus bestows cattle on this world, whence
there are cattle in this world.

g. And only on the Ahavantya (site) he places a
lotus leaf, not on the Garhapatya; for the lotus leaf
means water, and the Ahavantya the sky: he thus
places the waters (vapours) in the sky. On both he

and at the same time doing all that is necessary for the building
of the fire-altar, on which the Soma-offering itself is ultimately to
be performed.

1 Viz. in consecrating the site of the Ahavantya, as well as that
of the Garhapatya altar (see VII, 1, 1, 1).

344 SATAPATHA-BRAHMANA.

scatters sand; for sand means seed, and in both
(fire-altars) fashioning (of Agni) takes place: ‘May
he be fashioned from out of that seed!’ thus he
thinks.

10. He scatters it with two different formulas;
for the GArhapatya is the world of men, and the
Ahavantya is the world of the gods, and different
indeed are the divine and the human. With the
longer formula he scatters it on the Ahavantya, and
with the shorter one on the G4rhapatya, for longer
is the life of the gods, and shorter the life of men.
On the GArhapatya he scatters the sand before (the
setting up of) the enclosing-stones ; for sand is seed :
‘May these be fashioned from out of that seed !’ thus
he thinks.

11. As to this they say, ‘If the enclosing-stones
are the womb, and the sand is seed, and the sand is
strown on the Garhapatya before (the setting up of)
the enclosing-stones, how, then, is that seed of his not
shed aside, (but) is received (by the womb) ?’ Well,
the saline soil is the amnion, and inasmuch as he
strews first the saline soil, that seed of his is not shed
aside, but is received by that amnion. He now
addresses the enclosing-stones on the Ahavantya :
the meaning of this has been explained’. He then
scatters sand : sand being seed, that seed of his is not
shed aside, but is received also by that womb.

12.:And only on the Ahavantya he strokes it
(even) with two (verses) containing (the verb) ‘to
grow ?,’ not on the Garhapatya; for the Garhapatya
is this (terrestrial) world, and the Ahavantya is the
heavenly world; and this Sacrificer, being indeed

2 VII, 1, 1, 14. 5. See paragraphs 45, 46.

VII KANDA, 3 ADHYAYA, I BRAHMANA, 17. 345

born in this world, is really intended to be born in
the heavenly world: when he strokes (the sand)
even on the Ahavantya with two (verses) containing
(the verb) ‘to grow,’ and not on the Garhapatya,
he causes him to be born in the heavenly world.

13. He now puts clod-bricks thereon',—that fire-
altar is these worlds, and the clod-bricks are the
regions: he thus places the regions into these
worlds; whence there are those regions in these
worlds.

14. He takes them from outside the (site of the)
fire-altar ; for those regions which are in these
worlds are already possessed by him (Agni) ; and he
now bestows on him those regions which are beyond
these worlds.

15. From outside the Vedi (he takes them) ;—the
Vedi being this (earth), and those regions which are
on this (earth) being already possessed by him, he
now bestows on him those regions which are beyond
this (earth).

16. And, again, why he puts clod-bricks thereon,—
when Pragapati was disjointed, his vital sap flowed
over all the regions (or, in all directions) ; and when
the gods restored him ? they, by means of these clod-
bricks, put into him that vital sap; and in like
manner does this one now put that vital sap into
him.

17. He takes them from outside (the site of) the
fire-altar ; for the vital sap which is in these worlds
is already possessed by him (Agni), and he now puts

1 He places a clod of earth on each end of the two ‘spines,’
that is to say, in the middle of each of the four sides of the square
constituting the ‘body’ of the altar-site.

3 Or, when they put him together (by building the fire-altar).

446 SATAPATHA-BRAHMANA.

into him that vital sap which flowed away beyond
these worlds 1.

18. From outside the Vedi (he takes them),—the
Vedi being this (earth), and that vital sap which is in
this (terrestrial) world being already possessed by
him, he now puts into him the vital sap which flowed
beyond this (earth).

19. He takes them with the sacrificial (wooden)
sword,—the sword is a thunderbolt, and the thunder-
bolt means force, and this (earth) means wealth: by
force he thus obtains wealth.

20. From the front side he brings one, with (Vag.
S. XII, 102), ‘May he not injure me who is the
begetter of the Earth!’—the begetter of the
Earth doubtless is PragApati (the lord of creatures
and generation): thus, ‘May PragApati not injure
me!’—‘Or he of true ordinances who hath per-
vaded the sky,’ that is, ‘Or he of true ordinances
who has created the sky ;’—‘Or he who first
begat the shining waters,—the shining waters
doubtless are the men: thus, ‘he who first created
men ;’—‘To the god Ka (who?) let us do
homage by offering!’ Ka doubtless is Pragdpati,
thus, ‘ To him let us do homage by offering!’ Having
brought it he puts it on the body (of the altar-site)
inside the enclosing-stones: he thereby puts into
him (Agni) what vital sap had flowed away from him
in the eastern direction, and also the eastern region
itself he bestows upon him.

21. Then (he fetches a clod) from the south, with
(Vag. 5. XII, 103), ‘Turn hither, O Earth, with

? Viz. when these worlds were plunged into the water, see VI, 1,
1,12.

Vil KANDA, 3 ADHYAYA, I BRAHMANA, 23. 347

sacrifice, with milk!’ as the text, so the meaning ;
—‘Agni, sent forth, hath mounted thy skin;’
whatsoever is on this (earth) that is her skin;
and that (skin) Agni mounts, when sent forth,
when blazing forth. Having brought it he puts it
on the body (of the altar) inside the junction of
the (right) wing (and the body): he thereby puts
into him (Agni) what vital sap had flowed from
him in the southern direction, and also the southern
region itself he bestows upon him.

22. Then from behind (he fetches one, with Vag.
S. XII, 104),‘O Agni, what in thee is pure,
what brilliant, what clean, what meet for sacri-
fice,—Agni doubtless is this (earth) : of her he says
this;—‘that do we bring to the gods,’ that is,
* that we bring for this divine work.’ Having brought
it he puts it on the body (of the altar) inside the
junction of the tail (and the body): he thereby puts
into him what vital sap had flowed away from him
in the western direction, and also the western region
itself he bestows upon him. Let him not take it
exactly from the back (west) lest he should take the
vital sap from the path of the sacrifice: he takes it
from about there’.

23. Then from the north, with (V4g. S. XII, 105),
‘Sap and strength have I taken from here ?,—
that is, ‘Sap and strength I take from here ;’—‘the
womb of sacred law,’ the sacred law doubtless is
the truth: thus, ‘the womb of the truth;’—‘the
stream of the mighty,’ the mighty (buffalo, or

* Viz. from some place towards north-west from the middle of
the western side of the body of the altar.

3. Mahifdhara takes ‘Adam’ here as the regular imperfect of ‘ad,’
[ ate.

248 SATAPATHA-BRAHMANA.

mahisha) doubtless is Agni, for he, being born here
great (mahat), animated everything ;—‘May it
accrue to me in the cows, in the bodies, —the
body is the self: thus, ‘May it accrue to me both in
the cows and in (my own) self ;’—‘ I leave behind
decline, weakness, sickness!’ therewith he spreads
the sand (by stroking): he thereby consigns to
that (northern) region whatever decline, weakness,
and sickness there is; whence hungry people (live)
in that region. Having brought that (clod), he puts
it on the body (of the altar) on the middle of the
junction of the (left) wing (and the body): he thereby
puts into him (Agni) what vital sap flowed away in
the northerly direction ; and also the northern region
itself he bestows upon him.

24. These same (clods) are the regions ; he places
them on all sides: he thus places the regions on all
sides ; whence the regions are on every side. [He
places the clods so] as to face each other from every
side: he thereby places the regions to face each
other from every side, and hence the regions face
each other from every side. He places them separ-
ately, ‘settles!’ them separately, and separately
pronounces the Sidadohas upon them; for separate
from each other are the regions. Standing he places
them, for the regions, as it were, stand ; and stronger,
indeed, one is whilst standing.

25. These same (clods) are bricks having special
prayers (yagushmati*): on the body (of the altar)
he places them, not on the wings and tail; for bricks
having special prayers are placed on the body, not.
on the wings or tail.

1 See p. 301, note 3. 3 See p. 153, note 1.

vil KANDA, 3 ADHYAYA, I BRAHMANA, 29. 349

26. As to this they say, ‘How do these (clod-
bricks) come to be put on as baked, as heated (burnt)
ones?’ Well, these (clods) are vital sap, and the
vital sap (blood) is naturally-heated ; and, moreover,
whatever comes in contact with Agni Vaisv4nara,
even thereby comes to be put on as baked, as
heated.

27. He then throws up the Uttara-vedi? (high-
altar),—the Vedi is this (earth), the Uttara-vedi the
sky, and the clod-bricks are the regions : thus when
he puts on the clod-bricks between (the preparation
of) the Vedi and (that of) the Uttara-vedi, he there-
by places the regions between these two worlds;
whence the regions are between these two worlds.
He makes it either a yoke long on each side, or
forty feet,—whichever way he pleases. He then
throws sand thereon: the meaning of this has been
explained.

28. He throws it on the Uttara-vedi ;—the Uttara-
vedi is the womb: he thus infuses seed into the
womb ; and the seed which is infused into the womb
becomes generative. He covers the whole body (of
the altar) with that (sand): he thus puts seed into
the whole body*; whence the seed is produced
from the whole body,

29. [He throws it on the high-altar, with Vag. 5.
XII, 106-111; Azk 5. X, 140] ‘Thine, O Agni,
is glory and vigour, —his glory (sravas) and vigour
doubtless is the smoke, for that announces (srAvaya)
him in yonder world,—‘ mighty shine forth the

1 See p. 325, note 6.

3 That is to say, he first throws down sand on the Uttara-vedi,
and then covers with it the whole of the body of the altar, so as to
make it even with the Uttara-vedi.

350 SATAPATHA-BRAHMANA.

flames, O rich-beamed one!’ that is, ‘the flames
of (thee), the mighty one, shine forth, O thou, abound-
ing in wealth!’—‘ With might, O wide-rayed
one (thou bestowest) strength, worthy of song,’
might is power : thus, ‘ By (thy) power, O wide-rayed
one, (thou givest) food worthy of song;’—‘bestowest
thou upon the worship, O sage!’ worship doubt-
less is the Sacrificer : thus, ‘Upon the worship thou
bestowest, O sage!’

30. ‘Pure-flamed, bright-flamed, for pure-
flamed and bright-flamed he (Agni) is; ‘full-flamed,
didst thou burst forth with light,’ that is, ‘ full-
flamed shonest thou forth with light ;’—‘ running
about as their son thou helpest the two
mothers, for as their son he does help the two
mothers ;—‘ thou fillest both spheres, the two
spheres doubtless are these two, heaven and earth,
and these two he indeed fills,—with smoke yonder
(sky), with rain this (earth),

31. ‘Child of strength, knower of beings, in
benedictions,’ that is, ‘child of strength, knower of
beings, in praises,—‘delight thou, kindly in
thoughts,’ that is, ‘ shine thou, kindly in thoughts ;’
-—‘in thee have they brought together multi-
form nourishments,’ that is, ‘in thee have they
brought together many-formed nourishments ; ’"—‘ of
wondrous help are the fair-born, as the text, so
the meaning. ᾿

32. ‘Ruling, Ο Agni, spread thou by beings’
—the beings are men: thus, ‘Shining, O Agni,
spread thyself by men!’—‘riches amongst us,
O immortal!’ that is, ‘ bestowing wealth upon us, O
immortal !’—‘Of beautiful form, shinest thou’—
for he indeed shines, of beautiful form ;—‘ thou

Vil KANDA, 3 ADHYAYA, I BRAHMANA, 36. 351

fillest (us with) profitable! wisdom;’ that is,
‘thou fillest (us with) perennial wisdom.’

33. ‘Him, the wise arranger of the cult,—
the cult is the sacrifice: thus, ‘him, the wise pre-
parer of the sacrifice;’'—‘ruling over great
wealth,’ that is, ‘ruling in great wealth ;'—‘the
bestowal of good things,—prosperous, mighty
(mah) nourishment, —that is, ‘the bestowal of good
things; prosperous, ample (mahat) nourishment, —
‘givest thou, and profitable substance, that
is, ‘givest thou, and perennial substance.’

34. ‘[Thee,] the righteous,’ that is, ‘the truth-
ful;’—‘the mighty,’ the mighty (or buffalo) doubt-
less is Agni ;—‘ the all-remarkable,’ for he (Agni)
is indeed remarkable to all ;—‘(thee), Agni, men
have placed foremost for happiness,’ happiness
doubtless is the sacrifice, and for the sacrifice they
indeed place him foremost ;—‘ thee, the hearer, the
far-ruling, divine one, with song the human
tribes;’ that is, ‘thee who hearest, thee, the far-
ruling god, we men invoke.’

35. Now this hymn of six verses is that same
Agni Vaisvanara; and it is in order to make a
beginning (in the building of the altar) that that
sand is scattered,—he thereby pours into it Agni
Vaisvanara as seed ;—(he does so) with a six-versed
hymn: six seasons are a year and the year is
Vaisvanara (belonging to all men).

36. As to this they say, ‘ If the seed is said to be
seed what is its seed characteristic ?’—Let him say,
‘white ;’ for seed is white ;—or ‘speckled,’ for seed
is, aS it were, speckled.

1 The author connects ‘s4nasi’ with ‘sandtana’ (old, perpetual).

252 SATAPATHA-BRAHMANA.

37. As to this they say, ‘As seed is moist, and
he scatters dry sand, how does it become moist for
him, after the manner of seed?’ Well, the metres
are vital sap, and vital sap is moist; and inasmuch
as he scatters that (sand) with metres, it is thus that
it becomes moist for him, after the manner of seed.

38. As to this they say, ‘ How does it come to be
put on for him by means of the day and the night ?’
Well, day and night are two, and there are two
(kinds of) seed, the white and the black: as black
and white it is thus put on for him by means of the
day and the night. .

39. As to this they say, ‘How does that (sand),
put on by the days and nights, become complete
(or perfect) for him, neither deficient, nor super-
abundant ?’ Well, endless are the days and nights,
and endless is the sand: it is thus that, put on
by the days and nights, it becomes complete for
him, neither deficient, nor superabundant. ‘ And
wherefrom (is obtained) the oceanic (Samudriya 1)
metre?’ The ocean is endless, and the sand is
endless: that is the oceanic metre.

40. As to this they say, ‘ How is that (sand) of
his put on separately with different prayers?’ Well,
prayer is thought; this thought, prayer, comes to be
equal to the whole sand?: and thus that (sand) of his
comes to be put on separately with different prayers.

41. As to this they say, ‘ How does that (sand)
of his come to be put on by all the metres ?’—
Inasmuch as he scatters it with that hymn of six
verses; for as many syllables as there are in the

1 The exact purport of this term is not clear.
3. Sikat4A, sand, is plural, consisting as it does of a multiplicity
of sand-grains.

Vil KAWDA, 3 ADHYAYA, I BRAHMANA, 44. 252

seven metres, so many syllables there are in that
hymn of six verses}: thus that (sand) of his comes
to be put on by all the metres.

42. And as to why he scatters sand —that Agni
(fire-altar) is Pragdpati, and PragApati is the whole
Brahman. Now that sand is (put) in (the place of)
the lost part of the Brahman; and that part of it
which has not been lost is this fire-altar which is now
being built: thus when he scatters sand he restores
to him that lost part of the Brahman. That (sand
which) he scatters is unnumbered, unlimited; for
who knows how great is that lost part of the Brah-
man? And verily he who, knowing this, scatters
sand, restores the whole, complete PragApati.

43. As to this they say, ‘What is the number of
these unnumbered sand grains?’ Let him say,
‘Two;’ for there are two kinds of sand, the white
and the black ; or let him say, ‘Seven hundred and
twenty, for so many days and nights there are in
the year; or ‘Two hundred and fifty-two,’ for so
many syllables there are in that hymn of six verses ;
or ‘ Twenty-five,’ for seed is twenty-fivefold *.

44. This same (sand represents) bricks with special
prayers: he places it on the body (of the altar), not

1 This is a somewhat loose calculation. As a matter of fact,
the seven principal metres, viz. G4yatri (24), Ushaih (28), Anu-
sh/ubh (32), Brthatt (36), Pankti (40), Trishtubh (44), Gagatt (48),
contain together 252 syllables. The hymn recited in scattering
the sand, on the other hand, consists of one Vish/arapankti (40),
three Satobrthatis (3 x 40), the UparishAggyotis (? 40), and one
Trishfubh (44), or together of 244 syllables. On similar cases of
looseness in computing the syllables of metres, see p. 318, note 1.

* Viz. inasmuch as it emanates from the body (paragraph 28),
and the body consists of twenty-five parts—the trunk, the four
limbs, and twenty fingers and toes. Cf. VI, 2, 1, 23, where, how-
ever, the trunk is not taken into account.

[41] Aa

354 SATAPATHA-BRAHMANA.

on the wings and tail; for bricks with special prayers
are placed on the body, not on the wings and tail.
He does not ‘settle’ it, lest he should stop the seed,
and generation.

45. He then strokes it (the sand) even by means
of two verses containing the verb ‘to grow:’ he
thereby causes that infused seed to grow, whence
the seed infused into the womb grows ;—with two
(verses) relating to Soma (he strokes the sand) ; for
Soma is breath: he thus puts breath into the seed ;
whence the infused seed becomes possessed of breath.
But, indeed, were it to come forth without breath
it would become putrid; and this indeed is the
Sfidadohas! in this case; for Soma is breath, and
the Sfidadohas is breath.

46. [Vag. 5. XII, 112, 113; Ack S. I, 91, 16, 18]
‘Grow thou! let manly power gather in thee
from all sides, O Soma!’ manly power doubtless
is seed: thus, ‘Grow thou! let seed gather in thee
from every side, O Soma!’—‘ Be thou in the
gathering of strength!’ in food doubtless is
strength : thus, ‘be thou in the gathering of food !’—
‘Let the drinks, let the forces gather in thee!’
—drink doubtless means vital sap, and in food are
forces: thus, ‘let vital sap, let food gather itself

in thee!’—‘and manly powers in thee, the
overcomer of enemies;’ that is, ‘and seed in
thee, the overcomer of evil ;’—‘ growing, O Soma,

for the sake of immortality,’ he thereby lays
immortality into the generative power, whence
generative power is immortal;—‘gain thou the
highest glory in the heavens!’ his highest glory

See p. 301, note 3.

vil KANDA, 3 ADHYAYA, 2 BRAHMANA, I. 355

in the heavens doubtless is the moon, for that one
causes him to be celebrated in yonder world}.
With two (verses) he makes him grow, a gdyatrt
and a trish¢ubh one,—the significance of this has
been explained.

47. Now then the (mystic) correspondence,—four
clod-bricks he puts on; with a six-versed (hymn) he
scatters (the sand); with two (verses) he makes (the
seed) grow; that makes twelve,—twelve months are
a year, and the year is Agni: as great as Agni is,
as great as is his measure, so great does this become.

SEconpD BRAHMANA,

1. Having smoothed (the sand) down with the
two verses containing (the verb) ‘to grow,’ and
returned (to the hall) he proceeds with the guest
offering. Having performed the guest offering, he
proceeds with the Pravargya and the Upasad*.
Having performed the Pravargya and the Upasad,
they appease that (first) layer on the (red ox-)skin.
And as to why on a skin: for the obtainment of the
forms, the skin being outward form ;—on the hairy
side: for the obtainment of the forms, hair being
outward form ;—on a ruddy (skin): for the obtain-
ment of all forms, all forms (colours being contained)
in the ruddy ;—on (the skin) of an ox: for the obtain-
ment of Agni’s forms, the ox being the same as Agni ;
—on (the skin spread) with the neck towards the
east, for that (tends) godward.

1 Sayana remarks,—The high glory, in the heaven, of Soma
growing in the form of a creeper is said to be the moon: in
yonder heavenly world that moon indeed, when being drunk (by
the gods) in the form (?) of ambrosia, causes him, Soma, to be
celebrated.

3. See part ii, p. 104.

Aa2

256 SATAPATHA-BRAHMANA.

2. He spreads it in front of the G4rhapatya, on
the Vedi, with the hairy side upwards, and the neck
towards the east: thereon they appease that layer.
Now he sprinkles (the bricks) ;—when he sprinkles,
he thereby makes it pure, sacrificially clean ;—with
clarified butter (he sprinkles), for that is pure,
sacrificially clean; and also with the view of its
being unsurpassed 1, for no other sacrificial food is
sprinkled with ghee ;—silently (he sprinkles), for
what is (done) silently is undefined, and the un-
defined is everything: by means of everything he
thus makes it pure, and sacrificially clean; and also
with the view of its being unsurpassed, for no other
sacrificial food is sprinkled silently.

3. And, again, why he sprinkles,—this (layer of
bricks) is sacrificial food, and as such he bastes it *;
for whatever sacrificial food is buttered, and basted,
that is palatable and sacrificially clean. With ghee
(he bastes it), for sacrificial food is basted with ghee ;
silently (he does so), for silently sacrificial food is
basted ;—by means of stalks of Kusa grass, for these
are pure, and sacrificially clean ;—by means of the
tops, for the top is sacred to the gods.

4. As to this they say, ‘When he sprinkles only
the first layer, how does that whole fire-altar of his
come to be sprinkled, how does it come to be led
forward on the skin, and how led forward by the
horse *?’ Inasmuch as in this (layer) he (symbo-
lically)* sprinkles the bricks of all the layers; and

1 Literally, for not surmounting.

2 See part i, p. 192, note 1.

® On the leading forward of the fire, and laying it down on the
foot-print of a horse, see II, 1, 4, 23 seq.

* According to Katy. XVII, 3, 18-19 some ritualists would seem
to put the (yagushmatt) bricks of all the layers on the skin. But

VII KANDA, 3 ADHYAYA, 2 BRAHMANA, 7. 257

thus indeed that whole fire-altar of his comes to be
sprinkled, and led forward on the skin, and led
forward by the horse. They lift up this (first)
layer}.

5. He (the Adhvaryu) then says (to the Hotr2),
‘Recite to the fires being led forward!’ For at
that time when the gods were setting out to spread
the sacrifice, the Rakshas, the fiends, sought to smite
them, saying, ‘Ye shall not sacrifice! ye shall not
spread the sacrifice!’ Having made those fires,
those bricks, to be sharp-edged thunderbolts, they
hurled these at them, and laid them low thereby ;
and having laid them low, they spread that sacrifice
in a place free from danger and devilry.

6. Now, what the gods did is done here,—even
now those Rakshas are indeed smitten by the gods
themselves; and when he nevertheless does this, it
is because he thinks, ‘I must do what the gods did.’
And so, having made those fires, those bricks, to be
sharp-edged thunderbolts, he hurls them at whatever
Rakshas, whatever evildoers there may be, and lays
them low thereby; and having laid them low, he
spreads the sacrifice in a place free from danger and
devilry.

7. And as to why (he recites) to the fires,—it is
because there are here many fires, to wit, those
layers; and as to (his reciting) to them being led
forward (pra-har), it is because he hurls (pra-har)
them forward (as thunderbolts).

perhaps this is merely a wrong interpretation of this passage of
the Brahmana; though the three ‘naturally-perforated’ bricks are
probably placed together.

1 The Adhvaryu’s attendants take up the ox-skin with the bricks
for the first layer lying on it.

358 SATAPATHA-BRAHMANA,

8. Now some recite (νᾶ. 5. XII, 50), ‘The
Agnis Purtshyas, together with those of the
streams,—a form of starting’, Let him not do
so; let him recite gdyatrt verses addressed to Agni,
and relating to (objects of) desire: (Vag. 5. XII,
115; Azk S. VIII, 11, 7), ‘Hither may Vatsa lead
thy mind even from the highest seat, O Agni,
with the song desirous of thee !’—(Vay. 5. XII,
116; Azk S. VIII, 43, 18), ‘To thee, O Agni, best
of Angiras, all good homesteads have laid
themselves out for (the obtainment of) their de-
sire’.—(V4ag. 5. XII, 117), ‘Agni, the one all-
ruler, shineth in the beloved homes, the (object
of) desire of all that is and shall be.’

9. Verses addressed to Agni he recites for the
obtainment of Agni’s forms ;—and such as relate to
desire, for the obtainment of his desires ;—GAyatrt
ones,—Agni is Gayatra: as great as Agni is, as
great as is his measure, with so much he thus pours
him forth as seed ;—with three (verses),—Agni is
threefold : as great as Agni is, as great as is his mea-
sure, with so much he thus pours him forth as seed.
These (three), with the (first and last verses) recited
thrice, amount to seven,—of seven layers consists the
fire-altar?, seven seasons are a year, and the year is
Agni: as great as Agni is, as great as is his mea-
sure, so great does this become. He recites in a
low voice, for here in the sacrifice seed is (cast), and
seed is cast silently. He (the Hotvz) marches reciting
behind (the bricks carried by the attendants); he
thus marches, defending the sacrifice by the metres
from behind.

1 See VII, 1, 1, 23. 2 See p. 249, note 3.

vil KANDA, 3 ADHYAYA, 2 BRAHMANA, 12. 259

1o. And in front they lead a white horse. For at
that time the gods were afraid lest the Rakshas, the
fiends, should smite them here. They saw that
thunderbolt,.even yonder sun; for that horse is
yonder sun: having driven off the Rakshas, the
fiends, in front, by that thunderbolt, they obtained
well-being in a place free from danger and devilry.
They arrive at the (site of) the fire-altar; south of
the tail (of the altar) they set down the layer (of
bricks); from the north they make the horse step
(on the site of the altar).

11. They lead it eastward on the left (north)
side of the altar, inside the enclosing-stones, whereby
they ward off evil from the eastern region; then
southward, whereby they ward off evil from the
south; then westward, whereby they ward off evil
from the western region; then northward, whereby
they ward off evil from the northern region. Having
thus warded off the Rakshas, the fiends, from all the
regions, he sets it (the horse) free towards north-
east : the significance of this has been explained.

12. Whilst it goes westward he makes it smell
(kiss) that layer (of bricks) ;—that horse is yonder
sun, and those bricks are the same as all these crea-
tures (on earth): thus even as he makes (the horse)
smell, so yon sun kisses these creatures'. And hence,
by Pragdpati’s power, every one now thinks, ‘I am!’
And as to why he makes it smell while going west-
ward, it is because, whilst going (from east) to west,
that (sun) kisses all these creatures.

1 According to Sayama, it is by his rays (identified with the vital
airs of living beings) that the sun kisses (or puts himself in contact
with) the creatures (and animates them) ; so that every one feels that
he is ‘ labdh&tmaka,’ or has obtained ‘a self,’ or life and being.

260 SATAPATHA-BRAHMANA,

13. And, again, why he makes it smell ;—that
horse is yonder sun, and those naturally-perforated
(bricks) are these worlds ; and even as he makes it
smell, so yonder sun strings these worlds to himself
ona thread}. And as to that thread, the significance
of that (will be explained) further on.

14. And, again, why he makes it smell ;—Agni
went away from the gods; he entered the water.
The gods said to Pragdpati, ‘Go thou in search of
him : to thee, his own father, he will reveal himself.’
He became a white horse, and went in search of
him. He found him on a lotus leaf, having crept
forth from the water. He eyed him, and he (Agni)
scorched him: hence the white horse has, as it
were, a scorched mouth?, and indeed is apt to
become weak-eyed. He (Agni) thought he had hit
and hurt him, and said to him, ‘I grant thee a boon!’

15. He (PragApati) said, ‘Whoever shall seek
thee in that form (of a white horse), shall find thee!’
And, accordingly, he who seeks him (Agni) in that
form, finds him; and having found him, he then
builds him up.

16. It should be a white (horse), for that is a
form of him (the sun) who burns yonder. If he
cannot obtain a white one, one that is not white
might do; but a horse it should be. If he cannot
obtain a horse, even an ox might do, for the ox is
of Agni’s nature, and Agni is the repeller of all
evils.

' That is, he passes a thread through them (as through pearls),
fastened to himself. Regarding this Thread, or spiritual bond,
holding together all sentient existences of the universe, see XIV,
6, 7, 2 seq.

3 That is, according to Sayana, a reddish mouth.

vil KANDA, 3 ADHYAYA, 2 BRAHMANA, 19. 261

17. Now, then, as to the mounting ! (of the altar).
Now some mount it from the front (east) towards
the back, or from the back towards the front: let
him not do so; for that Agni (the fire-altar) is an
animal; and if one mounts an animal (ox) from the
front towards the back, it strikes him with its horns;
and if he mounts it from the back towards the front,
it does so with its feet. Let him mount it only by
the middle body?; for the animal which people
mount by the (middle) body, carries them forward,
and does not hurt them. From the left (north) side
(he should mount it), for any animal which people
mount they mount from the left side. By mounting
the (body of the) altar from the left side, and per-
forming the work connected with the Uttara-vedi,
he takes hold of Agni in the (middle) body (or, into
himself); and having taken Agni into his own self,
he sings the ‘true hymn.’ He puts a lotus-leaf on
(the altar): thereof further on.

18. Now that horse they lead about when even-
ing is closing in; for at that time the gods were
afraid lest the Rakshas, the fiends, should there
smite that (Agni, or altar) of theirs. They made that
thunderbolt, to wit, yonder sun, his protector, for
that horse is yonder sun; and in like manner does
this one now make that thunderbolt his (Agni’s)
protector.

19. He leads it about towards the setting of the
sun; for he (the sun) is manifestly his protector by
day; and the Rakshas are the associates of the

1 That is, as to the way in which the priests and sacrificer are to
step on the body of the altar-site, when coming from outside.

3 That is to say, from sideways as in getting on the saddle of
a horse.

362 SATAPATHA-BRAHMANA,

night : for the night he thus makes that thunderbolt
his protector. He leads it about on every side: on
every side he thus makes that thunderbolt his pro-
tector. Thrice he leads it about: he thus makes
that thunderbolt his (Agni’s) threefold protector. He
then lets it loose towards north-west: the purport of
this has been explained. It afterwards returns (to
the sacrificial ground): the purport of this (will be
explained) further on.

THE BUILDING OF THE ALTAR.
THE FIRST LAYER.

Fourty ApuyAya. First BRAHMANA.

1. Being about to build Agni (the fire-altar), he
takes him up into his own self; for from out of his
own self he causes him to be born, and wherefrom
one is born, suchlike he becomes. Now were he to
build up Agni without taking him up into his own |
self, he would beget man from man, mortal from—
mortal, one not freed from sin from one not freed '
from sin; but when he builds up Agni after taking
him up into his own self, he causes Agni to be born
from Agni, the immortal from the immortal, the
sinless from the sinless.

2. He takes him in (by muttering, Vag. 5. XIII,
1), ‘Within me I first take Agni,’ he thereby first
takes Agni into his own self;—‘for increase of
wealth, for healthy progeny, for vigorous man-
hood!’ and hereby he takes all blessings to him-
self ;—‘and may the deities stand by me!’ and
hereby he takes all the gods to himself; and thus
he takes into his own self all that he is about to
generate from his own self. Having taken Agni

ΨΙ KANDA, 4 ADHYAYA, I BRAHMANA, 7. 363

into his own self whilst standing, he builds him up
sitting ;—Agni is an animal: hence the animal,
having received the foetus standing, gives birth
after lying down.

3. He now sings the Satya Sdman!? (true hymn).
For the gods then said, ‘Let us make the truth
(satya) his mouth (or beginning): thus we shall be-
come the truth, truth will turn unto us, and true will
become that wish of ours for which we are about to
perform this rite!’

4. They sang that ‘true hymn’ at the outset, and
thus made the truth his (Agni’s) mouth; and they
became the truth ; the truth turned unto them, and
true became that wish of theirs for which they per-
formed this rite.

5. And in like manner when the Sacrificer now, at
the outset, sings the ‘true hymn,’ he thereby makes
the truth his (Agni’s) mouth ; and he (himself) be-
comes the truth ; and truth turns unto him; and true
becomes that wish of his for which he performs this
rite.

6. Now that truth is the same as the waters, for the
waters are the truth. Hence they say, ‘Whereby 2
the waters flow, that isa form of the truth.’ It is the
waters indeed that were made first of this universe :
hence when the waters (rains) flow, then everything
whatsoever exists is produced here.

7. He then puts down a lotus-leaf (in the centre of

Ὁ Probably Saéma-v. S. I, 99 (Azk 5.1, 69, 4), ‘O Agni, lord of
bovine food, child of strength, grant unto us, O knower of beings,
great glory!’ See Weber, Ind. Stud. XII, p. 148, note 2.

* ?0r, in that (or because, yena) the waters flow,—that is to
say, the flowing of the waters (rain, &c.) is a manifestation of
eternal truth,

264 : SATAPATHA-BRAHMANA.

the altar-site);—the lotus-leaf is a womb: he hereby
puts a womb to it (for Agni to be born from).

8. And, again, why he puts down a lotus-leaf ;—
the lotus means the waters, and this earth is a leaf
thereof: even as the lotus-leaf here lies spread on
the water, so this earth lies spread on the waters.
Now this same earth is Agni’s womb, for Agni (the
fire-altar) is this earth, since thereof the whole Agni
is built up: it is this earth he thus lays down. He
lays it down so as not to be separated from the
truth: he thereby establishes this earth on the truth ;
—hence this earth is established on the truth; and
hence the truth is this earth, for this earth is the
most certain of these worlds.

9. [He lays it down, with Vag. 5. XIII, 2] The
waters’ back thou art, the womb of Agni,’ for
this earth is indeed the back of the waters, and the
womb of Agni;—‘ around the swelling ocean,
for the ocean indeed swells around this earth ;—
‘growing great on the lotus,’ that is, ‘ growing,
flourish thou on the lotus;’—‘spread out with
the extent, with the breadth, of the sky!’ with
this he strokes along (the leaf),—for this Agni is
yonder sun, and no other extent but that of the sky
is able to contain him: he thus says (to the leaf),
‘Having become the sky, contain him!’ He lays it
down with a Svardg verse, for self-rule (svaragya)
belongs to the waters. Having ‘settled’ it, he pro-
nounces the Sddadohas' upon it: the significance of
this has been explained.

10. He then puts the gold plate* thereon. Now

1 See p. 301, note 3.

2 Viz, the one the Sacrificer wore round his neck during the
initiation period. See VI, 7, 1, 1 seq.

VII KANDA, 4 ADHYAYA, I BRAHMANA, 14. 8465

this gold plate is yonder sun, for he shines over all
the creatures here on earth ; and ‘rofas’ (shine) they
mystically call ‘rukma’ (gold plate), for the gods
love the mystic: he thus lays down yonder sun
(on the altar). It is golden, and round, with one
and twenty knobs,—the significance of this has been 2
explained. He puts it down with the knobs pointing
downward ; for the knobs are his (the sun’s) rays,
and his rays (shine) downwards.

11. He puts it down on the lotus-leaf ;—the lotus-
leaf is a womb: in the womb he thus places him
(Agni).

12. And, again, why he puts it on the lotus-leaf ;—
the lotus-leaf is a foundation, for the lotus-leaf is
this earth, and this earth is the foundation: he who
is not settled on this earth, is unsettled even as one
who is far away. Now by means of his rays that
(sun) is settled on this earth: he thus settles him
(Agni) on this earth, as his foundation.

13. And, again, why he puts it on the lotus-leaf.
When Indra had smitten V7ctra, he, thinking that
he had not laid him low, entered the waters. He
said to them, ‘I am afraid: make ye a stronghold for
me!’ Now what essence of the waters there was that
they gathered upwards (on the surface), and made
it a stronghold for him ; and because they made (kar)
a stronghold (p04) for him, therefore it is ‘ phshkara ;’
‘pfishkara’ being what is mystically called ‘ push-
kara’ (lotus-leaf), for the gods love the mystic. Now
when he puts it (the gold plate) on the lotus-leaf, he
then establishes him (Agni) in that essence which the
waters gathered together for him (Indra), and in that
stronghold which they made for him.

14. [He puts it down, with Vag. 5. XIII, 3]

366 SATAPATHA-BRAHMANA.

‘The Brahman first born in front;’ the Brahman
doubtless is yonder sun, and he is born day by day
in front (in the east) ;—‘from the summit! he,
the longing, overspread the shining,’ the sum-
mit doubtless is the middle, the shining ones are
these worlds, and the longing one is yonder sun,—
he is the longing one inasmuch as he longed to be
born ; and in rising he overspreads? these (worlds)
from the summit, from the middle ;—‘he (over-
spread) the nighest extents of the deep,’ his
nighest extents of the deep doubtless are the regions,
for he (the sun) does extend nigh to them ;—‘the
womb of the existent and of the non-existent
did he overspread !’ the womb of the existent and
of the non-existent doubtless are these worlds; for
both what exists and what does not exist is born from
these worlds. He puts it on with a trish¢ubh verse,
for yonder (sun) is related to the Trish¢ubh*. Hav-
ing ‘settled’ it, he pronounces the Sddadohas‘ verse
upon it: the significance of this has been explained.

15. He then lays the (gold) man thereon,—he is
Pragdpati, he is Agni, he is the Sacrificer. He is
made of gold, for gold is light, and fire is light ;
gold is immortality, and fire is immortality. It is a
man (purusha), for Pragdpati is the Man.

1 «Simata#’ would rather seem to mean ‘from the boundary
line,’ but the author here takes-‘stman’ in the sense of (simanta)
‘hair-line, parting of the hair, crown of the head (Scheitel).’

2 In the Sanskrit participial (or gerundial) construction, the
relation between the primary and secondary notions is usually the
reverse of ours, —thus ‘he rises in overspreading.’

5 It is usually with Indra that the Trish/ubh metre is connected—
see part i, introduction, p. xviii; Sat. Br. IX, 4, 3, 7 (cf. VIII, 5, 1, 10)
—the Trish/ubh being also the emblem of the nobility (III, 4, 1, 10).

* See p. 301, note 3.

vil KANDA, 4 ADHYAYA, I BRAHMANA, 18. 367

16. And, again, why he lays down the man. When
PragApati was relaxed, his pleasing form went out
from within ; when it had gone out of him, the gods
left him. When the gods restored him, they put
that pleasing form into him, and the gods were
pleased with that (form) of his; and inasmuch as the
gods were pleased (ram) with that pleasing (ramya)
form of his, it is called ‘ hiramya ;’ ‘ hiramya’ being
what is mystically called ‘hirazya’ (gold), for the
gods love the mystic. And in like manner does this
(Sacrificer) now put that pleasing form into him
(Agni), and the gods are pleased with that (form) of
his. ‘But that pleasing form of his is the vital air: it
' is that vital air he thus puts into him,

17. He lays him on the gold plate, for the gold
plate is yonder.sun: that same man who is in that
(sun’s) disk, it is him he now lays down (on the
altar).

18. He lays him down on his back’ ;—for the
gods at that time said, ‘If we lay down these two?
both looking hitherwards, they will burn up every-
thing here ; and if (we lay) both so as to be turned
away from here, they will give warmth only in the
opposite direction; and if facing each other, then
there will be light only between those two, and they
will injure each other. They laid down the one so
-as to look hitherwards, and the other so as to look
‘away from here: that one (the sun), the gold disk,
looking downwards, gives warmth by his rays, and

1 Professor Weber, Ind. Stud. XIII, p. 249, takes ‘uttanam’ in
the sense of ‘standing erect,’ with his face towards the east; but
this surely must be a mistake.

* Viz. both the gold plate (the sun), which was laid down with
the embossed or front side downwards, and the gold man.

ἴω ἀβ βε ὡχ
ar

΄

268 SATAPATHA-BRAHMANA.

that man (tends) upward by his vital airs’. He

lays him down (with the head) towards the east, for
(with the head) towards the east this Agni (the fire-
altar) is built up.

19. [He lays him down, with Vag. S. XIII, 4;
Aik 5. X, 121, 1] ‘Hirazyagarbha came first
into existence,’ for that golden child did come first
into existence ;—‘ born he was the one lord of
being;’ for he indeed was born as the one lord of all
this being ;—‘he upholdeth this earth and the
sky,’ for he (the sun) does uphold both the sky and
the earth;—‘to the god Ka let us do homage
by offering!’ Ka (Who ?) is Pragdpati: thus, ‘let
us do homage to Him by offering!’

20. [Vag. S. XIII, 5; Aeck 5. X, 17, 11] ‘The
drop leaped along the earth and sky;’ the drop
is yonder sun, and he leaps both to the sky and to
the earth—thus (in rising) to that (sky), and thus
(in setting) to this (earth) ;—‘along this seat, and
that which was afore;;’ that is, to this world, and
to that one; or this (Ahavantya altar) which is now
being built, and that (Garhapatya altar) which yonder
was built before ;—‘ (the drop) moving along the
common seat;’ for he (the sun) moves along that
common seat;—‘the drop I offer along the seven
hotrds ;’ the drop is yonder sun; and the seven
hotras are the regions: he thus establishes yonder
sun in the regions.

21. With two (verses) he lays him down ;—two-
footed is the Sacrificer, and the Sacrificer is Agni :
as great as Agni is, as great as is his measure, with
so much he thus lays him down ;—with two trish/ubh

1 Cf. VI, 7, 1, 11, where it is said that the immortal part of the
vital air of man streams out by upward breathings. Cf. p. 359, n. 1.

vil KANDA, 4 ADHYAYA, I BRAHMANA, 26. 369

verses, for he (the sun) is related to the Trish¢ubh.
Having ‘settled’ him, he pronounces the Sidadohas
on him: the significance of this has been explained.

22. He then sings a Saman. For the gods, having
laid down that man, then saw him (looking) even
suchlike as yonder dry plank.

23. They said, ‘ Think ye upon this, how we may
put vigour into this man!’ They said, ‘Meditate ye
(4etay)!’ whereby, doubtless, they meant to say,
‘Seek ye to build up (4itim ish)! seek ye how we
shall put vigour into this man !’

24. Whilst meditating, they saw this SAman, and
sang it, and thereby put vigour into him; and in like
manner does this (Sacrificer) thereby put it into him:
he sings on the man, he puts vigour into the man ;—
he sings on the bright one', for Agni is all bright
things. After he has laid him down, let him not walk
round him in front, lest that Agni should injure him.

25. He (the Sacrificer) then stands by (the gold
man) worshipping him with the Sar pan4ma (serpent-
named) formulas. The serpents doubtless are these
worlds, for these glide along (sarp) with everything
here whatsoever there is; and Agni is no other than
the self (body) of all the gods. They, the gods,
having laid down (on the altar) that self of theirs,
were afraid lest these worlds should glide away with
that self of theirs.

26. They saw those Sarpandma and worshipped
with them; by these (verses) they stopped these
worlds for him, and caused them to bend themselves ;
and because they caused them to bend (nam) them-

1 That is, he sings the Xitra-siman, S4ma-v. I, τόρ (Vag. S.
XXVII, 39), ‘With what favour will the bright one, the ever-
growing friend, be with us; with what mightiest host?’

[41] ΒΡ

270 SATAPATHA-BRAHMANA.

selves, therefore (the formulas are called) Sarpandma.
And in like manner does the Sacrificer, when he
stands by worshipping with the Sarpan4ma formulas,
stop these worlds for him, and cause these worlds to
bend themselves ; and so they do not glide away with
that self of his.

27. And, again, why he stands by worshipping
with the Sarpandma formulas ;—the serpents are
these worlds, for whatever creeps (sarp), creeps in
these worlds. Now when he worships with the Sar-
pan4ma formulas —whatever fiend there is in these
worlds, whatever devourer, whatever ogress,—all
that he thereby appeases.

28. [Vag.S. XIII, 6-8] ‘Homage be to the ser-
pents, whichever are on earth, and they that
are in the air, and they that are in the sky, to
those serpents be homage!’ whatever serpents
there are in these three worlds to them he thereby
does homage.

29. ‘ They that are the darts of demons,’ for
some (of the serpents), sent by demons, bite ;—
‘and those on the trees, and those which lie in
holes, to those serpents be homage!’ he thereby
does homage to the serpents that lie both in trees,
and in holes.

30. ‘Or those that are in the luminous
sphere of the sky; or those in the rays of the
sun; those by which abode is made in the
waters, to those serpents be homage!’ he
hereby does homage to them wheresoever they are.
He does so by ‘homage, homage,’ for homage is
sacrifice (worship) : by sacrifice, by homage, he thus
worships them. Let him therefore not say ‘homage
be to thee, to one not worthy of sacrifice, for it

VII KANDA, 4 ADHYAYA, I BRAHMANA, 33. 2471

would be just as if he said ‘ sacrifice (or, worship) be
to thee!’

31. With three (formulas) he worships,—three are
these worlds, and threefold, also, is Agni: as great
as Agni is, as great as is his measure, by so much
he thus stops these worlds (from moving); and by
so much does he appease everything here, Stand-
ing he worships, for these worlds stand, as it were;
and besides, while standing one is stronger.

32. Thereupon, having sat down he offers on (the
gold man) with fivefold-taken ghee,—the significance
of this has been explained. On each side (of the
fire he offers), moving round: he thus gratifies him
(Agni) with food from all quarters.

33. And, again, why he offers thereon. The gods,
having laid down that body of theirs, now were
afraid lest the Rakshas, the fiends, should smite that
(body) of theirs.) They saw those Rakshas-killing
counter-charms !,\—_(V4g. 5. XIII, 9-13; Azk S. IV,

1 See p. 53, note 2. In the present instance, the sacrificial
formulas themselves constitute these charms. ‘The five verses,
only the first pdda of the first of which is given in the text, are
as follows :—

1. Put forth thy power as (if it were) a broad host (or, net); go
forth, like a mighty king with his following, following up the swift
host! An archer thou art: pierce the Rakshas with thy fieriest
(darts).

2. Swiftly fly thy whirling (darts): fiercely burning attack thou
boldly! Unfettered, O Agni, with thy tongue pour forth on all sides
winged flames and firebrands.

3. Thou, the most rapid, send forth thy spies: be thou an un-
daunted protector to this people (from him) who planneth evil
against us from afar or from near by; O Agni, let none dare to
attack us without thy cognizance.

4. Rise, O Agni, spread thyself out, and burn down the foes,
O sharp-darted: whosoever hath done us injury, burn him down,
O flaming one, like dry brushwood.

Bb2

372 SATAPATHA-BRAHMANA.

4, 1-5), ‘Put forth thy power, like a broad
army!’ slayers of Rakshas are the counter-charms:
having, by means of these counter-charms, repelled
the Rakshas, the fiends, in every quarter, they (the
gods) restored that body in a place free from danger
and devilry; and in like manner this Sacrificer,
having, by means of these counter-charms, repelled
the Rakshas, the fiends, in every quarter, now re-
stores that body (of Agni) in a place free from
danger and devilry.

34. He offers with ghee ; for the ghee is a thunder-
bolt : by the thunderbolt he thus repels the Rakshas,
the fiends ;~—with fivefold-taken (ghee),—of five
layers consists the fire-altar ; five seasons are a year,
and the year is Agni: as great as Agni is, as great
as is his measure, with so much he thus repels the
Rakshas, the fiends ;—with (five) verses addressed
to Agni, for the Rakshas-killing light is Agni: by
Agni he thus repels the Rakshas, the fiends ;—with
trish¢ubh verses,—the Trish¢ubh is a thunderbolt :
by the thunderbolt he thus repels the Rakshas, the
fiends. On each side (he offers) moving round:
in every quarter he thus repels the Rakshas, the
fiends.

35. Behind the altar (he offers) while seated with
his face towards the east; then on the left (north)
side (looking) to the south; then in front (looking)
to the west; then going round behind, (he offers) on
the right (south) side while sitting with his face to-
wards the north. Thus (he moves) to the right, for

5. Stand up, O Agni; strike out for our sake, and manifest thy
divine powers ! unstring the strong (arrows, or bows) of the ae
crush the enemies, be they kindred or strangers !

VII KANDA, 4 ADHYAYA, I BRAHMANA, 38. 373

that (leads) to the gods. Thereupon, going back,
(he offers) while sitting behind, with his face towards
the east; and in this way that performance of his
takes place towards the east}.

36. He then lays down two offering-spoons,—the
offering-spoons are arms?: it is his arms he thus
restores to him (Agni). And as to why offering-
spoons (are laid down), it is because the arms are
offering-spoons,— that bowl and the handle are two,
for there are two of these arms. He lays them down
at the (left and right) sides, for these arms (of ours)
are at the sides.

37. On the right (south) side he lays down one of
karshmarya (gmelina arborea) wood. For at that
time the gods were afraid lest the Rakshas, the
fiends, should destroy their sacrifice from the south.
They saw that Rakshas-killing tree, the Karshmarya:
having by that tree repelled the Rakshas, the fiends,
on the south, they spread that sacrifice in a place
free from danger and devilry. And in like manner
the Sacrificer, having by that tree repelled the Ra-
kshas, the fiends, on the south, now spreads that
sacrifice in a place free from danger and devilry. It
(the spoon) is filled with ghee ;—the ghee is a
thunderbolt: it is by the thunderbolt he thus repels
the Rakshas, the fiends, on the south.

38. On the left (north) side he then lays down
one of udumbara (ficus glomerata) wood; for the
Udumbara means strength, life-sap: strength, life-
sap he thus puts into him. It is filled with sour

1 The order in which he offers would thus be,— west, north,
east, (then going back along the north and west sides) south, west.

3. They are indeed of an arm’s length, with bowls of the shape
and size of the hand, see part i, p. 67, note 2.

374 SATAPATHA-BRAHMANA.

curds,—sour curds are life-sap : it is life-sap he thus
puts into him.

39. And, again, why he lays down two offering-
spoons. When Pragdpati was relaxed, Agni took
his (PragApati’s) fiery spirit, and carried it off to the
south, and there stopped ; and because after carrying
(karsh) it off he stopped (ud-ram), therefore the K4r-
shmarya (sprang up). And Indra took his (Pragaé-
pati’s) vigour and went away to the north : it became
the Udumbara tree.

40. He (Pragdpati) said to those two, ‘Come ye
to me, and put back into me that (substance) of mine
wherewith ye have gone off !’—‘ Well then, bestow
thou all food here on us two!’ they said.‘ Well
then, join me, becoming these two arms of mine !’—
‘So be it!’ He bestowed all food on them, and
they joined him, becoming those two arms of his:
hence it is by the arms that food is made, and by
means of the arms that it is eaten, for he (Praga-
pati) bestowed all food on the two arms.

41. The karshmarya one he lays down on the
right side, with (V4g. 5. XIII, 13), ‘By Agni’s
fiery spirit’I settle thee !’—that fiery spirit of his
(Prag4pati’s) which Agni then took and carried off to
the south, he now puts back into him.—‘Agni, the
head, the summit of the sky, he, the lord of the
earth, animates the seeds of the waters, for
Agni indeed is this (spoon). With a Gdyatrt verse
(he performs)—Agni is GAyatra: as great as Agni
is, as great as is his measure, with so much he thus
lays down that (spoon). It is filled with ghee, for
ghee belongs to Agni: with his own share, with his
own life-sap he thus gratifies him.

42. He then lays down the udumbara one on the

VII KANDA, 4 ADHYAYA, I BRAHMANA, 43. 375,

left (north) side, with (Vag. 5. XIII,14), ‘By Indra’s
vigour I settle thee!’ that vigour of his (Praga-
pati’s) which Indra then took and went away to the
north, he now puts back into him.—(V4g. 5. XIII,
15; Azk 5. X, 8, 6), ‘Thou hast become the
leader of the sacrifice, and of the sphere to
which thou tendest with propitious teams;
the light-giving head hast thou lifted to the
sky; thy tongue, O Agni, hast thou made the
bearer of the offering ;’'—Indra indeed is this
(spoon). And as to its being a verse addressed to
Agni, it is because it is the performance of Agni
(the fire-altar) ;—and a trish¢ubh one, because Indra
is connected with the Trish¢ubh ; and Agni includes
Indra and Agni: as great as Agni is, as great as is
his measure, with so much he thus lays it down.
Moreover, all the gods are Indra and Agni, and
Agni belongs to all the deities: as great as Agni
is, as great as is his measure, with so much he
thus lays it down. It is filled with sour curds, for
sour curds belong to Indra: with his own share,
with his own life-sap he thus gratifies him.

43. Indra and Agni indeed are those two arms of υ

his (Pragdpati’s): they join him with fiery spirit and
vigour. Where he (the Sacrificer) touches (the
ground with his arms), whilst viewing intently the
gold man with his breast close to him!, there he

1 There seems to be considerable difference of opinion between
Katyayana and Sfyana regarding this point of the ceremonial. The
gold man lies stretched out on his back with his head towards the
east. According to Katy4yana, XVII, 4, 10, he (the Sacrificer) is
to lie down so as to cover the gold man, but without actually
touching him with his breast, and at the extreme end of where the
arms touch (the ground) he is to make two marks, where the spoons
are then to be laid down with the bowl towards the east. SAyava,

276 ᾿ ΒΑΤΑΡΑΤΗΑ-ΒΕΛΗΜΑΧΑ.

(the Adhvaryu) makes a mark and lays down those
(spoons) ; for that is the place of those two (arms).
44. Now some lay them down sideways (from
south to north), saying, ‘Sideways run these two arms
(of ours).’ Let him not do so, but let him lay them
with the bowl towards the front (east), for this Agni
{altar) is built with the head towards the front; and,
besides, in this way the arms are stronger. Sepa-
rately he lays them down, separately he ‘settles’
them, and separately he pronounces the Sfdadohas
verse on them; for separate are these two arms.

45. As to this they say, ‘Let him make no arms
to this (gold) man?, lest he should cause him to be
redundant ; for these two spoons are (in lieu of) his
arms. Let him nevertheless make (him with arms),
for those two spoons are (merely) after the manner
of the two arms. Moreover, those two (arms of
Agni) are wings; and whatever forms, whatever
stomas, whatever pvzsh¢has, whatever metres he will
be applying to that fire-altar, that will be the perfec-
tion, that will be the growth of those two: let him
therefore make arms to that (gold) man.

on the other hand, explains—‘ Let the Adhvaryu lay down the two
spoons close to the breast of the laid-down gold man. Having
beheld (i.e. recognised)—or, whilst beholding (?)—that man, where-
ever the laid-down pair of spoons reaches his breast there, having
made a mark, let him lay down the two spoons: that part of the
breast doubtless is the place of those two (spoons, or gods?)
extolled as the arms.’ Perhaps the text of this comment is some-
what corrupt. The ceremony is apparently intended to symbolise
the identification of the Sacrificer with the sacrificial man, or the
sacrifice itself. The Sacrificer lies down so as to rest on his fore-
arms; the spoons being afterwards laid down on the marks left by
the fore-arms (and naturally running in an easterly direction).—For
Professor Weber’s view, see p. 367, note 1.
1 That is to say, Let it be a gold statuette without arms,

vil KANDA, 4 ADHYAYA, 2 BRAHMANA, 4. 377

SecuNnD BRAHMANA.

1. He putsa Svayam-4trzzz4 (naturally-perfor-
ated brick) on (the gold man) ;—the (first) naturally-
perforated one being this earth, he thus puts this
earth thereon. He puts it on so as not to be separ-
ate from the man; for the naturally-perforated one
means food, and the naturally-perforated one means
this earth, and this earth is food, since it is on her
that all food ripens : he thus places food close to him
(the man, Agni). Upon (the man he puts it): he
thus places the food upon him}.

2. And, again, why he puts on a naturally-
perforated one ;—the naturally-perforated (brick) is
the breath (or vital air), for the breath thus bores it-
self (svayam Atrdntte) through the body: it is breath
he thus bestows on it. He puts it so as not to be
separate from the man; for the naturally-perforated
one is the breath, and the naturally-perforated one is
this earth, and this earth is the breath, since this
earth bears everything that breathes: he thus puts
the breath so as not to be separate from him.
Upon (the man he places the brick): he thus puts
the breath upon him}.

3. And, again, why he puts thereon the naturally-
perforated one. The deities, taking up the disjointed
Pragapati, separated ; and, having obtained a resting-
place in them, thus separated, he settled down.

4. Now that Pragdpati who became disjointed is
this very Agni (fire-altar) that is now being built up;
and that resting-place (or, foundation) is this first

? Viz. inasmuch as the food is introduced into the body from
above. It might also mean, he makes the food superior to the
body, inasmuch as the body cannot exist without it. Similarly as
regards the breath in the next paragraph.

478 SATAPATHA-BRAHMANA.

naturally-perforated (brick) ;—thus when he now puts
it on, he thereby puts upon this (altar-site) that (foun- _
dation!) which there was for his body: that is why
he now puts it on.

5. He puts it on by means of Pragdpati, for Pragé-
pati thereby took back to himself (that foundation) of
his body. [V4g. 5. XIII, 16] ‘Steady thou art,’
that is, ‘ Firm thou art, or established thou art ;’—

‘supporting, for that which supports is a founda- ~
tion ;—‘ laid down by Visvakarman;’ Visvakar-
man is Pragdpati, thus, ‘laid down by that one;
‘May the ocean, may the bird not injure cheat’
the ocean doubtless is the gold plate, and the bird is
the man: thus, ‘ May those two not injure thee !’—
‘Not shaking, steady thou the earth!’ as the
text, so the meaning.

6. [Vag. 5. XIII, 17] ‘May Pragapati settle
thee ’—for Prag4pati saw this first layer?;—‘ on the
back of the waters, on the way of the ocean,’
the back of the waters doubtless is this earth, and
the way of the ocean is this earth ;—‘thee, the
wide, the broad one!’ for this earth is both wide
and broad ;—‘ broaden thou: thou art the broad
one!’ that is, ‘ broaden thou, and thou art the broad
(earth, przthivt).’

7. [Vag. 5. XIII, 18] ‘Thou art the earth
(bhd),’ for this is the earth ;—‘ thou art the ground
(bhdmi),’ for this is the ground ;—‘ Thou art Aditi,
—Aditi is this earth, for this earth gives (dad)

1 The ‘pratishth4’ (basis) of the bird-shaped Agni includes the
parts on which the bird stands or sits, viz. the feet, and the hind-
part of the body. Sdyava, on the other hand, takes it to mean
the ‘ pumlinga,’ which seems very improbable.

* See VI, 2, 3, 1.

vil ΚΑ͂ΝΡΑ, 4 ADHYAYA, 2 BRAHMANA,10. 379

everything here ;—‘ the all-containing,’ for on this
earth everything is contained ;—‘ supporter of all
the world,’ that is, supporter of the whole world ;—
‘sustain the earth, steady the earth, injure not
the earth!’ that is, sustain thyself, steady thyself,
injure not thyself! ἃ.

8. [Vag. 5. XIII, 19] ‘ For all breathing, out-
breathing, through-breathing, and up-breath-
ing;’ for the naturally-perforated (brick) is the
breath, and the breath serves for all that;—‘for a
resting-place, for a moving-place;’ the natur-
ally-perforated (bricks) are these worlds}, and these
worlds are the resting-place, the moving-place ;—
‘May Agni guard thee ’—that is, may Agni pro-
tect thee!—‘with mighty well-being!’ that is,
with great well-being ;—‘ with the safest roof,
that is, with whatever roof (abode) is the safest.
Having ‘settled’ it*, he pronounces the Sddadohas ὃ
on it: the meaning of this has been explained. He
then sings a S4man: the meaning of this (will be
explained) further on.

9. Here now they say, ‘ How is it that that (gold)
man is not held (weighed) down by the naturally-
perforated (brick) *?’ Well, the naturally-perforated
(brick) is food and breath ; and man is not held down
either by food or by his breath.

10. He then lays the Darvé-brick® thereon ;—
the Darv4-brick being cattle; it is with cattle he

1 See p. 155, note 8.

3 That is, by adding the formula, ‘By that deity, Angiras-like,
lie thou steady |’

5 See p. 301, note 3.

4 That is to say, How will he (the Sacrificer) be able to rise
upwards to heaven, when that brick is lying on him?

5 See p. 187, note 3.

+

y

380 SATAPATHA-BRAHMANA,

thus endows it: these are the same cattle together
with which Agni on that former occasion approached};
it is them he now puts thereon. He lays it down
immediately on the naturally-perforated (brick) ; the

. naturally-perforated (brick) being this earth, he thus

places the cattle immediately on this earth. Upon
(the brick he places it): upon this earth he thereby
places cattle.

11. And, again, why he lays down the Darva-
brick. The hair of Pragdpati which were lying on
the ground when he was disjointed became these

_herbs. The vital air then went out from within
him, and, that having gone out, he fell down.

12. He said, ‘ Verily, this (vital air) has undone
me!’ and because he said, ‘it has undone (dhfrv)
me,’ hence (the name) ‘ dharv4 ;’ ‘dharvaé ’ doubtless
being what is mystically called ‘darv4, for the gods
love the mystic. That (dfirva grass) is the ruling
power (Kshatra), for it is this vital sap, the breath ;
and the other plants are the hair: in laying down
that (darvé plant) he lays down all (kinds of) plants.

13. When the gods restored him, they put that
life-sap, the breath, inside him ; and in like manner
does this (Sacrificer) now put it into him. He lays
it down immediately on the naturally-perforated
(brick) ; the naturally-perforated one being this earth,
he thus places the plants immediately on this earth.
Upon (the brick he lays it): upon this earth he
thus places the plants. It should be with root and
top, for completeness’ sake. Let him lay it on in
such manner that while lying on the naturally-
perforated (brick) it touches the ground (with its

1 See VI, 2, 3, 2.

<

vil KANDA, 4 ADHYAYA, 2 BRAHMANA, 16. 381

tops)!, for on this earth those (plants) spring up, and
along her they grow.

14. He lays it on, with (Vag. S. XIII, 20-21),
‘Growing up joint by joint, knot by knot;’ for
joint by joint, and knot by knot that (grass) does
grow up;—‘so do thou prolong us, O Darva
(plant), by a thousand, and a hundred (descend-
ants)!’ as the text, so its meaning. .

15. ‘Thou that spreadest by a hundred, and
branchest out by a thousand (shoots);’ for by a
hundred (shoots) it spreads, and by a thousand it
branches out ;—‘ to thee, O divine brick, we will
do homage by offering ;’ as the text, so the mean-
ing. With two (verses) he puts it on: the meaning
of this has been explained. Having ‘settled’ it, he
pronounces the Sidadohas upon it: the meaning of
this has been explained.

16. He then puts down a Dviyagus? (brick).
Indra and Agni desired, ‘ May we go to the heavenly
world!’ They saw that dviyagus brick, even this
earth, and laid it down ; and having laid it down, they
went to the heavenly world from that foundation. In
like manner when this Sacrificer lays down a dviyagus
(brick), (he does so) thinking, ‘I want to go to the
heavenly world by the same means (ridpa), by per-
forming the same rite by which Indra and Agni went
to the heavenly world!’ And as to its being called
‘ dviyagus,’ it is because two deities saw it. And as
to why he lays down a dviyagus one: the dviyagus
doubtless is the Sacrificer.

1 The root is to lie on the brick from which (as representing the
earth) it is supposed to have sprung; the tops then spreading along
the ground.

* This brick is placed close beside the svayamAtrinn& (naturally-
perforated one) in front (east) of it, on the ‘antka’ or spine.

482 SATAPATHA-BRAHMANA.

17. Here now they say, ‘If (the dviyagus) is that
same Sacrificer who is that gold man, which then is
that (real) form of his?’ Well, that (gold man) is
his divine body, and this (brick) is his human one.
As to that gold man, that is his immortal form, his
divine form; gold being immortal. And as to this
(brick) being made of clay, it is because this is his
human form.

18. Now were he only to lay down that (golden
man), and not to let this dviyagus (brick) remain},
the Sacrificer surely would quickly pass away from
this world; but now that he allows this (brick) to
remain, he thereby leaves to him this human form
of his; and so he attains with this body the full
(measure of) life.

19. And were he not to put it on after (the gold
man), he assuredly would not afterwards find out
that divine body 3; but now that he puts it on there-
after, he does so afterwards find out that divine
body. He lays it down close to the ddrva-brick :
the dirv4-brick being cattle, he thus establishes the
Sacrificer in (the possession of) cattle.

20. Here now they say, ‘How do those two
bodies of his come to be connected together by the
breath, and not severed?’ Well, the naturally-
perforated (brick) is the breath, and the ddrv4-brick
is the breath, and the dviyagus (-brick) is the Sacri-

1 The verb ‘apa-sish’ is taken similarly by Sayana (avaseshayet) ;
whilst the St. Petersburg dictionary assigns to it the meaning ‘to
omit, leave out’ (weglassen), which can hardly be correct (? misprint
for tibriglassen). It might, however, possibly be taken in the sense
of ‘vi-sish,’ to specify, to single out.

* That is to say,—he would not, after quitting his mortal body,
know or find out that divine body with which he wishes to invest
himself.

vil KAWDA, 4 ADHYAYA, 2 BRAHMANA, 22. 483

ficer : and inasmuch as he lays down the dirvé-brick
close to the naturally-perforated one, he thereby
connects and joins breath with breath ; and inasmuch
as he lays down the dviyagus one close to the
darvaé-brick—the dfrv4-brick being the breath, and
the dviyagus the Sacrificer—those two bodies of his
(the human one and the divine one) thus become
connected together by the breath, and not severed.

21. [He lays down the dviyagus brick, with Vag.
5. XIII, 22, 23]‘O Agni, what lights of thine
in the sun overspread the sky by their beams,
with all those help us to light and to people!
—O ye gods, what lights of yours are in the
sun, and what lights are in kine and horses,
O Indra and Agni, with all those bestow light
upon us, O Brzhaspati!’ for ‘light’ he prays each
time: light being immortality, it is immortality
he thus bestows on him (Agni, and the Sacrificer),
With two (verses) he lays it down: the significance
of this has been explained. And, moreover, it is
because that material form (of the brick) is a two-
fold one, (consisting as it does of) clay and water.
Having ‘settled’ it, he pronounces the Sidadohas
upon it: the significance of this has been explained.

22. He then lays down two Retahsié (seed-shed-
ding bricks) ;—the seed-shedders doubtless are these
two worlds, for these two worlds do shed seed ;—
this (terrestrial world) sheds seed upwards from
here (in the form of) smoke; it becomes rain in
yonder world, and that rain yonder world (sheds)
from above: hence (creatures) are born within these
two worlds, and therefore these two worlds are
seed-shedders.

23. [He lays them down, with Vag. 5. XIII, 24]

384 SATAPATHA-BRAHMANA.

‘ The wide-ruling one contained the light;’ the
wide-ruling one! doubtless is this (terrestrial) world: it
contains this fire, the light—‘The self-ruling one
contained the light,’ the self-ruling! one doubtless
is yonder world: it contains yonder sun, the light.
And the wide-ruling one and the self-ruling one being
these two worlds, he lays them down separately, for
separate are these two worlds. He ‘settles’ them
once: he thereby makes them one and the same
(or, joined together), whence the ends of these two
worlds meet.

24. And, again, why he lays down two seed-
shedders ; the seed-shedders are the testicles, for
only he who has testicles sheds seed. ‘The wide-
ruling one contained the light ;—the self-ruling one
contained the light,’ he says; for the wide-ruling and
the self-ruling ones are the testicles: they contain
that light, the seed, Pragdpati. He lays them down
separately, for separate are these testicles. He
‘settles’ them once: he thereby makes them one and
the same, whence they have a common connecting-
part. He lays them down close to the dviyagus
(brick) 5: the dviyagus being the Sacrificer, he thus
puts the testicles together with the Sacrificer.

25. He then lays down a Visvagyotis (all-light
brick) *® ;—the first ‘all-light’ (brick) is Agni, for Agni

’ Or, the wide-shining . . . the self-shining one.

3. The two RetaAsié bricks are laid down immediately in front
(east) of the Dviyagus one, one on each side of the ‘spine,’ which
thus coincides with their line of separation.

® See VI, 5, 3, 3-

* As in the case of the Svayam4tr:mnfs (naturally-perforated
bricks, see pp. 155, note 8; 187, note 2), so there are three Visva-
gyotis or ‘all-light’ bricks, placed in the first, third, and fifth layers

vil KANDA, 4 ADHYAYA, 2 BRAHMANA, 28. 385

is all the light in this (terrestrial) world: it is Agni
he thus lays down. He lays it down close to the
seed-shedding ones,—the seed-shedding ones being
these two worlds, he thus places Agni together with
these two worlds, He lays it down between (the
two Retafsié?), for Agni (the fire) is within these
two worlds,

26. And, again, why he lays down an ‘all-light’
(brick) ;—the ‘all-light’ (brick) is progeny, for pro-
geny is all the light: he thus lays generative power
(into Agni). He lays it down so as not to be sepa-
rated from the seed-shedding (bricks),—the seed-
shedders being the testicles, he thus makes the
generative power inseparable from the testicles.
He lays it down between (those two), for within
the testicles progeny is produced.

27. [He lays it down, with Vag. S.. XIII, 24]
‘May Prag4pati settle thee ’—for Pragdpati saw
this first layer ?;—‘on the back of the earth, thee
the brilliant one!’ for on the back of the earth this
brilliant Agni indeed is.

28. ‘For all breathing, out-breathing,
through-breathing, —the all-light (brick) is breath,
and breath is (necessary) for this entire universe ;—
‘give all the light!’ that is, ‘give the whole light;’
—‘Agni is thine over-lord,’ he thus makes Agni
the over-lord of this earth. Having ‘settled’ it®, he

of the altar, and representing the light (or ruling deity) of the re-
spective world represented by the svayamatrimn4 of the same layer.
1 In reality the Visvagyotis brick is not placed between the two
Retafsiz, but in front of the line separating them from each other.
3 He ‘saw’ the first naturally-perforated brick, which, as the
central brick of the first layer, represents the latter, as well as the
lowest of the three worlds, the earth. See VI, 2, 3, 1.
® Viz. by adding, ‘by that deity, Angiras-like, lie thou steady!’
[41] cc

486 SATAPATHA-BRAHMANA.

pronounces the Siidadohas upon it: the significance
of this has been explained.

29. He then lays down two Aztavya (seasonal
bricks) ;—the two seasonal (bricks) being the same
as the seasons, it is the seasons he thus lays down.
[Vag. 5. XIII, 25] ‘Madhu and M4dhava, the
two spring seasons,—these are the names of
those two: it is thus by their names that he lays
them down. There are two (such) bricks, for two
months are a season. He ‘settles’ them once’: he
thereby makes (the two months) one season.

30. And as to why he now lays down these two;
—this Agni (fire-altar) is the year, and the year is
these worlds ; the first layer is this (terrestrial) world
thereof, and the spring season also is this world
thereof; and when he now lays down those two
(bricks), he thereby puts back into him (Agni-
PragApati) what those two (the first layer and the
spring) are to that body of his*: this is why he now
lays down those two (bricks).

31. And, again, why he now lays down these
two ;—this Agni is Prag4pati, and Pragdpati is the
year; the first layer is his foundation, and the
spring season also is his foundation ;—thus when he
now lays down these two (bricks), he thereby puts
back into him what those two are to that body of
his : this is why he now lays down those two (bricks).
He lays them down close to the ‘all-light’ brick :
the ‘all-light’ brick being progeny, he thus lays
progeny close together with the seasons; whence
progeny is produced in accordance with the seasons,
for by seasons people compute (the age of man)

? That is, he pronounces the sAdana-formula once only.
® Viz. its foundation.

VII KANDA, 4 ADHYAYA, 2 BRAHMANA, 35. 387

whilst in the state of embryo, and by seasons when
he is born.

32. He then lays down the Ashad&é (invincible
brick)',—the ‘invincible one’ being this earth, it is
this earth he thus lays down. He puts it on the
fore-part (of the altar-site), for this earth was created
first.

33. And as to its being called Ashdds4. The
gods and the Asuras, both of them sprung from
Pragapati, strove together. The gods saw this in-
vincible brick, even this earth; they put it on (the
altar); and having put it on, they conquered (and
~ drove) the Asuras, the enemies, the rivals, from this
universe; and inasmuch as (thereby) they conquered
(asahanta), it is called Ashé@Za. In like manner
the Sacrificer, after putting on that (brick), conquers
(and drives) his spiteful rival from this universe (or,
from everything here).

34. And, again, why he lays down the Ash4d/a.
The Ashadha is speech, and by speech? the gods
then indeed conquered (and drove) the Asuras, the
enemies, the rivals, from this universe; and in like
manner the Sacrificer, by means of speech, conquers
(and drives) his spiteful rival from this universe: it
was speech the gods then laid down (or bestowed on
Agni), and in like manner the Sacrificer now lays
down speech.

35. This earth is the bearer of what is desirable ;
for—the desirable being the vital airs—this earth
bears everything that breathes, and for that reason
this earth is the bearer of what is desirable. But

1 See VI, 5, 3, 1-2.
3. Viz. by threats, vituperation, &c., Say.
cc2

488 SATAPATHA-BRAHMANA,

speech (the mouth) also indeed is the bearer of what
is desirable ; for the desirable is the vital airs, and
for the (channels of) the vital airs food is put into
the mouth: therefore speech is the bearer of what
is desirable.

36. Now the Ashddfa is the same as those vital
airs; he lays it down in the fore-part (of the altar) :
he thus bestows (on Agni the organs of) the vital
airs in front; whence there are here (organs of) the
vital airs in front (of the body). Let him not in this
layer enclose this (AshAd/4) in front by any other
brick which has a special prayer of its own, lest he
close up (the organs of) the vital airs.

37. And as to why he lays down in front five
Apasy4s '\—water (ap) is food, and by food (the
organs of) the vital airs are not closed up. He lays
down (the Ash4d@£4) close to the two seasonal ones:
he thereby establishes speech in the seasons, and
hence speech (the mouth) speaks here, firmly esta-
blished in the seasons.

38. Here now they say, ‘If the Visvagyotis (brick)
is progeny, and the Ash4d@#4 speech, why does he
put the two seasonal ones between them?’ Well,
the seasonal ones being the year, he thus separates
speech from progeny by the year, and hence children
utter speech at the time (or age) of a year.

39. [He lays down the Ash4@A4, with Vag. 5.
XIII, 26] ‘Thou art Ashad@A4, the conquering,’
for the gods thereby conquered the Asuras,—‘ con-
quer the enemies! conquer the hostile!’ as the
text, so the meaning ;—‘thou hast a thousand
energies: do thou speed me!’ a thousand means

1 See VII, 5, 2, 40 seq.

vil ΚΑ͂ΝΡΑ, 5 ADHYAYA, I BRAHMANA, 3. 389

all: thus, ‘thou hast all energies, do thou speed
me!’ When he has ‘settled’ it, he pronounces the
Sfidadohas on it: the significance of this has been
explained.

40. Here now they say, ‘Why are those other
bricks placed in front of the naturally-perforated
one?’ Let him say, There are two wombs (birth-
places)—the one being the womb of the gods, the
other the womb of men: the gods have their birth-
place in the east, and men in the west ; and when he
lays down those (bricks) in front, he thereby causes
the Sacrificer to be born from the womb of the gods.

Firty ApuyAya. First BrAHMANA.

1. He then puts down a (living) tortoise ;—the
tortoise means life-sap : it is life-sap (blood) he thus
bestows on (Agni). This tortoise is that life-sap of
these worlds which flowed away from them when
plunged into the waters!: that (life-sap) he now
bestows on (Agni). As far as the life-sap extends,
so far the body extends: that (tortoise) thus is these
worlds.

2. That lower shell of it is this (terrestrial) world ;
it is, as it were, fixed; for fixed, as it were, is this
(earth-)world. And that upper shell of it is yonder
sky; it has its ends, as it were, bent down; for
yonder sky has its ends, as it were, bent down.
And what is between (the shells) is the air ;—that
(tortoise) thus is these worlds: it is these worlds he
thus lays down (to form part of the altar).

3. He anoints it with sour curds, honey, and
ghee,—sour curds doubtless are a form of this (earth-)

1 See VI, 1, 1, 12.

"

390 SATAPATHA-BRAHMANA.

world, ghee of the air, and honey of yonder sky: he
thus supplies it (the tortoise) with its own form.
Or, sour curds are the life-sap of this (earth-)world,
ghee that of the air, and honey that of yonder sky:
he thus supplies it with its own life-sap.

4. (He anoints it, with Vag. S. XIII, 27-29; Azk
S. I, 90, 6-8] ‘ Honey the winds pour forth for
the righteous, honey the rivers; full of honey
may the plants be for us!—Honey by night
and morn, rich in honey may the region of the
earth be for us, honey the father Heaven!—
rich in honey may the tree be for us, rich in
honey the sun, full of honey the kine!’ To
whatever deity a Xzk-verse, and to whatever (deity)
a Yagus formula applies, that very deity the verse
is, and that very deity the sacrificial formula is’.
This triplet then is honey (madhu) ; and honey being
life-sap, it is life-sap he thus puts into him (Agni).
With three GAyatrt verses (he performs): the signi-
ficance of this has been explained.

‘5. And as to its being called ‘karma’ (tortoise) ;—
Pragdpati, having assumed that form, created living
beings. Now what he created, he made; and inas-
much as he made (kar), he is (called) ‘kOrma;’ and
‘karma’ being (the same as) ‘kasyapa’ (a tortoise),
therefore all creatures are said to be descended from
Kasyapa.

6. Now this tortoise is the same as yonder sun:
it is yonder sun he thus lays down (on the altar).
He lays it down in front with the head towards the
back (west): he thus places yonder sun in the east

1 That is to say, each Vedic text is identical with the deity to
which it is addressed. Cf. VI, 5, 1, 2.

VII KANDA, 5 ADHYAYA, I ΒΕΑΗΜΑΝΑ, 8. 391

looking thitherwards (or moving westward); and
hence yonder sun is placed in the east looking
thitherwards. On the right (south) of the Ashad/4
(he places it), for the tortoise (kGrma, masc.) is a
male, and the Ashad/4 a female, and the male lies
on the right side of the female ;—at a cubit’s dis-
tance’, for at a cubit’s distance the male lies by the
female. That Ash4d/4 is the consecrated queen
(mahish}) of all the bricks, hence being on the right
(south) side of her, it (the tortoise) is on the right
side of all the bricks.

7. And, again, why he puts down a tortoise ;—the
tortoise (karma) is the breath, for the breath makes
(kar) all these creatures: it is breath he thus puts
into him (Agni). He puts it down in front looking
towards the back: he thus puts in the breath in
front tending towards the back ; whence the breath
is taken in from the front backwards. [He puts it
down so as to be] turned towards the (gold) man:
he thus puts breath into the Sacrificer. South of
the Ashad4é (he puts it), for the tortoise is breath,
and the Ashé@#4 speech; and the breath (praza,
masc.) is the male, the mate, of speech (νᾶ, fem.).

8. [He sets it down, with Vag. 5. XIII, 30-32]
‘Seat thee in the depth of the waters!’ for that
indeed is the deepest (place) of the (heavenly)
waters where yonder (sun) burns ;—‘lest the sun,
lest Agni Vaisvanara should scorch thee!’
that is, lest the Sun, lest Agni Vaisvanara injure
thee ;—‘ Overlook the creatures with unbroken
wings,’ that is, overlook all these uninjured, un-
harmed creatures, that is, these bricks ;—‘may

1 While the bricks generally measure a p4da or foot square, the
cubit measures about two feet.

392 SATAPATHA-BRAHMANA,

heaven’s rain favour thee!’ this he says in order
that the rain of heaven may favour him.

9. He then makes it move’, with, ‘Over the
heaven-reaching three oceans he crept, the
three heaven-reaching oceans doubtless are these
worlds, and over them he crept in the shape of a
tortoise ;—‘the lord of waters, the bull of the
bricks,’ for he (the tortoise) indeed is the lord of
waters, and the bull of the bricks ;—‘induing the
covering of him, the well-made, in the world,’
the covering (purisha) means the cattle : thus, enter-
ing the (form of the) cattle of the well-made (Agni)
in the world ;—‘go thither whither the former
have passed away!’ that is, go thither whither
by this performance former (tortoises) went.

10. ‘The mighty sky and the earth,’ that is,
the great sky and the earth ;—‘ shall mix (prepare)
this our sacrifice!’ that is, shall favour this sacri-
fice ;—‘they shall fill us with nourishments!’
that is, they shall nourish us with nourishments !
With the last (verse) relating to heaven and earth
he puts it down, for the tortoise represents heaven
and earth.

11. With three (formulas) he puts it on (the
altar);—three are these worlds, and threefold is
Agni: as great as Agni is, as great as is his mea-
sure, by so much he thus puts it on. With three
(formulas) he anoints it ; that makes six: the signi-
ficance of this (number) has been explained. There
are avak4-plants? below and avak4-plants above (the

1 He sets the tortoise down with three verses; and in muttering
the second verse he makes it move while he still holds it in his hand.

3 Blyxa octandra, a grassy plant growing in marshy land (‘ lotus-
flower,’ Weber, Ind, Stud. XIII, p. 250).

vil KANDA, § ADHYAYA, f BRAHMANA, 14. 292

tortoise),—the avak4-plant means water: he thus
places it in the midst of water. Having ‘settled’ it,
he pronounces the Sfidadohas upon it: the signi-
ficance of this has been explained.

12. He then puts down a mortar and pestle.
Vishzu desired, ‘May I be an eater of food!’ He
saw these two bricks, the mortar and pestle. He
placed them on (the altar); and by placing them
thereon, he became an eater of food. In like man-
ner, when the Sacrificer now places a mortar and
pestle thereon, (he does so) thinking, ‘I want to be
an eater of food by the same means (rfpa), by per-
forming the same rite by which Vishvu became an
eater of food.’ Now the mortar and pestle mean
all (kinds of) food; for by the mortar and pestle
food is prepared, and by means of them it is eaten.

13. He puts them down at the distance of the
two retahsi£ !,—the retahsié being the ribs, and the
ribs being the middle: he thus puts food into the
middle of him (Agni) ;—on the north (upper) side (of
the central brick): he thus puts the food upon him ;
—at the distance of a cubit, for from a cubit’s dis-
tance food is (taken by the hand and) eaten.

14. They measure a span, for Vishzu, when an
embryo, was a span long; and these (mortar and
pestle) being food, he thus puts food into him (Agni-
Vishau) proportionate to his body. And indeed the
food which is proportionate to the body satisfies,

1 The mortar and pestle are to be placed as far north of the
central (naturally-perforated) brick, as the two retaAsié lie in front
(towards the east) of it. This distance is ascertained by means of
a cord stretched across the bricks hitherto laid down (from the
Svayam4trinn& to the Ashidh4), and knots made in the cord over
the centre of the respective bricks.

394 SATAPATHA-BRAHMANA.

and does no harm ; but that which is excessive does
harm; and that which is too little does not satisfy.

15. They are made of Udumbara wood ;—the
Udumbara (ficus glomerata) being strength, life-sap,
he thus puts strength, life-sap into him. And, again,
the Udumbara being all the trees, by putting on
those two, he puts all trees on (the altar). At the
distance of the two retafsié (bricks, he places the
mortar and pestle),—the ‘ seed-shedders’ being these
two (worlds'), he thus puts the trees in these two
(worlds), and hence there are trees in these two
(worlds). It (the mortar) is four-cornered,—there
being four quarters, he thus places trees in all the
quarters ; whence there are trees in all the quarters.
It is contracted in the middle, to give it the form
of a (real) mortar.

16. And, again, why he places a mortar and pestle
thereon. From Pragdpati, when relaxed, the breath
wanted to go out from within. He kept it back by
means of food: hence the breath is kept back by
food, for he who eats food, breathes.

17. The breath being kept back, the food wanted
to go out of him. He kept it back by means of the
breath : hence food is kept back by the breath, for
he who breathes, eats food.

18. Those two being kept back, strength wanted
to go out of him. He kept it back by those two:
hence strength is kept back by those two ; for he who
eats food, breathes ; and to him it gives strength.

19. Strength being kept back, those two wanted

1 I do not see what else could here be referred to than the
heaven and the earth (cf. VII, 4, 2, 22), though in that case one
might rather expect ‘imau (lokau)’ instead of ‘ime.’ Possibly,
however, the earth and atmosphere may be intended.

VII KANDA, ὅ ADHYAYA, I BRAHMANA, 22. 395

to go out of him. He kept them back by means of
strength : hence those two are kept back by strength ;
for he to whom one gives strength, breathes and eats
food.

20. Those (energies) thus were kept back by one
another. Having kept them back by one another,
he (Pragdpati) caused them to enter his own self;
and that food having entered, all the gods entered
along with it; for everything here lives on food.

21. It is thereto that this verse applies ——‘ Then,
indeed, he became that breath, —for that breath
he then indeed became ;—' having become the
great PragApati,—for great he indeed then be-
came, when those gods entered him ;—‘ having
obtained the benefits, the beneficial,—the
benefits doubtless are the vital airs (breaths), and the
beneficial are the food : thus, having obtained all that ;
—‘when he breathed the breaths in the strong-
hold ;’—the stronghold doubtless is the self (body),
and inasmuch as he breathed the breaths, the gods
are the breaths ; and inasmuch as PragApati breathed,
the breath also is Pragdpati; and verily he who is
that breath, he is that Gayatri ;—and as to that food,
that is Vishzu, the deity; and as to that strength,
that is the Udumbara (tree).

22. He said, ‘Verily this one has lifted me from
out of all evil;’ and because he said ‘he has lifted
me out (udabharshtt),’ hence (the name) ‘udum-
bhara ;’—‘udumbhara’ doubtless being what is mys-
tically called Udumbara, for the gods love the mystic.
‘ Wide space (uru) shall it make (karat) for me!’ he
said, hence ‘ urukara ;’ ‘urukara’ doubtless being
what is mystically called ‘uldkhala’ (the mortar) ;
for the gods love the mystic. Now that mortar is

396 SATAPATHA-BRAHMANA,

the birth-place of all breaths ; and the birth-place of
the breaths being the head—

23. It (the mortar) is of the measure of a span, for
the head is, as it were, of the measure of a span ;—
four-cornered, for the head is, as it were, four-
cornered ;—contracted in the middle, for the head is,
as it were, contracted in the middle.

24. Now when the gods restored him (Pragdpati-
Agni), they put all that inside him—breath, food,
strength ; and in like manner this (Sacrificer) now
puts that into him. At the distance of the two
retahsik (he places it),—the retadsi£ being the ribs,
and the ribs the middle, it is thus in the middle of
(or, inside) him that he puts all that.

25. [He sets them down!, with Vag. 5. XIII, 33;
Rik S. I, 22, 19] ‘See ye the deeds of Vishzu’—
deed doubtless means power: thus, see ye the
powers of Vishzu ;—‘whereby he beheld the
sacred ordinances, —ordinance means food: thus,
whereby he did behold the food ;—‘Indra’s allied
friend,’ for he is indeed Indra’s allied friend. With
a (verse) relating to two deities he sets them down,
for the mortar and pestle are two. Once he ‘settles’
them: he thereby makes them one and the same ;
for one and the same is that food. Having ‘settled’
it, he pronounces the Sfidadohas on it: the signifi-
cance of this has been explained.

26. He then places the fire-pan thereon,—the fire-
pan is a womb: a womb (birth-place) he thus gives
to him (Agni). He places it on the mortar,—the
mortar is the air, and everything that is above this

1 The mortar, according to the commentaries to K4ty., is partly
dug into the ground, with the open part upwards; the pestle being
then placed to the right (south) of it.

vil KANDA, 5 ADHYAYA, I BRAHMANA, 28. 297

earth is air; and the air is the middle: he thus
places the womb in the middle; whence the womb
of all beings, even of trees ', is in the middle.

27. And, again, why he places the fire-pan there-
on ;—that same Pragdpati who became disjointed
doubtless is this same fire-pan, for the fire-pan is
these worlds, and Pragdpati is these worlds. He
places it on the mortar: he thereby establishes him
(Pragdpati) in all that—breath, food, strength ; and
thus he places him so as not to be separated from
all that.

28. Thereupon, having pounded the remainder
(of the clay), and having put the fire-pan in its place,
he throws (the pounded clay) in front of the fire-pan ;
for this is the place of that (remainder *), and thus
that (remainder) is not separated therefrom ὃ,

1 Viz., according to Sayama, because they spring from the germ
in the centre of the fruit.

* ?Or, of it (the fire-pan). There is some uncertainty regarding
this item of the ceremonial, K4&ty4yana’s rule (XVII, 5, 4}-
‘Having placed the Ukha (pan) on the mortar, pounded the
remainder of clay, and thrown it down in front, with the text
“Dhruva asi,” (of) the Ukha’—is evidently intentionally vague.
Mahidhara (on Κὰρ. 8. XIII, 34) gives the following interpretation
of it,—‘ Having first silently placed the Ukh& on the mortar, then
pounded the remaining clay, and thrown it down on the ground
in front of the Ukha, let him place the Ukha thereon with two
formulas.’ According to this, the Ukh& would only temporarily be
placed on the mortar, its proper and permanent place (loka) being
on the powdered clay in front (to the east) of the mortar. The
text of the Brahmaza, as it stands, however, cannot possibly be
construed so as to accord with Mahfdhara’s interpretation. This
would require some such reading as,—athopasay4m pish/va, purastad
ukhay4 upanivapya lokabhagam ukhim karoti. See, however,
paragraph 38 below, which evidently applies to the permanent
position of the pan.

* For the genitive ‘asya’ (viz. lokasya) with ‘ antarita’—instead

298 SATAPATHA-BRAHMANA,

29. Here now they say, ‘How does that (re-
mainder) of his come to be put on as cooked, as
baked ?’—In that it is prepared with a sacrificial
formula; and, moreover, whatever comes in contact
with Agni Vaisvanara even thereby comes to be
put on as something cooked, as baked.

30. [He sets the fire-pan down, with Vag. S. XIII,
34-35] ‘Steady thou art, supporting,’ the mean-
ing of this has been explained';—‘ from here he
was at first born, from these wombs, the
knower of beings;’ for from these wombs the
knower of beings (Agni) was indeed born at first ;—
‘by the Gayatri, the Trish¢ubh, and the Anu-
sh¢tubh, may he, the knowing, bear the offer-
ing to the gods!’—by means of these metres he,
the knowing, indeed bears the offering to the gods.

31. ‘For sap, for wealth, do thou rest, for
might in glory, for strength, for offspring!’
that is, for all that do thou rest !—‘all-ruling thou
art, self-ruling thou art!’ for both all-ruling and
self-ruling he (Agni) indeed is;—‘may the two
S4rasvata wells cheer thee!’ Sarasvat (m.) is the
Mind, and Sarasvatt (f.) Speech,—these two are the
Sdrasvata wells: thus, may these two cheer thee!
With two (formulas) he sets it down: the significance
of this has been explained; and, moreover, twofold
is that form, (consisting as it does of) clay and water.
Having ‘settled’ it, he pronounces the Sddadohas
on it: the significance of this has been explained.

32. He then offers upon it;—now seed was poured
into it before, (in the shape of) sand*; that he now

of the more usual ablative—see VI, 2, 2, 38, ‘prézasya tad anta-
riyat.’
1 VII, 4, 2, 5. 9 See VII, 1, 1, 41.

vil KANDA, 5 ADHYAYA, I BRAHMANA, 35. 399

fashions!, whence the seed injected into the womb
is fashioned. He offers with the dipping-spoon, with
‘Hail!’ with two Gayatri verses relating to Agni:
the significance of this has been explained.

33. [Vag. S. XIII, 36-37; Azk S. VI, 16, 43;
VIII, 75,1] ‘O Agni, harness those good steeds
of thine: they draw equal to thy mettle!—Like
a chariot-fighter, harness thou the steeds, the
best callers of the gods, O Agni! take thy seat
as the old Hotvz!’ with two (verses) containing
the (verb) ‘yug’ (to harness, fasten),—he thus
settles that seed injected into the womb, whence
the seed settled in the womb does not escape.

34. If (the fire in the pan) has been carried about
for a year?, in that case he should now offer; for
(the fire) which has been carried about for a year is
everything, and that also whereon he offers is every-
thing. But if it has not been carried about for a
year, let him only stand by (worshipping) it; for (the
fire) which has not been carried about for a year is
not everything ; and that by which he stands (wor-
shipping) is not everything. Let him nevertheless
offer thereon.

35. Now that Agni is an animal, and even now
he is (being) made up whole and complete: the
naturally-perforated (brick) is his lower vital air, the

1 The verb ‘abhi-krz’ is here taken in the sense of ‘ vi-kr7’ (he
gives form to it); and in that sense I would now take it at II, 3, 1, 4,
‘he fashions (gives human shape to) that embryo,’ instead of ‘he
benefits that embryo.’ The St. Petersburg dictionary proposes
the meaning, ‘to do something with reference to (or, for the benefit
of)’ The proper German meaning would rather seem to be
‘bearbeiten.’ The preposition ‘abhi’ is probably used here with
reference to the ‘ abhi-guhoti.’

3 See p. 269, note 3.

400 SATAPATHA-BRAHMANA.

dviyagus the hip, the two retadsié the ribs, the
visvagyotis the breast-bone, the two seasonal ones
the back, the ash4a/4 the neck, the tortoise the
head, and the vital airs in the tortoise are those
vital airs in the head. :

36. Now that (Agni) he builds upwards from here
(as flying) towards the east, and that Agni being
yonder sun, he thereby places yonder sun upwards
from here in the east; whence yonder sun is placed
upwards from here in the east.

37. He then turns him towards the right ',—he
thereby turns yonder sun towards the right, whence
yonder sun moves round these worlds (from left) to
right.

38. The fire-pan is the belly, the mortar the
womb ;—the fire-pan is above, and the mortar be-
low; for the belly is above, and the womb below.
The pestle is the sisna; it is round-like, for the
sisna is round-like. He places it to the right (south
of the mortar), for the male lies on the right side
of the female. And what food there is for the
consecrated animal, that is the dfirv4-brick. The
left (north) side of that (Agni or altar) is more
raised—that Agni is an animal, and hence the left
side of the belly of a well-filled beast is more raised
(than the right side). ἱ

SeconD BRAHMANA.

1. He puts the heads of the victims in (the fire-
pan),—the heads of the victims being animals (or
cattle), it is animals he thus puts thereon. He puts
them in the fire-pan ;—the pan being these worlds,
and the heads of the victims being beasts, he thus

1 ? Viz, by filling up the vacant spaces of the altar from left to
right,

VII KANDA, 5 ADHYAYA, 2 BRAHMANA, 5. 401

puts animals in these worlds; whence there are
animals in these worlds.

2. And as to why (he puts the heads) in the fire-
pan ;—the fire-pan being a womb, and the heads of
the victims being animals, he thus establishes the
animals in the womb: hence animals, though being
eaten and cooked, do not diminish, for he establishes
them in the womb.

3. And, again, why he puts the heads of the
victims therein ;—what (animal) perfections (srt)?
there were, they are these victims’ heads; and what
rumps there were, they are those five layers (of the
altar). Now those five layers are these worlds, and
these worlds are this very fire-pan: thus, when he
puts the heads of the victims in the fire-pan, he
thereby unites those rumps with those heads.

4. He puts them in the fore-part, so as to look
towards the back (west). For when, on that (for-
mer) occasion, Pragdpati wanted to slaughter these
animals, they, being about to be slaughtered, wanted
to runaway. He seized them by (the organs of) the
vital airs*; and having seized them by the vital airs,
he took them into himself from the front (mouth)
towards the back (inside).

5. Now the same thing which the gods did is
done here. The animals do not, indeed, want to
run away from him; but when he does this, it is
because he wants to do what the gods did: having
thus seized them by (the outlets of) the vital airs, he
takes them into himself from the front towards the
back.

Δ See VI, 1, 1, 4; 2, 1, 7.
_* That is, by the head, according to Sayama. .
[4] pd

402 SATAPATHA-BRAHMANA.

6. And, again, why he puts the heads of the vic-
tims thereon. Pragdpati alone was here at first’.
He desired, ‘May I create food, may I be repro-
duced!’ He fashioned animals from his vital airs, a
man from his soul (mind), a horse from his eye, a cow
from his breath, a sheep from his ear, and a goat from
his voice; and inasmuch as he created them from
the vital airs, people say that ‘Animals are vital airs.’
The soul is the first of the vital airs ; and inasmuch as
he fashioned man from his soul, they say that ‘Man
is the first, and strongest of animals.’ The soul is
all the vital airs, for in the soul all the vital airs are
established. And inasmuch as he fashioned man
_ from his soul, they say that ‘ Man is all animals,’ for
they all belong to man.

7. Having created that food, he took it into him-
self from the front towards the back; and hence
whosoever prepares for himself food, takes it into
himself from the front towards the back (inside).
That (animal food being put) in the fire-pan, and the
fire-pan being the belly, he thus puts the food into
the belly.

8. He now (in the first place *) thrusts gold chips
into each of them,—gold is vital air, and the vital
airs go out of these animals when slaughtered : thus,
when he thrusts gold chips into each of them, he
puts the vital airs into them.

9. Seven (chips) he thrusts into each,—seven vital
airs there are in the head: these he thereby puts
into it. And if there are five victims, let him thrust
in: five times seven (chips); for those five victims
he puts on (the fire-pan), and there are seven vital

1 See J. Muir, Original Sanskrit Texts, V, p. 391.
* That is, before putting the heads in the fire-pan.

vil ΚΑ͂ΝΡΑ, 5 ADHYAYA, 2 BRAHMANA, 12. 403

airs in each victim: he thus puts the vital airs into
all of them.

10. Now, even if there is only one victim !, some
people thrust five times seven (into that one head),
thinking, ‘Those five victims he puts down (symboli-
cally), and there are seven vital airs in each victim :
thus we put the vital airs into all of them.’ Let him
not do so, for in this animal the form of all animals
is contained?; and when he thrusts (seven chips)
into this one, he thereby puts the vital airs into all
of them.

11. The first (chip) he thrusts into the mouth, with
(Vag. 5. XIII, 38; Azk S. IV, 58, 6, 5), ‘ Fitly flow
the draughts of milk like rivers,—draughts of
milk are food, and that indeed flows fitly into this
mouth ;—‘ purified within by the heart, by the
mind, —for the food is indeed purified by the heart
and mind within him who is righteous ;—‘ the
streams of ghee I behold,’ he thereby means
the libations he is about to offer on that fire ;—
‘the golden reed (is) in the middle of Agni, he
thereby means that gold man.

12. With (Vag. S. XIII, 39), ‘ For praise thee!’
(he thrusts one in) here (into the right nostril);
praise (or splendour) means breath, for with breath
one praises ;—with, ‘For sheen thee!’ here (into
the left nostril) ; sheen means breath, for by breath
one shines ; and also because everything here shines
for breath ;—with, ‘For brightness thee!’ here
(into the right eye) ;—with, ‘ For lustre thee!’ here

1 Viz. a he-goat, as the animal sacrifice to either Prag4pati, or
(Vayu) Niyutvat; see pp. 178, 184.
® See VI, 2, 2, 15.
pd2

404 SATAPATHA-BRAHMANA.

(into the left eye), for bright and lustrous these two
eyes indeed are ;—with,‘ This hath become the
fiery spirit of all the world, and of Agni
Vaisvanara,’ here (into the right ear) ;—with (Vag.
S. XIII, 40), ‘Agni, bright with brightness, the
golden disk, lustrous with lustre,’ here (into the
left ear),—thus with two (formulas) containing “4111,
for the ear is all.

13. He then lifts up the human head—he thereby
exalts it—with, ‘Giver of a thousand thou art:
for a thousand thee!’ a thousand means every-
thing : thus, ‘the giver of everything, for everything
(I bestow) thee!’

14. He then puts them (the heads) in (the fire-
pan), first (that of) the man—having taken possession
of the man by strength he sets him up ;—the man in
the middle; on both sides the other victims: he thus
sets the man, as the eater, in the midst of cattle;
whence man is the eater in the midst of cattle.

15. The horse and ram on the left (north) side:
he thereby puts those two (kinds of) cattle in that
region ; whence those two (kinds of) cattle are most
plentiful in that region.

16. The bull and he-goat on the right (south)
side: he thereby puts those two (kinds of) cattle in
that region; whence those two (kinds of) cattle are
most plentiful in that region.

17. The (head of the) man he places on the milk’,
—milk means cattle: he thus establishes the Sacri-
ficer among cattle,—with (Vag. 5. XIII, 41), ‘With

1 Only the first of the two formulas, however, contains the word
‘ visva,’ all.

3 The pan was partly filled with sand and milk, see VII, 1, 1,
41. 44.

VII KANDA, 5 ADHYAYA, 2 BRAHMANA, 19. 405

milk anoint thou Aditya, the unborn child!’
that unborn child, thé man, is indeed the sun: thus,
Him anoint thou with milk!—‘the all-shaped
maker of a thousand, the maker! of a thousand
is man, for to him belong a thousand ;—‘spare
him with thy heat, harbour not evil thoughts
against him!’ that is, spare him with thy fire, do
not hurt him!—‘make him live a hundred
years, while thou art built!’ he thereby makes
man the one among animals (capable of) living a
hundred years; whence man, among animals, lives
up to a hundred years.

18. Then on the left side (he puts the head of) the
horse, with (V4g. 5. XIII, 42), ‘The speed of the
wind, —this one, the horse, is indeed the speed of the
wind ;—'Varuza’s navel’—for the horse is Varuza;
—‘the horse, born in the midst of the flood;’
the flood is the water, and the horse is indeed the
water-born ;—‘ the tawny, rock-founded child of
rivers;’ rock means mountain, and the waters are
indeed founded on the mountains;—‘harm him
not, Agni, in the highest region!’ the highest
region means these worlds : thus, do not harm him
in these worlds !

19. Then on the right side (the head of) the bull,
with (Vag. S. XIII, 43), ‘The imperishable, red
drop,’ the drop doubtless is Soma; and that bull is the
same as the imperishable Soma ;—‘the eager one
(bhurazyu),’ that is,the bearer (bhartrz);—‘A gni, the
forward-striving, I glorify with homages;’ for

1 ¢Pratima’ is perhaps taken here by the dogmatic expositor
in the sense of ‘likeness, counterpart ;’ in which case one would
have to translate, ‘the counterpart of a thousand, the all-shaped

one.’

406 SATAPATHA-BRAHMANA.

the bull is sacred to Agni; and ‘the forward-striving,’
he says, because forward (towards the east) they hold
up Agni’, and towards the front? they attend upon
him ;—‘ duly fitting thyself by limbs,’ when he is
built up, then he does indeed duly fit himself limb
by limb ;—‘harm not the inexhaustible, wide-
ruling cow,’ the cow is indeed wide-ruling (virag),
and the wide-ruling is food, and accordingly the cow
is food.

20. Then on the left side (he puts the head of) the
ram, with (Vag. 5. XIII, 44),‘The defender of
Tvash¢rz, the navel of Varuma,’ for the ewe is
sacred both to Varuza and to Tvash¢rz ;—‘ the ewe
born from the highest sphere;’ the highest
sphere doubtless is the ear, and the ear is the regions,
—(thus ‘) the highest sphere is the regions ;—‘ the
mighty, thousandfold artifice of the Asura,’
that is, the great, thousandfold artifice of the
Asura °;—‘O Agni, harm it not in the highest

. 1 See VI, 4, 3, 10.

* Or, ‘they attend upon him (Agni, the fire-altar) who tends
towards the front (east);’ inasmuch as the altar is built in the
shape of a bird flying eastwards.

5 Or, harm not the cow, the wide-ruling (or wide-shining) Aditi !

* After the two premises (with ‘vai’) the inference seems here
to be introduced without any particle. Similarly i in paragraph 24;
while in paragraph 19 the particle ‘u’ is used to perform that
office. Cf. however VII, 4, 2, 1, where a third parallel clause
(which logically might have been the inference) is introduced by
‘u vai.’

5 Sdyana refers to the legend in Taitt. S. II, 1, 2, 2, here alluded
to:—Svarbhanu, the Asura, struck the sun with darkness. The
gods sought an expiation for that (darkness): the first darkness of
his which they dispelled became a black ewe, the second a red one,
the third a white one; and what they cut off from the surface of
the bone (?) that became a barren sheep, &c.

VII KANDA, 5 ADHYAYA, 2 BRAHMANA, 24. 407

region!’ the highest region are these worlds: thus,
do not harm him (the ram) in these worlds!

21. Then on the right side (he puts the head of)
the he-goat, with (Vag. 5. XIII, 45), ‘The Agni who
was born from Agni, for that Agni was indeed
born from Agni! ;—‘ from the pain of the earth or
also of the sky;’ for what was born from the pain
(or heat) of Prag4pati, that was born from the pain
of the sky and the earth ;—‘whereby Visvakarman
begat living beings,—the he-goat (or, the unborn
one) is V4&é (Speech) 5, and from V4é Visvakarman ®
begat living beings ;—‘him, O Agni, maythy wrath
spare!’ as the text, so the meaning.

22. These are the victims; separately he puts
them down, separately he ‘settles’ them, and sepa-
rately he pronounces the Sddadohas on them; for
separate from one another are those animals.

23. He then offers on the human head,—-sacrifice
is offering: he thus makes man the one among
animals fit to sacrifice; whence man alone among
animals performs sacrifice.

24. And, again, why he offers thereon :—he
thereby lays vigour into the head. He offers with
ghee,—ghee is a thunderbolt, and the thunderbolt
means vigour: he thus lays vigour into it. With
‘Hail’ (he offers),—the ‘ Hail’ (svahak4ra, m.) is a
male, and the male means vigour: he thus lays
vigour into it. With a trish¢ubh verse (he offers) ;— Ὁ
the Trish¢ubh is a thunderbolt, and the thunderbolt

1 Viz. inasmuch as the fire to be ultimately deposited on the fire-
altar was taken from the original (hall-door) fire.

3 See VI, 1, 1, 9.

3 That is, Pragapati, the lord of procreation; see VI, 1, 2, 6 seq.

408 SATAPATHA-BRAHMANA,

means vigour ; the Trish¢ubh is vigour : with vigour
he thus lays vigour into it.

25. Having run through? the (first) half-verse, he
pronounces the Sv4h4 ;—the 7zé (verse) is a bone:
having cleft asunder that skull-bone which is here
inside the head, he there lays vigour into it.

26. Having then run through the (second) half-
verse, he pronounces the Svah4,—having joined
together that skull-bone which is here on the top of
the head, he there lays vigour into it.

27. (Vag. 5. XIII, 46; Azk S. I, 115, 1] ‘The
brilliant front of the gods hath risen,’ for that
man is yonder sun, and he indeed rises as the bril-
liant front (face) of the gods ;—‘the eye of Mitra,
Varuza, and Agni, for that (sun) is the eye of
both gods and men;—‘he hath filled heaven,
and earth, and the air,’ for when he rises he in-
deed fills these worlds ;—‘ Sfrya, the soul of the
movableand immovable; for that (sun) is indeed
the soul of everything here that moves and stands.

28. He then stands by (the heads, revering them)
with the Utsargas*. For at that time when Praga-
pati wanted to slaughter the victims, they, being
about to be slaughtered, were distressed (or pained) ;
and by these Utsargas he drove out their distress ὃ,
their evil. In like manner does this one, by these
Utsargas, now drive out their distress, their evil.

29. Now some remove the distress of whichever
(head of a) victim they put down, thinking lest they
might put distress, evil, thereon ; but it is they that

1 That is, having rapidly muttered it.

* That is, (means of) deliverance or removal, a term applied to
the next five mantras.

* Lit. their burning heat (sud); cf. par. 32 seq.

VII KAWDA, 5 ADHYAYA, 2 BRAHMANA, 32. 409

put distress, evil, thereon; for the distress they re-
move from the preceding one, they put on (the altar)
with the succeeding one.

30. And some revere (the heads) whilst moving
round them, thinking, ‘we remove distress up-
wards ;’ but these indeed follow the distress, the
evil, upwards; for upwards he (the Sacrificer) goes
by this performance’, and upwards they remove the
distress.

31. Let him remove it outside the fire (-altar); that
fire (-altar) being these worlds, he thus puts distress
outside these worlds ;—outside the Vedi; the Vedi
being this earth, he thus puts distress outside this
earth ;—(he does so) standing with his face towards
the north; for in that region those animals are, and
he thus puts distress into them in the region in
which they are.

32. He first removes that of the man—for him he
puts down first—with (Vag. 5. XIII, 47), ‘Harm
not this two-footed animal!’ the two-footed
animal doubtless is the same as man: thus, ‘ do not
harm that one!’—‘ (thou) the thousand-eyed,
being built for pith;’—the thousand-eyed he
(Agni) is on account of the chips of gold; ‘for
pith,’ that is, ‘for food. —‘Graciously accept thou,
O Agni, the sham-man, the victim, as pith!’ a
sham-man is a kim-purusha (mock-man)*: thus,
‘accept graciously the kim-purusha, O Agni!’—
‘Building up therewith thy forms, get thee
settled!’ the form is the self: thus, ‘ Building up

1 The Sacrificer builds the fire-altar with a view to his securing
for himself a place in heaven.

2 It is doubtful what is meant here by this term, unless it be a
monkey, or a counterfeit human head; cf. p. 197, note 4.

410 SATAPATHA-BRAHMANA,

therewith, perfect thyself!!’—*‘Let thy burning
heat reach the sham-man! let thy burning
heat reach him whom we hate!’ he thereby lays
burning heat into the sham-man, and into him whom
he hates.

33. Then that of the horse, with (Vag. S. XIII,
48), ‘Harm not this one-hoofed animal!’ the
one-hoofed animal doubtless is the same as the
horse: thus, do not harm that one!—‘the racer
neighing among the racers;’ for neighing in-
deed he is, and a racer among racers ;—‘ The wild
fallow (beast) do I assign unto thee,’ he thereby
assigns to him the wild fallow (beast)? ;—‘ building
up therewith thy forms, get thee settled!’ that
is, ‘building up therewith, perfect thyself!’—‘ Let
thy burning heat reach the fallow beast! let
thy burning heat reach him whom we hate!’
he thereby lays burning heat into the fallow beast,
and into him whom he hates.

34. Then that of the bull, with (Vag. 5. XIII, 49),
‘This thousandfold, hundred-streamed well—,
for a thousandfold, hundred-streamed well he, the
bull (cow), indeed is ;—‘extended in the middle
of the flood,’ the flood doubtless are these worlds :
thus, subsisted upon in these worlds ;—‘the in-
exhaustible, milking ghee for man,—for ghee
this inexhaustible (cow) indeed milks for man ;-—

1 This paraphrase does not make it clear how the author
construes and interprets this part of the formula; especially in
what sense he takes ‘nishida.’

* Thus Mahidhara (gauravarzam mrigam). In the St. Peters-
burg dictionary ‘ gaura’ is taken here in the sense of ‘ buffalo, bos
gaveeus.’ The parallelism in the next two formulas might indeed
seem to point to that meaning.

VII KANDA, 5 ADHYAYA, 2 BRAHMANA, 36. 411

‘harm not, O Agni, in the highest region!’ the
highest region doubtless are these worlds : thus, do
not harm it in these worlds !—‘ The wild buffalo
do I assign unto thee,’ he thereby assigns to him
the wild buffalo (gavaya) ;—‘ building up there-
with thy forms, get thee settled!’ that is, ‘build-
ing up therewith, perfect thyself !’—‘ Let thy burn-
ing heat reach the buffalo! let thy burning
heat reach him whom we hate!’ he thereby lays
burning heat into the buffalo, and into him whom he
hates.

35. Then that of the sheep, with (Vag. S. XIII,
50), ‘This woollen—, that is, ‘this woolly,’—
‘navel of Varumza, for the sheep is sacred to
Varuma ;—‘ the skin of animals, two-footed and
four-footed, for that (sheep) indeed is the skin of
both kinds of animals!, two-footed and four-footed ;—
‘the first birth-place of Tvash¢7z’s creatures,’
for Tvash¢vz indeed fashioned this as the first form ;
—harm not, O Agni, in the highest region!’
the highest region is these worlds: thus, ‘do not
harm him in these worlds!’"—‘ The wild buffalo
do I assign unto thee, he thereby assigns the wild
buffalo (ushéra) to him ;—‘ building up therewith
thy forms, get thee settled!’ that is, ‘ building up
therewith, perfect thyself!'—‘Let thy burning
heat reach the buffalo! let thy burning heat
reach him whom we hate!’ he thereby lays
burning heat into the buffalo, and into him whom
he hates.

36. Then that of the he-goat, with (Vag. 5. XIII,
51), ‘Verily, the he-goat was produced from
Agni’s heat;’—that which was produced from

1 Viz. inasmuch as its wool serves as a cover for man and beast.

412 SATAPATHA-BRAHMANA,

Pragdpati’s heat, was indeed produced from Agni’s
heat ;—‘ he saw the progenitor at first,’ the pro-
genitor doubtless is Prag4pati: thus, ‘he saw Praga-
pati at first;'—‘ thereby. the gods at first (agre)
went to the godhead;’ the he-goat! doubtless is
speech, and from speech the gods doubtless first
went to the godhead, to the summit (agram) ;—
‘thereby they went to the height, the wise;’
the height doubtless is the heavenly world: thus,
‘ thereby they went to the heavenly world, the wise ;’
— The wild sarabha do I assign unto thee,—
he thereby assigns the wild sarabha? to him ;—
‘building up therewith thy forms, get thee
settled!’ that is, ‘building up therewith, perfect
thyself!’—' Let thy burning heat reach the
sarabha! let thy burning heat reach him
whom we hate!’ he thereby lays burning heat
into the sarabha, and into him whom he hates.

37. As to this they say,—The pain (heat), the
evil of these animals, which PragApati drove out,
became these five animals; they, with their pith
(sacrificial essence) gone out of them, are pithless,
unfit for sacrifice; a Brahmaza should not eat of
them: he consigns them to that region; whence
Parganya does not rain in that region where these
are.

38. He returns (to the offering-fire) and stands
thereby worshipping it ;—for when he goes outside
the Vedi, whilst Agni (the fire-altar) is only half
built up, he does what is improper; he now makes
amends to him to prevent his doing injury. With

1 ‘Aga,’ he-goat, is here again taken in the sense of ‘a-ga,’ unborn.
As to the gods having sprung from Νὰ, see VI, 1, 2, 6 seq.
? A fabulous animal with eight legs.

vil KANDA, 5 ADHYAYA, 2 BRAHMANA, 41. 413

a verse to Agni (he worships): it is to Agni he
thereby makes amends ;—with an undefined one;
the undefined means everything : by means of every-
thing he thus makes amends to him ;—with (a verse)
containing the word ‘ youngest :’ this indeed, to wit,
the youngest, is his favourite form ;—inasmuch as
when born he took possession (yu) of everything
here, he is the youngest (yavish¢ha).

39. (Vag. 5. XIII, 52; Ack S.VITI, 84, 3] Shield
thou, O youngest, the men of the liberal wor-
shipper!’ the liberal worshipper is the Sacrificer,
and the men are the people ;—‘hear thou the
songs!’ that is, hear this hymn of praise !—‘ pro-
tect thou kin and self!’ the kin (race) means off-
spring : thus, ‘ protect both (the Sacrificer’s) offspring
and himself.’

40. Having stepped on the altar and walked round
behind the naturally-perforated (brick), he lays down
the A pasy4A (water-bricks) ;—now the Apasy4Z are
the same as water, and the water has gone out of
these victims: he thus puts water into these victims,
when he lays down the Apasya (bricks). He lays
them down close to the (heads of the) animals: he
thereby puts the water together with the animals.
He lays down five (bricks) in each quarter, for five
are those victims. He lays them down in every
(quarter): everywhere he thus puts water into them.

41. Now the first fifteen are the A pasy44,— water
is a thunderbolt, and the thunderbolt is fifteenfold ;
—hence wherever the waters flow, there they de-
stroy evil; and verily the thunderbolt destroys the
evil of this place: hence, when it rains one should
go about uncovered, thinking, ‘May that thunder-
bolt remove evil from me!’

414 SATAPATHA-BRAHMANA.

42. And the last five are the KZandasy4h (the
metres’ bricks) ;—the metres are cattle, and cattle is
food; or rather the flesh of cattle is food, and the
flesh has departed from these victims: he there-
fore puts flesh on those cattle when he lays down
the Ahandasy4#. He places them close to the vic-
tims: he thereby puts the flesh close to the (bones
of the) cattle. The Apasy4/ are inside, the K/an-
dasya4/ outside; for the water is inside, and the
flesh outside.

43. As to this they say, ‘If there are that water
and that flesh, where then is the skin, and where the
hair ?’ Well, the skin’ of cattle is food, and the hair
of cattle is food; and when he lays down the AKan-
dasy44, that is the skin of the victims, that is their
hair. Or, again, those goats’ hair which are in the
fire-pan?, they are hair. The fire-pan is outside,
and the victims’ heads are inside, for outside is the
hair, and inside is the body. ‘Whether in the one
way, or whether in the other,’ so SAndilya was wont
to say, ‘in any case we make up the victims wholly
and completely.’

44. And, again, why he lays down the ApasyaZ.
When Pragdapati was disjointed the water went from
him; that being gone, he sank down; and because
he sank down (vis), therefore there are twenty (vim-
sati, viz. such bricks). It flowed from his fingers,—
the fingers being the end, it (the water) went from
him in the end.

45. Now the Pragapati who became disjointed is
this very Agni who is now being built up; and the
water (4pa%) which went from him is these very

1 See VI, 4, 4, 223 5,1, 4

«

vil ΚΑ͂ΝΡΑ, 5 ADHYAYA, 2 BRAHMANA, 52. 415

Apasy4h ;—hence when he lays them down, he
thereby puts back into him that very water which
went from him: therefore he now lays these down.

46. [Vag. 5. XIII, 43] ‘In the way of the waters
I settle thee!’ the way of the waters is the wind;
for when he blows hither and thither then the
waters flow: in the wind he ‘settles’ this (first
brick).

47. ‘In the swell of the waters I settle thee!’
the swell of the waters is the plants, for wherever the
waters keep swelling there plants grow: in the
plants he settles this (brick). .

48. ‘In the ashes of the waters I settle thee!’
the ashes of the waters are the foam: in foam he
settles this one.

49. ‘In the light of the waters I settle thee!’
the light of the waters is the lightning: in the light-
ning he settles this one.

50. ‘In the path of the waters I settle thee!’
the path of the waters is this earth, for on the earth
the waters flow: on this earth he settles this one.
Whatever water flowed from those (five) forms of
his, that water he now (by these five formulas) puts —
back into him; and those forms themselves he
thereby restores to him.

51. ‘In the flood, the seat, I settle thee!’
the flood is the breath: in the breath he settles
this one.

52. ‘In the ocean, the seat, I settle thee!’
the sea is the mind; from the mind-ocean, with
speech for a shovel, the gods dug out the triple
science. Thereto this verse applies,—‘ May the
true god know this day where the gods placed that
offering, they who dug it out from the ocean with

416 SATAPATHA-BRAHMANA.|

sharp shovels ;’—the ocean is the mind, the sharp
shovel is speech, the offering is the triple science:
it is thereto this verse applies. In the mind he
settles this (brick).

53. ‘In the stream, the seat,I settle thee!’
the stream is speech : in speech he settles this one.

54. ‘In the abode of the waters I settle thee!’
the abode of the waters is the eye, for there water
always abides: in the eye he settles this one.

55. ‘In the goal of the waters I settle thee!’
the goal of the waters is the ear: in the ear he
settles this one. Whatever water flowed from those
(five) forms of his, that water he now (by these five
formulas) puts back into him; and those forms
themselves he thereby restores to him.

56. ‘In the seat of the waters I settle thee!’
the seat of the waters is the sky, for in the sky the
waters are seated : in the sky he settles this one.

57. ‘In the home of the waters I settle
thee!’ the home of the waters is the air: in the
air he settles this one.

58. ‘In the womb of the waters I settle thee!’
the womb of the waters is the sea: in the sea he
settles this one.

59. ‘In the sediment of the waters I settle
thee!’ the sediment (purtsha) of the waters is sand:
in the sand he settles this one.

60. ‘In the resort of the waters I settle
thee!’ the resort of the waters is food: in food
he settles this one. Whatever water flowed from
those (five) forms of his, that water he now (by
these five formulas) puts back into him; and those
forms themselves he thereby restores to him.

61. ‘By the G4ayatri metre I settle thee!—

Vil KANDA, 5 ADHYAYA, 2 BRAHMANA, 62. 417

By the Trish¢ubh metre I settle thee !—By the
Gagatt metre I settle thee!—By the Anu-
shéubh metre I settle thee!—By the Pankti
metre I settle thee!’ Whatever water flowed
from those metres of his, that he now (by these
formulas) puts back into him; and those metres
themselves he thereby restores to him.

62. These (bricks) are fingers (and toes) : he puts
them on all sides, for these fingers (and toes) are
on all sides; he puts them at the ends, for these
fingers (and toes) are at the ends; in four sets he
puts them on, for these fingers (and toes) are in
four sets; five he puts on each time, for there are
five fingers (or toes) at each (limb); separately he
puts them on, for separate are these fingers (and
toes); only once he ‘settles’ each (set): he thereby
makes (each set) one and the same, whence they
have a common connecting-link.

* The four sets of bricks are placed in the middle of the four
sides of the square ‘ body’ of the altar-site, or at the ends of the
two ‘spines’ intersecting each other.

[41] Ee

418 SATAPATHA-BRAHMANA.

CORRECTIONS.

Introduction, page xii, line 33. Read,—the day preceding the Soma-day, the
animal offering to Agni-Soma being indeed a constant feature of that day’s
proceedings at every Soma-sacrifice; whilst the slaughter of the special
victim, or victims, of the respective sacrifice takes place during the morn-
ing service, &c.

P. 5, last line of text. Read,—therefor.

P. 6, note a, 1. 3. Prishthya shadaha, see Introduction, p. xxi.

P. 8, last line of notes. For ‘II, 665’ read ‘II, 663, in a different tune again.’

P. 9, 1. 5 of notes. Read,—II, 720-22. ᾿

P. 34,1.21. Read,—Brzhaspati consecration.

P. 41, 1.14. For ‘offering’ read ‘ offspring.’

P.104,1. 2. For ‘truth’ read ‘law;’ (cf. VI, 7, 3, 11.)

P. 146, 1. 23. For ‘become’ read ‘ became.’

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‘S1HMOA

SACRED BOOKS OF THE EAST

TRANSLATED BY
VARIOUS ORIENTAL SCHOLARS
AND EDITED BY

ἘΞ MAX MULLER

*, This Series is published with the sanction and co-operation of the Secretary of
State for India in Council,

REPORT presented to the ACADEMIE DES INSCRIPTIONS, May 11,
1883, by M. ERNEST RENAN.

*M. Renan présente trois nouveaux
volumes de la grande collection des
“Livres sacrés de l’Orient” (Sacred
Books of the East), que dirige ἃ Oxford,
avec une si vaste érudition et une critique
si sire, le savant associé de l’Académie
des Inscriptions, M. Max Miiller.... La
premiére série de ce beau recueil, com-

pose de 24 volumes, est presque achevée.
. Max Miiller se propose d’en publier

une seconde, dont V’intérét historique et
religieux ne sera pas moindre. M. Max
Miiller a su se procurer la collaboration
des savans les plus éminens d’Europe et
d’Asie. L’Université d’Oxford, que cette
fae publication honore au plus haut

egré, doit tenir ἃ continuer dans les plus
lnngss proportions une ceuvre aussi philo-
sophiqnement congue que savamment
exécutée.’

EBXTEACT from the QUARTERLY REVIEW.

‘We rejoice to notice that a second
series of these translations has been an-
nounced and has actually begun to appear.
The stones, at least, out of which a stately
edifice may hereafter arise, are here being
brought together. Prof. Max Miiller has
deserved well of scientific history. Not
a few minds owe to his enticing words
their first attraction to this branch of
study. But no work of his, not even the

great edition of the Rig-Veda, can com-
pare in importance or in usefulness with
this English translation of the Sacred
Books of the East, which has been devised
by his foresight, successfully brought so
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gathered round him, be carried in due
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Professor E. HARDY, Inaugural Lecture in the University of Freiburg, 1887.

‘Die allgemeine vergleichende Reli-
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Max Miillers im Jahre 1874 auf dem

internationalen Orientalistencongress in
London der Grundstein gelegt worden
war, die Ubersetzung der heiligen Biicher
des Ostens’ (the Sacred Books of the
East). '

The Hon. ALBERT 8. G. CANNING.’ Words on Existing Religions.

“The recent publication of the “Sacred

a great event in the annals of theological

Works of the East” in English is surely literature.’

AT

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LONDON: HENRY FROWDE
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2 SACRED BOOKS OF THE EAST:

FIRST SERIES.

vou. 1. The Upanishads.

Translated by F. Max Miitter. Part I. The A/Aandogya-
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The Upanishads contain the philosophy of the Veda. They have
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*In the whole world there ts no study so beneficial and so elevating
as that of the Upanishads. It has been the solace of my life, tt will
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[See also Vol. XV.]

vou. 11. The Sacred Laws of the Aryas,
As taught in the Schools of Apastamba, Gautama, VAsish/ha,
and Baudhfyana. Translated by Grorc Βύημεκ. Part I.
Apastamba and Gautama. 8vo, cloth, ros. 6d.
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[See also Vol. XIV.]

Vou. mmr. The Sacred Books of China.

The Texts of Confucianism. Translated by James Lrcce.
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Confucius was a collector of ancient traditions, nol the founder of
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vou. Iv. The Zend-Avesta.
Translated by James DaRMESTETER. Part I. The Vendfd4d.
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The Pahlavi Texts comprise the theological literature of the revival
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Vou. vit. The Bhagavadgita, with The Sanatsugattya,
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The Sutta-Nipata,
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vou. XI. Buddhist Suttas.
Translated from Pali by T. W. Ruys Davins. 1. The Maha-
parinibbana Suttanta; 2. The Dhamma-éakka-ppavattana
Sutta. 3. The Tevigga Suttanta; 4. The Akankheyya Sutta ;
5. The Xetokhila Sutta; 6. The Mahi-sudassana Suttanta ;
4. The Sabbasava Sutta. 8vo, cloth, τος. 6d,

A collection of the most important religious, moral, and philosophical
discourses taken from the sacred canon of the Buddhists.

Vou. XII. The Satapatha-Braéhmama, according to the
Text of the M4dhyandina School.
Translated by Jutius Ecerinc. Part I. Books I and II.
8vo, cloth, 125. 6d.
A minute account of the sacrificial ceremonies of the Vedic age.
Lt contains the earliest account of the Deluge in India.
[See also Vols. XX VI, ΧΙ.)

Vou. XIII. Vinaya Texts.
Translated from the ῬΑ]; by T. W. Ruys Davins and Hermann
Oxpenserc. Part I. The Patimokkha. The Mah&vagga, I-IV.
8vo, cloth, τος, 6d.

The Vinaya Texts give for the first time a translation of the moral

code of the Buddhist religion as setiled tn the third century B.C.
[See also Vols. XVII and XX.]

von. XIV. The Sacred Laws of the Aryas,
As taught in the Schools of Apastamba, Gautama, VAsish/ha,
and Baudhayana. ‘Translated by Gzorc Biter. Part 11.
Vasish/ha and Baudh4yana. 8vo, cloth, τος. 64.

vou. xv. The Upanishads.
Translated by F. Max Mtuer. Part IJ. The Ka/ha-upanishad,
The Muzdaka-upanishad, The Taittirfyaka-upanishad, The
Brthadfranyaka-upanishad, The Svet4svatara-upanishad, The
Prasfa-upanishad, and The Maitrayaza-brahmaza-upanishad.
8vo, cloth, ros. 6d.

vou. Xv. The Sacred Books of China.
The Texts of Confucianism. Translated by James Lxecr.
Part II. The Yi King. 8vo, cloth, ros. 6d,
[See also Vols. XX VII, XX VIB]

Vou. XVII. Vinaya Texts.
Translated from the Pali by T. W. Ruys Davips and HERMANN
Openserc. Part II. The Mahavagga V-X. The Xullavagga,
I-III. 8vo, cloth, τος. 6d.

EDITED BY F. MAX MULLER. 5

Vou. XviiI. Pahlavi Texts.

Translated by E. W. West. Part II. The Dédistén-f Dinik
and The Epistles of Man@séthar. 8vo, cloth, 12s. 6d.

Von, XIx. The Fo-sho-hing-tsan-king..
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Sanskrit into Chinese by Dharmaraksha, a.p. 420, and from
Chinese into English by Samuzt Brat. 8vo, cloth, τος. 6d.
This life of Buddha was translated from Sanskrit into Chinese,
A.D. 420. It contains many legends, some of which show a certain
similarity to the Evangelium infantiae, &c.

Vou. Xx. Vinaya Texts.

Translated from the Pali by T. W. Ruys Davins and Hermann

Oxpenserc. Part III. The Xullavagga,IV-XII. 8vo, cloth,
10s. 6d. :

Vou, XXI. The Saddharma-puzdartka ; or, The Lotus
of the True Law.
Translated by H. Kern. 8vo, cloth, ras. 6d.
‘ The Lotus of the true Law,’ a canonical book of the Northern
Buddhists, translated from Sanskrit. There is a Chinese transla-
hon of this book which was finished as early as the year 286 A.D.

Vou, XXII. Gaina-Sitras.
Translated from Prakrit by Hermann Jacost. Part 1, The
A#aranga-Sfitra and The Kalpa-Sftra. 8vo, cloth, ros. 6d.
The religion of the Gainas was founded by a contemporary of Buddha.
It still counts numerous adherents in India, while there are no
Buddhists left in India proper.
Part II, in preparation.

vou. xx111, The Zend-Avesta.
Translated by James DarmesTETER. Part II. The Strézahs,
Yasts, and Nydyis. 8vo, cloth, τος. 6d.

Vou. XxIv. Pahlavi Texts.

Translated by E.W. West. Part III. Dind-f Mainég-
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6 SACRED BOOKS OF THE EAST:

SECOND SERIES.

Vou, XXV. Manu.
Translated by Georc Biinter. 8vo, cloth, 21s.
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carefully revised and corrected with the help of seven native Commentaries.
An Appendix contains all the quotations from Manu which are found in the
Hindu Law-books, translated for the use of the Law Courts in India.

Another Appendix gives a synopsis of parallel es from the six
Dharma-sittras, the other Smritis, the Upanishads, the Mahabharata, &e.

‘Von. XXVI. The Satapatha-Bréhmama.

Translated by Jutius Eccztinc. Part II. Books II and IV.
8vo, cloth, 12s. 6d.

Vous. XXVII anv XXVIII. The Sacred Books of China.
The Texts of Confucianism. Translated by James Lecce. Parts
lIandIV. The Li Xi, or Collection of Treatises on the Rules
of Propriety, or Ceremonial Usages. 8vo, cloth, 12s. 6d. each.

‘Von. Χχιχ, The Grthya-Sitras, Rules of Vedic.
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lated by Hermann Ovpenserc. 8vo, cloth, 12s. 6d.

These rales of Domestic Ceremonies describe the home life of the ancient
Aryas with a completeness and accuracy unmatched in any other literature.
Some of these rules have been incorporated in the ancient Law-books.

vou. xxx. The Grzhya-Sitras, Rules of Vedic
Domestic Ceremonies. ᾿
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Hermann Otpenserc. Apastamba, Yagi#a-paribhdsh4-sftras.
Translated by F. Max Mixer. 8vo, cloth, 12. 6d.

Vou. XXxI. The Zend-Avesta. .

Part III. The Yasna, Visparad, Afrinagan, G4hs, and
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Vou, Xxx1I. Vedic Hymns.
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EDITED BY Ε. MAX MULLER. 7

vou. ΧΧΧΤΙΙ. The Minor Law-books.
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Vou. XxxIv. The Vedanta-Sitras, with the Com-

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Vou. Xxxv. The Questions of King Milinda. Part I.
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Vou, XXXVI. The Questions of King Milinda. Part II.
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Vou. XXxvi1I. The Contents of the Nasks, as stated
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Vou. XXXVIII, The Vedanta-Sitras. Part II. [75
the Press.) .

Vos. XXXIX awp XL. The Sacred Books of China.
The Texts of Taoism. Translated by James Lecce. 8yo,
cloth, ars.

Vou, xuI. The Satapatha-Brahmaza. Part III. Trans-
lated by Junius Eccexinc. [Jn the Press.]

Vou. ΧΙ, The Buddha-Aarita. Translated by
E. B. Cowrrt. The Sukh4vati-vyfha. Translated by F.
Max Miter. [Jn she Press.]

Vous, XLIII anD XLIV. The Satapatha-Brahmaza,
Parts IV and V. [lu preparatton.|

Von. XLV. The Gaina-Sitras. Part II. [Jn prepar-

ation. |

Vou. XLVI. The Vedanta-Sitras. Part III. [/x
preparation.)

Vou, XLV1I. The Contents of the Nasks. Part 11.
[Zn preparation. |

Von. XLVIII. Vedic Hymns. Part II. [/2 preparation. |

8 RECENT ORIENTAL WORKS.

Anecdota Oxoniensia,
ARYAN SERIES.

Buddhist Texts from Fapan. 1. Vagrakkhedika; The
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Edited by F. Max Mitcer, M.A. Small 4to, 3s. 6d.
One of the most famous metaphysical treatises of the Mahayana Buddhists.

Buddhist Texts from Fapan. 11. Sukhavati-Vydha :
Description of Sukhévatt, the Land of Bliss.
Edited by F. Max Mirer, M.A., and Bunyru Nanyro. With
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Vy@ha ; (2) Sanskrit Text of the Smaller Sukhavati-VyGha.
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The editio princeps of the Sacred Book of one of the largest and most
influential sects of Buddhism, numbering more than ten millions of followers
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Buddhist Texts from Fapan. 111. The Ancient Palm-
Leaves containing the Prag#&-Paramité-Hridaya-
- Sdtra and the Ushuisha-Vigaya-Dharazi.

Edited by F. Max Miver, M.A., and Bunyiv Nanyjro, M.A,
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Contains facsimiles of the oldest Sanskrit MS. at present known.

Dharma-Samgraha, an Ancient Collection of Buddhist
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Priest from Japan, and, after his death, edited by F. Max
Miccer and H. Wenzet. Small 4to, 75. 6d.

Katayana’s Sarvanukramaat of the Azgveda.
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