Satapatha Brahmana, First Kanda

EACH of the two half-monthly sacrifices, the regular performance of which is enjoined on the Brâhmanical householder for a period of thirty years from the time of his performance of the ceremony of agny-âdhâna, or setting up of a fire of his own,--according to some authorities even for the rest of his life--usually occupies the greater part of two consecutive days. Whilst the first day--the upavasatha or fast-day--is chiefly taken up with preparatory rites, such as the sweeping and trimming of the fire-places and lighting of the fires; and the formal taking of the vow of abstinence (vrata) by the sacrificer and his wife; the second day is reserved for the main performance of the sacrifice.

As to the exact days of the month appointed for these ceremonies, there is some difference of opinion among native authorities, some of them deciding in favour of the last two days of each half of the lunar month, whilst the generality of ritualistic writers consider the first day of the half-month--or the first and sixteenth day of the month respectively--to be the proper time for the main performance. The personal restrictions involved in the householder's entering on the vrata include chiefly the abstention from certain kinds of food, especially meat, and from other carnal pleasures; the cutting (optional, according to some) of the beard and hair, except the crest-lock; the sleeping on the ground in one of the chief fire-houses; and the observance of silence during the ceremonies. It was, however, permitted to compress the two-days' rites of the Full-moon sacrifice into one single day, in which case some of these restrictions would of course not be applicable.

The ceremonies begin with the preparation of the sacrificial fires. [First, the fivefold lustration successively of the Âhavanîya and Dakshinâgni fire-places, to render them fit for receiving the fire from the Gârhapatya or householder's fire, viz. by thrice sweeping the hearths; thrice besmearing them with gomaya; drawing three lines across them from west to east, or south to north, with the wooden sword (sphya); removing the dust from the lines with the thumb and ring-finger; and thrice sprinkling the lines with water¹.] Then the Adhvaryu performs the agny-uddharana, or twice taking out of the fire from the Gârhapatya, and putting it successively on the forepart of the Âhavanîya and Dakshinâgni hearths. After this takes place the agny-anvâdhâna, or putting (fuel) on the fires, by either the householder or the Adhvaryu; two logs being put on each of the three fires. This may be done in three different ways, viz. first on the Âhavanîya, then on the Gârhapatya, and last on the Dakshinâgni, in which case the first log is put on by him whilst muttering the verse Rig-veda X, 128, 1 (Taitt. S. IV, 7, 14, 1), 'Let there be lustre, O Agni, at my invocations!' &c., the second log silently. Or the first logs are put on with one of the three mystical words 'bhûr, bhuvah, svar' on the Gârhapatya, Dakshinâgni, and Âhavanîya successively, and the second logs again silently. Or both logs may be put on silently, the order of fires being in that case the one in which they originate, viz. Gârhapatya, Âhavanîya, and Dakshinâgni.

In the afternoon the householder and his wife partake of the vratopanîya or fast-day food (prepared chiefly of rice, barley, or mudga beans) with clarified butter; whereupon they take the vow in the manner prescribed in the Brâhmana. In the evening, immediately after sunset, and on the following morning just before sunrise, the householder has, as usual, to perform the Agnihotra, a burnt-offering of fresh milk, which has to be made by him twice daily, with certain exceptions, from the Agnyâdhâna to the end of his life.

1. He who is about to enter on the vow, touches water² whilst standing between the Âhavanîya and Gârhapatya fires, with his face turned towards east. The reason why he touches water is, that man is (sacrificially) impure on account of his speaking untruth; and because by that act an internal purification (is effected),--for water is indeed (sacrificially) pure. 'After becoming sacrificially pure, I will enter on the vow,' thus (he thinks); for water is indeed purifying. 'Having become purified through the purifying one, I will enter on the vow,' thus (he thinks, and) this is the reason why he touches water.

2. Looking towards the (Âhavanîya) fire³, he enters on the vow, with the text (Vâg. S. I, 5 a): 'O Agni, Lord of Vows! I will keep the vow! may I be equal to it, may I succeed in it!' For Agni is Lord of Vows to the gods, and it is to him therefore that he addresses these words. In the words, 'I will observe the vow; may I be equal to it; may I succeed in it,' there is nothing that requires explanation.

3. After the completion (of the sacrifice) he divests himself (of the vow), with the text (Vâg. S. II, 28 a), 'O Agni, Lord of Vows! I have kept the vow; I have been equal to it; I have succeeded in it;' for he who has attained the completion of the sacrifice, has indeed been equal to it; and he who has attained the completion of the sacrifice, has succeeded in it. It is in this way that most (sacrificers) will probably enter on the vow; but one may also enter on it in the following way.

4. Twofold, verily, is this, there is no third, viz. truth and untruth. And verily the gods are the truth, and man is the untruth. Therefore in saying (Vâg. S. I, 5 b), 'I now enter from untruth into truth,' he passes from the men to the gods⁴.

5. Let him then only speak what is true; for this vow indeed the gods do keep, that they speak the truth; and for this reason they are glorious: glorious therefore is he who, knowing this, speaks the truth.

6. After the completion (of the sacrifice) he divests himself (of the vow), with the text (Vâg. S. II, 28 b): 'Now I am he who I really am.' For, in entering upon the vow, he becomes, as it were, nonhuman; and as it would not be becoming for him to say, 'I enter from truth into untruth;' and as, in fact, he now again becomes man, let him therefore divest himself (of the vow), with the text: 'Now I am he who I really am.'

7. Now then of the eating (or) fasting⁵. And on this point Âshâdha Sâvayasa, on the one hand, was of opinion that the vow consisted in fasting. For assuredly, (he argued,) the gods see through the mind of man; they know that, when he enters on this vow, he means to sacrifice to them the next morning. Therefore all the gods betake themselves to his house, and abide by (him or the fires, upa-vas) in his house; whence this (day) is called upa-vasatha⁶.
8. Now, as it would even be unbecoming for him to take food, before men (who are staying with him as his guests) have eaten; how much more would it be so, if he were to take food before the gods (who are staying with him) have eaten: let him therefore take no food at all.

9. Yâgñavalkya, on the other hand, said: 'If he does not eat, he thereby becomes a sacrificer to the Manes; and if he does eat, he eats before the gods have eaten: let him therefore eat what, when eaten, counts as not eaten.' For that of which no offering is made, even though it is eaten, is considered as not eaten. When he therefore eats, he does not become a sacrificer to the Manes; and by eating of that of which no offering is made, he does not eat before the gods have eaten.

10. Let him therefore eat only what grows in the forest, be it forest plants or the fruit of trees. And in regard to this point Barku Vârshna said: 'Cook ye beans for me, for no offering is made of them!' This, however, he should not do; for pulse serves as an addition to rice and barley; and hence he increases the rice and barley by means of it: let him therefore eat only what grows in the forest.

11. Let him sleep that night in the house of the Âhavanîya fire or in the house of the Gârhapatya fire. For he who enters on the vow approaches the gods; and he sleeps in the midst of those very gods whom he approaches. Let him sleep on the ground⁷; for from below, as it were, one serves one's superior.

After the morning's performance of the Agnihotra and the subsequent rising of the sun, the sacrificer chooses his Brahman, or superintending priest. [In the first place he gets six seats ready, covered with sacrificial grass: two of these, to be used by the Brahman and sacrificer during the ceremony of election, are placed somewhere on the north side of the sacrificial ground; another south of the Âhavanîya fire, to serve for the Brahman's permanent seat (brahmasâdanam), and west of the latter (placed so as to be quite close to the altar to be constructed hereafter, cf. Kâty. Sr. I, 8, 28), the sacrificer's permanent seat; finally a seat north of each of the two fires, the Gârhapatya and the Âhavanîya, to be used by the Adhvaryu on certain occasions. The sacrificer and future Brahman then having seated themselves on the two first-mentioned seats on the north side, the former with his face turned northward, and the latter looking toward east; the sacrificer, holding the wooden sword (sphya) in his left hand, touches the right knee of the Brahman with his right hand, in which he holds barley-corns and] chooses him for his Brahman with the formula: ['Thou, of such and such a family, N.N. Sarman! we are about to perform the Full-moon sacrifice,'] 'O Lord of the earth! Lord of the world! Lord of the great universe! we choose thee for our Brahman!' The chosen one then mutters (cf. Vâg. S. p. 57): 'I am the lord of the earth, I lord of the world, I lord of the great universe (mahâbhûta)! earth! ether! heaven! O God Savitri, thee they choose for their Brahman, their lord of prayer (Brihaspati)!' &c., 'Brihaspati is Brahman to the gods, I to the men!' He (or, according to some, the sacrificer) further says, 'O Lord of speech, protect the sacrifice!' after which he betakes himself to the Brahman's seat (south of the Âhavanîya), and whilst [standing north of it, with his face turned eastward and] looking on it, he mutters: 'Avaunt! unholy one (daidhishavya, lit. son of a re-married woman)! take thee away from here and seat thee on another's seat who is less exalted (pâkatara) than we!' He takes one blade of grass from the seat and flings it towards south-west (the region of the Rakshas or evil spirits) with the formula: 'Expelled is sin with him whom we detest!' and then sits down with the formula 'Here I sit on the seat of Brihaspati, at the command of the divine Savitri! This I proclaim to the fire, this to the wind, this to the earth!' Here he remains seated, with his face towards the Âhavanîya fire, to watch the progress of the ceremony and give directions, whenever he is appealed to. When the full or new-moon sacrifice is performed for the first time, it should be preceded by the Anvârambhanîyâ offering, performed in much the same way as the Paurnamâsî, except that the oblations themselves consist of a rice cake on eleven potsherds for Agni and Vishnu, a potful of boiled (rice) grains (karu) for Sarasvati; and a rice cake on twelve potsherds for Sarasvat; the priest's fee on this occasion consisting of a cow four years old, or a pair of cattle, instead of the Anvâhârya mess. Kâty. Sr. IV, 5, 22-23.

12. By way of his first act on the following morning he (the Adhvaryu priest) betakes himself to the water, and brings water forward⁸: for water is (one of the means of) sacrifice. Hence by this his first act he approaches (engages in) the sacrifice; and by bringing (water) forward, he spreads out (prepares) the sacrifice.

13. He brings it forward with those mysterious words (Vâg. S. I, 6): 'Who (or Pragâpati) joins (or yokes) thee (to this fire)⁹? He joins thee. For what (or, for Pragâpati) does he join thee? For that (or him) he joins thee!' For Pragâpati is undefined¹⁰ (mysterious); Pragâpati is the sacrifice: hence he thereby yokes (gets ready for the performance) Pragâpati, this sacrifice.

14. The reason why he brings forward water is, that all this (universe) is pervaded by water¹¹; hence by this his first act he pervades (or gains) all this (universe).

15. And whatever here in this (sacrifice) the Hotri, or the Adhvaryu, or the Brahman, or the Âgnîdhra, or the sacrificer himself, does not succeed in accomplishing, all that is thereby obtained (or made good).

16. Another reason why he brings forward water is this: whilst the gods were engaged in performing sacrifice, the Asuras and Rakshas forbade (raksh) them, saying, 'Ye shall not sacrifice!' and because they forbade (raksh), they are called Rakshas.

17. The gods then perceived this thunderbolt, to wit, the water: the water is a thunderbolt, for the water is indeed a thunderbolt; hence wherever it goes, it produces a hollow (or depression of ground); and whatever it comes near, it destroys (lit. it burns up). Thereupon they took up that thunderbolt, and in its safe and foeless shelter they spread (performed) the sacrifice. And thus he (the Adhvaryu priest) likewise takes up this thunderbolt, and in its safe and foeless shelter spreads the sacrifice. This is the reason why he brings forward water.

18. After pouring out some of it (into the jug) he puts it down north of the Gârhapatya fire. For water (ap) is female and fire (agni) is male; and the Gârhapatya is a house: hence a copulation productive of offspring is thereby effected in this house. Now he who brings forward the water, takes up a thunderbolt; but when he takes up the thunderbolt, he cannot do so unless he is firmly placed; for otherwise it destroys him.

19. The reason then why he places it near the Gârhapatya fire is, that the Gârhapatya is a house, and a house is a safe resting-place; so that he thereby stands firmly in a house, and therefore in a safe resting-place: in this way that thunderbolt does not destroy him,--for this reason he places it near the Gârhapatya fire.

20. He then carries it north of the Âhavanîya fire¹². For water is female and fire is male: hence a copulation productive of offspring is thereby effected. And in this way alone a regular copulation can take place, since the woman lies on the left (or north) side of the man.

21. Let nobody pass between the water (and the fire), lest by passing between them he should disturb the copulation which is taking place. Let him set the water down without carrying it beyond (the north side of the fire, i.e. not on the eastern side); nor should he put it down before reaching (the north side, i.e. not on the western side). For, if he were to put the water down after carrying it beyond,--there being, as it were, a great rivalry between fire and water,--he would cause this rivalry to break forth on the part of the fire; and when they (the priests and the sacrificer) touch the water of this (vessel), he would, by carrying it and setting it down beyond (the northern side), cause the enemy to rise (spirt) in the fire. If, on the other hand, he were to put it down before gaining (the northern side), he would not gain by it the fulfilment of the wish for which it has been brought forward. Let him therefore put it down exactly north of the Âhavanîya fire.

22. He now strews sacrificial grass all round (the fires)¹³, and fetches the utensils, taking two at a time, viz. the winnowing basket and the Agnihotra ladle, the wooden sword and the potsherds, the wedge and the black antelope skin, the mortar and the pestle, the large and the small mill-stones. These are ten in number; for of ten syllables consists the Virâg (metre), and radiant (virâg)¹⁴ also is the sacrifice: so that he thereby makes the sacrifice resemble the Virâg. The reason why he takes two at a time is, because a pair means strength; for when two undertake anything, there is strength in it. Moreover, a pair represents a productive copulation, so that a productive copulation (of those respective objects) is thereby effected.

First Adhyâya, Second Brâhmana

1. Thereupon he takes the winnowing basket and the Agnihotra ladle¹⁵, with the text (Vâg. S. I, 6 b): 'For the work (I take) you, for pervasion (or accomplishment) you two!' For the sacrifice is a work: hence, in saying 'for the work you two,' he says, 'for the sacrifice.' And 'for pervasion you two,' he says, because he, as it were, pervades (goes through, accomplishes) the sacrifice.

2. He then restrains his speech; for (restrained) speech means undisturbed sacrifice; so that (in so doing) he thinks: 'May I accomplish the sacrifice!' He now heats (the two objects on the Gârhapatya), with the formula (Vâg. S. I, 7 a): 'Scorched is the Rakshas, scorched are the enemies!' or (Vâg. S. I, 7 b): 'Burnt out is the Rakshas, burnt out are the enemies!'

3. For the gods, when they were performing the sacrifice, were afraid of a disturbance on the part of the Asuras and Rakshas: hence by this means he expels from here, at the very opening¹⁶ of the sacrifice, the evil spirits, the Rakshas.

4. He now steps forward (to the cart¹⁷), with the text (Vâg. S. I, 7 c): 'I move along the wide aërial realm.' For the Rakshas roams about in the air, rootless and unfettered in both directions (below and above); and in order that this man (the Adhvaryu) may move about the air, rootless and unfettered in both directions, he by this very prayer renders the atmosphere free from danger and evil spirits.

5. It is from the cart that he should take (the rice required for the sacrifice). For at first the cart (is the receptacle of the rice) and afterwards this hall and because he thinks 'what was at first (in the cart, and hence still unimpaired by entering the householder's abode), that I will operate upon;' for that reason let him take (rice) from the cart.

6. Moreover, the cart represents an abundance; for the cart does indeed represent an abundance: hence, when there is much of anything, people say that there are 'cart-loads' of it. Thus he thereby approaches an abundance, and for this reason he should take from the cart.

7. The cart further is (one of the means of) the sacrifice; for the cart is indeed (one of the means of) sacrifice. To the cart, therefore, refer the (following) Yagus-texts, and not to a store-room, nor to a jar. The Rishis, it is true, once took (the rice) from a leathern bag, and hence, in the case of the Rishis, the Yagus-texts applied to a leathern bag. Here, however, they are taken in their natural application. Because he thinks 'from (or, by means of) the sacrifice I will perform the sacrifice,' let him, therefore, take (rice) from the cart.

8. Some do indeed take it from a (wooden) jar. In that case also he should mutter the Yagus-texts without omitting any; and let him in that case take (the rice) after inserting the wooden sword¹⁸ under (the jar). He does so, thinking 'where we want to yoke, there we unyoke;' for from the same place where they yoke, they also unyoke.

9. (Like) fire, verily, is the yoke of that very cart; for the yoke is indeed (like) fire: hence the shoulder of those (oxen) that draw this (cart) becomes as if burnt by fire. The middle part of the pole behind the prop represents, as it were, its (the cart's) altar¹⁹; and the enclosed space of the cart (which contains the rice) constitutes its havirdhânam (receptacle of the sacrificial food)²⁰.
10. He now touches the yoke, with the text (Vâg. S. I, 8 a): 'Thou art the yoke (dhur); injure (dhûrv) thou the injurer! injure him that injures us! injure him whom we injure!' For there being a fire in the yoke by which he will have to pass when he fetches the material for the oblation, he thereby propitiates it, and thus that fire in the yoke does not injure him when he passes by.

11. Here now Âruni said: 'Every half-moon²¹ I destroy the enemies.' This he said with reference to this point.

12. Thereupon, whilst touching the pole behind the prop, he mutters (Vâg. S. I, 8 b-9 a): 'To the gods thou belongest, thou the best carrying one, the most firmly joined²², the most richly filled²³, the most agreeable (to the gods), the best caller of the gods!' 'Thou art unbent, the receptacle of oblations; be thou firm, waver not!' Thus he eulogises the cart, hoping that he may obtain the oblation from the one thus eulogised and pleased. He adds (Vâg. S. I, 9 b), 'May thy Lord of Sacrifice not waver!' for Lord of Sacrifice is the sacrificer, and it is for the sacrificer, therefore, that he thus prays for firmness.

13. He now ascends (the cart by the southern wheel), with the text (Vâg. S. I, 9 c): 'May Vishnu ascend thee!' For Vishnu is the sacrifice; by striding (vi-kram) he obtained for the gods this all-pervading power (vikrânti) which now belongs to them. By his first step he gained this very (earth), by the second the aërial expanse, and by the last step the sky. And this very same pervading power Vishnu, as sacrifice, by his strides obtains for him (the sacrificer).

14. He then looks (at the rice) and (addressing the cart) mutters (Vâg. S. I, 9 d): 'Wide open (be thou) to the wind!' For wind means breath; so that by this prayer he effects free scope for the air of the (sacrificer's) breath.

15. With the text (Vâg. S. I, 9 e), 'Repelled is the Rakshas!' he then throws away whatever (grass, &c.) may have fallen on it. But if nothing (have fallen on it), let him merely touch it. He thereby drives away from it the evil spirits, the Rakshas.

16. He touches (the rice), with the text (Vâ, . S. I, 9 f), 'Let the five take!' for five are these fingers, and fivefold also is the sacrifice²⁴; so that he thereby puts the sacrifice on it (the cart).
17. He then takes (the rice), with the text (Vâg. S. I, 10 a, b): 'At the impulse (prasavana) of the divine Savitri, I take thee with the arms of the Asvins, with the hands of Pûshan, thee, agreeable to Agni!' For Savitri is the impeller (prasavitri) of the gods: therefore he takes this as one impelled by Savitri. 'With the arms of the Asvins,' he says, because the two Asvins are the Adhvaryu priests (of the gods). 'With the hands of Pûshan,' he says, because Pûshan is distributer of portions (to the gods), who with his own hands places the food before them. The gods are the truth, and men are the untruth: thus he thereby takes (the rice) by means of the truth.

18. He now announces (the oblation) to the deity (for whom it is intended). For when the Adhvaryu is about to take the oblation, all the gods draw near to him, thinking, 'My name he will choose! my name he will choose!' and among them who are thus gathered together, he thereby²⁵ establishes concord.

19. Another reason for which he announces (the oblation) to the deity, is this: whichever deities are chosen, they consider it as an obligation that they are bound to fulfil whatever wish he entertains whilst taking (the oblation); and for that reason also he announces it to the deity. After taking the oblations (to the other deities) in the same way as before²⁶,

20. He touches (the rice that is left), with the text (Vâg. S. I, 11 a): 'For existence (or, abundance,--I leave) thee, not for non-offering²⁷!' He thereby causes it to increase again.

21. He now (whilst seated on the cart) looks towards east, with the text (Vâg. S. I, 11 b): 'May I perceive the light!' For that cart being covered up, its eye is thereby, as it were, affected with evil. Light, moreover, represents the sacrifice, the day, the gods, and the sun; so that he thereby perceives this same (fourfold) light.

22. He then descends (from the cart), with the text (Vâg. S. I, 11 c): 'May those provided with doors stand firm on the earth!' Those provided with doors are the houses: for the houses of the sacrificer might indeed be capable of breaking down behind the back of his Adhvaryu, when he walks forward (from the cart) with the sacrifice, and might crush his (the sacrificer's) family. By this (text), however, he causes them to stand firmly on this earth, so that they do not break down and crush (his family); for this reason he says: 'May those provided with doors stand firm on the earth!' He then walks forward (north of the Gârhapatya fire), with the text (Vâg. S. I, 11 d), 'I move along the wide aërial realm;' the application of which is the same (as before; see par. 4).

23. In the case of one (viz. householder) whose Gârhapatya fire they (the priests) use for coking oblations, they place the utensils in the Gârhapatya (house); and let him (the Adhvaryu) in that case put (the winnowing basket with the rice) down at the back (or west) side of the Gârhapatya. But in the case of one whose Âhavanîya they use for cooking oblations, they place the utensils together in the Âhavanîya; and let him in that case put it (the rice) down at the back of the Âhavanîya. He should (in either case) do so, with the text (Vâg. S. I, 11 e), 'On the navel of the earth I place thee!' for the navel means the centre, and the centre is safe from danger: for this reason he says, 'On the navel of the earth I place thee!' And further, 'In the lap of Aditi (the boundless or inviolable earth)!' for when people guard anything very carefully, they commonly say that 'they, as it were, carried it in their lap;' and this is the reason why he says, 'In the lap of Aditi!' And further, 'O Agni, do thou protect this offering!' whereby he makes this oblation over for protection both to Agni and to this earth: for this reason he says, 'O Agni, do thou protect this offering!'

First Adhyâya, Third Brâhmana.

1. He now prepares two strainers (pavitra)²⁸, with the text (Vâg. S. I, 12 a): 'Purifiers (or strainers, pavitra) are ye, and belonging to Vishnu!' For Vishnu is the sacrifice; so that he thereby says, 'You belong to the sacrifice.'

2. Two there are of them: for means of cleansing (pavitra) is this (wind) which here ventilates (pavate); and this, it is true, ventilates as one only; but on entering into man, it becomes a forward and a backward one, and they are these two, to wit, the prâna (breathing out) and the udâna (breathing up or in)²⁹. And as this (clarifying process) takes place in accordance with the measure of that (process of breathing), therefore there are two (strainers).

3. There may also be three: for the vyâna (or pervading vital air)³⁰ is a third (kind of breathing); but in reality there are only two. Having then strained the sprinkling water³¹ with these two (strainers), he sprinkles with it. The reason why he strains it with the two (strainers) is this:

4. Vritra in truth lay covering all this (space) which here extends between heaven and earth, And because he lay covering (vri) all this, therefore his name is Vritra.

5. Him Indra slew. He being slain flowed forth stinking in all directions towards the water; for in every direction lies the ocean. And in consequence of this, some of the waters became disgusted, and, rising higher and higher, flowed over: whence (sprung) these grasses (of which the strainers are made; for they represent the water which was not putrified. With the other (water), however, some matter has become mixed up, inasmuch as the putrid Vritra flowed into it. This he now removes from it by means of these two strainers; whereupon he sprinkles with the (sacrificially) pure water. This is the reason why he strains it through them.

6. He strains it, with the text (Vâg. S. I, 12 b) 'By the impulse of Savitri I purify thee with this flawless purifier (or ventilator, pavitra), with the rays of the sun!' For Savitri is the impeller (prasavitri) of the gods, so that he strains this (water) as one impelled by Savitri. 'With this flawless purifier (ventilator, pavitra),' he says, because this (wind) which here ventilates (or purifies, pavate) is a flawless purifier. 'With the rays of the sun,' he says, because they, the rays of the sun, are certainly purifying; and for this reason he says, 'With the rays of the sun.'

7. Having taken it (the water with the ladle) in his left hand, he makes it spirt upwards with his right hand, and eulogises and glorifies it, with the text (Vâg. S. I, 12 c): 'Shining (or divine) waters! ye the first-going, the first-drinking³² ones!' For the waters are shining; and for this reason he says, 'Shining waters!' 'First-going,' he calls them, because they flow towards the sea and are therefore going in front (or forwards). 'First-drinking,' he calls them, because they are the first that drink of king Soma³³ and are therefore 'drinking first.' And further: 'Forward now lead this sacrifice³⁴, forward the Lord of Sacrifice, the liberal, god-loving Lord of Sacrifice!' whereby he says, 'Well (lead) the sacrifice, well the sacrificer!'

8. And further (Vâg. S. I, 13 a): 'You Indra chose (for his companions) in the battle against Vritra!' For Indra, when he was battling with Vritra, did choose them (the waters) and with their help he killed him; and for this reason he says, 'You Indra chose in the battle against Vritra!'

9. 'You chose Indra in the battle against Vritra!' for they, too, chose Indra when he was battling with Vritra, and with them he killed him: therefore he says, 'You chose Indra in the battle against Vritra!'
10. And further (Vâg. S. I, 13 d): 'Consecrated by sprinkling are ye!' With these words he makes amends to them³⁵. He then sprinkles the (first) oblation³⁶. One and the same meaning applies to the (whole process of) sprinkling, viz. he thereby makes sacrificially pure that (which he sprinkles).

11. He sprinkles, with the text (Vâg. S. I, 13 e): 'Thee, agreeable to Agni, I sprinkle!' Thus for whichever deity the oblation is intended, for that one he thereby renders it sacrificially pure. When he has in the same way as before sprinkled (all) the oblations,

12. He then sprinkles the sacrificial vessels³⁷, with the text (Vâg. S. I, 13 g), 'Be ye pure for the divine work, for the sacrifice to the gods!' for it is for the divine work, the sacrifice to the gods, that he consecrates them. 'Whatever, that belongs to you, the impure have defiled by touching, that I hereby purify for you!' For whatever belonging to them some impure one--either a carpenter or some other impure person--has on this occasion desecrated by touching, that he thereby renders sacrificially pure for them by means of the water; and therefore he says, 'Whatever, that belongs to you, the impure have defiled by touching, that I hereby purify for you³⁸!'

First Adhyâya, Fourth Brâhmana

1. He now takes the black antelope skin³⁹, for completeness of the sacrifice. For once upon a time the sacrifice escaped the gods, and having become a black antelope roamed about. The gods having thereupon found it and stripped it of its skin, they brought it (the skin) away with them.

2. Its white and black hairs represent the Rik-verses and the Sâman-verses; to wit, the white the Sâman and the black the Rik; or conversely, the black the Sâman and the white the Rik. The brown and the yellow ones, on the other hand, represent the Yagus-texts.

3. Now this same threefold science is the sacrifice; that manifold form, that (varying) colour of this (science) is what is (represented by) this black antelope skin. For the completeness of the sacrifice (he takes the skin): hence the rite of initiation (for the Soma-sacrifice) is likewise performed on the black antelope skin;--for the completion of the sacrifice: hence it is also used for husking and bruising (the rice) on, in order that nothing of the oblation may get spilt; and that, if any grain or flour should now be spilt on it, the sacrifice would still remain securely established in the sacrifice. For this reason it is used for husking and bruising upon.

4. He thus takes the black antelope skin, with the text (Vâg. S: I, 14 a): 'Bliss-bestowing (sarman) art thou!' For karman ('hide') is the name of that (skin of the) black deer used among men, but sarman (bliss) is (that used) among the gods; and for this reason he says, 'Bliss-bestowing art thou!' He shakes it, with the text (Vâg. S. I, 14 b), 'Shaken off is the Rakshas, shaken off are the enemies!' whereby he repels from it the evil spirits, the Rakshas. He shakes it whilst holding it apart from the vessels⁴⁰; whereby he shakes off whatever impure matter there may have been on it.

5. He spreads it (on the ground with the hairy side upwards, and) with its neck-part turned to the west⁴¹, with the text (Vâg. S. I, 14 c): 'The skin of Aditi art thou! May Aditi acknowledge thee!' For Aditi is this earth, and whatever is on her, that serves as a skin to her: for this reason he says, 'The skin of Aditi art thou!' And 'may Aditi acknowledge thee!' he says, because one who is related (to another) acknowledges (him). Thereby he establishes a mutual understanding between her and the black antelope skin, (thinking) 'they will not hurt each other.' While it is still being held down with his left hand,--

6. He at once takes the mortar with his right hand, fearing lest the evil spirits, the Rakshas, might rush in here in the meantime. For the priest (brâhmana)⁴² is the repeller of the Rakshas: therefore, whilst it is still being held down with his left hand,--

7. He puts the mortar (on it), with the text (Vâg. S. I, 14 d, e): 'A wooden stone (adri) art thou!' or 'A broad-bottomed stone (grâvan) art thou!' For, just as there (in the Soma-sacrifice) they press king Soma out with stones (grâvan), thus here also he prepares the oblation (haviryagña) by means of the mortar and pestle, and the large and small mill-stones⁴³. Now 'stones (adrayah)' is the common name of these, and therefore he says, 'a stone art thou.' And 'wooden,' he calls it, because this one (the mortar) really is made of wood⁴⁴. Or, he says, 'a broad-bottomed stone (grâvan) art thou,' because it is both a stone and broad-bottomed. He adds: 'May Aditi's skin acknowledge (receive) thee!' whereby he establishes a mutual understanding between it (the mortar) and the black antelope skin, thinking: 'they will not injure each other.'

8. He then pours the (two portions of) rice (from the winnowing basket into the mortar), with the text (Vâg. S. I, 15 a): 'Thou art the body of Agni, thou the releaser of speech!' For it is (material for) sacrifice, and hence (by being offered in the fire) it becomes Agni's body. 'The releaser of speech,' he adds, because he now releases that speech which he restrained when he was about to take the rice (from the cart). The reason why he now releases his speech, is that the sacrifice has now obtained a firm footing in the mortar, that it has become diffused; and for this reason he says, 'the releaser of speech!'

9. Should he, however (by some accident), utter any human sound before this time, let him in that case mutter some Rik or Yagus-text addressed to Vishnu⁴⁵; for Vishnu is the sacrifice, so that he thereby again obtains a hold on the sacrifice, and penance is thereby done by him (for not keeping silent). He adds: 'For the pleasure of the gods I seize thee!' for the oblation is taken with the intention 'that it shall gladden the gods.'

10. He now takes the pestle, with the text (Vâg. S. I, 14 b), 'A large, wooden stone art thou!' for it is a large stone, and made of wood, too. He thrusts it down, with the text (Vâg. S. I, 14 c), 'Do thou prepare this oblation for the gods⁴⁶! do thou prepare it thoroughly!' thereby saying, 'Get this oblation ready for the gods! get it quite ready!'

11. He then calls the Havishkrit⁴⁷ (preparer of the sacrificial food), 'Havishkrit, come hither! Havishkrit, come hither!' The Havishkrit⁴⁸ no doubt is speech, so that he thereby frees speech from restraint. And speech, moreover, represents sacrifice⁴⁹, so that he thereby again calls the sacrifice to him.

12. Now there are four different forms of this call, viz. 'come hither (ehi)!' in the case of a Brâhman; 'approach (âgahi)!' and 'hasten hither (âdrava)!' in the case of a Vaisya and a member of the military caste (râganyabandhu⁵⁰); and 'run hither (âdhâva)!' in that of a Sûdra. On this occasion he uses the call that belongs to a Brâhman, because that one is best adapted for a sacrifice, and is besides the most gentle:. let him therefore say, 'come hither (ehi)!'

13. Now in former times it was no other than the wife (of the sacrificer) who rose at this (call, to act) as Havishkrit; therefore now also (she or) some one (priest)⁵¹ rises in answer to this call. And at the time when he (the Adhvaryu) calls the Havishkrit, one of the priests⁵² beats the two mill-stones. The reason why they produce this discordant noise, is this:

14. Manu was in possession of a bull⁵³. Into him had entered an Asura-killing, foe-killing voice; and by his snorting and roaring the Asuras and Rakshas were continually being crushed. Thereupon the Asuras said to one another: 'Evil, alas! this bull inflicts upon us! how can we possibly destroy him?' Now Kilâta and Âkuli were the two priests (brahman) of the Asuras.

15. These two said, 'God-fearing, they say, is Manu: let us two then ascertain!' They then went to him and said: 'Manu! we will sacrifice for thee!' He said: 'Wherewith?' They said: 'With this bull!' He said: 'So be it!' On his (the bull's) being killed the voice went from him.

16. It entered into Manâvî, the wife of Manu; and when they heard her speak, the Asuras and Rakshas were continually being crushed. Thereupon the Asuras said to one another: 'Hereby even greater evil is inflicted on us, for the human voice speaks more!' Kilâta and Âkuli then said: 'God-fearing, they say, is Manu: let us then ascertain!' They went to him and said: 'Manu! we will sacrifice for thee!' He said: 'Wherewith?' They said: 'With this thy wife!' He said: 'So be it!' And on her being killed that voice went from her.

17. It entered into the sacrifice itself, into the sacrificial vessels; and thence those two (Asura priests) were unable to expel it. This same Asura-killing, foe-killing voice sounds forth (from the millstones when they are beaten with the wedge). And for whomsoever that knows this, they produce this discordant noise on the present occasion, his enemies are rendered very miserable.

18. He beats the mill-stones with the wedge, with the text (Vâg. S. I, 16 a): 'A honey-tongued cock (kukkuta⁵⁴) art thou (O wedge)!' For honey-tongued indeed was he (the bull) for the gods, and poison-tongued for the Asuras: hence he thereby says: 'What thou wert for the gods, that be thou for us!' He adds: 'Sap and strength do thou call hither! with thy help may we conquer in every battle!' In these words there is nothing that is obscure.

19. Thereupon⁵⁵ he (the Adhvaryu) takes the winnowing basket, with the text (Vâg. S. I, 14 b): 'Rain-grown art thou!' For rain-grown it is indeed, whether it be made of reeds or of cane or of rushes, since it is the rain that makes these grow.

20. He then pours out the (threshed) rice (from the mortar into the winnowing basket), with the text (Vâg. S. I, 16 c): 'May the rain-grown acknowledge (receive) thee!' For rain-grown also are these (grains), whether they be rice or barley, since it is the rain that makes them grow. By these words he establishes an understanding between them and the winnowing basket, in the hope 'that they will not injure each other.'

21. He now winnows (the rice), with the text (Vâg. S. I, 16 d): 'Cleared off is the Rakshas! cleared off are the evil-doers!' The husks (which have fallen on the ground) he throws away⁵⁶, with the text (Vâg. S. I, 16 e), 'Expelled is the Rakshas!' for those evil spirits, the Rakshas, he thereby expels.

22. He then separates (the husked grains from the unhusked), with the text (Vâg. S. I, 16 f): 'May the wind separate you!' For it is that wind (which is produced by the winnowing) which here purifies (or blows, pavate); and it is the wind that separates everything here (on earth) that undergoes separation: therefore it also separates here those (two kinds of grain) from each other. Now when they are undergoing this process, and whilst he is separating⁵⁷ (the husked, so as to drop them into a pot),--

23. He addresses (those in the pot) thus (Vâg. S. I, 16 g): 'May the divine Savitri, the golden-handed, receive you with a flawless⁵⁸ hand!' By this he says: 'May they be well received!' He then cleans them thrice⁵⁹; for threefold is the sacrifice.

24. Here now some clean them with the formula: 'For the gods get clean! for the gods get clean!' But let him not do so: for this oblation is intended for some particular deity; and if he were to say, 'For the gods get clean!' he would make it one intended for all the deities, and would thereby raise a quarrel among the deities. Let him therefore do the cleaning silently!

Second Adhyâya, First Brâhmana

1. Now the one (viz. the Âgnîdhra) puts the potsherds on (the Gârhapatya fire); the other (viz. the Adhvaryu) the two mill-stones (on the black antelope skin): these two acts are done simultaneously. The reason why they are done simultaneously (is this):

2. The head of this sacrifice is (represented by) the rice-cake⁶⁰: for those potsherds (kapâla), no doubt, are to this (rice-cake) what the skull bones (kapâla) are to the head, and the ground rice is nothing else than the brain. Now this (combination of skull and brain) certainly forms one limb: 'Let us put that (which is) one together! Let us make it one!' thus they think; and therefore the two acts are done simultaneously.

3. He who puts the potsherds on (the fire), takes the shovelling-stick (upavesha), with the text (Vâg. S. I, 17 a): 'Bold (dhrishti) art thou!' For since with it he, as it were, attacks the fire boldly, therefore it is called dhrishti⁶¹. And since with it he touches (the coals) at the sacrifice, since with it he attends to (upa-vish) this (Gârhapatya fire), therefore it is called upavesha.

4. With it he shifts the coals to the fore-part⁶² (of the khara or hearth-mound), with the text (Vâg. S. I, 17 b): 'O fire! cast off the fire that eateth raw flesh! drive away the corpse-eating one!' For the raw flesh-eating (fire) is the one with which men cook what they eat; and the corpse-eating one is that on which they burn (the dead) man: these two he thereby expels from it (the Gârhapatya).

5. He now pulls toward himself⁶³ one coal, with the text (Vâg. S. I, 17 c): 'Bring hither that (fire) which maketh offerings to the gods!' He thinks: 'On that (fire), which makes offerings to the gods, we will cook the oblations! on that one we will perform the sacrifice!' and for this reason he pulls (one of the coals) toward himself.

6. On it he places the central potsherd⁶⁴. For the gods, when they were performing sacrifice, were in fear of a disturbance from the Asuras and Rakshas. They were afraid lest those evil spirits, the Rakshas, might rise from below them. Now Agni (fire) is the repeller of the Rakshas, and for this reason he thus places (the potsherd) on it. The reason why it is just this (coal) and no other (on which the potsherd is put) is, that this one, having been consecrated by the (above) sacrificial formula, is sacrificially pure: that is why he places the central potsherd on it.

7. He puts it on, with the text (Vâg. S. I, 17 d): 'Thou art firm; make thou the earth firm!' For under the form of the earth he renders this same (sacrifice) firm; by it he chases away the spiteful enemy. He adds: 'Thee, devoted to the Brahman, devoted to the kshatra, devoted to the (sacrificer's) kinsmen, I put on for the destruction of the enemy!' Manifold, indeed, are the prayers for blessing in the sacrificial texts (yagus): by this one he prays for the priestly and military orders, those two towers of strength (vi rye, energies)⁶⁵. 'Thee, devoted to the (sacrificer's) kinsmen,' he says, because kinsmen mean wealth, and wealth he thereby prays for. When he says, 'I put thee on for the destruction of the enemy,' whether or not he wishes to exorcise, let him say, 'for the destruction of so and so!' The moment it (the potsherd) has been put down (and while it is still being touched) with the (fore-)finger of his left hand,--

8. He seizes a (second) coal, lest the evil spirits, the Rakshas, should in the meantime rush in here. For the Brâhman is the repeller of the Rakshas⁶⁶: hence, the moment it (the potsherd) has been put down (and while it is still being touched) with the finger of his left hand,--

9. He pushes the coal on it, with the text (Vâg. S. I, 18 a): 'Accept, O Agni, this holy work (brahman)⁶⁷!' He says this, lest the evil spirits, the Rakshas, should rush in here before; for Agni is the repeller of the Rakshas: this is the reason why he pushes it on (the potsherd).

10. He then puts on that (potsherd) which is (to stand) behind (or west of the first or central one), with the text (Vâg. S. I, 18 b): 'A support art thou! make firm the aërial region!' Under the form of the atmosphere he makes this (sacrifice) firm; by this he chases away the spiteful enemy. He adds: 'Thee, devoted to the brahman, devoted to the kshatra, devoted to the (sacrificer's) kinsmen, I put on for the destruction of the enemy!'

11. He then puts on that one which is (to stand) before (i.e. east of the first potsherd), with the text (Vâg. S. I, 18 c): 'A stay art thou! do thou make firm the sky!' Under the form of the sky he makes this same (sacrifice) firm; by it he chases away the spiteful enemy. He adds: 'Thee, devoted to the brahman, devoted to the kshatra, devoted to the kinsmen, I put on for the destruction of the enemy!'

12. He now puts on the one that is (to stand) on the right (i.e. south of the first), with the text (Vâg. S. I, 18 d): 'For all the regions I put thee on!' What fourth (world) there is or is not beyond these (three) worlds, by that indeed he thereby chases away the spiteful enemy. Uncertain, no doubt, is what fourth (world) there is or is not beyond these (three) worlds, and uncertain also are all those regions; for this reason he says, 'For all the regions I put thee on!' The remaining potsherds he puts on⁶⁸ either silently, or with the text (Vâg. S. I, 18 e): 'Layer-forming are ye! heap-forming are ye!'

13. He then covers them over with (hot) coals, whilst muttering the text (Vâg. S. I, 18 f): 'May ye be heated with the heat of the Bhrigus and Aṅgiras⁶⁹!' for it is indeed the brightest light, that of the Bhrigus and Aṅgiras. He covers them with the view that 'they shall be well heated.'

14. Now he⁷⁰ who puts the two mill-stones on (the black antelope skin), (in the first place) takes up the black antelope skin, with the text (Vâg. S. I, 19): 'Bliss-bestowing art thou!' He shakes it, with the text (ib.): 'Shaken off is the Rakshas, shaken off are the enemies!' the import and application of which is the same (as above, I, 1, 4, 4). He spreads it (on the ground) with the neck-part turned towards west, whilst muttering the text (ib.): 'The skin of Aditi (the inviolate or boundless earth) art thou! May Aditi acknowledge (receive) thee!' the import (of this formula) being the same (as before, I, 1, 4, 5).

15. He then puts the lower mill-stone on it, with the text (Vâg. S. I, 19): 'A rock-bowl art thou! May the skin of Aditi acknowledge thee!' for it is a bowl (dhishanâ) and a rock too; and by saying, 'May the skin of Aditi acknowledge thee,' he establishes an understanding between it and the black antelope skin, so that 'they will not hurt each other.' This one (the lower mill-stone) represents the earth.

16. He now puts upon (the west side of) it the wedge⁷¹ with its point turned towards north, whilst muttering the text (Vâg. S. I, 19): 'The stay of the sky art thou!' that is to say, it represents the atmosphere; for by means of the atmospheric region those two, the sky and the earth, are firmly kept asunder; and for this reason he says, 'The stay of the sky art thou!'

17. He then puts the upper mill-stone on (the lower one), with the text (Vâg. S. I, 19): 'A rock-born bowl art thou! May the rock acknowledge thee!' For this one being smaller is, as it were, the daughter (of the lower mill-stone)⁷²; for this reason he calls it 'rock-born.' 'May the rock acknowledge thee!' he says, because one of the same kin acknowledges (receives the other): thereby he establishes an understanding between those two millstones, thinking 'they will not hurt one another!' This one, as it were, represents the sky; (or) the two mill-stones are, as it were, the two jaws, and the wedge is the tongue: that is why he beats (the mill-stones) with the wedge⁷³, for it is with the tongue that one speaks.

18. He now pours the rice on (the lower stone), with the text (Vâg. S. I, 20): 'Grain (dhânyam) art thou! do thou gratify (dhi)⁷⁴ the gods!' for it is grain; and it is with the intention 'that it may gratify the gods' that the rice-oblation is taken.

19. He then grinds it, with the text (Vâg. S. I, 20): 'For out-breathing (I grind) thee! for in-breathing thee! for through-breathing (pervading vital air)⁷⁵ thee! May I impart a long duration to the life (of the sacrificer)⁷⁶!' He pours it (the ground rice on the skin), with the text (ib.): 'May the divine Savitri, the golden-handed, receive thee with a flawless hand⁷⁷!' 'For his (the sacrificer's) eye (I look at) thee⁷⁸!'

20. The reason why he thus grinds it, is that the sacrificial food of the gods is living, is amrita (ambrosia, or not dead) for the immortals. Now with the mortar and pestle, and with the two millstones they kill this rice-offering (haviryagña).

21. When he now says: 'For out-breathing thee! for in-breathing thee!' he thereby again imparts out-breathing and in-breathing (to it), and by saying 'for through-breathing thee!' he imparts through-breathing (to it). By 'may I impart a long duration to the life!' he bestows life on it. By 'may the divine Savitri, the golden-handed, receive thee with a flawless hand!' he says: 'May they be well received!' By 'for the eye thee!' he bestows eye-sight on it. Now these (attributes) are those of a living being; and thus that sacrificial food for the gods is indeed living, is amrita (ambrosia, or not dead) for the immortals. This is the reason why he thus grinds (the rice). (Whilst) they are grinding the (ground) grains⁷⁹, (and whilst) they are heating the potsherds,--

22. Some one⁸⁰ pours clarified butter (into the âgyasthâlî, or butter-pot). Now whatever oblation, in being taken, is announced to a (particular) deity, that belongs to the respective deity, that he takes with a special prayer; but in taking this oblation, to wit, the butter, he does not announce it to any particular deity, and therefore takes it with an undefined formula, viz. with (Vâg. S. I, 20): 'Juice of the great ones art thou!' For 'the great ones' some (take to be) a name for the cows; and their juice indeed it is: for this reason he says, 'The juice of the great ones art thou!' And thus, moreover, is some of that (butter) taken with a sacrificial formula: and for this reason also he says, 'The juice of the great ones art thou!'

Second Adhyâya, Second Brâhmana

1. He pours (the ground rice) into that which contains the strainers--viz. into a dish (pâtrî) on which he has laid the two strainers--with the text (Vâg. S. I, 21): 'At the impulse of the divine Savitri I pour thee out, with the arms of the Asvins, with the hands of Pûshan!' The import of this formula is the same (as before, I, 1, 2, 17).

2. He now sits down somewhere inside the altar (vedi)⁸¹. Then some one (viz. the Âgnîdhra) comes with the kneading-water⁸² and brings it to him. He (the Adhvaryu) receives it through the strainers, with the text (Vâg. S. I, 21): 'Let the waters mingle with the plants!' for thereby the water unites with the plants, viz. with the ground rice,--'The plants with the sap!' for the plants thereby unite with the sap; viz. that ground rice with the water, for water is their sap,--'The shining (or wealthy ones) with the moving!' for the shining ones are the waters, and the moving ones are the plants, and these two are thereby mixed together,--'Let the sweet mingle with the sweet!' whereby he says, 'let the savoury be mixed with the savoury!'

3. He then mixes (the two) together, with the text (Vâg. S. I, 22): 'For generation I unite thee!' for, in order that it (the dough or the sacrificial cake prepared from it) may bring offspring to the sacrificer, for his prosperity, for food, and so on,--for these reasons he mixes them together. And he also mixes them together with the intention of placing it (the dough) on (the fire): hence, in order that it (the sacrificial cake) may be produced over the fire, for that purpose also he mixes them together.

4. He now divides it into two halves, if there be two oblations: at the full-moon sacrifice there really are two oblations. He then touches them,--where (by so doing) he would not again mix (the two) together,--with the (respective) formulas (Vâg. S. I, 22): 'This to Agni!' 'This to Agni-Soma!' Separately indeed they take that sacrificial food (from the cart) in the first place⁸³; then they thresh it together, then they grind it together, then he again divides it: for this reason he thus touches (them separately). The one (the Adhvaryu) now places the cake over (the fire), the other (the Âgnîdhra) puts the clarified butter on:

5. These two acts are done simultaneously. The reason why these two acts are done simultaneously is that one half of the body of the sacrifice no doubt is that butter, and the other half is this rice-offering. 'That half and this half, these two let us now take to the fire!' thus (they think): for this reason those two acts are done simultaneously, and thus this body of the sacrifice is joined together.

6. That one (the Âgnîdhra) puts the butter on, with the text (Vâg. S. I, 22): 'For sap--thee!' When he says 'for sap thee!' he says it for the sake of rain; therefore he takes it off again, with the text (Vâg. S. I, 30): 'For juice--thee!' What juice is derived (by the plants) from the rain, for that he says this.

7. Now he (the Adhvaryu) puts on (adhi-vrig) the cake, with the text (Vâg. S. I, 22): 'Heat (or a hot vessel, gharma) art thou!' whereby he makes it (a means of) sacrifice, and puts it on in the same (way as if he were putting the (pravargya) cauldron gharma)⁸⁴ on,--'Life-sustaining (visvâyus)!' he adds, whereby he obtains life (for the sacrificer).

8. He spreads it (over the respective potsherds), with the text (Vâg. S. I, 22): 'Spread widely, thou wide-spreading one!' whereby he causes it to spread. He adds: 'May thy Lord of Sacrifice spread widely (prosper)!' Lord of Sacrifice, namely, is the sacrificer: hence it is for the sacrificer that he thereby prays for blessing.

9. Let him not make it too broad; for he would make it a human (profane, common cake), if he were to make it (too) broad. Unlucky for (or, excluded from) the sacrifice indeed is that one, to wit, the common (cake). 'That I may not do anything that is unlucky at the sacrifice,' thus (he thinks, and) for that reason he should not make it too broad.

10. And some now say: 'He should make it of the size of a horse's hoof!' But who knows how large is a horse's hoof? Let him make it of such a size as in his own mind he does not think would be too broad.

11. He then touches it over with water, either once or three times: for whatever in this (rice-offering) they either injure or tear asunder in the threshing or grinding of it, that--water being (a means of) expiation (or purification)--he thereby expiates with water, that is, with (the means of) expiation; that he thereby makes good: for this reason he touches it over with water.

12. He touches it over, with the text (Vâg. S. I, 22): 'May the fire not injure thy skin!' for on the fire he is now going to heat it: 'May that (fire) not injure thy skin!' this is what he thereby says.

13. He now carries fire round it⁸⁵. By this he encloses it with an unbroken fence, lest the evil spirits, the Rakshas, should seize upon it; for Agni (fire) is the repeller of the Rakshas: this is the reason why he carries fire round it.

14. He bakes⁸⁶ it, with the text (Vâg. S. I, 22): 'Let the divine (or God) Savitri bake thee!' for it is not a man that bakes it, but a god it is: therefore it is the God Savitri that bakes it⁸⁷. He adds: 'In the highest heaven!' He means to say 'among the gods,' when he says 'in the highest heaven.' He touches it: 'I will ascertain whether it is done!' thus (he thinks, and) for that reason he touches it.

15. He touches it, with the text (Vâg. S. I, 23): 'Be not afraid! shrink not!' He thereby says: 'Do not thou be afraid, do not thou shrink, because I, a man, touch thee that art not human!'

16. When it is done, he covers it over (with hot ashes): 'Lest the evil spirits, the Rakshas, should espy it,' thus (he thinks) and 'Lest it should lie, as it were, naked and despoiled!' thus also (he thinks):--that is the reason why he covers it over.

17. He covers it over, with the text (Vâg. S. I, 23): 'May the sacrifice not be liable to languish, nor the sacrificer's race liable to languish!' 'That the sacrifice or the sacrificer may not languish after this, when I cover this over,' thus (he thinks, and) for this reason he covers it over in this manner (i.e. with the above text).

18. He then pours out for the Âptya deities the water with which the dish has been rinsed and that in which he has washed his fingers⁸⁸. The reason why he pours it out for the Âptyas (is this):

Second Adhyâya, Third Brâhmana

1. Fourfold, namely, was Agni (fire) at first. Now that Agni whom they at first chose for the office of Hotri priest passed away. He also whom they chose the second time passed away. He also whom they chose the third time passed away⁸⁹. Thereupon the one who still constitutes the fire in our own time, concealed himself from fear. He entered into the waters. Him the gods discovered and brought forcibly away from the waters. He spat upon the waters, saying, 'Bespitten are ye who are an unsafe place of refuge, from whom they take me away against my will!' Thence sprung the Âptya deities, Trita, Dvita, and Ekata.

2. They roamed about with Indra, even as nowadays a Brâhman follows in the train of a king. When he slew Visvarûpa, the three-headed son of Tvashtri, they also knew of his going to be killed.; and straightway Trita slew him. Indra, assuredly, was free from that (sin), for he is a god⁹⁰.

3. And the people thereupon said: 'Let those be guilty of the sin who knew about his going to be killed! 'How?' they asked. 'The sacrifice shall wipe it off upon (shall transfer it to) them!' they said. Hence the sacrifice thereby wipes off upon them (the guilt or impurity incurred in the preparation of the offering), when they pour out for them the water with which the dish has been rinsed, and that in which he (the Adhvaryu) has washed his fingers.

4. And the Âptyas then said: 'Let us make this pass on beyond us!' 'On whom?' they asked. 'On him who shall make an offering without a dakshinâ (gift to the officiating priests)!' they said. Hence one must not make an offering without a dakshinâ; for the sacrifice wipes (the guilt) off upon the Âptyas, and the Âptyas wipe it off upon him who makes an offering without a dakshinâ.

5. Thereupon the gods ordained this to be the dakshinâ at the new- and full-moon sacrifices, to wit, the Anvâhârya mess of rice⁹¹, 'lest the oblation should be without a dakshinâ.' That (rinsing water) he pours out (for each Âptya) separately: thus he avoids a quarrel among them. He makes it hot (previously)⁹²: thus it becomes boiled (drinkable) for them. He pours it out with the formulas, 'For Trita thee!' 'For Dvita thee!' 'For Ekata thee!'--Now it is as an animal sacrifice that this sacrificial cake is offered⁹³.

6. At first, namely, the gods offered up a man as the victim⁹⁴. When he was offered up, the sacrificial essence went out of him. It entered into the horse. They offered up the horse. When it was offered up, the sacrificial essence went out of it. It entered into the ox. They offered up the ox. When it was offered up, the sacrificial essence went out of it. It entered into the sheep. They offered up the sheep. When it was offered up, the sacrificial essence went out of it. It entered into the goat. They offered up the goat. When it was offered up, the sacrificial essence went out of it.

7. It entered into this earth. They searched for it, by digging. They found it (in the shape of) those two (substances), the rice and barley: therefore even now they obtain those two by digging; and as much efficacy as all those sacrificed animal victims would have for him, so much efficacy has this oblation (of rice &c.) for him who knows this. And thus there is in this oblation also that completeness which they call 'the fivefold animal sacrifice.'

8. When it (the rice-cake) still consists of rice-meal, it is the hair⁹⁵. When he pours water on it, it becomes skin⁹⁶. When he mixes it, it becomes flesh: for then it becomes consistent; and consistent also is the flesh. When it is baked, it becomes bone: for then it becomes somewhat hard; and hard is the bone. And when he is about to take it off (the fire) and sprinkles it with butter, he changes it into marrow. This is the completeness which they call 'the fivefold animal sacrifice.'

9. The man (purusha) whom they had offered up became a mock-man (kim-purusha⁹⁷). Those two, the horse and the ox, which they had sacrificed, became a bos gaurus and a gayal (bos gavaeus) respectively. The sheep which they had sacrificed, became a camel. The goat which they had sacrificed, became a sarabha⁹⁸. For this reason one should not eat (the flesh) of these animals, for these animals are deprived of the sacrificial essence (are impure).

Second Adhyâya, Fourth Brâhmana

1. When Indra hurled the thunderbolt at Vritra, that hurled one became fourfold. Of (three parts of) it the wooden sword (sphya) represents one-third or thereabouts, the sacrificial post one-third or thereabouts, and the chariot one-third or thereabouts. That piece, moreover, with which he struck him, was broken off (sri); and on falling down it became an arrow (sara): hence the designation arrow, because it was broken off. And in this way the thunderbolt became fourfold.

2. In consequence of this, the priests make use of two (of these pieces) at the sacrifice, and men of the military caste (râganyabandhu) also make use of two of them in battle: viz. the priests make use of the sacrificial post and the wooden sword, and the men of the military caste of the chariot and the arrow.

3. Now when he takes up the wooden sword⁹⁹, he raises that thunderbolt against the wicked, spiteful enemy, even as Indra at that time raised the thunderbolt against Vritra: that is the reason why he takes the wooden sword.

4. He takes it, with the text (Vâg. S. I, 24): 'At the impulse of the divine Savitri, I take thee with the arms of the Asvins, with the hands of Pûshan; thee that performs sacred rites to the gods!' Savitri, namely, is the impeller of the gods: thus he thereby takes that (wooden sword) as one impelled by Savitri. 'With the arms of the Asvins,' he says, because the Asvins are the two Adhvaryu priests (of the gods): with their arms he therefore takes it, not with his own. Pûshan is distributer of portions (to the gods): with his hands he therefore takes it, not with his own; for it is the thunderbolt, and no man can hold that: he thus takes it with (the assistance of) the gods.

5. 'I take (thee) that performs sacred rites to the gods,' he says, because a sacred rite means a sacrifice: 'that performs sacrifices to the gods,' he thereby says. After taking it in his left hand and touching it with his right, he murmurs--by what he murmurs he makes it sharp,--

6. He murmurs (Vâg. S. I, 24): 'Thou art Indra's right arm!' for Indra's right arm no doubt is the most powerful one, and for that reason he says: 'Thou art Indra's right arm!' 'The thousand-spiked, hundred-edged! he adds, for a thousand spikes and a hundred edges had that thunderbolt which he hurled at Vritra: he thereby makes it to be that (thunderbolt).

7. 'The sharp-edged Vâyu (wind) art thou!' he adds; for that indeed is the sharpest edge, to wit, that (wind) which here blows: for that one sweeps right across these worlds. He thereby makes it sharp. When he (further) says: 'The killer of the enemy!' let him, whether he wishes to exorcise or not, say: 'The killer of so and so!' When it has been sharpened, he must not touch either himself or the earth with it: 'Lest I should hurt either myself or the earth with that sharp thunderbolt,' thus he thinks, and for that reason he does not touch either himself or the earth with it.

8. The gods and the Asuras, both of them sprung from Pragâpati¹⁰⁰,were contending for superiority. The gods vanquished the Asuras; and yet these afterwards harassed them again.

9. The gods then said: 'We do, no doubt, vanquish the Asuras, but nevertheless they afterwards again harass us. How then can we vanquish them so that we need not fight them again?'

10. Agni then said: 'By fleeing northwards they escape from us.' By fleeing northwards they had indeed escaped from them.

11. Agni said: 'I will go round to the northern side, and you will then shut them in from here¹⁰¹; and whilst shutting them in, we will put them down by these (three) worlds; and from what fourth world there is beyond these (three) they will not be able to rise again.'

12. Agni thereupon went round to the northern side; and they (the other gods) shut them in from here; and whilst shutting them in, they put them down with these(three)worlds; and from what fourth world there is beyond these (three) they did not rise again. Now this same (expulsion of the Asuras) is virtually the same act as the flinging away of the grass-bush¹⁰².

13. The Âgnîdhra goes round to the north, for he is virtually the same person as Agni himself. The Adhvaryu then shuts them in from here,; and whilst shutting them in, he puts them down by means of these (three) worlds; and from what fourth world there is beyond these (three) they do not rise again. Thus now also they do not rise again, for by the same means by which the gods kept them off, the priests now also keep them off during the sacrifice.

14. And whoever has evil designs upon the sacrificer and hates him, him he thereby puts down by means of these (three) worlds, and what fourth world there is beyond these. And in putting him down with these (three) worlds, and what fourth world there is beyond these, he flings everything away from this (earth), for on it all these worlds rest: for what would he fling away, if he were to fling (the grass-bush) away with the words, 'The air I throw away, the heaven I throw away!' therefore he flings everything away from this (earth)¹⁰³.

15. Thereupon, after putting the grass-bush between¹⁰⁴, he flings (the wooden sword at it). 'Lest I should injure the earth with this sharp thunderbolt!' thus (he thinks, and) for that reason he flings after putting the grass-bush between.

16. He flings it, with the text (Vâg. S. I, 25): 'O earth, that affordest the place for making offerings to the gods! may I not injure the root of thy plant!' He thereby makes her, as it were, with roots remaining in her¹⁰⁵. Whilst he takes up (the earth dug up by the sword), he thus addresses her: 'May I not injure the roots of thy plants!'--And in further saying, 'Go to the fold, the abode of the cows!' when he is about to throw it away (on the heap of rubbish), he causes it not to forsake him; for that which is within the fold¹⁰⁶ does not forsake him: for that reason he says, 'Go to the fold, the abode of the cows!' He further says (whilst looking at the hole in the ground): 'May the sky rain on thee!' Wherever, in digging into her, they wound and injure her--water being (a means of) expiation--that he thereby expiates by the water which is (a means of) expiation; that he thereby makes good by means of the water: that is the reason why he says: 'May the sky rain on thee!'--'Tie him down, O divine Savitri, to the furthest end of the earth!' he says (whilst throwing on the heap of rubbish the soil dug up); he thus says to the divine Savitri: 'Tie him down to blind darkness!' when he says 'to the furthest end of the earth,'--'With a hundred fetters!' by this he means to say, 'so that he cannot free himself.'--'Him who hates us and whom we hate, do not release from there!' Whether or not he wishes to exorcise, let him say: 'So and so . . . do not release from there!'

17. He then throws (the wooden sword) a second time, with the text (Vâg. S. I, 26): 'May I drive Araru away from the earth, the place of offerings!' Araru¹⁰⁷, namely, was an Asura and Rakshas. Him the gods drove away from this (earth), and in the same way he (the Adhvaryu) thereby drives him away from this (earth). He adds (whilst repeating the several corresponding acts): 'Go to the fold, the abode of the cows! May the sky rain on thee! Tie him down, O divine Savitri, to the furthest end of the earth, with a hundred fetters, him who hates us and whom we hate, do not release him from there!'

18. The Âgnîdhra presses it down (on the heap of rubbish), with the text (Vâg. S. I, 26): 'O Araru! thou shalt not fly up to heaven!' For when the gods drove away Araru, the Asura-Rakshas, he wished to fly up to heaven. Agni pressed him down, saying, 'O Araru, thou shalt not fly up to heaven!' and he did not fly up to heaven. In the same way the Adhvaryu thereby cuts him off from this world, and the Âgnîdhra from the side of heaven. That is the reason why he does this.

19. He then throws (the wooden sword) a third time, with the text (Vâg. S. I, 26): 'Let thy drop not spring up to the sky!' Her (the earth's) drop no doubt is that moisture of hers upon which the creatures subsist. 'Let this thine (moisture) not fly away to the sky!' he thereby says.--He adds (whilst again repeating the several acts): 'Go to the fold, the abode of the cows! May the sky rain on thee! Tie him down, O divine Savitri, to the furthest end of the earth, with a hundred fetters, him who hates us and whom we hate, do not release him from there!'

20. Three times he throws it, with the sacrificial formula (Yagus); for three are these worlds, and with these worlds he thereby puts him (the evil spirit) down¹⁰⁸. And what these worlds are, that in truth is the Yagus: for that reason he throws it thrice with the sacrificial formula.

21. Silently (he throws) a fourth time¹⁰⁹. What fourth world there may or may not be beyond these (three), by that one he thereby drives away the spiteful enemy. For uncertain indeed is what fourth world there may or may not be beyond these (three); and uncertain also is what (is done) silently: for that reason (he throws) silently a fourth time.

Second Adhyâya, Fifth Brâhmana

1. The gods and the Asuras, both of them sprung from Pragâpati, were contending for superiority. Then the gods were worsted, and the Asuras thought: 'To us alone assuredly belongs this world!

2. They thereupon said: 'Well then, let us divide this world between us; and having divided it, let us subsist thereon!' They accordingly set about dividing it with ox-hides from west to east.

3. The gods then heard of this, and said: 'The Asuras are actually dividing this earth: come, let us go to where the Asuras are dividing it. For what would become of us, if we were to get no share in it?' Placing Vishnu, (in the shape of) this very sacrifice, at their head, they went (to the Asuras).

4. They then said: 'Let us share in this earth along with yourselves! Let a part of it be ours!' The Asuras replied rather grudgingly: 'As much as this Vishnu lies upon, and no more, we give you!'

5. Now Vishnu was a dwarf¹¹⁰. The gods, however, were not offended at this, but said: 'Much indeed they gave us, who gave us what is equal in size to the sacrifice.'

6. Having then laid him down eastwards, they enclosed him on all (three) sides with the metres, saying (Vâg. S. I, 27), on the south side, 'With the Gâyatrî metre I enclose thee!' on the west side: 'With the Trishtubh metre I enclose thee!' on the north side: 'With the Gagatî metre I enclose thee¹¹¹!'

7. Having thus enclosed him on all (three) sides, and having placed Agni (the fire) on the east side, they went on worshipping and toiling with it (or him, i.e. Vishnu, the sacrifice). By it they obtained (sam-vid) this entire earth; and because they obtained by it this entire (earth), therefore it (the sacrificial ground) is called vedi (the altar). For this reason they say, 'As great as the altar is, so great is the earth;' for by it (the altar) they obtained this entire (earth). And, verily, he who so understands this, wrests likewise this entire (earth) from his rivals, excludes his rivals from sharing in it.

8. Thereupon this Vishnu became tired; but being enclosed on all (three) sides by the metres, with the fire on the east, there was no (means of) escaping: he then hid himself among the roots of plants.

9. The gods said: 'What has become of Vishnu? What has become of the sacrifice?' They said: 'On all (three) sides he is enclosed by the metres, with Agni to the east, there is no (way of) escaping: search for him in this very place!' By slightly digging they accordingly searched for him. They discovered him at a depth of three inches (or thumb's breadths): therefore the altar should be three inches deep; and therefore also Pâñki¹¹² made the altar for the Soma-sacrifice three inches deep.

10. This, however, one must not do. Among the roots of the plants he (Vishnu) hid himself: therefore let him (the Adhvaryu) bid (the Âgnîdhra) to cut out the roots of the plants. And since they found (anu-vid) Vishnu in that place, therefore it is called vedi (altar).

11. When they had found him, they enclosed him with a second enclosure, saying (Vâg. S. I, 27), 'Of good soil art thou, and auspicious art thou!' on the south side; for when they had thus obtained this earth they made it of good soil and auspicious;--'Pleasant art thou, and soft to sit upon!' they said on the west side, for when they had thus obtained this earth, they made it pleasant and soft to sit upon;--'Abounding in food and drink art thou!' they said on the north side, for when they had thus obtained this earth, they made it abounding in food and drink.

12. Threefold¹¹³ he draws round the first line of enclosure, threefold the second: hence sixfold (the two); for six seasons there are in the year, and the year, as Pragâpati (Lord of Creation), is the sacrifice¹¹⁴. As large as the sacrifice, as wide as its extent is, so wide does he thereby enclose it.

13. With six sacred words¹¹⁵ he draws around the first line of enclosure, with six the second: thus (together) twelvefold, for twelve no doubt are the months of the year; and the year, as Pragâpati, is the sacrifice. As large as the sacrifice, as wide as its extent is, so wide does he thereby enclose it.

14. 'Let it (the altar) measure a fathom¹¹⁶ across on the west side,' they say: that, namely, is the size of a man, and it (the altar) should be of (the) man's size. 'Three cubits long (should be) the "easterly line¹¹⁷," for threefold is the sacrifice,' (so they say, but) in this there is no (fixed) measure: let him make it as long as he thinks fit in his own mind!

15. The two shoulders (of the altar) he carries along both sides of the (Âhavanîya) fire. For the altar (vedi, fem.) is female and the fire (agni, masc.) is male; and the woman lies embracing the man: thereby a copulation productive of offspring is obtained. For this reason he carries the two shoulders (of the altar) along both sides of the fire.

16. It (the altar) should be broader on the west side, contracted in the middle, and broad again on the east side; for thus shaped they praise a woman: 'broad about the hips, somewhat narrower between the shoulders, and contracted in the middle (or, about the waist).' Thereby he makes it (the altar) pleasing to the gods.

17. It should be sloping towards east, for the east is the quarter of the gods; and also sloping towards north, for the north is the quarter of men. To the south side he sweeps the rubbish (loose soil), for that is the quarter of the deceased ancestors. If it (the altar) were sloping towards south, the sacrificer would speedily go to yonder world; and thus (by making the altar in the prescribed way) the sacrificer lives for a long time: for this reason he sweeps the loose soil to the south side. Let him then cover it (the altar) over with (fresh) rubbish: for rubbish means cattle, and well-stocked with cattle he thereby makes it¹¹⁸.

18. He (the Âgnîdhra) smooths it down (from east to west). The gods, namely, when they were preparing for the contest, said to one another: 'Come, let us remove to the moon for safety what imperishable place of worship there is on this earth; so that if the Asuras, on vanquishing us, should drive us away from here, we may afterwards, by praising and mortifying, prevail again!' They accordingly removed to the moon what imperishable place of worship there was on this earth. That now is the black (spots) in the moon: hence they say, 'In the moon is the place of worship for this earth.' It is in this place of worship also that his sacrifice is performed: for that reason he smooths (the altar) down¹¹⁹.

19. He smooths it down, with the text (Vâg. S. I, 28): 'Before the bloody (battle) with its rushings hither and thither¹²⁰, O mighty one!' the bloody one no doubt is the battle, for in battle bloody deeds are done, and slain lie man and horse; and before that battle they removed it (the altar to the moon); therefore he says, 'Before the bloody (battle) with its rushings hither and thither, O mighty one!'--'lifting up the life-bestowing earth,' for after lifting up what was living on this earth, they removed it to the moon; therefore he says, 'lifting up the life-bestowing earth; which they raised to the moon by prayers,' 'which they placed in the moon by worship,' he thereby says,--'that (earth) the wise still point out and worship,' to that they accordingly address their worship; and the offering of him also who so understands this, is performed in that place of worship.

20. He now says (to the Âgnîdhra; Vâg. S. I, 28), 'Put the sprinkling-water down (on the altar)!' That thunderbolt, the wooden sword, and the priest (brâhmana) have hitherto defended that sacrifice. Now the water also is a thunderbolt: that thunderbolt he thereby lays down for its defence. While the sprinkling-water is being held close above the wooden sword, he takes up the latter. If he were to set the sprinkling-water down, while the wooden sword is still lying, the two thunderbolts would come into collision with each other; but in this way the two thunderbolts do not come into collision with each other: for that reason he takes up the wooden sword, while the sprinkling-water is being held close above it.

21. He pronounces this (entire) speech:--'Put the sprinkling-water down (on the altar)! put fuel and barhis (sacrificial grass) beside it! wipe the ladles! gird the (sacrificer's) wife! come hither with the clarified butter!' This is a direction (given to the Âgnîdhra); he (the Adhvaryu) may pronounce it, if he choose; or, if he so choose, he may omit it: for he (the Âgnîdhra) himself knows that this work has now to be done.

22. He then flings the wooden sword northwards (on the heap of rubbish). If he wishes to exorcise¹²¹, (he does so), with the text, 'I fling thee as a thunderbolt for so and so!' and as a thunderbolt the wooden sword accordingly strikes down (the enemy).

23. He then washes his hands¹²²; for what there was bloody (or injured) on it (the altar) that he thereby removes from it: that is why he washes his hands.

24. Now those who made offerings in former times, touched (the altar and oblations) at this particular time, while they were sacrificing. They became more sinful. Those who washed (their hands) became righteous. Then unbelief took hold of men: 'Those who sacrifice become more sinful, and those who sacrifice not become righteous,' they said. No sacrificial food then came to the gods from this world: for the gods subsist on what is offered up from this world¹²³.

25. The gods thereupon said to Brihaspati Âṅgirasa, 'Verily, unbelief has come upon men; ordain thou the sacrifice to them!' Brihaspati Âṅgirasa then went and said, 'How comes it that you do not sacrifice?' They replied, 'From a desire for what should we sacrifice, since those who sacrifice become more sinful, and those who sacrifice not become righteous?'

26. Brihaspati Âṅgirasa then said, 'What we have heard of as produced¹²⁴ for the gods that is this sacrifice, that is to say, the cooked oblations and the prepared altar; therewith you have performed while touching: that is why you have become more sinful. Sacrifice therefore without touching, for thus you will become righteous!' 'How long?' they asked. 'Till the spreading of the sacrificial grass (on the altar),' he said. By the sacrificial grass, namely, it (the altar) becomes appeased. If, therefore, before the spreading of the sacrificial grass anything were to fall on it, let him only remove it at the time when he spreads the sacrificial grass; for when they spread the sacrificial grass, then they also step on it with the foot. He who knowing this sacrifices without touching, becomes indeed righteous: let him therefore sacrifice, without touching (the altar and oblations).

Third Adhyâya, First Brâhmana

1. He (the Âgnîdhra) now brushes the spoons¹²⁵ (with the grass-ends). The reason why he brushes the spoons is that the course¹²⁶ pursued among the gods is in accordance with that pursued among men. Now, when the serving up of food is at hand among men,--

2. They rinse the vessels, and having rinsed them, they serve up the food with them: in the same way is treated the sacrifice to the gods, that is to say, the cooked oblations and the prepared altar; and those vessels of theirs, the sacrificial spoons.

3. Now, when he brushes (the spoons), he in reality rinses them, thinking, 'with these rinsed ones I will proceed.' He thereby rinses them with two substances for the gods, and with one for men; viz. with water and the brahman (spirit of worship) for the gods,--for the water is (represented by) the sacrificial grass¹²⁷, and the brahman (by) the sacrificial formula;--and with one for men, that is with water alone: and thus this takes place separately¹²⁸.

4. He, in the first place, takes the dipping-spoon (sruva, masc.) and makes it hot (on the Gârhapatya fire), with either of the texts (Vâg. S. I, 29), 'Scorched is the Rakshas, scorched are the enemies!' or, 'Burnt out is the Rakshas, burnt out are the enemies!'

5. For when the gods were performing sacrifice they were afraid of a disturbance on the part of the Asuras and Rakshas. Hence by this means he, from the very opening of the sacrifice, expels from here the evil spirits, the Rakshas¹²⁹.

6. He brushes it thus inside with the (grass-)tops (cut off from the grass in tying the veda), with the text (Vâg. S. I, 29), 'Not sharp¹³⁰ art thou, (but yet) a destroyer of the enemies!' he says this in order that it may unceasingly destroy the enemies of the sacrificer. Further, 'Thee, the food-abounding (masc.), I cleanse for the kindling of food¹³¹!'--'thee that art suitable for the sacrifice, I cleanse for the sacrifice,' he thereby says. In the same way he brushes all the spoons, saying, 'Thee, the food-abounding (fem.) . . .,' in the case of the offering-spoon (sruk, fem.). The prâsitraharana¹³² (he brushes) silently.

7. Inside he brushes with the (grass-)tops thus (viz. from the handle to the top, or in a forward, eastward direction from himself); outside with the lower (grass-)ends thus (viz. in the opposite or backward direction, towards himself)¹³³: for thus (viz. in the former way) goes the out-breathing, and thus (in the opposite way) the in-breathing. Thereby he obtains out-breathing and in-breathing (for the sacrificer): hence these hairs (on the upper side of the elbow) point that way, and these (on the lower side) point that way¹³⁴.

8. Each time he has brushed and heated (a spoon), he hands it (to the Adhvaryu). Just as, after having rinsed (the eating vessels) while touching them, one would finally rinse them without touching them, so here: for this reason he hands over each (spoon) after heating it¹³⁵.

9. The dipping-spoon (sruva, masc.) he brushes first, and then the other spoons (sruk, fem.). The offering-spoon (sruk), namely, is female, and the dipping-spoon is male, so that, although in this way several women meet together, the one that is, as it were, the only male youth among them, goes there first, and the others after him. This is the reason why he brushes the dipping-spoon first, and afterwards the other (offering-)spoons.

10. Let him brush, them so as not to spatter anything towards the fire, as he would thereby bespatter him, to whom he will be bringing food, with the slops of the vessels: therefore let him brush them so as not to spatter anything towards the fire, that is to say, after stepping outside (the Âhavanîya fire-house) towards the east.

11. Here now some throw the grass-ends used for cleaning the spoons into the (Âhavanîya) fire. 'To the veda (grass-bunch) they assuredly belonged, and the spoons have been cleaned with them: hence it is something that belongs to the sacrifice, and (we throw it into the fire) in order that it should not become excluded from the sacrifice,' thus (they argue). Let him, however, not do so, since he would thereby make him to whom he will offer food, drink the slops of the vessels¹³⁶. Let him therefore throw them away (on the heap of rubbish).

12. He (the Âgnîdhra) then girds the wife (of the sacrificer)¹³⁷. She, the wife, truly is the hinder part of the sacrifice. 'May the sacrifice go on increasing before me!' thus (she thinks while) he girds her, thinking, 'may she sit thus girt by my sacrifice!'

13. He girds her with a cord (yoktra): for with a cord (yoktra) they yoke the draught-animal (yogya). Impure indeed is that part of woman which is below the navel; and therewith she will be facing the sacrificial butter: that part of her he thereby conceals with the cord, and only with the pure upper part of her body she then faces the sacrificial butter. This is the reason why he girds the wife¹³⁸.

14. He girds her over the garment. Now the garment represents the plants, and (the cord represents) Varuna's noose¹³⁹ (raggu): hence he thereby places the plants between (her and the noose), and thus that noose of Varuna does not injure her. This is the reason why he girds her over the garment.

15. He girds her, with the text (Vâg. S. I, 30), 'A zone art thou for Aditi!' Aditi, indeed, is this earth. She is the wife of the gods, and that one is his (the sacrificer's) wife. It is for the latter, accordingly, that he makes it a zone instead of a noose (or string). A zone means a girdle, and he thereby makes it this for her.

16. Let him not make a knot¹⁴⁰, for the knot is Varuna's (attribute); and Varuna would lay hold on the (sacrificer's) wife, if he were to make a knot. For this reason he does not make a knot.

17. He twists it through upwards¹⁴¹, with the text (Vâg. S. I, 30), 'The pervader¹⁴², of Vishnu art thou!' Let her not sit to the west of the sacrifice, with her face towards the east. For Aditi is this earth¹⁴³, she is the wife of the gods, and she indeed sits on the west of the sacrifice of the gods, with her face turned towards the east: and this lady would, therefore, raise herself to her (Aditi), and would speedily go to yonder world. And thus (viz. by sitting in the prescribed way) she lives for a long time, thus she propitiates her (Aditi), and thus the latter harms her not. For this reason let her sit somewhat to the south.

18. She looks down upon the sacrificial butter¹⁴⁴; for assuredly that wife is a woman, and the butter (represents) seed: hence a productive union is thereby brought about. For this reason she looks towards the butter.

19. She looks, with the text (Vâg. S. I, 30), 'With an unimpaired eye I look on thee;' whereby she says, with an uninjured eye I look on thee.'--'Agni's tongue art thou!' for when they offer up that (butter) in the fire, then Agni's tongues, as it were, issue forth: therefore she says, 'Agni's tongue art thou!'--'A good caller¹⁴⁵ of the gods,' whereby she says, 'well for the gods;'--'be thou for every dainty (or, sacrificial site, dhâman), for every prayer of mine!' whereby she says, 'for every sacrifice of mine be thou (a good caller)!

20. Having then taken up the butter (from the ground), he (the Âgnîdhra) carries it eastwards. In the case of one whose Âhavanîya fire is used for the cooking, he (now in the first place) puts it on the Âhavanîya, thinking, 'My oblation shall be entirely cooked on the Âhavanîya¹⁴⁶!' The reason why he first puts it thereon (viz. on the Gârhapatya) is, because he will have to make the wife look at it: for it would not be proper, if he were to take it (from the Âhavanîya) to the west in the midst of the performance, for the purpose of making the wife look at it; and if he were not to let the wife look at it at all, he would thereby exclude her from the sacrifice. And in this way, then, he does not exclude the (sacrificer's) wife from the sacrifice: therefore he does not take it eastwards till after melting it close by the wife (on the Gârhapatya), and making her look at it. In the case of one who (through death or from other causes) has not his wife with him, he puts it from the very beginning on the Âhavanîya. He then takes it again from thence and puts it down within the altar.

21. Here now they say,--'He must not place it within the altar; for from that (butter) they make the oblation to the wives of the gods¹⁴⁷: he therefore excludes the wives of the gods from the company (of their husbands)¹⁴⁸, and thereby his (the sacrificer's) wife becomes dissatisfied with her own husband.' Yâgñavalkya, however, said in reference to this point, 'Let it be so as it has been prescribed for the wife! who would care whether his wife may consort with other men¹⁴⁹?' 'As the altar is (part of the) sacrifice, and the butter is (part of the) sacrifice, I will build up the sacrifice from out of the sacrifice!' thus thinking, let him place it within the altar.

22. The two strainers are lying in the sprinkling water. He takes them from thence and purifies (ut-pû) the butter with them. Now one of them is related to the wind (that blows) upwards (utpavana)¹⁵⁰, so that he thereby makes it (the butter) sacrificially pure.

23. He clarifies it, with the text (Vâg. S. 'By the impulse of Savitri I purify thee with a flawless purifier (strainer), with the rays of the sun!' The meaning (of this formula) is the same (as before).

24. He then purifies the sprinkling water with the strainers covered with butter, with the text (Vâg. S. I, 31),
'By the impulse of Savitri I purify you (O waters) with a flawless purifier, with the rays of the sun!' The meaning is the same (as before).

25. The reason why he purifies the sprinkling water with the strainers covered with butter is, that he thereby puts milk into the water, and that the milk thereby (becomes) beneficial¹⁵¹ in the water, for, when it rains, plants are thereby produced; and on eating the plants and drinking the water, vital fluid (serum) results therefrom: and thus (he does this) in order to supply the vital fluid (of the sacrificer).

26. He then looks down on the butter. Here now some make the sacrificer look down. Yâgñavalkya, however, said in reference to this point,--'Why do not (the sacrificers) themselves become (act as) Adhvaryu priests? and why do not they (the sacrificers) themselves recite when far higher blessings are prayed for¹⁵²? How can these (people) possibly have faith in this¹⁵³? Whatever blessing the officiating priests invoke during the sacrifice that is for the benefit of the sacrificer alone.' The Adhvaryu should accordingly look down on it.

27. He looks down on it. The eye assuredly is the truth, for the eye is indeed the truth. If, therefore, two persons were to come disputing with each other and saying, 'I have seen it!' 'I have heard it!' we should believe him who said, 'I have seen it!' and not the other: hence he thereby causes it (the butter) to increase by means of the truth.

28. He looks down on it, with the text (Vâg. S. I, 31), 'Lustrous art thou! resplendent art thou! immortal (or, ambrosia) art thou!' That prayer is indeed true, for that (butter) is lustrous, it is resplendent, it is immortal: hence he thereby causes it to increase by that (prayer) which is true.

Third Adhyâya, Second Brâhmana

1. Now the sacrifice is the man. The sacrifice is the man for the reason that the man spreads (performs) it; and that in being spread it is made of exactly the same extent as the man¹⁵⁴: this is the reason why the sacrifice is the man.

2. The guhû (spoon) further belongs to that (man-shaped sacrifice), and so does the upabhrit; and the dhruvâ¹⁵⁵ represents its trunk. Now it is from the trunk that all these limbs proceed, and for this reason the entire sacrifice proceeds from the dhruvâ.

3. The dipping-spoon (sruva, masc.) is no other than the breath. This breath passes through (or, goes to) all the limbs, and for that reason the dipping-spoon goes to all the offering-spoons (sruk, fem.).

4. That guhû further is to him no other than yonder sky, and the upabhrit this atmosphere, and the dhruvâ this same (earth). Now it is from this (earth) that all the worlds originate: and from the dhruvâ, therefore, the whole sacrifice proceeds.

5. The dipping-spoon then is no other than that blowing one (the wind); it is this that sweeps across all these worlds: and for that reason the sruva goes to all the offering-spoons.

6. Now when this sacrifice is being performed, it is performed for the gods, the seasons, and the metres (or sacred texts). To the gods belongs what sacrificial food there is, to wit, king Soma and the sacrificial cake: all this he takes, while announcing it with the formula, 'I take thee, agreeable to so and so!' for thus it becomes theirs.

7. And whatever oblations of butter are taken, they are taken for the seasons and the metres. Every one of them he takes in the form of butter without announcing it (to any particular deity). In the guhû he takes of it four times (with the sruva from the pot), in the upabhrit eight times¹⁵⁶.

8. Now when he takes of it four times (with the sruva) in the guhû, he takes it for the seasons, since he takes it for the fore-offerings¹⁵⁷, and the fore-offerings are the seasons: all this he takes in the form of butter without making any announcement, in order to avoid sameness; for if he were to take it with the formulas 'For Spring (I take) thee!' 'For Summer--thee!' he would commit (the fault of) a repetition¹⁵⁸: he therefore takes it in the form of butter without making any announcement.

9. When, on the other hand, he takes eight times (with the sruva) in the upabhrit, he takes it for the metres¹⁵⁹, since it is for the after-offerings 1 that he takes it; and the after-offerings are the metres: all this he takes in the form of butter without making any announcement, in order to avoid sameness; for were he to take it with the formulas 'For the Gâyatrî--thee!' 'For the Trishtubh--thee!' he would commit a repetition: he therefore takes it in the form of butter without making any announcement.

10. Again, when he takes four times (with the sruva) in the dhruvâ, he takes it for the whole sacrifice, and all this he takes in the form of butter without making any announcement. To whom indeed should he announce it, since he cuts it off for all the deities? He therefore takes it in the form of butter without making any announcement.

11. Now the sacrificer stands behind the guhû, and he who means evil to him stands behind the upabhrit. The eater stands behind the guhû, and what (or, he who) is to be eaten stands behind the upabhrit. And the guhû, indeed, is the eater, and the upabhrit is that which is to be eaten. In the guhû he takes four times (with the sruva), and in the upabhrit eight times.

12. Now when he takes four times (butter) in the guhû, he thereby makes the eater more limited, smaller; and when he takes eight times in the upabhrit, he makes that which is to be eaten more unlimited, more abundant: for a flourishing condition indeed exists where the eater is smaller and that which is to be eaten more abundant.

13. In taking four times in the guhû, he takes (altogether) more butter, and in taking eight times in the upabhrit he takes less butter.

14. For when, in taking four times (butter with the sruva) in the guhû, he takes more butter, he thereby, in making the eater more limited, smaller, imparts vigour and strength to him. And when, in taking eight times in the upabhrit, he takes less butter, he thereby, in making that which (or, him who) is to be eaten more unlimited, more abundant, makes it (or, him) vigourless and weaker. And thus a king who has established himself among a numberless people, subdues them even from a single dwelling, and takes possession of whatever he likes¹⁶⁰: with that very same energy (the Adhvaryu acts) when he takes a greater quantity of butter in the guhû. Now what he takes in the guhû, that he offers with the guhû; and what he takes in the upabhrit, that also he offers with the guhû.

15. And in reference to this point they say: 'Wherefore then is he to take it in the upabhrit, if he does not offer it with the upabhrit?' Now, if he were to offer it with the upabhrit, those subjects (of the king) would assuredly become separated from him, nor would there be either an eater or what is to be eaten. When, on the other hand, he pours (the butter) together and thus offers it with the guhû, thereby the people pay tribute to the Kshatriya. Hence by what he takes in the upabhrit, the Vaisya (man of the people), under the rule of the Kshatriya, becomes possessed of cattle; and when he pours (the butter) together and offers it with the guhû, thereby the Kshatriya, whenever he likes, says, 'Hallo Vaisya, just bring to me what thou hast stored away!' Thus he both subdues him and obtains possession of anything he wishes by dint of this very energy.

16. These butter-portions, then, are taken for the metres. Now what he takes in the guhû (by ladling) four times (with the sruva), that he takes for the gâyatrî; and what he takes in the upabhrit (by ladling) eight times, that he takes for the trishtubh and gagatî; and what he takes in the dhruvâ (by ladling) four times, that he takes for the anushtubh. For the anushtubh is speech, and from speech all this (universe) springs: hence it is from the dhruvâ that the whole sacrifice originates. The anushtubh also is this (earth), and from it all this (universe) originates: hence it is from the dhruvâ that the whole sacrifice originates.

17. He takes (butter with the sruva), with the text (Vâg. S. I, 31), 'Verily, thou art the favourite resort (or, dainty) of the gods!' He thereby makes that butter the most favourite resort of the gods: for this reason he says, 'verily, thou art the favourite resort of the gods!'--'An unassailable means of worship!' the butter is indeed a thunderbolt: therefore he says, 'an unassailable means of worship!'

18. Once he puts (butter with the sruva) into the guhû with this formula, three times silently. With the same formula he puts (butter) once into the upabhrit, seven times silently. With the same formula he puts once (butter) into the dhruvâ, three times silently. Now, as to this, they say, 'Thrice he should take with the formula in each case, for threefold is the sacrifice.' Nevertheless (it is done) only once with each (spoon), for it is just in this way that the taking thrice (with a formula) is accomplished.

Third Adhyâya, Third Brâhmana

1. The Adhvaryu takes the sprinkling-water, and sprinkles in the first place the fire-wood¹⁶¹, with the text (Vâg. S. II, 1), 'A black deer, living in the den, art thou¹⁶²; I sprinkle thee, agreeable to Agni!' He thereby makes it sacrificially pure for Agni.

2. He then sprinkles he altar, with the text (Vâg. S. II, 1), 'Thou art the altar; I sprinkle thee, agreeable to the barhis (sacrificial-grass covering)!' He thereby makes it sacrificially pure for the grass covering.

3. He (the Âgnîdhra) then hands the sacrificial grass¹⁶³ to him (the Adhvaryu). The latter puts it down (on the altar) with the knot turned to the east, and sprinkles it, with the text (Vâg. S. II, I), 'Barhis art thou! I sprinkle thee, agreeable to the spoons!' He thereby makes it sacrificially pure for the spoons.

4. Thereupon he pours the sprinkling-water which is left on the roots of the (grass) plants, with the text (Vâg. S. II, 2), 'A moistening art thou for Aditi!' Aditi, indeed, is this earth; hence it is for the latter that he thus moistens the roots of the plants: thereby these plants become root-moistened; and even if their tops are dry, their roots at least remain moist.

5. Having thereupon untied the knot, he takes the prastara bunch from the front (of the barhis), with the text (Vâg. S. II, 2), 'Vishnu's crest art thou!' Vishnu, namely, is the sacrifice, and this (the prastara) is his top-knot or crest: this he thereby makes it at this sacrifice¹⁶⁴. From the front he takes it, because this top-knot also is (worn) on the front (of the head): for this reason he takes it from the front.

6. He then undoes the band (of the barhis). 'His (the sacrificer's) wife is sure to bring forth without difficulty¹⁶⁵,' thinking thus he undoes the band. He puts it down on the right hip (of the altar); for this represents his (the sacrificer's) waist-band, and it is on the right side that the waist-band is (tied): this is the reason why he puts it down on the right hip. He again covers it over (with sacrificial grass); for the waist-band also is covered (by the upper garment): for this reason he again covers it.

7. He now spreads the barhis (on the altar). For the prastara is the top-knot; and this other sacrificial grass is for this (sacrifice) what other hair there is below that (top-knot, viz. the beard, &c.):--that (hair) he thereby puts on it, and for this reason he spreads the barhis.

8. Now the altar (vedi, fem.) is a woman, and around her sit the gods and those priests who have studied and teach revealed lore¹⁶⁶; and as they thus sit around her, he makes her not naked: hence it is in order to avoid nudity (on her or the altar's part) that he spreads the barhis.

9. As large as the altar is, so large is the earth; and the plants (are represented by) the barhis; so that he thereby furnishes the earth with plants; and those plants are firmly established in this earth: for this reason he spreads the barhis.

10. Here now they say, 'Let him strew abundantly; for where the plants are most abundant on her, there the means of subsistence are most amply afforded by her: let him therefore strew abundantly!' It is in favour of him (the sacrificer) who procures (the sacrificial grass), then, (that this is done.) He strews it threefold¹⁶⁷, for threefold is the sacrifice. Or he may also spread it whilst lifting up (the tops)¹⁶⁸; for it has been said by the seer (Vâg. S. VII, 32), 'They spread the barhis continuously.' He spreads it with the roots below (the tops); for it is with their roots below that those plants are firmly established in this earth: for this reason he spreads it with the roots below.

11. He spreads it, with the text (Vâg. S. II, 2), 'I spread thee, soft as wool, pleasant to sit upon for the gods!'--when he says 'thee, soft as wool,' he thereby means to say 'agreeable to the gods;' and by 'pleasant to sit upon for the gods,' he means to say 'forming a good seat for the gods.'

12. He now trims the fire¹⁶⁹. The Âhavanîya, doubtless, is the head of the sacrifice, for the head is the fore-part¹⁷⁰: that fore-part of the sacrifice he thereby trims. He trims it while holding the prastara (which he has received back from the Brahman) close over it; for the prastara is the top-knot, and it is this which he thereby puts on it: for this reason he trims (the fire) while holding the prastara close over it.

13. He then lays the (three) enclosing-sticks (paridhi) around (the fire). The reason why he lays the enclosing-sticks around (is this). When at first the gods chose Agni for the office of Hotri, he said: 'Verily, I am not equal to this, that I should be your Hotri, and that I should carry your oblation. Already you have chosen three before, and they have passed away¹⁷¹. Restore them to me: then I shall be equal to this, that I should be your Hotri and that I should carry your oblation!' They said, 'So be it!' and they restored to him those (three former Agnis): they are these enclosing-sticks.

14. He then said, 'The thunderbolt, (in the shape of) the vashat-call¹⁷², has struck these down: I am afraid of that thunderbolt, the vashat-call. Lest that thunderbolt, the vashat-call, should strike me down, enclose me by those (three Agnis, or paridhis); and thus that thunderbolt, the vashat-call, will not strike me down.' They said, 'So be it!' and they enclosed him with those (three sticks), and that thunderbolt, the vashat call, did not strike him down. When he encloses Agni with those (sticks) he buckles armour on him.

15. They (the other three Agnis) then said, 'If you join us with the sacrifice in this wise, then let us also have a share in the sacrifice!'

16. The gods said: 'So be it! What shall fall outside the enclosure, that is offered unto you; and what they shall offer just upon you, that will sate you; and what they shall offer up in the fire that will sate you!' Thus what they offer up in the fire, that satisfies them (the Agnis); and what they offer up just upon them (the enclosing-sticks, or Agnis), that satisfies them; and what is spilled outside the enclosure, that is offered to them¹⁷³: hence no sin attaches to what (butter) is spilt; for into this earth they entered (when they, the Agnis, passed away), and whatever is spilt here,--all that remains indeed in her.

17. That which is spilt he touches, with the formulas (Vâg. S. II, 2), 'To the Lord of the Earth--svâhâ!' 'To the Lord of the World--svâhâ!' 'To the Lord of Beings--svâhâ!' These, indeed, are the names of those Agnis,--to wit, Lord of the Earth, Lord of the World, and Lord of Beings. Thus in like manner as that (oblation) which is accompanied by 'Vashat' is offered up (to the particular deity to which it is announced), so is this (offered up) on his (the sacrificer's) part to those Agnis.

18. Here now some people take the sticks they lay around from the fire-wood; but let him not do so, for unsuitable for laying around are those which they take from the fire-wood, since the fire-wood is prepared for the purpose of being put upon (the fire); but what other (kind of sticks) they bring to him, called 'enclosing-sticks (paridhis),' they are indeed suitable for his purpose: let them therefore bring others.

19. Indeed, they should be of Palâsa wood (Butea Frondosa); for the Palâsa tree, doubtless, is the Brahman¹⁷⁴, and Agni also is the Brahman: for this reason the Agnis should be of Palâsa wood.

20. Should he be unable to procure them of Palâsa wood, they may be of Vikankata wood (Flacourtia Sapida); and if he be unable to procure any of Vikankata, they may be of Kârshmarya wood (Gmelina Arborea); and if he be unable to procure any of Kârshmarya wood, they may be of Vilva (Aegle Marmelos), or of Khadira (Acacia Catechu), or of Udumbara wood (Ficus Glomerata). These, doubtless, are the trees that are suitable for sacrificial purposes, and from these trees they (the enclosing-sticks) are therefore (taken).

Third Adhyâya, Fourth Brâhmana

1. They should be green (fresh); for that is (what constitutes) their living element, by that they are vigorous, by that possessed of strength: for this reason they should be green.

2. The middle stick he lays down first (on the west side of the fire), with the text (Vâg. S. II, 3), 'May the Gandharva Visvâvasu¹⁷⁵ lay thee around for the security of the All! Thou art a fence to the sacrificer, thou (art) Agni, invoked and worthy of invocation!'

3. He then lays down the southern one, with the text (ib.), 'Thou art Indra's arm for the security of the All! Thou art a fence to the sacrificer; thou Agni, invoked and worthy of invocation!'

4. He then lays down the northern one, with the text (ib.), 'May Mitra-Varuna lay thee around in the north with firm law for the security of the All! Thou art a fence to the sacrificer, thou Agni, invoked and worthy of invocation!' They are indeed Agnis, and for that reason he says, 'Agni, invoked and worthy of invocation!'

5. Thereupon he puts on (the fire) a samidh (kindling-stick). He first touches with it the middle enclosing-stick: thereby he first kindles those (three Agnis). After that he puts it on the fire: thereby he kindles the visible fire.

6. He puts it on¹⁷⁶, with the gâyatrî stanza (Vâg. S. II, 4), 'Thee, O Sage, who callest (the gods) to the feast, we will kindle so as to shine brilliantly; thee, O Agni, mighty at the sacrifice!' He thereby kindles the gâyatrî¹⁷⁷; the gâyatrî, when kindled, kindles the other metres; and the metres, when kindled, carry the sacrifice to the gods.

7. By the second kindling-stick (samidh), which he now puts on, he kindles the spring; the spring, when kindled, kindles the other seasons; and the seasons, when kindled, cause living beings to be produced and the plants to ripen. He puts it on, with the formula (Vâg. S. II, 5), 'A kindler (samidh) art thou!' for the spring is indeed a kindler.

8. When he has put it on, he murmurs (ib.), 'May the sun guard thee from the east against any imprecation!' for the enclosing-sticks serve for protection on all (the other three) sides; and thereby he makes the sun the protector on the east side, fearing 'lest the evil spirits, the Rakshas, should rush in from the east:' for the sun is the repeller of the evil spirits, the Rakshas.

9. By that third kindling-stick, then, which he puts on at the after-offerings¹⁷⁸, he kindles the officiating priest (brâhmana); and he, the priest, when kindled, carries the sacrifice to the gods.

10. He now returns to the altar covered (with sacrificial grass). Having taken two stalks of grass, he lays them down across (the barhis or grass covering, with the tops to the north), with the formula (Vâg. S. II, 5), 'Savitri's arms¹⁷⁹ are ye!' The prastara bunch is indeed the top-knot (of the sacrifice); and he now lays down these two crosswise as its eye-brows: thereby these two (represent) the transverse eye-brows. The prastara, further (represents) the kshatra (or military class); and the other barhis the vis (or, the common Âryan people);--(and the two stalks he puts down between them) for the sake of separating (vidhriti) the kshatra and the vis: for this reason he lays them down crosswise; and for this reason these two (stalks) are called vidhriti.

11. On them he spreads the prastara, with the formula (Vâg. S. II, 5), 'I spread thee, soft as wool, pleasant to sit upon for the gods!' When he says 'thee, soft as wool,' he means to say 'agreeable to the gods;' and by 'pleasant to sit upon for the gods' he means to say 'forming a good seat for the gods.'

12. He presses it down (with his left hand), with the text (ib.), 'May the Vasus, the Rudras, the Âdityas sit on thee!' These three, that is, the Vasus, the Rudras, and the Âdityas, namely, are (classes of) gods; and these, he means to say, are to sit down on it. While it is still being held down with his left hand,--

13. He seizes the guhû with his right, fearing 'lest the evil spirits, the Rakshas, should enter there in the meantime;' for the officiating priest (brâhmana) is the repeller of the Rakshas: therefore, while it (the prastara) is still being held down with his left hand,--

14. He seizes the guhû, with the text (Vâg. S. II, 6), 'Fond of butter art thou, Guhû by name!' for fond of butter indeed it is, and Guhû by name;--'Sit down here with the favourite resort¹⁸⁰ (or dainty) on the favourite seat!' The upabhrit (he takes), with the formula (ib.), 'Fond of butter art thou, Upabhrit by name!' for fond of butter indeed it is, and Upabhrit by name;--'Sit down here with the favourite resort on the favourite seat!' The dhruvâ (he takes) with 'Fond of butter art thou, Dhruvâ by name!' for fond of butter indeed it is, and Dhruvâ by name;--'Sit down here with the favourite resort on the favourite seat!' What other sacrificial food there is, (he puts down on the prastara), with the formula, 'With the favourite resort sit down on the favourite seat!'

15. He lays the guhû down on (the prastara), and the other spoons down below, (viz. on the barhis, north of the guhû, and so as not to touch it or one another); for the guhû assuredly is the kshatra, and the other spoons (sruk) are the vis: he thereby makes the kshatra superior to the vis. Hence the people here serve, from a lower position, the Kshatriya seated above them: for this reason he places the guhû upon (the prastara) and the other spoons down below it.

16. He touches the offerings, with the text (Vâg. S. II, 6), 'Safely they have sat down,' for safely indeed they sat down;--'in the lap (yoni) of divine truth!' for the sacrifice is indeed the lap of divine truth, and in the sacrifice they sat down;--'Protect these, O Vishnu! protect the sacrifice! protect the lord of sacrifice!' thereby he refers to the sacrificer;--'Protect me, the leader of the sacrifice!' thereby he does not exclude himself either from the sacrifice. Vishnu, assuredly, is the sacrifice: hence it is to the sacrifice that he makes all that over for protection. This is the reason why he says, 'Protect these, O Vishnu!'

Third Adhyâya, Fifth Brâhmana

THE KINDLING OF THE FIRE, THE PRAVARA, AND THE TWO LIBATIONS (ÂGHÂRA) OF BUTTER.

1. With the fire-wood (idhma, lighting material) the Adhvaryu lights (indh) the fire: hence it is called fire-wood. And with the kindling verses (sâmidhenî) the Hotri kindles (sam-indh, to make blaze): hence they are called kindling verses.

2. He (the Adhvaryu¹⁸¹) says (to the Hotri): 'Recite to the fire as it is being kindled!' for it is to the fire, when it is being kindled, that he recites.

3. Here now some people say, 'O Hotar, recite to the fire as it is being kindled!' But let him not say so; for that (priest) is not a Hotri as yet; only when he (the sacrificer) elects him¹⁸², does he become a Hotri. Let him therefore say, 'Recite to the fire as it is being kindled!'

4. He recites (verses) addressed to Agni: he accordingly kindles it (the fire) with the aid of its own deity. In the gâyatrî metre (are the verses which) he recites; for the gâyatrî is Agni's metre: by means of its own metre he thereby kindles it. The gâyatrî is vigour, the gâyatrî is the brahman¹⁸³ (the priestly order): with vigour he thereby kindles it.

5. Eleven (verses) he recites; for of eleven syllables consists the trishtubh metre. The gâyatrî is the brahman and the trishtubh is the kshatra (or military order)¹⁸⁴. With the aid of these two energies he thus kindles it: for this reason he recites eleven (verses).

6. Thrice he recites the first verse, and thrice the last one; for of threefold beginning are sacrifices, and of threefold termination: therefore he recites thrice the first and the last (verses).

7. Fifteen sâmidhenî verses result (from this repetition of the first and last of the eleven verses). The fifteen-versed chant¹⁸⁵, doubtless, is the thunderbolt, and the thunderbolt means strength; so that he thereby converts the sâmidhenîs into strength: hence, if he should hate any one, he may crush him with his great toes¹⁸⁶ at the time when those (verses) are recited. By saying, 'I here crush so and so!' he crushes him with that thunderbolt.

8. Fifteen nights indeed there are in a half-moon; and growing by half-moons the year passes: hence he thereby obtains the nights.

9. Now in the fifteen gâyatrî verses there are indeed three hundred and sixty syllables¹⁸⁷; and three hundred and sixty days there are in a year: hence he thereby obtains the days, he thereby obtains the year.

10. For an ishti (which is performed in order to obtain the fulfilment of a special wish)¹⁸⁸ let him recite seventeen sâmidhenî verses; for in a low voice he sacrifices to the deity to which he offers an ishti.

Twelve months, namely, there are in a year, and five seasons¹⁸⁹: this (makes) the seventeenfold Pragâpati. For verily Pragâpati is all: hence for what wish he performs the ishti, that wish he thus accomplishes by means of the All. In a low voice he sacrifices to the deity; for what is spoken in a low voice is undefined (indistinct), and undefined is the 'All:' hence for whatever wish he performs the ishti, that wish he thus accomplishes by means of the All. This is the practice in regard to an ishti.

11. Some people say: 'Let him recite twenty-one sâmidhenî verses also at the full- and new-moon sacrifice.' Twelve, doubtless, are the months of the year, five the seasons, and three these worlds: this (makes) twenty; and the twenty-first is this very (sun) that here shines: he is the resort, he the stay; thereby he (the sacrificer) obtains this resort, this stay. He may therefore recite twenty-one.

12. Let him recite them only for one of established prosperity (gatasrî), who would not wish to become either better or worse. For, what he for whom they recite is like, like that he will either be or worse¹⁹⁰, for whom, that knows this, they recite those (twenty-one verses). This, however, is mere speculation, for those (twenty-one verses) are not recited¹⁹¹.

13. Thrice he should recite the first and thrice the last (verse), without drawing breath; for three are these worlds, so that he thereby spreads (san-tan) these worlds, gains these worlds. Also three breaths there are in man: this recitation thereby causes him (the sacrificer) to be extended (santata), not cut short (by death).

14. He (the Hotri) should endeavour to recite this (uninterruptedly) as long as his strength lasts. If, on the other hand, he were to take breath in the middle (of the verse), it would be a slight on this very (sacrifice)¹⁹²: by reciting this (holy) composition without taking breath, that slight will be avoided.

15. If, however, he do not care to undertake this, he may also recite one (verse) at a time without drawing breath: he thereby spreads those worlds one by one, gains those worlds one by one. The reason why he takes breath, is that the gâyatrî is indeed breath; and that by reciting a complete gâyatrî verse, he accordingly bestows complete breathing (on the sacrificer): let him therefore recite one (verse) at a time without breathing.

16. He recites them in a continuous, uninterrupted way: thereby he makes the days and nights of the year continuous, and in a continuous, uninterrupted way revolve those days and nights of the year. And in this way he gives no access to the spiteful enemy; but access he would indeed give, if he were to recite them discontinuously: he therefore recites in a continuous, uninterrupted way.

Fourth Adhyâya, First Brâhmana

1. He recites after uttering (the syllable) 'Hiṅ!' Sacrifice, they say, is not (performed) without the Sâman; and neither is the Sâman chanted without 'Hiṅ' having been uttered. By his uttering 'Hiṅ!' the peculiar nature (rûpam) of the word 'Hiṅ' is produced (in the sacrifice); and by the sacred syllable (om) it assumes the nature of the Sâman. By uttering 'Om! Om¹⁹³!' this his entire sacrifice becomes endowed with the Sâman.

2. And (another reason) why he utters 'Hiṅ!' is this. The word 'Hiṅ' means breath, for the word Hiṅ' does indeed mean breath: he cannot therefore pronounce the word 'Hiṅ,' when he closes his nostrils. The rik (verse) he recites with his voice. Now, voice and breath are a pair, so that a productive union of the sâmidhenîs is thereby effected at the outset: for this reason he recites, after uttering 'Hiṅ!'

3. He utters the word 'Hiṅ' in a low voice. Were he, on the contrary, to pronounce 'Hiṅ' aloud, he would make 'voice' of both the one and the other: for this reason he utters the word 'Hiṅ' in a low voice.

4. He recites with 'â (hither)!' and 'pra (forth or thither)¹⁹⁴!' He thereby joins a gâyatrî verse directed hitherward to one directed away from here: the one which tends from hence carries the sacrifice to the gods, and the one which tends hitherward pleases the men. For this reason he recites with 'â' and 'pra.'

5. And (another reason) why he recites with 'â' and 'pra,' is this. 'Pra (forth)' clearly means out-breathing, and 'â (hither)' means in-breathing: hence he thereby obtains out-breathing and in-breathing (for the sacrificer). For this reason he recites with 'â' and 'pra.'

6. Yet (other reasons) why he recites with 'hither (â)' and 'thither (pra),' are these. 'Thither' the seed is cast, and 'hither' birth takes place. 'Thither' the cattle disperse (for grazing), 'hither' they return. Indeed, everything here (moves) 'hither' and 'thither:' for this reason he recites with 'â' and 'pra.'

7. He recites¹⁹⁵, 'Forth go your viands, heavenward!'--hereby, then, the 'thither' is (realised). And (in the second verse), 'Come hither, Agni, to expand¹⁹⁶!'--by this, on the other hand, the 'hither' is (realised).

8. Now, in reference to this point, some people say, 'Both these (texts) surely result in a "thither¹⁹⁷."' This, however, is beyond the ordinary understanding: the text, 'forth go your viands, heavenward!' is clearly (directed) away from (the sacrificer); and the text, 'Come hither, Agni, to expand!' is (directed) towards (him).

9. He recites (the first kindling verse), 'Forth go your viands, heavenward!' this, then, tends in a forward direction. 'Viands' (vâga)¹⁹⁸ he says, because viands mean food: hence food is obtained (for the sacrificer) by this recitation. 'Heavenward' he says, because those that tend heavenward are the half-moons: it is, therefore, the half-moons which he obtains by this recitation. 'In havis rich' he further says, because those that are rich in havis (milk, butter) are the cattle; it is cattle, therefore, that he thereby obtains through the recitation.

10. 'With buttered (spoon)--' he adds. Now Mâthava, the (king of) Videgha¹⁹⁹, carried Agni Vaisvânara in his mouth. The Rishi Gotama Râhûgana was his family priest. When addressed (by the latter), he made no answer to him, fearing lest Agni might fall from his mouth.

11. He (the priest) began to invoke the latter with verses of the Rig-veda, 'We kindle thee at the sacrifice, O wise Agni, thee the radiant, the mighty caller to the sacrificial feast (Rig-veda V, 26, 3)!--O Videgha!'

12. He (the king) did not answer. (The priest went on), 'Upwards, O Agni, dart thy brilliant, shining rays, thy flames, thy beams (Rig-veda VIII, 44, 16)!--O Videgha-a-a!'

13. Still he did not answer. (The priest continued), 'Thee, O butter-sprinkled one, we invoke! (Rig-veda V, 26, 2);' so much he uttered, when at the very mentioning of butter, Agni Vaisvânara flashed forth from the (king's) mouth: he was unable to hold him back; he issued from his mouth, and fell down on this earth.

14. Mâthava, the Videgha, was at that time on the (river) Sarasvatî²⁰⁰. He (Agni) thence went burning along this earth towards the east; and Gotama Râhûgana and the Videgha Mâthava followed after him as he was burning along. He burnt over (dried up) all these rivers. Now that (river), which is called 'Sadânîrâ,' flows from the northern (Himâlaya) mountain: that one he did not burn over. That one the Brâhmans did not cross in former times, thinking, 'it has not been burnt over by Agni Vaisvânara.'

15. Now-a-days, however, there are many Brâhmans to the east of it. At that time it (the land east of the Sadânîrâ) was very uncultivated, very marshy, because it had not been tasted by Agni Vaisvânara.

16. Now-a-days, however, it is very cultivated, for the Brâhmans have caused (Agni) to taste it through sacrifices. Even in late summer that (river), as it were, rages along²⁰¹: so cold is it, not having been burnt over by Agni Vaisvânara.

17. Mâthava, the Videgha, then said (to Agni), 'Where am I to abide?' 'To the east of this (river) be thy abode!' said he. Even now this (river) forms the boundary of the Kosalas and Videhas; for these are the Mâthavas (or descendants of Mâthava).

18. Gotama Râhûgana then said (to Mâthava), 'Why didst thou not answer when addressed by us?' He replied, 'Agni Vaisvânara was in my mouth; I did not reply, lest he should escape from my mouth.'

19. 'How then did this happen?'--'At the moment when thou didst utter the words, "(Thee), O butter-sprinkled one, we invoke!" just then, at the mention of butter, Agni Vaisvânara flashed forth from my mouth; I was unable to hold him back, he issued from my mouth.'

20. That (word) in the sâmidhenîs, therefore, which contains butter (ghrita) is especially suitable for kindling (sam-indh); and by it he accordingly kindles him (Agni, the fire) and bestows vigour on this (sacrificer).

21. Now that (word) is ghritâkyâ, 'with the buttered (spoon).'--'He nears²⁰² the gods, wishful of bliss.' Wishful of bliss, truly, is the sacrificer, since he wishes to approach the gods, to go to²⁰³ 3 the gods: therefore he says, 'he nears the gods, wishful of bliss.' This (verse), which is addressed to Agni, is undefined (vague); and undefined, doubtless, is the 'All;' he thus commences (this holy work) with the All.

22. [He recites the second sâmidhenî]: 'Come hither, Agni, to expand!'--'To expand' he says, because at the beginning these worlds were well-nigh contiguous to one another: at that time one could touch the sky thus²⁰⁴.

23. The gods desired, 'How could these worlds of ours become farther apart from one another? How could there be more space for us?' They breathed through them (the worlds) with these three syllables (forming the word) 'vîtaye²⁰⁵,' and these worlds became far apart from one another; and there was then ampler space for the gods: ample space, therefore, he will have for whom, knowing this, they recite this (verse) containing (the word) 'vîtaye.'

24. He proceeds, 'Invoked for the giver of oblations!' 'The giver of oblations²⁰⁶,' of course, is the sacrificer: hence 'invoked for the sacrificer' is what he thereby means to say.--'As Hotri on the barhis sit!' Agni, indeed, is the Hotri, and the barhis (the covering of sacrificial grass on the altar) is this world: hence he thereby establishes Agni (the fire) in this world, as this fire is established (or, beneficial, hita) in this world. This (verse), then, is recited with reference to this world (the earth): through it this world is conquered by him for whom, knowing this, they recite this (verse).

25. [He recites the third sâmidhenî]: 'With samidhs thee, O Aṅgiras!'--with samidhs (kindling-sticks), indeed, the Aṅgiras kindled him. 'O Aṅgiras!' he says, for Agni is indeed Aṅgiras²⁰⁷.--'With butter we exhilarate!' This (viz. ghritena, 'with butter') is a word which is especially suitable for the kindling of Agni: by it he kindles him, and bestows vigour on this (sacrificer).

26. 'Shine forth, O youngest, brilliantly!' he adds; for brilliantly he shines, when kindled; and 'O youngest!' he says, because he is really the youngest Agni²⁰⁸: therefore he says, 'O youngest!' This (verse) is recited with reference to yonder world, to wit, the aërial world; hence this (verse), which is addressed to Agni, is undefined, for undefined is yonder world: that world he thereby gains, for whom, knowing this, they recite this verse.

27. [He recites the fourth sâmidhenî]: 'Agni, do thou obtain for us that (region) wide and glorious!' For wide, indeed, is yonder (region) wherein the gods (dwell), and glorious is that (region) wherein the gods (dwell). When he says, 'Do thou obtain for us²⁰⁹ 1,' he means to say, 'make us go to it!'

28. 'That great and mighty one, O God!' For great, indeed, is yonder (region) wherein the gods (dwell), and mighty²¹⁰ is that wherein the gods (dwell). This (verse), then, is recited with reference to yonder world: that heavenly world he thereby gains, for whom, knowing this, they recite this (verse).

29. He recites (the fifth sâmidhenî): 'Praiseworthy he, adorable,' for worthy of praise he is, and worthy of adoration;--'visible through the veil of gloom,' for when kindled he is seen right through the gloom;--'Agni, the mighty one (bull), is lit,' for he is indeed lit up, the mighty one.

[He recites the sixth sâmidhenî]: 'The mighty Agni is lit up,' for he is indeed lit up.

30. 'Yea²¹¹ 3, as a horse that bears the gods,' for having become a horse he does indeed carry the sacrifice to the gods: the (word) 'na' which occurs in this verse has the meaning of 'om' (verily); hence he says, 'Yea, as a horse that bears to the gods.'

31. 'With offerings him they glorify,' for with offerings men indeed glorify him; therefore he says, 'with offerings him they glorify.'

32. [He recites the seventh sâmidhenî): 'O mighty one²¹²! we mighty men do kindle thee, the mighty one!' for they indeed kindle him;--'O Agni, thee that brightly shines!' for he indeed shone brightly when he was kindled.

33. He recites this tristich which contains the word (vrishan), 'mighty.' All these kindling verses, it is true, are addressed to Agni; Indra, however, is the deity of sacrifice, Indra is the mighty (hero); hence these his (the sacrificer's) kindling verses thereby become possessed of Indra: this is the reason why he recites the tristich containing the word 'mighty.'

34. He recites [the eighth sâmidhenî]: 'Agni we choose as messenger!' Now the gods and the Asuras, both of them sprang from Pragâpati, were contending for superiority. When they were thus contending, the gâyatrî stood between them. That gâyatrî was the same as this earth, and this earth indeed lay between them²¹³ 2. Now both of them knew that whichever she would side with, they would be victorious and the others would be defeated. Both parties then invited her secretly to come to them. Agni acted as messenger for the gods; and an Asura-Rakshas, named Saharakshas²¹⁴, for the Asuras. She then followed Agni: he therefore recites, 'Agni we choose for messenger,' because he was the messenger of the gods.--'As Hotri the all-knowing, him!'

35. Here now some people recite, 'He who is the Hotri of the all-knowing²¹⁵;' lest (in saying 'for Hotri, the all-knowing, him') one should say to oneself 'enough (i.e. have done)!' This, however, he should not do; for by (doing) so they do at the sacrifice what is human; and what is human, is inauspicious at a sacrifice. Therefore, lest he should do what is inauspicious at the sacrifice, he should recite, just as it is recited by the Rik, 'for Hotri, the all-knowing, him!' [He continues], 'Performing well this sacrifice!' for he, Agni, is indeed a good performer of the sacrifice: for this reason he says, 'performing well this sacrifice.' She (gâyatrî, or the earth) sided with the gods, and the gods thereupon were victorious and the Asuras were defeated: and verily he for whom, knowing this, they recite this (verse), is himself victorious and his adversaries are defeated.

36. He therefore recites this, the eighth sâmidhenî). This, indeed, is peculiarly a gâyatrî verse, since it is of eight syllables that the gâyatrî (metre) consists: for this reason he recites the eighth (sâmidhenî).

37. Here now some people place the two (dhâyyâs) additional kindling verses before (the eighth sâmidhenî), arguing, 'The two dhâyyâs²¹⁶ mean food: this edible food we place in front (or, in the mouth, mukhatah).' But let him not do this: for with him who inserts the additional verses before (the eighth), the latter (the eighth) is clearly out of its place²¹⁷, since in that case it (and the succeeding verse) become the tenth and eleventh verses. With him, on the other hand, for whom they recite this as the eighth (kindling verse), it is indeed in its proper place: let him therefore insert the two additional verses after (the ninth).

38. [He recites the ninth kindling verse]: 'He who is kindled at the cult'--the cult (adhvara), doubtless, is the sacrifice: 'he who is kindled at the sacrifice' he thereby says;--'Agni, the bright, the laudable,' for he is both bright and laudable;--'the flaming-locked, him we adore!' for when he is kindled, his locks, as it were, flame. Previously to (the beginning of the tenth verse), 'O Agni, worshipped, thou art lit!' let him (the Adhvaryu) put on all the kindling-sticks with the exception of the one stick (which is to be put on at the after-offerings²¹⁸); for it is now that the Hotri completes (the kindling); and what then is left of the kindling-sticks, other than the one stick, that is left (unused altogether); and what is left (unused) of the sacrifice, that is left for his (the sacrificer's) spiteful enemy: let him, therefore, previously to this (verse), put on all the samidhs, save one.

39. [He continues]: 'Adore, good worshipper, the gods!' worship (adhvara) doubtless means sacrifice: 'adore the gods, good sacrificer,' he thereby says;--'Oblation-bearer, sure, art thou!' for he, Agni, is indeed the bearer of oblations: for this reason he says 'oblation-bearer, sure, art thou.'

[He recites the last sâmidhenî]: 'Make offerings! do reverence! Him, Agni, while the cult proceeds, for your oblation-bearer choose!' by this (verse) he urges them on: 'make offerings and worship! do this for (the accomplishment) of whatever desire you kindled him!' this is what he thereby means to say. 'Him, Agni, while the cult proceeds,' he says, because cult means sacrifice: hence he thereby says, 'him, Agni, whilst the sacrifice proceeds;'--'for your oblation-bearer choose!' for he, Agni, is indeed the oblation-bearer, and for this reason he says 'for your oblation-bearer choose (him)!'

40. This tristich, containing (the word) 'cult (adhvara),' he thus recites. For once when the gods were engaged in sacrificing, their rivals, the Asuras, wished to injure (dhurv, dhvar) them; but, though desirous of injuring them, they were unable to injure them and were foiled: for this reason the sacrifice is called adhvara ('not damaged, uninterrupted'); and for whomsoever, that knows this, they recite this tristich containing (the word) adhvara ('cult, sacrifice'), his rival, though desirous of injuring him, is foiled; and he, (the sacrificer), moreover, gains as much as one gains by offering a Soma-sacrifice²¹⁹.

Fourth Adhyâya, Second Brâhmana

1. Now in former times the gods appointed Agni to the chief (office), namely, that of Hotri; and having appointed him to the chief (office) saying 'do thou carry this our oblation!' they cheered him up, saying, 'Surely, thou art vigorous; surely, thou art equal to this!' thereby endowing him with vigour, even as in our own days, when they appoint any one from among their kinsmen to the chief (office), they cheer him up saying 'surely, thou art vigorous; surely, thou art equal to this!' thereby endowing him with vigour. By what, therefore, he recites after this, he eulogizes him, puts vigour into him 2²²⁰.

2. 'O Agni, thou art great! O priest (brâhmana), O Bhârata!' for Agni, indeed, is the brahman (sacerdotium): therefore he says 'O Brâhmana!--O Bhârata' he says, because he (Agni) bears (bhar) the oblation to the gods: therefore they say 'Agni is bhârata (the bearer).' Or, he, being the breath, sustains (bhar) these creatures: therefore he says 'O Bhârata (sustainer)!'

3. He now calls on (Agni as) the ancestral (Hotri priest)²²¹. He thereby introduces him both to the Rishis and to the gods (as if he were to say), 'Of great vigour is he who has obtained the sacrifice!' This is the reason why he calls on (Agni as) the ancestral (Hotri).

4. He calls from the remote end (of the sacrificer's ancestral line) downwards; for it is from the remote end downwards that a race is propagated. He (the Hotri) also thereby propitiates the lord of seniority for him (the Sacrificer); for here among men the father comes first, then the son, and then the grandson: this is the reason why he calls from the remote end downwards.

5. Having named (him as) the ancestral one, he says, '(thou wert) kindled by the gods, kindled by Manu;' for in olden times the gods did kindle him: for this reason he says 'kindled by the gods;' and 'kindled by Manu' he says, because in olden times Manu did kindle him: for this reason he says 'kindled by Manu.'

6. He continues, 'Praised by the Rishis (wert thou);' for in olden times the Rishis did praise him: for this reason he says 'praised by the Rishis.'

7. Further, 'Gladdened by bards (vipra);' for those bards, the Rishis, indeed gladdened him: for this reason he says 'gladdened by bards.'

8. Further, 'Celebrated by sages (kavi);' for those sages, the Rishis, indeed celebrated him: this is why he says 'celebrated by sages.'

9. Further, 'Sharpened by the brahman (the Veda or vedic formulas),' for he is indeed sharpened by the brahman;--'the receiver of butter-offerings,' for he is indeed the receiver of butter-offerings.

10. Further, 'The leader of oblations (yagña), the carrier of (Soma-)sacrifices (adhvara),' for through him they lead forward all oblations, both the domestic oblations and the others: this is why he says 'the leader of oblations.'

11. 'The carrier (rathî) of sacrifices;' for being a cart (as it were) he conveys the sacrifice to the gods: this is the reason why he says 'the carrier of sacrifices.'

12. Further, 'The unsurpassed Hotri, the surpassing bearer of oblations;' for him the Rakshas do not surpass (tar): for this reason he says 'the unsurpassed (atûrta) Hotri.' 'The surpassing (tûrni, rather 'swift') bearer of oblations,' for he overcomes (tar) every evil: therefore he says 'the surpassing bearer of oblations²²².'

13. Further, 'The mouth-vessel²²³, the offering-spoon of the gods;' for he, Agni, is indeed the vessel of the gods: therefore they make offerings in Agni to all the gods, he being the vessel of the gods. And, verily, whosoever knows this, obtains the vessel of him whose vessel he desires to obtain²²⁴.

14. Further, 'The cup from which the gods drink;' for from him, being (as it were) a cup, the gods drink (the Soma-libations): for this reason he says 'the cup from which the gods drink.'

15. Further, 'Thou, O Agni! dost encompass the gods, as the felly the spokes;' 'in the same way in which the felly on all sides encompasses the spokes, so dost thou on all sides encompass the gods,' this is what he thereby says.

16. 'Bring hither the gods for the sacrificer!' this he says in order that he (Agni) may bring the gods to this sacrifice²²⁵.--'Bring Agni hither, O Agni!' this he says in order that he may bring Agni to the butter-portion intended for Agni.--'Bring Soma hither!' this he says in order that he may bring Soma to the butter-portion intended for Soma. 'Bring Agni hither!' this he says in order that he (Agni) may bring Agni hither to that indispensable²²⁶ cake which is offered to Agni on both occasions (at the new- and the full-moon sacrifices).

17. And (in the same way) according to the respective deities²²⁷. He then continues, 'Bring hither the butter-drinking gods!' this he says in order that he may bring hither the prayâgas and anuyâgas (fore and after-offerings), for the prayâgas and anuyâgas (represent) indeed the butter-drinking gods.--'Bring Agni hither for the Hotriship!' this he says in order that he may bring Agni hither for the office of Hotri.--'Your own greatness bring hither!' this he says in order that he (Agni) may bring hither his own greatness; his own greatness, in truth, is his voice: hence he says it in order that he may bring hither his voice²²⁸.--'Bring thou hither (the gods), O Gâtavedas²²⁹, and offer up a good offering!' what deities he bids him bring hither, with regard to those (deities) he thereby says 'bring them hither!' When he says, 'offer up a good offering!' he means to say, 'sacrifice in the proper order!'

18. He recites (the invitatory prayer)²³⁰ while standing, since it is yonder (sky) which he thereby recites; for, indeed, the invitatory prayer (signifies) yonder (sky), and by it he recites that which is yonder (sky). This is the reason why he recites standing.

19. The offering-prayer 3 he pronounces while sitting, since the offering-prayer (represents) this (earth): hence no one pronounces the offering-prayer while standing; for the offering-prayer is this earth, and by it he pronounces that which is this (earth). This is the reason why he pronounces the offering-prayer while sitting.

Fourth Adhyâya, Third Brâhmana

1. The fire that has been kindled by means of the kindling verses, assuredly, blazes more brightly than any other fire; for, indeed, it is unassailable, unapproachable.

2. And in like manner as the fire blazes when kindled by means of the kindling verses, so also blazes the priest (brâhmana) that knows and recites the kindling verses; for, indeed, he is unassailable, unapproachable.

3. He recites, 'Pra vah²³¹;' for the (word) prâna contains the syllable pra ('forwards;' or, is directed forwards):. hence it is the prâna (out-breathing) which he kindles by this (the first sâmidhenî). [He further recites the second verse], 'Come hither, Agni, to expand!' the backward breathing (apâna)²³², doubtless, is of this nature: the backward breathing he accordingly kindles with this (verse). Further (in the third verse), 'Shine forth, O youngest, brilliantly!' the high-flaming one²³³, indeed, is the upward breathing (udâna): the upward breathing he accordingly kindles with this (the third verse).

4. Further, 'Sa nah prithu sravâyyam²³⁴ 1,' the 'far-hearing one,' indeed, is the ear, for it is with the ear that one hears here far or widely: the ear he accordingly kindles with this (the fourth verse).

5. Further, 'Praiseworthy he, adorable;' the praiseworthy²³⁵ 2 one, doubtless, is the voice; for it is the voice which praises everything here; by the voice everything is praised here: he accordingly kindles the voice with this (the fifth verse).

6. Further, 'Yea, as a horse that bears (to) the gods;' that which conveys to the gods is indeed the mind, for it is the mind which chiefly conveys the wise man (to the gods): the mind he accordingly kindles with this (the sixth verse).

7. Further, 'O Agni, thee, that brightly shines!' the eye, assuredly, shines: the eye he accordingly kindles by this (the seventh verse).

8. Further, 'Agni we choose for messenger,'--what central breath there is (in the body), that he kindles with this (the eighth verse): that one indeed is the internal motive force of the breathings; from it (two) others tend upwards, and from it (two) others tend downwards, for it is indeed the internal motive force. And whosoever knows that internal motive force of the breathings, him they regard as the internal motive force.

9. Further, 'The flaming-locked, him we adore!' the flaming-locked, doubtless, is the sisna, for it is that organ which chiefly burns (torments) him who is endowed with it: the sisna he accordingly kindles by this (the ninth verse).

10. Further, 'O Agni, worshipped, thou art lit! what downward breathing there is that he kindles with this (the tenth verse); 'make offerings, do reverence!' with this (the eleventh verse) he kindles the entire body from the nails to the hair.

11. And if any one were to curse this one (the Hotri) at the (recitation of the) first kindling verse, then he (the Hotri) should say to him, 'Thereby thou hast put thine own out-breathing into the fire: by that out-breathing of thine shalt thou undergo suffering!' for this is what would take place.

12. If any one were to curse him at the second (verse), he should say to him, 'Thereby thou hast put thine own in-breathing into the fire: by that in-breathing of thine shalt thou undergo suffering!' for this is what would take place.

13. If any one were to curse him at the third (verse), he should say to him, 'Thereby thou hast put thine own up-breathing into the fire: by that up-breathing of thine shalt thou undergo suffering!' for this is what would take place.

14. If any one were to curse him at the fourth (verse), he should say to him, 'Thereby thou hast put thine own ear into the fire: by that ear of thine shalt thou undergo suffering, thou shalt become deaf!' for this is what would take place.

15. If any one were to curse him at the fifth (verse), he should say to him, 'Thereby thou hast put thine own voice into the fire: by that voice of thine shalt thou undergo suffering, thou shalt become dumb!' for this is what would take place.

16. If any one were to curse him at the sixth (verse), he should say to him, 'Thereby thou hast put thine own mind into the fire: by that mind of thine shalt thou undergo suffering, thou shalt move about as one possessed with the (demon) "mind-stealer," as one deranged in mind!' for this is what would take place.

17. If any one were to curse him at the seventh (verse), he should say to him, 'Thereby thou hast put thine own eye into the fire: by that eye of thine shalt thou undergo suffering, thou shalt become blind!' for this is what would take place.

18. If any one were to curse him at the eighth (verse), he should say to him, 'Thereby thou hast put thine own central breath into the fire: by that central breath of thine shalt thou undergo suffering, thou shalt expire and die!' for this is what would take place.

19. If any one were to curse him at the ninth (verse), he should say to him, 'Thereby thou hast put thine own organ into the fire: by that organ of thine shalt thou undergo suffering, thou shalt become emasculate!' for this is what would take place.

20. If any one were to curse him at the tenth (verse), he should say to him, 'Thereby thou hast put thine own down-breathing into the fire: by that down-breathing of thine shalt thou undergo suffering, thou shalt die from constipation!' for this is what would take place.

21. If any one were to curse him at the eleventh (verse), he should say to him, 'Thereby thou hast put thine entire body into the fire: with that entire body of thine shalt thou undergo suffering, thou shalt swiftly pass to yonder world!' for this is what would take place.

22. For in like manner as one undergoes suffering on approaching the fire that has been kindled by means of the kindling verses, so also does one undergo suffering for cursing a priest (brâhmana) who knows and recites the kindling verses.

Fourth Adhyâya, Fourth Brâhmana

1. That same fire, then, they have kindled, (thinking), 'In it, when kindled, we will sacrifice to the gods.' In it, indeed, he makes these two first oblations²³⁶ to Mind and Speech (or, Voice); for mind and speech, when yoked together, convey the sacrifice to the gods.

2. Now, what is performed (with formulas, pronounced) in a low voice, by that the mind conveys the sacrifice to the gods; and what is performed (with formulas) distinctly uttered by speech, by that the speech conveys the sacrifice to the gods. And thus takes place here a twofold performance, whereby he gratifies these two, thinking, 'gratified and pleased, these two shall convey the sacrifice to the gods.'

3. With the dipping-spoon (sruva, m.) he makes that libation (of clarified butter) which he makes for the mind; for the mind (manas, n.!) is male, and male is the sruva.

4. With the offering-spoon (sruk, f.) he makes that libation which he makes for speech (vâk, f.); for speech is female, and female is the sruk.

5. Silently (without a formula) and even without 'svâhâ (hail)!' he makes that libation which he makes for the mind; for undefined (or indistinct) is the mind, and undefined is what takes place silently.

6. With a mantra he makes that libation which he makes for speech; for distinct is speech, and distinct is the formula.

7. Sitting he makes that libation which he makes for the mind, and standing that which he makes for speech. Mind and speech, when yoked together, assuredly convey the sacrifice to the gods. But when one of two yoke-fellows is smaller (than the other) they give him a shoulder-piece²³⁷. Now speech is indeed smaller than mind; for mind is by far the more unlimited, and speech is by far the more limited (of the two); hence he thereby (by standing) gives a shoulder-piece to speech, and as well-matched yoke-fellows these two now convey the sacrifice to the gods: for speech, therefore, he sprinkles while standing.

8. Now the gods, when they were performing sacrifice, were afraid of a disturbance on the part of the Asuras and Rakshas. They, therefore, stood up erect against them on the south side (of the sacrificial ground); for strength is, as it were, erect; hence he makes the (second) libation while standing to the south (of the fire). When he makes a libation on each side (of the fire, north and south), this (pair), mind and speech, though indeed joined together, become separate: for one of the two libations is the head of the sacrifice and the other is its root.

9. With the dipping-spoon (sruva) he makes that libation which is the root of the sacrifice, and with the offering-spoon (sruk) that which is the head of the sacrifice.

10. Silently he makes that libation which is the root of the sacrifice; for silent, as it were, is this root (of trees &c.), and in it the voice does not sound.

11. With a formula he makes that libation which is the head of the sacrifice; for the formula is speech, and from the head this speech sounds.

12. Sitting he makes that libation which is the root of the sacrifice; for seated, as it were, is this root. Standing he makes that libation which is the head of the sacrifice; for this head stands, as it were.

13. When he has made the first libation with the dipping-spoon, he says, 'Agnîdh, sweep (touch over) the fire²³⁸!' In like manner as one would lay the yoke on (the shoulders of the team), so also he makes that first libation; for after laying on the yoke they fasten (the team to it).

14. He (the Âgnîdhra) then sweeps (the fire with the band of the fire-wood): he thereby harnesses it, thinking, 'Now that it has been harnessed, may it convey the sacrifice to the gods!' for this reason he sweeps it. While sweeping it he moves around, since in harnessing they move around the team. He sweeps thrice each time (i.e. thrice along each of the three enclosing-sticks): threefold is the sacrifice.

15. He sweeps (once), with the text (Vâg. S. II, 7 a), 'O Agni, food-gainer! I cleanse thee, the food-gainer, who art about to hasten to the food!' Whereby he says, 'I cleanse thee who art going to convey the sacrifice (to the gods), thee fit for the sacrifice!' He then sweeps thrice over (the fire) silently: for just as, after harnessing (the animal), one urges it on, saying, 'Go on! pull!' so does he thereby strike it with the lash²³⁹, thinking, 'Go on and convey the sacrifice to the gods!' That is why he (sweeps) thrice over it silently; and in like manner as this act is performed between (the two sprinklings of butter), so this mind and speech, though forming one, thereby become, as it were, separate.

Fourth Adhyâya, Fifth Brâhmana

1. When he (the Adhvaryu) is about to make the second libation with the offering-spoon (sruk), he (twice) lays his joined hands (añgali) on the ground before the two offering-spoons (guhû and upabhrit), with the formulas (Vâg. S. II, 7 b), 'Adoration to the gods!' 'Svadhâ to the fathers!' Thereby he propitiates the gods and the fathers, now that he is about to perform the duties of the sacrificial priest. With the formula, 'May ye two be easy to manage for me!' he takes the two offering-spoons: he thereby means to say, 'May ye two be easy to handle for me; may I be able to handle you!'--He further says (Vâg. S. II. 8), 'May I this day offer up the butter to the gods unspilt!' whereby he means to say, 'May I to-day perform an undisturbed sacrifice to the gods!'

2. And again, 'May I not sin against thee with my foot, O Vishnu!' Vishnu, indeed, is the sacrifice: it is the latter therefore that he propitiates by saying, 'may I not sin against thee!' Further, 'May I step into thy wealth-abounding shade, O Agni!' whereby he says, 'may I step into thy auspicious shade, O Agni²⁴⁰!'

3. Further, 'Thou art the abode of Vishnu!' Vishnu, indeed, is the sacrifice, and near to this he now stands: this is why he says, 'thou art the abode of Vishnu!'--'Here Indra performed his heroic deed²⁴¹;' for it was while standing in this place that Indra drove off towards the south the evil spirits, the Rakshas: for this reason he says, 'here Indra performed his heroic deed.'--'Erect stood the cult;' cult, namely, means sacrifice, hence he thereby says 'erect stood the sacrifice.'

4. Further (Vâg. S. II, 9): 'O Agni, take thou upon thyself the office of Hotri, take thou upon thyself the part of messenger!' for Agni is both Hotri and messenger to the gods: hence he thereby says, 'know thou²⁴² both (offices) which thou art (holding) for the gods!'--'May earth and heaven guard thee! Guard thou earth and heaven!' there is nothing obscure in this.--'Indra, by this butter-oblation, may be the maker of good offering (svishtakrit) for the gods! Svâhâ!' Indra, indeed, is the deity of sacrifice; therefore he says 'Indra, by this butter-oblation . . . 'It is for speech that he makes this sprinkling, and Indra is speech' so say some; and for this reason also he says Indra, by this butter-oblation. . .'

5. Having then returned (to his former position behind the altar), without letting the two offering-spoons touch each other, he mixes (some of the butter left in the guhû) with (that in) the dhruvâ. Now the second libation (which he has just offered) is the head of the sacrifice, and the dhruvâ is its body²⁴³: hence he thereby replaces the head on the body. And the second libation, moreover, is the head of the sacrifice, and the head (siras) represents excellence (srî), for the head does indeed represent excellence: hence, of one who is the most excellent (sreshtha) of a community, people say that he is 'the head of that community.'

6. The sacrificer, assuredly, stands behind the dhruvâ, and he who means evil to him stands behind the upabhrit²⁴⁴. Hence if he were to mix (the butter remaining in the guhû) with (that in) the upabhrit, he would bestow excellence on him who means evil to the sacrificer; but in this, way he bestows that excellence on the sacrificer himself: for this reason he mixes (the butter in the gull with (that in) the dhruvâ.

7. He mixes it, with the text (Vâg. S. II, 9 h), 'Light with light!' for light (lustre), indeed, is the butter in the one (spoon) and light also is that in the other. Thereby these two lights unite with each other, and for this reason he mixes (the butter) in this manner.

8. Now a dispute once took place between Mind and Speech as to²⁴⁵ which was the better of the two. Both Mind and Speech said, 'I am excellent!'

9. Mind said, 'Surely I am better than thou, for thou dost not speak anything that is not understood by me; and since thou art only an imitator of what is done by me and a follower in my wake, I am surely better than thou!'

10. Speech said, 'Surely I am better than thou, for what thou knowest I make known, I communicate.'

11. They went to appeal to Pragâpati for his decision. He, Pragâpati, decided in favour of Mind, saying (to Speech), 'Mind is indeed better than thou, for thou art an imitator of its deeds and a follower in its wake; and inferior, surely, is he who imitates his better's deeds and follows in his wake.'

12. Then Speech (vâk, fem.) being thus gainsaid, was dismayed and miscarried. She, Speech, then said to Pragâpati, 'May I never be thy oblation-bearer, I whom thou hast gainsaid!' Hence whatever at the sacrifice is performed for Pragâpati, that is performed in a low voice; for speech would not act as oblation-bearer for Pragâpati.

13. That germ (retas) the gods then brought away in a skin or in some (vessel). They asked: 'Is it here (atra)?' and therefore it developed into Atri. For the same reason one becomes guilty by (intercourse) with a woman who has just miscarried (âtreyî); for it is from that woman, from the goddess Speech, that these (germs) originate²⁴⁶.

Fifth Adhyâya, First Brâhmana

1. He (the Adhvaryu) now utters his call for the Pravara (choosing of the Hotri)²⁴⁷. The reason why he utters his call, is that the (Adhvaryu's) call is the sacrifice: 'having bespoke the sacrifice, I will choose the Hotri,' thus (he thinks, and) for this reason he utters his call for the Pravara.

2. He utters his call after taking the fuel-band; for if the Adhvaryu were to utter his call without taking hold of the sacrifice, he would either be unsteady or meet with some other ailment.

3. Here now some utter the call after taking sacrificial grass (barhis) from the covered altar, or they utter the call after cutting off and taking a chip of fire-wood, arguing, 'this, surely, is something belonging to the sacrifice; after taking hold of this, the sacrifice, we will utter the call.' Let him, however, not do this; for that also wherewith the firewood was tied together and wherewith they sweep the fire²⁴⁸ is, doubtless, something belonging to the sacrifice; and thus indeed he utters his call after taking hold of the sacrifice: for this reason let him utter the call after taking the fuel-band.

4. Having uttered the call, he in the first place chooses him who is the Hotri of the gods, that is, Agni. Thereby he propitiates both Agni and the gods: for by first choosing Agni, he propitiates Agni; and by first choosing him who is the Hotri of the gods, he propitiates the gods.

5. He says, 'Agni, the god, the divine Hotri--,' for Agni is indeed the Hotri of the gods, therefore he says 'Agni, the god, the divine Hotri:' thereby he propitiates both Agni and the gods; for by his first mentioning Agni he propitiates Agni; and by his first mentioning him who is the Hotri of the gods, he propitiates the gods.

6. 'May he worship, knowing the gods²⁴⁹, he the thoughtful one,'--for he, Agni, indeed, knows the gods well: hence, he thereby says 'may he who knows them well worship (them) in due form!

7. 'Like as Manu (did), like as Bharata;'--Manu, indeed, worshipped with sacrifice in olden times, and doing as he did these descendants of his now sacrifice: therefore he says 'like as Manu.' Or, say they, (it means) 'at the sacrifice of Manu,' and therefore he says 'as (he did) with Manu.'

8. 'Like as (with) Bharata,'--for, say they, he bears (bhar) the oblation to the gods, hence Bharata (the bearer) is Agni; or, say they, he, having become the breath, supports (bhar) these creatures, and therefore he says 'like as Bharata.'

9. He then chooses (Agni as) the ancestral (Hotri). He thus introduces him both to the (ancestral) rishis and to the gods (as if he were saying), 'he is of mighty strength who obtained the sacrifice!' for this reason he chooses (him as) the ancestral one.

10. He chooses from the remote end (of the sacrificer's ancestral line)²⁵⁰ downwards; for it is from the remote end downwards that a race is propagated. Thereby he also propitiates the lord of seniority; for here among men the father comes first, then the son, and then the grandson: this is the reason why he chooses from the remote end downwards.

11. Having named the ancestral, he says, 'Like as, Brahman;'--for Agni is the Brahman (the Veda, or the sacerdotium), and therefore he says 'like as Brahman;'--'may he bring (the gods) hither!' what deities he bids him bring hither, those he refers to in saying 'may he bring (them) hither.'

12. 'The Brâhmanas (priests) are the guardians of this sacrifice;' for guardians of the sacrifice, indeed, are those Brâhmanas who are versed in the sacred writ, because they spread it, they originate it: these he thereby propitiates; and for this reason he says, 'the Brâhmanas are the guardians of the sacrifice.'

13. 'N.N. is the man,' thereby he chooses this man for his Hotri; heretofore he was not a Hotri, but now he is a Hotri.

14. The chosen Hotri mutters,--has recourse to the deities: in order that he may give the vashat-call to the gods in its proper order, that he may convey the oblation to the gods in its proper order, that he may not stumble, he has thus recourse to the deities.

15. He mutters on this occasion²⁵¹, 'Thee, O divine Savitri, they now choose,'--thereby he has recourse to Savitri for his impulsion (prasava), for Savitri is the impeller (prasavitri) of the gods;--'(thee who art) Agni, for the Hotriship,' thereby he propitiates both Agni and the gods; for by first naming Agni, he propitiates Agni; and by first naming him who is the Hotri of the gods, he propitiates the gods.

16. 'Together with father Vaisvânara,'--for the father Vaisvânara ('common to all men'), doubtless, is the year, is Pragâpati (lord of creatures); hence he thereby propitiates the year and thus Pragâpati.--'O Agni! O Pûshan! O Brihaspati! speak forth and offer up sacrifice (pra-yag)!'--he (the Hotri), namely, will have to recite the anuvâkyâs and the yâgyâs²⁵²; he therefore now propitiates those gods: do ye recite, 'do ye offer!' thus (he thereby says).

17. 'May we partake of the bounty of the Vasus, of the wide sway of the Rudras! may we be beloved of the Âdityas for the sake of (aditi) security from injury, free from obstruction!'--these, to wit, the Vasus, Rudras, and Âdityas, namely, are three (classes of) gods: 'may we enjoy their protection' he thereby says.

18. 'May I this day utter speech that is agreeable to the gods;'--by this he means to say 'may I this day recite what is agreeable to the gods,' for auspicious it is when one recites what is agreeable to the gods.

19. 'Agreeable to the Brahmans,'--by this he means to say 'may I this day recite what is agreeable to the Brâhmanas (priests);' for auspicious it is when one recites what is agreeable to the Brâhmanas.

20. 'Agreeable to Narâsamsa²⁵³,'--man (nara), namely, is a creature: hence he says this for all the creatures; thereby it is auspicious, and whether or not he knows (forms of speech that are agreeable), they are uttered (and received with applause), 'well he has recited! well he has recited!'--'What at the Hotri choice may escape the crooked eye this day, that may Agni bring back here, he, the knower of beings (gâtavedas), the nimble one (vikarshani)!'--by this he means to say, 'even as those (three) Agnis, whom they first chose for the Hotriship, passed away²⁵⁴, (but thou, the fourth Agni, wast then obtained,) so do thou make good for me whatever mistake may have been committed at my election!' and it is accordingly made good for him.

21. He now touches the Adhvaryu and the Âgnîdhra: for the Adhvaryu is the mind, and the Hotri is, speech: thus he thereby brings mind and speech together.

22. At the same time he mutters²⁵⁵, 'From anguish may the six spaces protect me, fire, earth, water, wind, day, and night²⁵⁶!'--'may these deities protect me from disease!' thus he thereby says; for he whom these deities protect from disease, will not stumble (or fail).

23. He steps beside the Hotri's seat, takes one stalk of (reed) grass from the Hotri's seat and casts it outside (the sacrificial ground), with the formula, 'Ejected is the wealth-clutcher (parâvasu, lit. "off-wealth")!' Formerly, namely, the Hotri of the Asuras was one Parâvasu by name: him he thereby ejects from the Hotri's seat.

24. He then sits down on the Hotri's seat, with the formula, 'I here sit down on the seat of the wealth-bestower (arvâvasu, lit. "hither-wealth")!' for one Arvâvasu by name was the Hotri of the gods²⁵⁷, and on his seat he accordingly sits down.

25. At the same time he mutters, 'O All-maker, thou art the protector of lives! do not ye two (fires) scorch me away (from this)²⁵⁸, injure me not! this is your sphere;' with this he moves slightly northwards: by this (mantra, he indicates that) he sits midway between the Âhavanîya and the Gârhapatya, and thus he propitiates these two; and in accordance with what he says, 'do not scorch me away from this! injure me not!' they do not injure him.

26. He then mutters whilst looking at the (Âhavanîya) fire, 'All ye gods, instruct me, how and what I am to mind while seated here as the chosen Hotri! declare my share (of the sacrificial duties), how and by what road I am to convey the oblation to you!'--for as one says to those for whom food has been cooked, 'order me how I am to bring if you, how I am to serve it up for you!' in like manner he is desirous of directions regarding the gods, and for this reason he mutters thus, 'instruct me how I may utter the Vashat-call for you in its proper order, how I may bring you the oblation in its proper order!'

Fifth Adhyâya, Second Brâhmana

1. [The Hotri continues], 'May Agni, the priest (hotri), know (undertake) Agni's priestly duty (hautram),'--thereby he says 'may Agni, as Hotri, know this!' 'Agni's priestly duty' he says, because it is his duty that he must know;--'that means of salvation²⁵⁹,'--the means of salvation, assuredly, is the sacrifice: 'may he know the sacrifice' is what he thereby says.--'Favourable to thee, O Sacrificer, is the deity!' by this he says 'favourable is the deity to thee, O Sacrificer, whose Hotri is Agni²⁶⁰!'--'Take up²⁶¹ the spoon, O Adhvaryu, full of butter!' thereby he urges on the Adhvaryu. The reason why he mentions one (spoon) only (is this).

2. The Sacrificer, doubtless, stands behind the guhû, and he, who means evil to him, stands behind the upabhrit; and if he were to speak of two (spoons), he would cause the spiteful enemy to countervail the Sacrificer. Behind the guhû stands the eater, and behind the upabhrit the one to be eaten; and if he were to speak of two (spoons), he would make the one to be eaten countervail the eater. For these reasons he speaks of one (spoon) only.

3. [He continues],'--(the spoon which is) devoted to the gods, possessed of all boons,' he praises, he magnifies it when he says 'devoted to the gods, possessed of all boons.'--'Let us praise the gods, the praiseworthy! let us adore the adorable! let us worship the worshipful!' that is, 'let us praise those gods who are praiseworthy! let us adore those who are adorable! let us worship those who are worthy of worship!' the praiseworthy, to wit, are the men, the adorable the fathers, and the worshipful the gods.

4. For, indeed, the creatures that are not allowed to take part in the sacrifice are forlorn; and therefore he makes those creatures here on earth that are not forlorn, take part in the sacrifice: behind the men are the beasts, and behind the gods are the birds, the plants, and the trees; and thus all that here exists is made to take part in the sacrifice.

5. These same (preceding formulas) are nine utterances; for nine, in number, are those breaths (or vital airs) in man²⁶², and these he thereby puts into him (the sacrificer): for this reason there are nine utterances.

6. The sacrifice fled away from the gods. The gods called out after it, 'Listen (a-sru) to us²⁶³! come back to us!' It replied, 'So be it!' and returned to the gods; and with what had thus returned to them, the gods worshipped; and by worshipping with it they became the gods they now are.

7. Now when he (the Adhvaryu) calls (on the Âgnîdhra), he thereby calls after the sacrifice, 'Listen to us! come back to us!' and when he (the Âgnîdhra) responds, then the sacrifice comes back, saying 'so be it!' and with it, thus passing over to them, as with seed²⁶⁴, the priests carry on the tradition, imperceptibly to the sacrificer; for even as people hand on from one to the other a full vessel²⁶⁵, in the same way they (the priests) hand down that (sacrifice) from one to the other. They hand it down by means of speech, for the sacrifice is speech (prayer), and speech is seed: therefore they keep up the tradition by means of it.

8. After he has said (to the Hotri), 'Recite!' the Adhvaryu must utter nothing improper (worldly); neither must the Hotri utter anything improper. The Adhvaryu²⁶⁶ utters his call: thereby the sacrifice passes on to the Âgnîdhra.

9. The Âgnîdhra must utter nothing improper until his response. The Âgnîdhra responds: thereby the sacrifice passes back to the Adhvaryu.

10. The Adhvaryu must utter nothing improper until he pronounces (the word) 'yaga (recite the offering-prayer):' in saying 'yaga' the Adhvaryu hands the sacrifice on to the Hotri.

11. The Hotri must utter nothing improper until his vashat-call. By the vashat-call he pours it (the sacrifice) into the fire, as seed into the womb; for the fire is indeed the womb of the sacrifice, from thence it is brought forth. So now at the havis-sacrifice. And at the Soma-cult,--

12. When he has drawn (the Soma), the Adhvaryu must not utter anything improper until his summons (for the chanting of the stotra²⁶⁷): with the call 'draw near!' the Adhvaryu hands the sacrifice on to the Udgâtris (chanters).

13. The Udgâtris must not utter anything improper until the last (stotra-verse): 'this is the last one,' thus thinking, the Udgâtris hand on the sacrifice to the Hotri.

14. The Hotri must utter nothing improper until the vashat-call. With the vashat-call he pours it (the sacrifice) into the fire, as seed into the womb; for the fire is indeed the womb of the sacrifice, since from thence it is brought forth.

15. If he whom the sacrifice approaches were to utter anything improper, he would waste the sacrifice, even as he might waste (water by spilling from) a full vessel. And where the officiating priests thus practice sacrifice with a perfect mutual understanding between them, there everything works regularly and no hitch occurs: therefore it is in this way that the sacrifice must be nursed.

16. Now there are here five utterances, viz. (1) 'Bid (him, Agni, or them) hear!' (2) 'Yea, may he (or, one) hear!' (3) 'Pronounce the prayer to the kindling-sticks!' (4) 'We who pronounce the prayer . . .' (5) 'May he bear (the sacrifice to the gods)²⁶⁸!' fivefold is the sacrifice, fivefold the animal victim, five are the seasons of the year: this is the one measure of the sacrifice, this its consummation.

17. These (five formulas) consist of seventeen syllables;--seventeenfold, indeed, is Pragâpati, and Pragâpati is the sacrifice: this is the one measure of the sacrifice, this its consummation.

18. With 'O srâvaya 1!' the gods sent forth the east wind; with 'Astu sraushat²⁶⁹!' they caused the clouds to flow together; with 'Yaga (pronounce the yâgyâ)!' (they sent forth) the lightning; with' Ye yagâmahe (we who pray),' the thunder; with the vashat-call they caused it to rain²⁷⁰.

19. Should he (the sacrificer) be desirous of rain, or should he perform a special offering²⁷¹, or even at the new- and full-moon sacrifice itself, he may say, 'Verily, I am desirous of rain!'--and he may also say to the Adhvaryu, 'Ponder thou in thy mind the east wind and the lightning!'--to the Âgnîdhra, 'Ponder thou the clouds in thy mind!'--to the Hotri, 'Ponder thou in thy mind the thunder and rain!'--to the Brahman, 'Ponder thou all, these in thy mind!'--for where the officiating priests thus practice sacrifice with a perfect mutual understanding between them, there it will indeed rain.

20. With 'O srâvaya!' the gods called the shining one (virâg, viz. cow), with 'Astu sraushat!' they untied the calf and let it go to her; with 'Yaga!' they raised (its head to the udder of the cow)²⁷²; with 'Ye yagâmahe!' they sat down by her (for milking); with the vashat-call they milked her. The shining one, doubtless, is this (earth), and of her this is the milking: and for him who knows this to be the milking of the shining one, this shining (earth-cow) thus milks out all his desires.

Fifth Adhyâya, Third Brâhmana

1. The fore-offerings (prayâga), assuredly, are the seasons: hence there are five of them, for there are five seasons.

2. The gods and the Asuras, both of them sprang from Pragâpati, were once contending for this sacrifice, (which is) their father Pragâpati, the year: 'Ours it (he) shall be!' 'Ours it (he) shall be!' they said.

3. Then the gods went on praising and toiling. They saw these fore-offerings and worshipped with them. By means of them they gained (pra-gi) the seasons, the year; they deprived their rivals of the seasons, of the year: hence (the fore-offerings are) victories (pragaya), for, assuredly, pragaya is the very same term as prayâga (fore-offering)²⁷³. And in the same way this one (the sacrificer) wins by means of them the seasons, the year; deprives his rivals of the seasons, of the year. This is the reason why he performs the fore-offerings.

4. The sacrificial food at these offerings consists of clarified butter. Now the butter, indeed, is a thunderbolt, and with that thunderbolt, the butter, the gods gained the seasons, the year, and deprived their rivals of the seasons, of the year. And with that thunderbolt, the butter, he now, in the same way, gains the seasons, the year, and deprives his enemies of the seasons, of the year. For this reason clarified butter forms the sacrificial food at these (offerings).

5. Now this butter is the year's own liquor: hence the gods gained it (the year) by means of its own liquor; and in the same way he also now gains it by means of its own liquor. This is the reason why clarified butter forms the sacrificial food at these (fore-offerings).

6. Let him (the Adhvaryu) not move from that same spot where he may be standing when he calls for the fore-offerings. A battle, it is true, is witnessed whenever any one performs the fore-offerings, and whichever of the two combatants is worsted, that one, no doubt, retreats; and he who obtains the victory, advances still nearer: he (the Adhvaryu) might therefore (feel inclined to) step nearer and nearer (to the fire), and offer the oblations (while moving) nearer and nearer²⁷⁴.

7. This, however, he should not do; he should not move from that same spot where he may be standing when he calls for the fore-offerings. Let him rather offer the (five) oblations in that part (of the fire) where he thinks there is the fiercest blaze; for only by being offered in blazing (fire), oblations are successful.

8. He (the Adhvaryu), having called (on, and having been responded to by, the Âgnîdhra), says (to the Hotri), 'Pronounce the offering-prayer (yâgyâ) to the Samidhs (kindling-sticks)!' Thereby he kindles the spring; the spring, when kindled, kindles the other seasons; the seasons, when kindled, generate the creatures and ripen the plants. In the same (formula) he also implies the (four) remaining seasons, and in order to avoid sameness, he introduces the others by merely saying each time, 'Pronounce the offering-prayer!' For were he to say, 'Pronounce the offering-prayer to Tanûnapât!' 'Pronounce the offering-prayer to the Ids!' and so on, he would commit (the fault of) repetition: hence he introduces the remaining (seasons or fore-offerings) by merely saying each time, 'Pronounce the offering-prayer²⁷⁵!'

9. He (the Hotri) now pronounces the offering-prayer (yâgyâ) to the Samidhs. The samidh (kindler), doubtless, is the spring. The gods, at that time, appropriated the spring, and deprived their rivals of the spring; and now this one (the sacrificer) also appropriates the spring, and deprives his rivals of the spring: this is the reason why he pronounces the offering-prayer to the Samidhs.

10. After that he pronounces the offering-prayer to Tanûnapât. Tanûnapât, doubtless, is the summer; for the summer burns the bodies (tanûn tapati) of these creatures. The gods, at that time, appropriated the summer, and deprived their rivals of the summer; and now this one also appropriates the summer, and deprives his rivals of the summer: this is the reason why he pronounces the offering-prayer to Tanûnapât.

11. He then pronounces the offering-prayer to the Ids. The Ids (praises), doubtless, are the rains; they are the rains, inasmuch as the vile, crawling (vermin)²⁷⁶ which shrink during the summer and winter, then (in the rainy season) move about in quest of food, as it were, praising (îd) the rains: therefore the Ids are the rains. The gods, at that time, appropriated the rains, and deprived their rivals of the rains; and now this one also appropriates the rains, and deprives his rivals of the rains: this is the reason why he pronounces the offering-prayer to the Ids.

12. He then pronounces the offering-prayer to the Barhis (covering of sacrificial grass on the altar). The barhis, doubtless, is the autumn; the barhis is the autumn, inasmuch as these plants which shrink during the summer and winter grow by the rains, and in autumn lie spread open after the fashion of barhis: for this reason the barhis is the autumn. The gods, at that time, appropriated the autumn, and deprived their rivals of the autumn; and now this one also appropriates the autumn, and deprives his rivals of the autumn: this is why he pronounces the prayer to the barhis.

13. He then pronounces the offering-prayer with 'Svâhâ! Svâhâ²⁷⁷!' The Svâhâ-call, namely, marks the end of the sacrifice, and the end of the year is the winter, since the winter is on the other (remoter) side of the spring. By the end (of the sacrifice) the gods, at that time, appropriated the end (of the year); by the end they deprived their rivals of the end; and by the end this one also now appropriates the end; by the end he deprives his rivals of the end: this is why he pronounces the offering-prayers with 'Svâhâ! Svâhâ!'

14. Now the spring, assuredly, comes into life again out of the winter, for out of the one the other is born again: therefore he who knows this, is indeed born again in this world.

15. In order to avoid sameness he prays (alternately) with 'may they accept!' and 'may he (or it) accept²⁷⁸!' for he would commit (the fault) of repetition, if he were to pray with 'may they accept!' each time, or with 'may he accept!' each time. By 'may they accept!' doubtless, females (are implied); and by 'may he accept!' a male (is implied): thereby a productive union is effected, and for this reason he prays (alternately) with 'may they accept!' and 'may he (or it) accept!'

16. Now at the fourth fore-offering, to the barhis, he pours (butter) together (into the guhû²⁷⁹). The barhis, namely, represents descendants, and the butter seed: hence seed is thereby infused into the descendants, and by that infused seed descendants are generated again and again. For this reason he pours together (butter) at the fourth fore-offering, that to the barhis.

17. Now, a battle, as it were, is going on here when any one performs the fore-offerings; and whichever of the two combatants a friend (an ally) joins, he obtains the victory: hence a friend thereby joins the guhû from out of the upabhrit, and by him it (or he) obtains the victory. This is why he pours together (butter) at the fourth fore-offering, that to the barhis.

18. The sacrificer, doubtless, (stands) behind the guhû, and he who means evil to him, (stands) behind the upabhrit: hence he thereby makes the spiteful enemy pay tribute to the sacrificer. The consumer, doubtless, (stands) behind the guhû, and the one to be consumed behind the upabhrit hence he thereby makes the one that is to be consumed pay tribute to the consumer. This is the reason why he pours (butter) together at the fourth fore-offering, that to the barhis.

19. He pours (the butter) together without (the two spoons) touching (each other). If he were to touch (the one spoon with the other) he would touch the sacrificer with his spiteful enemy, he would touch the consumer with the one to be consumed: for this reason he pours (the butter) together without touching.

20. He holds the guhû over the upabhrit). Thereby he keeps the sacrificer above his spiteful enemy, he keeps the consumer above the one to be consumed: for this reason he holds the guhû over (the upabhrit).

21. The gods once said, 'Well then, now that the battle has been won, let us establish the entire sacrifice on a firm basis; and should the Asuras and Rakshas (again) trouble us, our sacrifice will then be firmly established!'

22. At the last fore-offering they established the entire sacrifice by means of the Svâhâ ('hail!'). With 'Svâhâ Agni!' they established the butter-portion for Agni; with 'Svâhâ Soma!' they established the butter-portion for Soma; and with (the second) 'Svâhâ Agni!' they established that indispensable sacrificial cake which there is on both occasions (i.e. at the new- and full-moon sacrifices).

23. And so with the (other) deities respectively²⁸⁰. With 'Svâhâ the butter-drinking gods!' they established the fore-offerings and the after-offerings (anuyâgas), for the fore-offerings and after-offerings, doubtless, represent the butter-drinking gods. With the formula 'May Agni graciously accept of the butter!' they established Agni as Svishtakrit ('maker of good offering'), for Agni is indeed the maker of good offering. And till this day that sacrifice stands as firm as the gods established it. This is the reason why at the last fore-offering he prays with Svâhâ! Svâhâ!' according to the number of oblations (there are at the chief sacrifice). After he (the sacrificer) has won his battle, he establishes the entire sacrifice on a firm basis, so that, if after this he should violate the proper order of the sacrifice, he need not heed it; for he will know that his sacrifice is firmly established. Now what with exclaiming 'Vashat,' with offering, and with calling out 'Svâhâ,' this same sacrifice was well-nigh exhausted.

24. The gods were anxious as to how they might replenish it, how they might again render it efficient and practise (worshipping) with it, when efficient.

25. Now what was left in the guhû of the butter wherewith they had established the sacrifice, with that they sprinkled the havis (dishes, or kinds, of sacrificial food) one after another, and thereby replenished them and again rendered them efficient, because the butter is indeed efficient. Hence after offering the last fore-offering, he sprinkles the havis one after another, and thereby replenishes them and again renders them efficient, because the butter is indeed efficient²⁸¹. Hence also from whatever sacrificial food he (afterwards at the principal oblations) cuts off (a portion for a deity), that he again sprinkles (with butter), that he replenishes and renders efficient for the (Svishtakrit) maker of good offering. But when he cuts off the portion for the maker of good offering, then he does not again sprinkle (the sacrificial food out of which the portion has been cut), since after that he will not make any other oblation in the fire from the sacrificial food²⁸².

Fifth Adhyâya, Fourth Brâhmana

1. He (accordingly) pronounces the offering-prayer to the Samidhs (kindling-sticks). The Samidhs (kindlers), doubtless, are the breaths (vital airs), and he thereby kindles the breaths; for this man (the sacrificer) is kindled (animated) by his breaths: hence if he (the sacrificer) be burning (with fever, &c.), he (the Adhvaryu) will say, 'Stroke (thyself)!' If he be hot, then one may feel confident, for then he is kindled; and if he be cold, then one need hope no longer. Thus he thereby puts the breaths into him: this is the reason why he pronounces the prayer to the Samidhs.

2. He then pronounces the offering-prayer to Tanûnapât. Tanûnapât, doubtless, is seed; hence he thereby casts seed: this is why he pronounces the prayer to Tanûnapât.

3. He then pronounces the offering-prayer to the Ids. The Ids, doubtless, are offspring; when the seed thus cast springs into life, then it moves about in quest of food, as it were, praising (îd). Hence he thereby makes him (the sacrificer) propagate offspring: this is the reason why he, pronounces the prayer to the Ids.

4. He then pronounces the offering-prayer to the Barhis. The barhis, doubtless, means abundance, hence he thereby produces an abundance: this is why he pronounces the prayer to the barhis.

5. He then pronounces the offering-prayer with 'Svâhâ! Svâhâ!' The Svâhâ-call, indeed, is what the winter is among the seasons; for the winter subjects these creatures to its will: hence in winter the plants wither, and the leaves fall off the trees; the birds retire more and more, and fly lower and lower; and the wicked man has his hair, as it were, falling off²⁸³; for the winter subjects these creatures to its will. And, verily, he who knows this, makes that locality wherein he lives, his own, for his own happiness and supply of food.

6. The gods and the Asuras, both of them sprung from Pragâpati, were once contending for superiority. With staves and bows neither party were able to overcome the other. Neither of them having gained the victory, they (the Asuras) said, 'Well then, let us try to overcome one another by speech, by sacred writ (brahman)! He who cannot follow up our uttered speech by (making up) a pair, shall be defeated and lose everything, and the other party shall win everything!' The gods replied, 'So be it!' The gods said to Indra, 'Speak thou!'

7. Indra said, 'One (eka, m., unus) for me!' The others then said, 'One (ekâ, f., una) for us!' and thus found that (desired) pair, for eka (unus) and ekâ (una) make a pair.

8. Indra said, 'Two (dvau, m., duo) for me!' The others then said, 'Two (dve, f., duae) for us!' and thus found that pair, for dvau (duo) and dve (duae) make a pair.

9. Indra said, 'Three (trayah, m.) for me!' The others then said, 'Three (tisrah, f.) for us!' and thus found that pair, for trayah. and tisrah make a pair.

10. Indra said, 'Four (katvârah, m.) for me!' The others then said, 'Four (katasrah, f.) for us!' and thus found that pair, for katvârah and katasrah make a pair.

11. Indra said, 'Five (pañka, m. f., quinque) for me!' Then the others found no pair, for after that (numeral four) there is no pair, for then both (masculine and feminine) are pañka. Thereupon the Asuras were defeated and lost everything, and the gods won everything from the Asuras, and stripped their rivals, the Asuras, of everything.

12. For this reason let him (the sacrificer) say²⁸⁴, when the first fore-offering has been performed, 'One (eka) for me!' and 'One (ekâ) for him whom we hate!' And if he should not hate any one, let him say, 'who hates us and whom we hate!'

13. With the second fore-offering, 'Two (dvau) for me!' and 'Two (dve) for him who hates us and whom we hate!'

14. With the third fore-offering, 'Three (trayah) for me!' and 'Three (tisrah) for him who hates us and whom we hate!'

15. With the fourth fore-offering, 'Four (katvârah) for me!' and 'Four (katasrah) for him who hates us and whom we hate!'

16. With the fifth fore-offering, 'Five (pañka) for me!' and 'Nothing for him who hates us and whom we hate!' For, there being 'five' to five,' he (the enemy) is defeated, and whoever knows this, appropriates to himself everything that belongs to that (enemy of his), strips his enemies of everything.

Sixth Adhyâya, First Brâhmana

1. Now the Seasons were desirous to have a share in the sacrifice among the gods, and said, 'Let us share in the sacrifice! Do not exclude us from the sacrifice! Let us have a share in the sacrifice!'

2. The gods, however, did not approve of this. The gods not approving, the Seasons went to the Asuras, the malignant, spiteful enemies of the gods.

3. Those (Asuras) then throve in such a manner that they (the gods) heard of it; for even while the foremost (of the Asuras) were still ploughing and sowing, those behind them were already engaged in reaping and threshing: indeed even without tilling the plants ripened forthwith for them.

4. This now caused anxiety to the gods: 'That owing to that (desertion of the Seasons), enemy (viz. the Asuras) seeks to injure enemy (viz. us) is of little consequence; but this indeed goes too far: try to find out how henceforth this may be different²⁸⁵!'

5. They then said, 'Let us invite the Seasons!'--'How? Let us offer prayer to them first of all at the sacrifice!'

6. Agni then said, 'But whereas hitherto you used to offer prayer to me in the first place, what is now to become of me?' 'We will not remove you from your place!' said they. And since, in inviting the Seasons, they did not remove Agni from his place, for that reason Agni is immutable²⁸⁶; and verily, he who knows that Agni to be immutable, does not move from the place where he bides.

7. The gods said to Agni, 'Go and invite them hither!' Agni went to them and said, 'O Seasons, I have obtained for you a share in the sacrifice among the gods.' They said, 'In what form hast thou obtained it for us?' He replied, 'They will offer prayer to you first at the sacrifice.'

8. The Seasons said to Agni, 'We will let thee share along with us in the sacrifice who hast obtained for us a share in the sacrifice among the gods!' And because Agni has been allowed a share along with the Seasons (the offering-prayers are): 'The Samidhs, O Agni, (may accept the butter)²⁸⁷ . . . !'

'Tanûnapât, O Agni . . .!' 'The Ids, O Agni . . .!' 'The Barhis, O Agni. . .!' 'Svâhâ Agni!' And verily, whosoever knows that Agni is thus allowed to share (in the sacrifice) along with the Seasons, he is allowed to participate in whatever auspicious rite is performed by one who professes to be equal (in that knowledge) to him;--for him, being possessed of Agni, the Seasons, themselves possessed of Agni, ripen the plants and everything here.

9. Now, as to this point, some raise the objection, 'But since they invite the fore-offerings last of all (at the two libations of butter)²⁸⁸, why do they offer prayer to them first of all?'--Because they established them last of all in the sacrifice²⁸⁹; and because they said, 'we will offer prayer to you first:' for that reason they invite them last, and offer prayer to them first.

10. By the fourth fore-offering the gods, assuredly, obtained the sacrifice, and by the fifth they firmly established it; and by what part of the sacrifice after that remained unaccomplished they gained the world of heaven.

11. In going to heaven they were afraid of an attack from the Asuras and Rakshas. They placed Agni at their head, as the Rakshas-killer, the repeller of the Rakshas; they placed Agni in their midst, as the Rakshas-killer, the repeller of the Rakshas; they placed Agni in their rear, as the Rakshas-killer, the repeller of the Rakshas.

12. And if the Asuras and Rakshas wished to attack them in front, Agni repelled them, as the Rakshas-killer, the repeller of the Rakshas; if they wished to attack in the centre, Agni repelled them, as the Rakshas-killer, the repeller of the Rakshas; and if they wished to attack in the rear, Agni repelled them, as the Rakshas-killer, the repeller of the Rakshas: being thus guarded on all sides by Agnis, they reached the world of heaven.

13. And in the same way this one now obtains the sacrifice by means of the fourth fore-offering, and by means of the fifth he establishes it; and by what part of the sacrifice after that remains un-accomplished, he gains the world of heaven.

14. Now when he pronounces the offering-prayer over Agni's butter-portion, he thereby places Agni in front, as the Rakshas-killer, the repeller of the Rakshas; and when Agni's sacrificial cake is (offered), he thereby places Agni in the midst, as the Rakshas-killer, the repeller of the Rakshas; and when he pronounces the offering-prayer to Agni Svishtakrit (the maker of good offering), he thereby places Agni in the rear, as the Rakshas-killer, the repeller of the Rakshas.

15. And if the Asuras and Rakshas try to attack him (the sacrificer) in front, Agni repels them, as the Rakshas-killer, the Repeller of the Rakshas: if they try to attack him in the centre, Agni repels them, as the Rakshas-killer, the repeller of the Rakshas; and if they try to attack him from behind, Agni repels them, as the Rakshas-killer, the repeller of the Rakshas: being thus guarded on every side by Agnis, he gains the world of heaven.

16. And if any one were to imprecate evil on him previously to (or, in the fore-part of) the (chief) sacrifice, let him be thus spoken to, 'Thou shalt suffer some disease of the face! thou shalt become either blind or deaf!' for these, in truth, are diseases of the face: and thus it would indeed fare with him.

17. If any one were to imprecate evil on him in the middle of the sacrifice, let him be thus spoken to, 'Thou shalt be without offspring, without cattle!' for offspring and cattle, indeed, constitute the centre (i.e. the substantial possession of man): and thus it would indeed fare with him.

18. If any one were to imprecate evil on him after the completion of the (chief) sacrifice, let him be thus spoken to, 'Unstable and poor, thou shalt swiftly go to yonder world!' for thus it would indeed fare with him. One should not therefore utter imprecations: for whosoever thus understands this has the advantage.

19. He who gains by means of the fore-offerings, assuredly, gains the year²⁹⁰. But he alone gains it who knows its doors; for what were he to do with a house who cannot find his way inside? Even as those (fore-offerings) are (the doors) of this (sacrifice), so is the spring a door, and so is the winter a door, of that (year). This same year he enters, as the world of heaven; for, assuredly, the year is all, and the All (universe) is imperishable: his thereby becomes imperishable merit, the imperishable world.

20. Here now some say, 'To what deity belong the butter-portions?' Let him reply, 'To Pragâpati;' for, assuredly, Pragâpati is undefined²⁹¹ (mysterious); and undefined are the butter-portions, because they have the sacrificer for their deity; for the sacrificer is Pragâpati at his own sacrifice, since it is by his order that the priests spread and produce it.

21. Having basted the havis with butter and made two cuttings from it, he pours some of the butter thereon: thus the oblation is offered combined with butter, and thereby indeed it is offered combined with the sacrificer; and for one who knows this,--whether he has a sacrifice performed for him while he is far away, or while he is near,--the sacrifice is performed in the same way as it would be performed if he were near; and he who knows this, even though he do much evil, is not shut out from the sacrifice.

Sixth Adhyâya, Second Brâhmana

1. Verily, by means of the sacrifice the gods made that conquest (of the world of heaven). When they had conquered, they said, 'How may this (celestial region) be made unattainable by men?' They then sipped the sap of the sacrifice, as bees would suck out honey; and having drained the sacrifice and effaced the traces of it with the (sacrificial) post²⁹², they concealed themselves: and because they effaced (ayopayan, viz. the sacrifice) with it, therefore it is called yûpa (sacrificial post). Now this was heard by the Rishis:

2. 'Verily, by means of the sacrifice the gods gained this conquest. When they had conquered, they said, "How may this (celestial region) be made unattainable by men?" They then sipped the sap of the sacrifice, as bees would suck out honey; and having drained the sacrifice and effaced the traces of it with the (sacrificial) post, they concealed themselves.' They (the Rishis) thereupon set about searching for it.

3. They went on praising and toiling; for by (religious) toil, the gods indeed gained what they wished to gain, and (so did) the Rishis. Now whether it be that the gods caused it (the sacrifice) to attract (or, peep forth to) them, or whether they took to it of their own accord, they said, 'Come, let us go to the place whence the gods obtained possession of the world of heaven!' They went about saying (to one another), 'What attracts? What attracts²⁹³?' and came upon the sacrificial cake which had become a tortoise and was creeping about. Then they all thought, 'This surely must be the sacrifice!'

4. They said, 'Stand still for the Asvins! stand still for Sarasvatî! stand still for Indra!' still it crept on;--'Stand still for Agni!' at this it stopped. Having then enveloped it in fire (Agni), knowing, as they did, that it had stopped for Agni, they Offered it up entirely, for it was an oblation to the gods. Then the sacrifice pleased them²⁹⁴; they produced it, they spread it. And this same sacrifice is taught by the former to the later; the father (teaches it) to his son when he is a student (brahmakârin).

5. Now that (cake), which caused the sacrifice to attract (or, appear to) them, first (puras) bestowed (dâs) it upon them: hence it is (called) purodâsa, for purodâsa, doubtless, is the same as purodâsa²⁹⁵. This same cake on eight potsherds for Agni is indispensable on both occasions (at the new- and full-moon ceremonies).

6. That (cake for Agni) does not constitute the (special) sacrificial food (havis) either at the full-moon, or at the new-moon, sacrifice; since the one for Agni and Soma constitutes the havis at the full-moon, and the Sânnâyya²⁹⁶ at the new-moon sacrifice. That one (for Agni) constitutes rather the regular (or, corresponding) sacrifice on both occasions, and because of its fearing lest it should become detached from the sacrifice, it is offered up at the beginning of both the full-moon and the new-moon sacrifice: this is the reason why it is offered at this particular time.

7. And if any one (householder) were to resort to him (the Adhvaryu) and say, 'Perform an ishti for me!' let him perform it. Whatever desire the Rishis entertained when they performed that sacrifice, that desire of theirs was accomplished; and accordingly whatever desire he (the sacrificer) entertains in having this sacrifice performed, that desire of his is accomplished. For whatever deity sacrificial food is taken, to that deity they offer it up in the fire (Agni);--and if he is about to offer it up in the fire, why should he announce it to another deity? To Agni alone therefore (it is announced).

8. Agni (the fire), assuredly, represents all the deities, since it is in the fire that they make offering to all deities: to Agni alone therefore (he should announce it), since he thereby has recourse to all the deities.

9. Agni, assuredly, is the safest²⁹⁷ among the gods: let him then have recourse to him whom he considers the safest among the gods, and therefore (announce the sacrifice) to Agni.

10. Agni, assuredly, is the most tender-hearted of gods: let him then have recourse to him whom he considers the most tender-hearted of gods, and therefore (announce the sacrifice) to Agni.

11. Agni, assuredly, is the nearest of the gods: let him then have recourse to him whom he considers as the nearest of those to be approached, and therefore (let him announce the sacrifice) to Agni.

12. If (beside the full-moon sacrifice) he perform an ishti (with a view to the accomplishment of some special desire)²⁹⁸, let him recite seventeen kindling verses; (and in that case) he utters the offering-prayer (yâgyâ) in a low voice, for this is the characteristic form of an ishti; the yâgyâ and the anuvâkyâ should contain the word 'head²⁹⁹;' the two butter-portions should be offered to the Vritra-slayer (Indra); and the two samyâgyâs³⁰⁰ should be in the virâg metre.

Sixth Adhyâya, Third Brâhmana

1. Tvashtri had a three-headed, six-eyed son. He had three mouths; and because he was thus shaped, his name was Visvarûpa ('All-shape').

2. One of his mouths was Soma-drinking, one spirit-drinking, and one for other kinds of food. Indra hated him and cut off those heads of his.

3. Now from the one which was Soma-drinking, a hazel-cock (francoline partridge) sprang forth; whence the latter is of brownish colour, for king Soma is brown.

4. From the one which was spirit-drinking, further, a sparrow sprang; whence the latter talks as if stammering, for he who has drunk spirits, talks as if he stammered.

5. Then from the one which served for other kinds of food, a partridge sprang; whence the latter is much variegated in colour: on its wings, namely, butter-drops, as it were, have dropped in one place and honey- (or mead-) drops in another, for suchlike, as it were, was the food which he consumed with that (mouth).

6. Tvashtri was furious: 'Has he indeed slain my son?' he exclaimed. He brought Soma-juice from which Indra was excluded; and just as the Soma-juice on being produced had Indra excluded from it (apendra), so it remained (when it was offered up).

7. Indra thought with himself, 'They are now excluding me from Soma!' and though uninvited, he consumed what pure (Soma) there was in the tub, even as the stronger (consumes) that of a weaker. That (Soma) however, injured him; it flowed in all directions from (the openings of) his vital airs; from his mouth alone it did not flow, but from all the other (openings of the) vital airs it flowed; hence (was instituted) at that time the ishti, called Sautrâmanî: on the occasion of that (ceremony) it is explained how the gods healed him³⁰¹.

8. Tvashtri was furious, and exclaimed, 'Has he indeed consumed my Soma uninvited?' However, he himself desecrated the sacrifice, for what pure (Soma) there was left in the tub he let flow (into the fire), saying, 'Grow thou, having Indra for thy foe³⁰²!' The moment it reached the fire, it developed (into human shape), or, as some say, it so developed whilst on its way (to the fire). It became possessed of³⁰³ Agni and Soma, of all sciences, all glory, all nourishment, all prosperity.

9. And since it so developed whilst rolling onwards (vrit), it became Vritra; and since he sprang forth footless, therefore he was a serpent. Danu and Danâyû received him like mother and father³⁰⁴, whence they call him Dânava.

10. And because he (Tvashtri) said, 'Grow thou, having Indra for thy foe!' therefore Indra slew him (Vritra). Had he said, 'Grow thou, the foe (slayer) of Indra!' he (Vritra) would certainly have forthwith slain Indra.

11. And because he (Tvashtri) said, 'Grow thou!' therefore he (Vritra) grew an arrow's range sideways and an arrow's range forward: he forced back both the western ocean and the eastern one; and in proportion as he extended did he devour the food.

12. In the fore-noon the gods offered him food, at mid-day the men, and in the after-noon the Fathers.

13. Now while Indra was thus moving on (in pursuit of Vritra), he addressed Agni and Soma, 'Ye belong to me and I belong to you! That one is nothing to you: why then do ye support that Dasyu against me? Come over to me!'

14. They replied, 'What is to be our reward in that case?' He offered them that Agni-Soma cake on eleven potsherds: this is the reason why there is a cake on eleven potsherds for Agni and Soma.

15. They went over to him, and after them went forth³⁰⁵ all the gods, all the sciences, all glory, all nourishment, all prosperity: thus by offering that (cake to Agni and Soma) Indra became what Indra now is. Such then is the significance of the full-moon offering; and he who, knowing this, performs the full-moon offering in this wise, attains to the same state of prosperity, becomes thus endowed with glory, becomes such a consumer of food (as Vritra).

16. Now Vritra, on being struck, lay contracted like a leather bottle drained of its contents, like a skin bag with the barley-meal shaken out. Indra rushed at him, meaning to slay him.

17. He said, 'Do not hurl (thy thunderbolt) at me! thou art now what I (was before) Only cut me in twain; but do not let me be annihilated!' He (Indra) said, 'Thou shalt be my food!' He replied, 'So be it!' He accordingly cut him in twain; and from that (part) of his which was of the Soma nature³⁰⁶, he made the moon, and that which was demoniacal (asurya) he made enter these creatures as their belly; hence people say³⁰⁷: 'Vritra was then a consumer of food, and Vritra is so now.' For even now, whenever that one (the moon) waxes fuller, it fills itself out of this world³⁰⁸; and whenever these creatures crave for food, they pay tribute to this Vritra, the belly. Whosoever knows that Vritra as a consumer of food, becomes himself a consumer of food.

18. Those deities then said, 'Ye, Agni and Soma, whom we have followed hither, take the best part (of the sacrificial food): do let us share along with you in what ye have!'

19. They both said, 'What (share) shall then be ours?' They replied, 'For whatever deity they shall take out sacrificial food, they shall in the first place offer to you some clarified butter!' Whenever, therefore, they take out sacrificial food for any deity, they in the first place offer two butter-portions to Agni and Soma. This does not take place at the Soma-sacrifice, nor at the animal offering; for they said, 'for whatever deity they take out . . . ³⁰⁹.'

20. Agni then said, 'In me they shall sacrifice for all of you, and thus I give you a share in me!' For this reason they sacrifice in Agni (the fire) to all the gods; and for this reason they say that Agni is all the deities.

21. Soma then said, 'Me they shall offer up to all of you, and thus I give you a share in me!' For this reason they offer up Soma to all the gods; and hence they say that Soma is all the deities.

22. And further, since all the gods were abiding in Indra, for that reason they say that Indra is all the deities, that the gods have Indra for their chief (sreshtha). Thus the gods came in a three-fold way to consist of one deity; and he who knows this becomes individually the chief of his own (people).

23. Twofold, verily, is this, there is no third: to wit, the moist and the dry; and what is dry, that relates to Agni; and what is moist, that relates to Soma. But (it may be objected) if this is twofold only, why then this manifold performance:--the two butter-portions for Agni and Soma, the low-voiced offering to Agni and Soma, and the rice-cake for Agni and Soma,--when by means of any one of these he obtains all, why then this manifold performance? [The answer to this objection is that] so manifold is the power, the generative force of Agni and Soma.

24. The sun, indeed, relates to Agni, and the moon to Soma; the day relates to Agni, and the night to Soma; the waxing half-moon relates to Agni, and the waning one to Soma.

25. 'By means of the two butter-portions he obtains the sun and the moon; by means of the low-voiced offering he obtains the day and the night; and by means of the rice-cake he obtains the two half-moons,' thus say some.

26. Âsuri, on the other hand, said: 'By means of the two butter-portions he gains any two (of those objects³¹⁰); by means of the low-voiced offering he obtains any (other) two; and by means of the rice-cake he obtains any (other) two: "all has been obtained, all has been conquered by me! with that All I will slay Vritra; with the All I will slay the spiteful enemy!" thus he thinks, and for that reason there is this manifold performance.'

27. On this point it has also been remarked: 'Why this sameness (of performance)? By what is introduced between the butter(-offering) to Agni and Soma and the rice-cake to Agni and Soma, a repetition of performance (is committed)³¹¹.' Sameness (of performance), nevertheless, is avoided in this way: the one (viz. the low-voiced offering) consists of butter, and the other of a rice-cake, hence the one is different from the other. Moreover, after reciting a Rik-verse as anuvâkyâ, he pronounces the yâgyâ with the word 'pleased' (in the case of the butter-portions to Agni and Soma); and after reciting a Rik-verse as anuvâkyâ, he pronounces the yâgyâ in the form of a Rik-verse (in the case of the low-voiced offering to Agni and Soma), hence the one is (again) different from the other³¹². Sameness of performance is also avoided in this way: in a low voice (he utters the formulas when) he offers of the butter, and with a loud voice of the cake; and what is (uttered) in a low voice, that is the manner of Pragâpati: hence he recites for that (low-voiced offering) an anushtubh-verse as the invitatory formula (anuvâkyâ), for the anushtubh represents speech, and Pragâpati also is speech.

28. By means of that low-voiced offering the gods stealing near slew, with that thunderbolt, the vashat-call, whichever they wished of the Asuras; and so does this one, after stealing near by means of that low-voiced offering, slay with that thunderbolt, the vashat-call, the wicked, spiteful enemy³¹³. This is why he performs the low-voiced offering.

29. Having recited (at the butter-portions) a Rik-verse as the anuvâkyâ, he recites the yâgyâ with the word 'pleased:' in consequence of this, creatures are brought forth here with teeth on one side (in one jaw); for the Rik means bone and the tooth also is bone, so that he thereby produces bone on one side.

30. Having recited (at the low-voiced offering) a Rik-verse as the anuvâkyâ, he recites as the yâgyâ a (second) Rik-verse: in consequence of this, creatures with teeth on both sides are brought forth here; for the Rik means bone and the tooth also is bone, so that he thereby produces bone on both sides. These creatures, indeed, are of two kinds, viz. such as have teeth on one side only, and such as have teeth on both sides³¹⁴; and verily he who sacrifices, knowing thus the generative power of Agni and Soma, becomes rich in offspring and cattle.

31. When he (the sacrificer) is about to enter upon the fast of the full-moon ceremony, he may not be entirely sated. He therefore now compresses (that part of) his belly which relates to the Asuras; and next morning, by means of the oblations, that which relates to the gods. Now the practice regarding the full-moon ceremony is as follows:

32. One may (enter on the) fast at the very time (of full moon), thinking, 'Now I will slay Vritra, now I will slay the spiteful enemy!'

33. One may also fast only on the following day. Now he who (enters on the) fast at the very time (of full moon), gets, as it were, into collision³¹⁵ (with some one); and when two come into collision with one another, it is indeed doubtful which of the two will get the better of the other. He, on the other hand, who prefers to fast on the second day (only), is as one who crushes from behind a retreating (enemy) before he is able to resist the attack: striking in one direction³¹⁶, in fact, is he who thus keeps the fast on the second day only.

34. Let him therefore enter on the fast at the very time (of full moon). He who keeps the fast on the following day only is as one who finally crushes one struck down by some one else; he only does what has been done before by some one else, he only follows another's lead; let him therefore enter on the fast at the very time (of full moon).

35. After Pragâpati had created the living beings, his joints (parvan) were relaxed. Now Pragâpati, doubtless, is the year, and his joints are the two junctions of day and night (i.e. the, twilights), the full moon and new moon, and the beginnings of the seasons.

36. He was unable to rise with his relaxed joints; and the gods healed him by means of these havis-offerings: by means of the Agnihotra they healed that joint (which consists of) the two junctions of day and night, joined that together; by means of the full-moon and the new-moon sacrifice they healed that joint (which consists of) the full and new moon, joined that together; and by means of the (three) Kâturmâsyas (seasonal offerings) they healed that joint (which consists of) the beginnings of the seasons, joined that together.

37. With his joints thus repaired he betook himself to this food,--to the food which is here (offered) to Pragâpati; and he who, knowing this, enters upon the fast at the very time (of full moon), heals Pragâpati's joint at the proper time, and Pragâpati favours him. Thus he who, knowing this, enters upon the fast at the very time (of full moon) becomes a consumer of food: let him therefore enter on the fast at the very time (of full moon).

38. These two butter-portions (to Agni and Soma), truly, are the eyes of the sacrifice; he, therefore, offers them in front (of, or before, the havis), for these eyes are in the front (of the head). Hence he thereby places the eyes in the front; and for this reason these eyes are in the front (of the head).

39. Some people offer Agni's butter-portion in the north-eastern part (of the fire), and Soma's butter-portion in the south-eastern part, thinking, 'Thereby we place the eyes in the front (of the head).' This, however, is rather unintelligible; for the several dishes of sacrificial food (havis) represent the body of the sacrifice; when therefore he offers in front of (or before) the havis, he thereby places the eyes in the front. Let him rather make the offerings (in that part of the fire) where he thinks the fiercest blaze is; for only by being offered in blazing (fire) are oblations successful³¹⁷.

40. Having recited (at the butter-portions) a Rik-verse as anuvâkyâ (invitatory formula), he recites by way of yâgyâ (offering-prayer) the (formula containing the word) 'pleased;' thereby these boneless eyes are set in what is bone. If, on the other hand, after reciting a Rik-verse as anuvâkyâ, he were to use a Rik-verse as the yâgyâ, he would make it bone instead of eye.

41. Those two (qualities), truly, are related to the natures of Agni and Soma: that which is white is related to Agni, and that which is black is related to Soma. If, however (it were asserted), on the contrary, that what is black is related to Agni, and what is white is related to Soma,--[the answer would be:--] what sees is of the nature of Agni, for dry, as it were, are the eyes of one who looks, and that which is dry relates to Agni;--and what sleeps is of the nature of Soma, for moist, as it were, are the eyes of one who is asleep, and moist also is Soma. And, verily, he who thus knows those two butter-portions to be eyes, remains endowed with eye-sight till old age in this world, and starts in yonder world possessed of eye-sight.

Sixth Adhyâya, Fourth Brâhmana

1. When Indra had hurled the thunderbolt at Vritra, thinking himself to be the weaker, and fearing lest he had not brought him down, he concealed himself and went to the farthest distances³¹⁸. Now the gods knew that Vritra had been slain and that Indra had concealed himself.

2. Agni of the deities, Hiranyastûpa³¹⁹ of the Rishis, and the Brihatî of the metres, set about searching for him. Agni discovered him and stayed with him (as a guest) that (day and) night. He (Indra), namely, is the Vasu³²⁰ of the gods, for he is their hero.

3. The gods said, 'Our Vasu, who has gone to live away from us, is this day dwelling together (amâ vas, viz. with Agni³²¹);' and as one would cook a dish of rice or a goat in common for two relatives or friends who have come to stay with him,--for such-like is human (fare), as the sacrificial food (havis) is that of the gods,--in like manner they offered to those two together that sacrificial food, the rice-cake on twelve potsherds for Indra and Agni. This is the reason why there is a rice-cake on twelve potsherds for Indra and Agni.

4. Indra said, 'When I had hurled the thunderbolt at Vritra, I was terrified, and (in consequence of this fright) I am much emaciated. This (cake) does not satiate me: prepare for me what will satiate me!' The gods replied, 'So be it!'

5. The gods said, 'Nothing but Soma will satiate him: let us prepare Soma for him!' They prepared Soma for him. Now this king Soma, the food of the gods, is no other than the moon³²². 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.). He is indeed a treasure for the gods, he is their food. And since during that night he here dwells together³²³ (amâ vas), therefore that (night of new moon) is called amâvâsyâ (the dwelling together, or at home).

6. They prepared it³²⁴ (Soma for Indra), after having it collected, part by part, by the cows: in eating plants (they collected it) from the plants, and in drinking water (they collected it) from the waters. Having prepared and coagulated it, and made it strong (pungent), they gave it to him³²⁵.

7. He said, 'This does indeed satiate me, but it does not agree with me³²⁶: devise some means by which it may agree with me!' They made it agree with him by means of boiled (milk).

8. Now although this (mixture of sweet and sour milk) is, indeed, one and the same substance--it being milk (payas) and belonging to Indra--they, nevertheless, declare it to be (two) different (substances). Since he said 'it satiates (dhî) me,' therefore it is sour milk (dadhi); and since they made it agree (sri) with him with boiled milk (or, by boiling), therefore it is (fresh) boiled milk (srita)³²⁷.

9. In the same way as the Soma stalk becomes strong³²⁸ (by being touched or sprinkled with water), so he (Indra) became strong (by the Soma being mixed with boiled milk) and overcame that evil, the jaundice³²⁹. Such is likewise the significance of the new-moon ceremony (and the Sânnâyya, or libation of sweet and sour milk offered to Indra thereat); and verily he who, knowing this, mixes (sweet and sour milk at the new-moon sacrifice) in like manner increases in offspring and cattle, and overcomes evil: let him therefore mix together (sweet and sour milk)³³⁰.

10. In reference to this point they say, 'One who has not performed the Soma-sacrifice³³¹, must not offer the Sânnâyya; for, indeed, the Sânnâyya is (of the same significance as) a Soma libation, and the latter is not permitted to one who is not a Soma-sacrificer: hence he who has not performed the Soma-sacrifice, must not offer the Sânnâyya.'

11. He may nevertheless offer the Sânnâyya; for have we not heard within this place³³² that he (Indra) said, 'Do ye now offer Soma to me, and then ye will prepare for me that invigorating draught (âpyâyana, viz. the Sânnâyya)!' 'This does not satiate me, prepare for me what will satiate me!' That invigorating draught they indeed prepared for him, and therefore even one who has not performed the Soma-sacrifice, may offer the Sânnâyya.

12. The full-moon oblation, assuredly, belongs 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.

13. An offering in honour of the Vritra-slayer, then, is the full-moon sacrifice. Vritra, assuredly, is no other than the moon³³³; and when during that night (of new moon) he is not seen either in the east or in the west, then he (Indra) completely destroys him by means of that (new-moon sacrifice), and leaves nothing remaining of him. And, verily, he who knows this, overcomes all evil and leaves nothing remaining of evil.

14. Here now some people enter upon the fast when they (still) see (the moon, on the fourteenth day of the half-month), thinking, 'To-morrow he will not rise: already, then, there is unfailing food for the gods in yonder heaven³³⁴, and to this we will offer them more from hence (to-morrow)!'--He, indeed, is in a prosperous state with whom, while the old food is still unfailing, fresh food is accruing; for such a one has indeed abundant food. However, he is not now offering Soma, but he is offering milk (i.e. the Sânnâyya), and that (milk) becomes king Soma³³⁵ (in yonder world):

15. But as they (the cows), previously (to the new moon), eat mere plants (not imbued with the moon or Soma), and drink mere water, and yield mere milk,--so that (milk which they offer on the day before new moon, is not imbued with Soma, is ordinary milk). For king Soma, the food of the gods, indeed, is no other than the moon. When he is not seen that night either in the east or in the west, then he visits this world, and here enters into the waters and plants. Having then collected him from the water and plants, he (the performer of the Sânnâyya) causes him to be reproduced from out of the libations; and he (Soma, the moon), being reproduced from the libations, becomes visible in the western sky.

16. Now it is only when that food of the gods is unfailing that it comes back (to men): for him, therefore, who knows this, there is unfailing food in this, and imperishable righteousness in yonder, world.

17. Thus during that night (of new moon) food moves away from the gods and comes to this world. Now the gods were desirous as to how that (food) might (be made to) come back to them; how it might not perish away from them. For this they put their trust in those who prepare the libation of sweet and sour milk (sânnâyya), thinking, 'when they have prepared it, they will offer it to us.' And, verily, in him, who knows this, both his own kin and strangers put their trust; for in him, who attains to the highest rank, people indeed put their trust.

18. Now the one that burns there (viz. the sun) is, assuredly, no other than Indra, and that moon is no other than Vritra. But the former is of a nature hostile to the latter, and for this reason, though this one (the moon, Vritra) had previously (to the night of new moon) risen at a great distance from him (the sun, Indra), he now swims towards him and enters into his open mouth.

19. Having swallowed him, he (the sun) rises; and that (other) one is not seen either in the east or in the west. And, verily, he who knows this, swallows his spiteful enemy, and of him they say, 'He alone exists, his enemies exist not³³⁶.'

20. Having sucked him empty, he throws him out; and the latter, thus sucked out, is seen in the western sky, and again increases; he again increases to serve that (sun) as food: and verily if the spiteful enemy of one who knows this, thrives either by trade or in any other way, he thrives again and again in order to serve him as food.

21. Now some people offer (the Sânnâyya) to (Indra under the name of) 'Mahendra' (the great Indra), arguing, 'Before the slaying of Vritra he was Indra, it is true; but after slaying Vritra he became Mahendra, even as (a râgan, or king, becomes) a Mahârâga after obtaining the victory: hence (the Sânnâyya should be offered) to Mahendra.' Let him, nevertheless, offer it to 'Indra;' for Indra he was before the slaying of Vritra, and Indra he is after slaying Vritra: therefore let him offer it to 'Indra³³⁷.'

Seventh Adhyâya, First Brâhmana

1. He (the Adhvaryu) drives the calves away (from the cows) with a parna branch³³⁸. The reason why he drives the calves away with a parna branch is this. When the Gâyatrî flew towards Soma (the moon), a footless archer aiming at her while she was carrying him off, severed one of the feathers (parna) either of the Gâyatrî or of king Soma³³⁹; and on falling down it became a parna (palâsa) tree; whence its name parna. May that which then was of the Soma nature³⁴⁰ be here with us now!' so he thinks, and for this reason he drives away the calves with a parna branch.

2. That (branch) he cuts off³⁴¹, with the formula (Vâg. S. I, 1 a, b), 'For sap (I cut) thee! for pith thee!'--'for rain thee' he means to say, when he says 'for sap thee;' and when he says 'for pith thee' he means to say 'for that food-essence which springs from the rain.'

3. They then let the calves join their mothers. He thereupon touches (each) calf (in order to drive it away from the cow), with the formula (Vâg. S. I, 1 c), 'The winds are ye!'--for, indeed, it is this wind that here blows³⁴², it is this (wind) that makes swell all the rain that falls here; it is it that makes those (cows) swell; and for this reason he says 'the winds are ye!' Some people add here the formula³⁴³, 'Going near are ye!' but let him not say this, because thereby another (an enemy) approaches (the sacrificer).

4. After separating one of the mothers from her calf, he touches her, with the text (Vâg. S. I, I d), 'May the divine Savitri animate you--' for Savitri, indeed, is the impeller (prasavitri) of the gods: 'may they, impelled by Savitri, prepare the sacrifice!' so he thinks, and for this reason he says, 'May the divine Savitri animate you!'

5. '--To the most glorious work!' for assuredly the sacrifice is the most glorious work: hence, when he says 'to the most glorious work!' he means to say 'to the sacrifice.'

6. 'Make swell, ye invincible (or inviolable) ones, the share for Indra!' In like manner as then³⁴⁴, taking the sacrificial food (rice), he announces it to the deity, so now also he announces that (libation of milk) to the deity when he says 'make swell, ye invincible ones, the share for Indra!

7. 'Over you that are rich in offspring, over you that are free from suffering and disease--;' in this there is nothing that is obscure; '--no thief, no ill-wisher may lord it!'--he thereby means to say, 'may the evil spirits, the Rakshas, not lord it over you!'--'May ye be numerous and constant to this lord of cattle!'--thereby he means to say 'may ye be numerous with this sacrificer, and not abandon him.'

8. He then hides the branch on the front (eastern) side either of the Âhavanîya or the Gârhapatya house, with the formula (Vâg. S. I, 1 e), 'Protect the sacrificer's cattle!' he thus makes over the sacrificer's cattle to it for protection by means of the Brahman (sacred writ).

9. On it he fastens a strainer (pavitram)³⁴⁵, with the formula (Vâg. S. I, 2 a), 'Vasu's means of purification (ventilator, strainer, pavitram) art thou!' Vasu, indeed, is the sacrifice: for this reason he says, 'Vasu's means of purification art thou!'

10. That night he performs the Agnihotra with rice-gruel (yavâgû). That milk, namely, (which he milks that night) has already been announced as sacrificial food to a (special) deity; hence, if he were to make the offering with milk, he would offer to one deity that which has been set apart as sacrificial food for another deity: this is the reason why on that night he performs the Agnihotra with rice-gruel. As soon as they have performed the Agnihotra, the pot is made ready. He (the Adhvaryu) thereupon says, 'Announce that she (the cow) has been let loose to (the calf)!' When he (or she, the milker³⁴⁶) announces, 'She has been let loose!'--

11. He puts the pot on (the Gârhapatya hearth), with the text (Vâg. S. I, 2 b, c): 'Thou art the sky! thou art the earth!'--he praises and eulogises her by thus saying, 'thou art the sky! thou art the earth!'--'Mâtarisvan's cauldron (gharma) art thou³⁴⁷ 2!' he thereby makes it (a means of) sacrifice, and puts it on just as if he were putting on the (pravargya-) cauldron (gharma)³⁴⁸.--'All-holding art thou! stand firm by the highest law! do not waver!'--thereby he steadies it, renders it firm.--'May thy Lord of Sacrifice not waver!'--the Lord of Sacrifice, doubtless, is the sacrificer, hence it is for the sacrificer that he thereby prays for steadiness.

12. He then puts the strainer (on the pot). He puts it down with the top turned eastwards, for the east is the region of the gods; or with the top turned northwards, for the north is the region of the men; means of purification (pavitram) assuredly is that (wind) which here blows, it sweeps across these worlds: let him therefore put it down with the front northwards³⁴⁹.

13. Just as then (i.e. at the Soma-sacrifice) they clarify king Soma with a strainer, in like manner he now clarifies (the milk); and since the strainer wherewith on that occasion they clarify king Soma has its fringe directed towards the north, therefore let him now also put it down with the top northward.

14. He puts it down, with the text (Vâg. S. I, 3 a), 'Vasu's means of purification (pavitram) art thou!'--Vasu, indeed, is the sacrifice: for this reason he says, 'Vasu's means of purification art thou! flowing in a hundred streams, flowing in a thousand streams!'--he praises and eulogises it when he says, 'flowing in a hundred streams, flowing in a thousand streams.'

15. He now maintains silence as long as the milking of the three (cows) lasts, for the sacrifice, doubtless, is speech: 'May I perform the sacrifice undisturbed!' so he thinks.

16. When it (the milk of each of the three cows) is poured (by the milker from the wooden pail through the strainer into the pot), he (the Adhvaryu) consecrates it by (whispering each time) the formula (Vâg. S. I, 3 b), 'May the divine Savitri purify thee with Vasu's means of purification, well cleansing and flowing in a hundred streams!' for just as then (at the Soma-sacrifice) they clarify king Soma with a strainer, so he thereby clarifies (the milk).

17. He then says (Vâg. S. I, 3-4), 'Which didst thou milk?' 'Such and such a one,' (the milker replies.) 'This one is Visvâyu (containing all life),' he (the Adhvaryu) says. He then³⁵⁰ asks regarding the second one, 'Which didst thou milk?' 'Such and such a one,' is the reply. 'This one is Visvakarman (all-doing),' he says. He then asks regarding the third, 'Which didst thou milk?' 'Such and such a one,' is the reply. 'This one is Visvadhâyas (all-sustaining),' he says. The reason why he thus asks is that he thereby bestows certain energies on them. Three (cows) he milks, for three are these worlds: he thereby renders them fit for these worlds. He is now at liberty to speak.

18. After having the last (cow) milked, and having poured a drop of water into the pail which he has made the milker use, and stirred it, he pours it to (the milk)³⁵¹, thinking 'what milk was left there, let that also be here!'--(he does so) for the completeness of the sap; for when it rains here, then plants spring up, and on the plants being eaten and the water drunk, thence is this juice produced: and therefore (the water is poured to the milk) for the completeness of the sap. Having then taken it off (the fire), he coagulates it³⁵²: he thereby makes it sharp (pungent); for this reason he coagulates it, after taking it off (the fire).

19. He coagulates it, with the formula (Vâg. S. I, 4 d), 'With Soma I coagulate thee, the portion of Indra!' Just as on a former occasion³⁵³, when taking sacrificial food for a deity, he announces it (to that deity), in like manner he now announces it to the deity, saying, 'Thee, the portion of Indra!' By saying 'with Soma I coagulate thee,' he makes it palatable to the gods.

20. He then covers it over by a vessel³⁵⁴, with the hollow part upwards and containing water, 'lest the evil spirits, the Rakshas, should touch it from above;' for water, indeed, is a thunderbolt; hence he thus drives away from it the evil spirits, the Rakshas, with a thunderbolt: this is the reason why he covers it over by a vessel with the hollow part upwards and containing water.

21. He covers it over, with the formula (Vâg. S. I, 4 e), 'O Vishnu, protect the oblation!' for Vishnu, indeed, is the sacrifice; hence he thereby makes over this sacrificial food to the sacrifice for protection: for this reason he says, 'O Vishnu, protect the oblation!'

Seventh Adhyâya, Second Brâhmana

1. Verily, whoever exists, he, in being born, is born as (owing) a debt to the gods, to the Rishis, to the fathers, and to men³⁵⁵.

2. For, inasmuch as he is bound to sacrifice, for that reason he is born as (owing) a debt to the gods: hence when he sacrifices to them, when he makes offerings to them, he does this (in discharge of his debt) to them.

3. And further, inasmuch as he is bound to study (the Veda), for that reason he is born as (owing) a debt to the Rishis: hence it is to them that he does this; for one who has studied (the Veda) they call 'the Rishis' treasure-warden.'

4. And further, inasmuch as he is bound to wish for offspring, for that reason he is born as (owing) a debt to the fathers: hence when there is (provided by him) a continued, uninterrupted lineage, it is for them that he does this.

5. And further, inasmuch as he is bound to practise hospitality, for that reason he is born as (owing) a debt to men: hence when he harbours them, when he offers food to them, it is (in discharge of his debt) to them that he does so. Whoever does all these things, has discharged his duties: by him all is obtained, all is conquered.

6. And, accordingly, in that he is born as (owing) a debt to the gods, in regard to that he satisfies (ava-day) them by sacrificing; and when he makes offerings in the fire, he thereby satisfies them in regard to that (debt): hence whatever they offer up in the fire, is called avadânam (sacrificial portion)³⁵⁶.

7. Now this (oblation) consists of four cuttings; (the reason for this is, that) there is here first, the invitatory prayer (anuvâkyâ), then the offering-prayer (yâgyâ), then the vashat-call, and as the fourth, the deity for which the sacrificial food is (destined): for in this way the deities are dependent on the sacrificial portions, or the portions are dependent on the deities: hence what fifth cutting there is (made by some), that is redundant, for--for whom is he to cut it? For this reason it consists of four cuttings.

8. But a fivefold cutting also takes place (with some people): fivefold is the sacrifice, fivefold the animal victim, and five seasons there are in the year,--such is the perfection of the fivefold cutting; and he, assuredly, will have abundant offspring and cattle for whom, knowing this, the fivefold cutting is made. The fourfold cutting, however, is the approved (practice) among the Kuru-Pañkâlas, and for this reason a fourfold cutting takes place (with us³⁵⁷).

9. Let him cut off only a moderate quantity; for were he to cut off a large quantity, he would make it human; and what is human is inauspicious at the sacrifice. Let him therefore cut off only a moderate quantity, lest he should do what is inauspicious at the sacrifice.

10. Having made an under-layer of butter (in the guhû-spoon) and cut off twice from the havis, he then pours over it some butter. There are, indeed, two (kinds of) oblations; the oblation of Soma being one, and the oblation of (or rather, with) butter being the other. Now the one, viz. the Soma-oblation, is (an oblation) by itself; and the other, viz. the butter-oblation, is the same as the offering of havis (rice, milk, &c.) and the animal offering³⁵⁸ 1; hence he thereby makes it (the cake) butter, and therefore butter is on both sides of it. Butter, doubtless, is palatable to the gods; hence he thereby renders it palatable to the gods: for this reason butter is on both sides of it.

11. The invitatory prayer (anuvâkyâ, f.), doubtless, is yonder (sky), and the offering-prayer (yâgyâ, f.) is this (earth)--these two are females. With each of these two the vashat-call (vashatkâra, m.) makes up a pair³⁵⁹. Now the vashat, indeed, is no other than that scorching one (the sun). When he rises he approaches yonder (sky); and when he sets he approaches this (earth): hence whatever is brought forth here by these two, that they bring forth through that male.

12. Having recited the invitatory prayer and pronounced the offering-prayer³⁶⁰, he afterwards (paskât) utters the vashat formula; for from behind (paskât) the male approaches the female: hence, after placing those two in front, he causes them to be approached by that male, the vashat. For the same reason let him make the offering either simultaneously with the vashat or (immediately) after the vashat has been pronounced.

13. A vessel of the gods, doubtless, is that vashat. Even as, after ladling, one would mete out (food) into a vessel, so here. If, on the other hand, he were to make the offering before the vashat, it would be lost, as would be that (food) falling to the ground: for this reason also let him make the offering either simultaneously with the vashat or after it has been pronounced.

14. As seed is poured into the womb, so here. If, on the other hand, he were to make the offering before the vashat, it would be lost, as would be the seed poured not into the womb: for this reason also let him make the offering either simultaneously with the vashat or after it has been pronounced.

15. The invitatory formula, doubtless, is yonder (sky), and the offering-formula is this (earth). The gâyatrî metre also is this (earth), and the trishtubh is yonder (sky)³⁶¹ He recites the gâyatrî verse, thereby reciting yonder (sky), for the invitatory formula (anuvâkyâ) is yonder (sky). He recites this (earth), for the gâyatrî verse (viz. the offering-formula) is this (earth).

16. He then presents the offering with a trishtubh verse³⁶², thereby presenting it by means of this (earth), for the offering-formula (yâgyâ) is this (earth). Over yonder (sky) he places the vashat, for yonder (sky) also is the trishtubh. Thereby he makes those two (sky and earth) yoke-fellows; and as such they feed together; and after their common meal all these creatures get food³⁶³.

17. Let him pronounce the invitatory formula lingering, as it were: the invitatory formula, namely, is yonder (sky), and the brihat(-sâman) also is yonder (sky), since its form is that of the brihat. With the offering-formula let him, as it were, hurry on fast: the offering-formula, doubtless, is this (earth), and the rathantara(-sâman) also is this (earth), since its form is that of the rathantara³⁶⁴. With the invitatory formula he calls (the gods), and with the offering-formula he presents (food to them): hence the invitatory formula (anuvâkyâ) has some such form as 'I call,' 'We call,' 'Come hither!' 'Sit on the barhis!' for with it he calls. With the offering-formula (yâgyâ) he offers: hence the offering-formula has some such form as, 'Accept the sacrificial food!' 'Relish the sacrificial food!' 'Accept the potation (âvrishâyasva)!' 'Eat! Drink! There³⁶⁵!' for by it he offers that which (is indicated by) 'there!'

18. Let the invitatory formula be one that has its distinctive indication (in the form of the name of the respective deity) at the beginning (in front): for the invitatory formula is yonder (sky); and that (sky) yonder has the moon, the stars, and the sun for its mark below³⁶⁶.

19. The offering-formula then should be one that has its characteristic indication (further) back³⁶⁷; for the offering-formula is this (earth), and this same (earth) has plants, trees, waters, fire, and these creatures for its mark above.

20. Verily, that invitatory formula alone is auspicious, in the first word of which he utters the (name of the) deity; and that offering-formula alone is auspicious in the last word of which he pronounces the vashat upon the deity³⁶⁸; for the (name of the) deity constitutes the vigour of the Rik (verse): hence after thus enclosing it³⁶⁹ on both sides with vigour, he offers the sacrificial food to that deity for which it is intended.

21. He pronounces (the syllable) vauk³⁷⁰; for, assuredly, the vashat-call is speech; and speech means seed: hence he thereby casts seed. 'Shat' (he pronounces), because there are six seasons: he thereby casts that seed into the seasons, and the seasons cause that seed so cast to spring up here as creatures. This is the reason why he pronounces the vashat.

22. Now the gods and the Asuras, both of them sprung from Pragâpati, entered upon their father Pragâpati's inheritance³⁷¹, to wit, these two half-moons. The gods entered upon the one which waxes, and the Asuras on the one which wanes.

23. The gods were desirous as to how they might appropriate also the one that had fallen to the Asuras. They went on worshipping and toiling. They saw this haviryagña, to wit, the new- and full-moon sacrifices, and performed them; and by performing them they likewise appropriated the one--

24. Which belonged to the Asuras. Now when these two revolve, then the month is produced; and month (revolving) after month, the year (is produced). But the year, doubtless, means all; hence the gods thereby appropriated all that belonged to the Asuras, they deprived their enemies, the Asuras, of all. And in the same way he (the sacrificer) who knows this appropriates all that belongs to his enemies, deprives his enemies of all.

25. That (half-moon) which belonged to the gods is (called) yavan, for the gods possessed themselves (yu, 'to join') of it; and that which belonged to the Asuras is ayavan, because the Asuras did not possess themselves of it.

26. But they also say contrariwise:--That which belonged to the gods is (called) ayavan, because the Asuras did not get possession of it; and that which belonged to the Asuras is yavan, because the gods did get possession of it. The day is (called) sabda, the night sagarâ, the months yavya, the year sumeka³⁷²: sveka ('eminently one'), doubtless, is the same as sumeka. And since the Hotri is concerned with these--to wit, the yavan and the ayavan, which (according to some) is yavan--they call (his office) yâvihotram³⁷³.

Seventh Adhyâya, Third Brâhmana

1. Now by means of the sacrifice the gods ascended to heaven. But the god who rules over the cattle was left behind here: hence they call him Vâstavya, for he was then left behind on the (sacrificial) site³⁷⁴ (vâstu).

2. The gods went on worshipping and toiling with the same (sacrifice) by which they had ascended to heaven. Now the god who rules over the cattle, and who was left behind here,--

3. He saw (what occurred, and said), 'I have been left behind: they are excluding me from the sacrifice!' He went up after them, and with his raised (weapon)³⁷⁵ rose up on the north--the time (when this happened) was that of the (performance of the) Svishtakrit.

4. The gods said, 'Do not hurl!' He said, 'Do not ye exclude me from the sacrifice! Set apart an oblation for me!' They replied, 'So be it!' He withdrew (his weapon), and did not hurl it; nor did he injure any one.

5. The gods said (to one another), 'Whatever portions of sacrificial food have been taken out by us, they have all been offered up. Try to discover some means by which we may set apart an oblation for him!'

6. They said to the Adhvaryu priest, 'Sprinkle the sacrificial dishes (with butter) in proper succession; and replenish them for the sake of one (additional) portion, and again render them fit for use; and then cut off one portion for each!'

7. The Adhvaryu accordingly sprinkled the sacrificial dishes in proper succession, and replenished them for the sake of one (additional) portion, and again rendered them fit for use, and cut off one portion for each. This then is the reason why he (Rudra) is called Vâstavya³⁷⁶, for a remainder (vâstu) is that part of the sacrifice which (is left) after the oblations have been made: hence, if sacrificial food is offered to any deity, the Svishtakrit (Agni, 'the maker of good offering') is afterwards invariably offered a share of it; because the gods invariably gave him a share after themselves.

8. That (offering) then is certainly made to 'Agni,' for, indeed, Agni is that god;--his are these names: Sarva, as the eastern people call him; Bhava, as the Bâhîkas (call him); Pasûnâm pati ('lord of beasts,' Pasupati), Rudra, Agni³⁷⁷. The name Agni, doubtless, is the most auspicious (sânta), and the other names of his are inauspicious: hence it is offered to (him under the name of) 'Agni,' and to (him as) the Svishtakrit.

9. They (the gods) said, 'What we have offered unto thee who art in yonder place³⁷⁸ 1, do thou render that well-offered (svishta) for us!' He made it well-offered for them; and this is the reason why (it is offered) to (Agni as) the Svishtakrit.

10. Having recited the invitatory formula³⁷⁹, he (the Hotri) enumerates (those deities) which (have received oblations at the fore-offerings, butter-portions, &c.), as well as Agni Svishtakrit:--'May Agni offer Agni's favourite dainties!' thereby he refers to Agni's butter-portion³⁸⁰. 'May he offer Soma's favourite dainties!' thereby he refers to Soma's butter-portion.--'May he offer Agni's favourite dainties!' thereby he refers to that indispensable cake for Agni which is (offered) on both occasions (at the new- and full-moon sacrifices).

11. And so with the several deities. 'May he offer the favourite dainties of butter-drinking gods!' thereby he refers to the fore-offerings (prayâga) and after-offerings (anuyâga), for, assuredly, the butter-drinking gods (represent) the fore-offerings and after-offerings.--'May he offer Agni the Hotri's favourite dainties!' thereby he refers to Agni as Hotri; for after the gods had set apart this oblation for him, they still further propitiated him by this (formula), and invited him to his favourite dainty³⁸¹: this is the reason why he thus enumerates.

12. Here now some make (the name of) the deity precede the 'may he offer (ayât)!' thus--'Of Agni may he offer (the favourite dainties)!' 'Of Soma may he offer!' But let him not do this; for those who make the deity precede the 'may he offer!' violate the proper order at the sacrifice, since it is by pronouncing the 'may he offer,' that he pronounces what comes first here: let him therefore place the 'may he offer' first.

13. [The Hotri continues to recite]: 'May he sacrifice to his own greatness!' When, on that occasion³⁸², he asks him (Agni) to bring hither the deities, he also makes him bring hither his own greatness; but before this no worship of any kind has been offered to 'his (Agni's) own greatness:' and he therefore now gratifies him, and thus that (fire) has been established so as to prevent failure on his (the sacrificer's) part. This is the reason why he says 'may he sacrifice to his own greatness.'

14. 'By sacrifice may he obtain for himself food worthy of sacrifice³⁸³!' the food, doubtless, is these creatures: he thereby makes them eager to sacrifice, and these creatures go on sacrificing, worshipping and performing austerities.

15. 'May he, the knower of beings, (perform)³⁸⁴ the sacred cult; may he graciously accept the sacrificial food!' Thereby he prays for success to this sacrifice; for when the gods graciously accept the sacrificial food, then he (the sacrificer) gains great things³⁸⁵: for this reason he says 'may he graciously accept the sacrificial food!'

16. The reason why on this occasion the invitatory and offering-formulas are made closely to correspond to each other (avakliptatama), is that the svishtakrit (is equivalent to) the evening libation, and the evening libation, doubtless, belongs to the Visve Devâh (the 'All-gods)³⁸⁶. 'Gladden thou the longing gods, O youngest!' this much in the invitatory formula refers to the Visve Devâh³⁸⁷. 'O Agni, Hotri of the cult! when this day (thou comest) to the men³⁸⁸;' this much in the offering-formula refers to the Visve Devâh. And because such is the form of these two (formulas), therefore they are of the form of the evening libation; and this is why the invitatory and offering-formulas on this occasion are made closely to correspond to each other.

17. They are both trishtubh verses; for the svishtakrit is, as it were, the residue (or site, vâstu) of the sacrifice, and the residue (or, a vacant site) is without energy³⁸⁹. Now the trishtubh means manly power³⁹⁰, energy: hence he thereby imparts manly power, energy to that residue, the svishtakrit. This is why they are both trishtubh verses.

18. Or they are both anushtubh verses. The anushtubh is residue (or site, vâstu), and the svishtakrit also is residue: hence he thereby puts a residue to a residue³⁹¹. And, verily, one who knows this, and whose (invitatory and offering-formulas) are two anushtubh verses, his homestead (vâstu) is prosperous, and he himself prospers in regard to progeny and cattle.

19. Now here Bhâllabeya³⁹² made the invitatory formula (consist of) an anushtubh verse, and the offering-formula of a trishtubh verse, thinking, 'I thus obtain (the benefits of) both.' He fell from the cart, and in falling, broke his arm. He reflected: 'This has befallen because of something or other I have done.' He then bethought himself of this: '(It has befallen) because of some violation, on my part, of the proper course of the sacrifice.' Hence one must not violate the proper course (of sacrificial performance); but let both (formulas) be verses of the same metre, either both anushtubh verses, or both trishtubh verses.

20. He cuts (the portions for Agni Svishtakrit) from the north part (of the sacrificial dishes)³⁹³, and offers them up on the north part (of the fire): for this is the region of that god, and therefore he cuts from the north part and offers on the north part. From that side, indeed, he arose³⁹⁴, and there they (the gods) appeased him: for this reason he cuts from the north part, and offers on the north part.

21. He offers on this side (in front), as it were, of the other oblations. Following the other oblations cattle are produced, and the Svishtakrit represents Rudra's power: he would impose Rudra's power on the cattle if he were to bring it (the Svishtakrit) into contact with the other oblations; and his (the sacrificer's) household and cattle would be destroyed. For this reason he offers on this side, as it were, of the other oblations.

22. That (fire)---to wit, the Âhavanîya--is, indeed, that sacrifice by which the gods then ascended to heaven; and that (other fire) which was left behind here, is the Gârhapatya: hence they take out the former from the Gârhapatya, (so as to be) before (east) of it.

23. He may lay it (the Âhavanîya) down at the distance of eight steps (from the Gârhapatya); for of eight syllables, doubtless, consists the gâyatrî hence he thereby ascends to heaven by means of the gâyatrî.

24. Or he may lay it down at the distance of eleven steps³⁹⁵; for of eleven syllables, indeed, consists the trishtubh: hence he thereby ascends to heaven by means of the trishtubh.

25. Or he may lay it down at the distance of twelve steps; for of twelve syllables, indeed, consists the gaga: hence he thereby ascends to heaven by means of the gagatî. Here, however, there is no (fixed) measure: let him, therefore, lay it down where in his own mind he may think proper³⁹⁶. If he takes it ever so little east (of the Gârhapatya), he ascends to heaven by it.

26. Here now they say, 'Let them cook the sacrificial dishes on the Âhavanîya; for thence, assuredly, the gods ascended to heaven, and therewith they went on worshipping and toiling: therein we will cook the sacrificial dishes; therein we will perform the sacrifice! For, as it were, a displacement³⁹⁷ of the sacrificial dishes would take place, if they were to cook them on the Gârhapatya. The Âhavanîya is the sacrifice: we will perform the sacrifice in the sacrifice!'

27. However, they also do cook on the Gârhapatya, arguing, 'The former is indeed âhavanîya (i.e. "suitable for a burnt-offering"); but that one, surely, is not (intended) for this,--viz. that they should cook uncooked (food) on it; but it is (intended) for this,--viz. that they should offer up cooked (food) on it.' He may therefore do it on whichever (fire) he pleases.

28. That sacrifice spake, 'I dread nakedness.' 'What is unnakedness for thee?' 'Let them strew (sacrificial grass) all round me!' For this reason they strew (sacrificial grass) all round the fire. 'I dread thirst.' 'How art thou to be satiated?' 'May I satiate myself after the priest has been satisfied!' Let him therefore, on the completion of the sacrifice, order that the priest be satisfied; for then he satisfies the sacrifice.

Seventh Adhyâya, Fourth Brâhmana

1. Pragâpati conceived a passion for his own daughter,--either the Sky or the Dawn³⁹⁸. 'May I pair with her!' thus (thinking) he united with her.

2. This, assuredly, was a sin in the eyes of the gods. 'He who acts thus towards his own daughter, our sister, [commits a sin],' they thought.

3. The gods then said to this god who rules over the beasts (Rudra)³⁹⁹, 'This one, surely, commits a sin who acts thus towards his own daughter, our sister. Pierce him!' Rudra, taking aim, pierced him. Half of his seed fell to the ground. And thus it came to pass.

4. Accordingly it has been said by the Rishi⁴⁰⁰ with reference to that (incident), 'When the father embraced his daughter, uniting with her, he dropped his seed on the earth.' This (became) the chant (uktha) called âgnimâruta⁴⁰¹; in (connection with) this it is set forth how the gods caused that seed to spring⁴⁰². When the anger of the gods subsided, they cured Pragâpati and cut out that dart of this. (Rudra); for Pragâpati, doubtless, is this sacrifice.

5. They said (to one another), 'Think of some means by which that (part of the sacrifice torn out with the dart) may not be lost, and how it may be but a small portion of the offering itself!'

6. They said, 'Take it round to Bhaga (Savitri, the Patron), who sits on the south side (of the sacrificial ground): Bhaga will eat it by way of fore-portion⁴⁰³, so that it may be as though it were offered.' They accordingly took it round to Bhaga, who sat on the south side. Bhaga (Savitri) looked at it: it burnt out his eyes⁴⁰⁴. And thus it came to pass. Hence they say, 'Bhaga is blind.'

7. They said, 'It has not yet become appeased here: take it round to Pûshan!' They accordingly took it round to Pûshan. Pûshan tasted it: it knocked out his teeth. And thus it came to pass. Hence they say, 'Pûshan is toothless;' and therefore, when they prepare a mess of boiled rice (karu)⁴⁰⁵ for Pûshan, they prepare it from ground rice, as is done for one toothless.

8. They said, 'It has not yet become appeased here: take it round to Brihaspati⁴⁰⁶!' They accordingly took it round to Brihaspati. Brihaspati hasted to Savitri for his impulsion (influence, prasava⁴⁰⁷), for assuredly Savitri is the impeller (prasavitri) of the gods. 'Impel (influence) this for me!' he said. Savitri, as the impeller, accordingly impelled it for him, and being thus impelled by Savitri, it did not injure him: and thus it was henceforth appeased. This, then, is essentially the same as the fore-portion.

9. Now when he cuts off the fore-portion, he cuts out what is injured in the sacrifice,--what belongs to Rudra. Thereupon he touches water: water is (a means) of lustration, hence he lustrates by means of water⁴⁰⁸. He now cuts off piece by piece the idâ⁴⁰⁹, (which represents) cattle.

10. Let him cut off (for the fore-portion) ever so small a piece⁴¹⁰: thus the dart comes out; let him therefore cut off ever so small a piece. He should (according to some) put clarified butter on one side only, either below or above: thus that which is hard becomes soft and flows forth; and for this reason he should put butter on one side only, either below or above.

11. Having (nevertheless⁴¹¹) made an underlayer of butter⁴¹² and a double cutting from the oblation (havis), he pours butter on the upper side of it; for it is only in this way that this becomes part of the sacrifice.

12. Let him not carry it (to the Brahman) along the front (east) side of the Âhavanîya fire); (though) some, it is true, do carry it along the front side. For on the front side stand the cattle facing the sacrificer: hence he would impose the power of Rudra on the cattle, if he were to carry it along the front side, and his (the sacrificer's) household and cattle would be overwhelmed. Let him therefore cross over in this way (behind the paridhis); for thus he does not impose Rudra's power on the cattle and he removes that (dart) sideways⁴¹³.

13. He (the Brahman) receives⁴¹⁴ it, with the text (Vâg. S. II, 11 b, c), 'At the impulse (prasava) of the divine Savitri I receive thee with the arms of the Asvins, with the hands of Pûshan!'

14. And in like manner as Brihaspati then hasted to Savitri for his impulsion,--for, assuredly, Savitri is the impeller of the gods,--and said, 'Impel this for me!' and Savitri, the impeller, impelled it for him; and, impelled by Savitri, it did not injure him; so now also this one (the Brahman) hastes to Savitri for his impulsion,--for, assuredly, Savitri is the impeller of the gods,--and says 'impel this for me!' and Savitri, the impeller, impels it for him; and, impelled by Savitri, it does not injure him.

15. He eats⁴¹⁵ the fore-portion, with the text (Vâ;. S. II, 11 d), 'With Agni's mouth I eat thee!' for Agni, assuredly, it does not injure in any way; and so neither does it injure him (the Brahman).

16. He must not chew it with his teeth: 'lest this power of Rudra should injure my teeth!' so (he thinks), and therefore he must not chew it with his teeth.

17. He then rinses his mouth with water;--water is (a means of) purification: hence he purifies himself with water, (that is, a means of) purification. After he has rinsed the vessel⁴¹⁶,--

18. They bring him the Brahman's portion⁴¹⁷. The Brahman, in truth, sits south of the sacrifice, as its guardian. He sits facing that portion. As regards the fore-portion, that they have already brought to him and he has eaten it. In the Brahman's portion which they now bring to him, he obtains his own share; and henceforth he watches what remains incomplete of the sacrifice: for this reason they bring him the Brahman's portion.

19. He (the Brahman) must maintain silence (from the time he takes his seat on being elected)⁴¹⁸ up to that speech (of the Adhvaryu), 'Brahman, shall I step forward?' Those (priests) who, in the midst of the sacrifice, perform the idâ, which represents the domestic offerings (pâkayagña)⁴¹⁹, tear the sacrifice to pieces, injure it. Now the Brahman, assuredly, is the best physician: hence the Brahman thereby restores the sacrifice; but, if he were to sit there talking, he would not restore it: he must therefore maintain silence.

20. If he should utter any human sound before that time, let him there and then mutter some Rik or Yagus-text addressed to Vishnu; for Vishnu is the sacrifice, so that he thereby again obtains a hold on the sacrifice: and this is the expiation of that (breach of silence).

21. When he (the Adhvaryu) says, 'Brahman, shall I step forward?' the Brahman mutters thus (Vâg. S. II, 12), 'This thy sacrifice, O divine Savitri, they have announced . . .,'--thereby he has recourse to Savitri for his impulsion (prasava), for he is the impeller (prasavitri) of the gods;--'to Brihaspati, the Brahman,'--for Brihaspati, assuredly, is the Brahman of the gods: hence he announces that (sacrifice) to him who is the Brahman of the gods; and accordingly he says, 'to Brihaspati, the Brahman.'--'Therefore prosper the sacrifice, prosper the lord of sacrifice, prosper me!' In this there is nothing that requires explanation.

22. [He continues, Vâg. S. II, 13]: 'May his mind delight in the gushing (of the) butter⁴²⁰!' By the mind, assuredly, all this (universe) is obtained (or pervaded, âptam): hence he thereby obtains this All by the mind.--'May Brihaspati spread (carry through) this sacrifice! May he restore the sacrifice uninjured!'--he thereby restores what was torn asunder.--'May all the gods rejoice here!'--'all the gods,' doubtless, means the All: hence he thereby restores (the sacrifice) by means of the All. He may add, 'Step forward!' if he choose; or, if he choose, he may omit it.

Eighth Adhyâya, First Brâhmana

1. In the morning they brought to Manu⁴²¹ water for washing, just as now also they (are wont to) bring (water) for washing the hands. When he was washing himself, a fish came into his hands.

2. It spake to him the word, 'Rear me, I will save thee!' 'Wherefrom wilt thou save me?' 'A flood will carry away all these creatures⁴²²: from that I will save thee!' 'How am I to rear thee?'

3. It said, 'As long as we are small, there is great destruction for us: fish devours fish. Thou wilt first keep me in a jar. When I outgrow that, thou wilt dig a pit and keep me in it. When I outgrow that, thou wilt take me down to the sea, for then I shall be beyond destruction.'

4. It soon became a ghasha (a large fish); for that grows largest (of all fish)⁴²³. Thereupon it said, 'In such and such a year that flood will come. Thou shalt then attend to me (i.e. to my advice) by preparing a ship⁴²⁴; and when the flood has risen thou shalt enter into the ship, and I will save thee from it.'

5. After he had reared it in this way, he took it down to the sea. And in the same year which the fish had indicated to him, he attended to (the advice of the fish) by preparing a ship; and when the flood had risen, he entered into the ship. The fish then swam up to him, and to its horn he tied the rope of the ship, and by that means he⁴²⁵ passed swiftly up to yonder northern mountain.

6. It then said, 'I have saved thee. Fasten the ship to a tree; but let not the water cut thee off⁴²⁶, whilst thou art on the mountain. As the water subsides, thou mayest gradually descend!' Accordingly he gradually descended, and hence that (slope) of the northern mountain is called 'Alarm's descent⁴²⁷.' The flood then swept away all these creatures, and Manu alone remained here.

7. Being desirous of offspring, he engaged in worshipping and austerities. During this time he also performed a pâka-sacrifice: he offered up in the waters clarified butter, sour milk, whey, and curds. Thence a woman was produced in a year: becoming quite solid⁴²⁸ she rose; clarified butter gathered in her footprint. Mitra and Varuna met her.

8. They said to her, 'Who art thou?' 'Manu's daughter,' she replied. 'Say (thou art) ours,' they said. 'No,' she said, 'I am (the daughter) of him who begat me.' They desired to have a share in her. She either agreed or did not agree⁴²⁹, but passed by them. She came to Manu.

9. Manu said to her, 'Who art thou?' 'Thy daughter,' she replied. 'How, illustrious one, (art thou) my daughter?' he asked. She replied, 'Those offerings (of) clarified butter, sour milk, whey, and curds, which thou madest in the waters, with them thou hast begotten me. I am the blessing (benediction): make use of me at the sacrifice! If thou wilt make use of me at the sacrifice, thou wilt become rich in offspring and cattle. Whatever blessing thou shalt invoke through me, all that shall be granted to thee!' He accordingly made use of her (as the benediction) in the middle of the sacrifice; for what is intermediate between the fore-offerings and the after-offerings, is the middle of the sacrifice.

10. With her he went on worshipping and performing austerities, wishing for offspring. Through her he generated this race, which is this race of Manu; and whatever blessing he invoked through her, all that was granted to him.

11. Now this (daughter of Manu) is essentially the same as the Idâ; and whosoever, knowing this, performs with (the) Idâ⁴³⁰, he propagates this race which Manu generated; and whatever blessing he invokes through it (or her), all that is granted to him.

12. It (the idâ) consists of a fivefold cutting; for the idâ, doubtless, means cattle, and cattle consist of five parts⁴³¹: for this reason it (the idâ) consists of a fivefold cutting.

13. When he (the Adhvaryu) has cut off the idâ piece by piece⁴³², and broken off the fore-part of the cake (for the sacrificer's portion), he puts it (the latter) down (on the barhis) before the dhruvâ-spoon. Having then handed over the former (the idâ) to the Hotri⁴³³, he passes by him towards the south.

14. He anoints the Hotri here⁴³⁴ (with clarified butter taken from the idâ); and with it the Hotri anoints his lips, with the text, 'Of thee, offered by the lord of the mind, I eat for sap, for out-breathing!'

15. He then anoints the Hotri here; and with it the Hotri anoints his lips, with the text, 'Of thee, offered by the lord of speech, I eat for strength, for in-breathing!'

16. At that time, namely, Manu became apprehensive (thinking), 'This (part) of my sacrifice--that is, this idâ representing the domestic offering--is certainly the weakest: the Rakshas must not injure my sacrifice at this place.' Accordingly by that (butter, taken from the idâ, and smeared on his lips) he promoted it (the idâ to a safe place, thinking), 'Before the Rakshas (come)! before the Rakshas (come)!' And in like manner this one also thereby promotes (the idâ to a safe place, thinking), 'Before the Rakshas (come)! before the Rakshas (come)!' And though he does not (at present) eat (the idâ) visibly, lest he should eat it before it is invoked, he nevertheless promotes it (to a safe place), when he smears the (butter) on his lips.

17. He now cuts off piece by piece (the avântaredâ) in (or, into) the Hotri's hand. That which is cut up piece by piece he thus makes visibly enter⁴³⁵ the Hotri; and through that which has entered (or is cooked in) his own self, the Hotri invokes a blessing on the sacrificer: for this reason he cuts it off piece by piece in the Hotri's hand⁴³⁶.

18. He now calls⁴³⁷ (the idâ) in a low voice. At that time, namely, Manu became apprehensive (thinking), 'This (part) of my sacrifice--that is, this idâ representing the domestic offerings--is certainly the weakest: the Rakshas must not injure my sacrifice at this place.' He accordingly called it to him in a low voice (thinking), 'Before the Rakshas (come)! before the Rakshas (come)!' And in like manner this one (the Hotri) thereby calls it (thinking), 'Before the Rakshas (come)! before the Rakshas (come)!'

19. He calls thus (in a low voice)⁴³⁸, 'Hither is called the Rathantara (chant), together with the earth: may the Rathantara, together with the earth, call me⁴³⁹! Hither is called the Vâmadevya (chant), together with the atmosphere: may the Vâmadevya, together with the atmosphere, call me! Hither is called the Brihat (chant), together with the sky: may the Brihat, together with the sky, call me!' In thus calling her (the Idâ) to him, he calls to him both these (three) worlds and those chants⁴⁴⁰.

20. 'Hither are called the cows⁴⁴¹, together with the bull!'--the idâ, assuredly, means cattle: hence it is her he thereby calls in an indirect (mystic) way; (and in saying), 'together with the bull,' he calls her together with her mate.

21. 'Hither is called (Idâ) by that (sacrifice) which is performed by the seven Hotris!'--he thereby calls her by the Soma-sacrifice performed by the seven Hotris⁴⁴².

22. 'Hither is called Idâ, the conquering!'--he thereby calls her directly. 'Conquering' he says, because she overcomes evil, and for that reason he calls her 'the conquering.'

23. 'Hither is called the friend, the food⁴⁴³!'--the friend, the food, doubtless, means breath: hence he thereby calls hither the breath. 'Hither is called the Hek⁴⁴⁴!'--he thereby calls hither the (body of idâ), he thereby calls hither the entire (idâ).

24. He now intones (in a loud voice): 'Idâ is called hither! Hither (thither) is called Idâ! May Idâ also call us to her!' In saying, 'Idâ is called hither,' he, in a direct way, calls her, who is thereby called hither, as being what she really was: a cow, assuredly, she was, and a cow is four-footed; and therefore he calls her four times⁴⁴⁵.

25. But in calling her four times, he calls her in different ways, in order to avoid repetition (of sacrificial performance); for, if he were to call, 'Idâ is called hither! Idâ is called hither!' or 'Hither is called Ida! hither is called Idâ!' he would indeed commit the (fault of) repetition. By saying, 'Idâ is called hither!' he calls her hitherwards; and by 'Hither (or thither, lit. called to somebody) is called Idâ!' he calls her thitherwards. By saying, 'May Idâ also call us to her,' he does not omit himself, and, besides, it (the formula) is changed. By (the second), 'Idâ is called hither!' he again calls her hitherwards; so that he thereby (and by the second, 'Hither is called Idâ,' again) calls her hitherwards and thitherwards.

26. 'Manu's daughter, the butter-pathed (ghritapadî);'--Manu, indeed, begat her of old: for this reason he says, 'Manu's daughter.' 'The butter-pathed' he says, because butter gathered in her footprint: therefore he calls her 'butter-pathed.'

27. And further, 'She who belongs to Mitra and Varuna;'--this 'Maitrâvaruna nature' (is hers), because she met Mitra and Varuna⁴⁴⁶.--'She, the god-fashioned one, is called hither as the Brahman⁴⁴⁷; for she, the god-fashioned one, is indeed called hither as their Brahman.--'Hither are called the divine Adhvaryus, called hither the human!'--he thereby calls both the divine Adhvaryus and those that are human: the divine Adhvaryus indeed are the calves⁴⁴⁸ (vatsâh), and what others there are, are the human ones.

28. '--They who are to prosper this sacrifice, they who are to prosper the lord of sacrifice.' Those Brâhmanas, who have studied and teach the Veda, assuredly prosper the sacrifice, since they spread (perform) and produce it: these he thereby propitiates. And the calves also assuredly make the lord of sacrifice prosper; for the lord of sacrifice who possesses abundance of them, does indeed prosper; for this reason he says, 'They who are to prosper the lord of sacrifice.'

29. 'Hither are called the primeval, law-abiding, divine (fem.) heaven and earth, whose sons are gods.' He thereby calls to him those two, heaven and earth, within which all this (universe) is embraced.--'Hither is called this sacrificer:' thereby he calls the sacrificer to him. Why he does not mention his name on this occasion, is that this is a mysterious benediction on the idâ. Were he, on the contrary, to mention the name, he would do what is human, and the human certainly is inauspicious at the sacrifice: hence he does not mention the name, lest he should do what is inauspicious at the sacrifice⁴⁴⁹.

30. 'Hither (he is) called for future worship of the gods;' he thereby in a mysterious manner invokes the blessing of life on this (sacrificer); for as he sacrificed heretofore, so, while living, he will sacrifice hereafter.

31. Moreover, he thereby in a mysterious manner invokes the blessing of offspring for him; for whosoever has offspring,--while he, on his part, goes to yonder world, his offspring sacrifice in this world: hence future worship of the gods means offspring.

32. Moreover, he thereby in a mysterious manner invokes the blessing of cattle for him; for whosoever has cattle, will sacrifice hereafter, as he has sacrificed heretofore.

33. 'Hither (he is) called for more abundant havis-offering;' he thereby in a mysterious manner invokes the blessing of life on him; for as he has sacrificed heretofore, so while living will he hereafter again and again make offerings.

34. Moreover, he thereby in a mysterious manner invokes the blessing of offspring for this (sacrificer); for whosoever possesses offspring,--though he, of his own self, be one only, yet that offering is made tenfold by his offspring: hence offspring means more abundant offering.

35. Moreover, he thereby in a mysterious manner invokes the blessing of cattle for him; for whosoever possesses cattle, will make offering again and again, as he has sacrificed heretofore.

36. This then is the benediction (implied in these formulas), 'May I live, may I have offspring, may I obtain prosperity!' Now in praying for the blessing of cattle, he prays for prosperity; for cattle means prosperity: hence through these two benedictions everything is obtained; and therefore these two benedictions are here pronounced.

37. [He continues to call], 'Hither (he is) called to this (sacrifice, for the prayer⁴⁵⁰), "May the gods graciously accept this my offering (havis)!''' he thereby invokes complete success on the sacrifice; for what offering the gods graciously accept, by that one gains great things: for this reason he says, 'may they graciously accept⁴⁵¹.'

38. They (the priests and sacrificer) eat it (the idâ), and do not offer it up in the fire; for assuredly the idâ means cattle: hence they do not offer it in the fire, lest they should throw the cattle into the fire.

39. In the vital airs rather it is offered, partly in the Hotri, partly in the Sacrificer, partly in the Adhvaryu. Now, when he has broken off the forepart of the (Agni) cake, he places it before the dhruvâ-spoon. But the dhruvâ represents the sacrificer: hence this will be eaten by the sacrificer. And if he does not now visibly eat it, lest he should eat before the sacrifice is completed, it nevertheless is now (symbolically) eaten by him. All of them eat (of the idâ): 'May it be offered for me in all!' thus (he thinks). Five eat of it,--the idâ indeed means cattle, and cattle are fivefold: hence five eat of it.

40. Now when he (the Hotri) intones (in a loud voice)⁴⁵², he (the Adhvaryu) divides the (Agni) cake into four parts, and lays it on the barhis (the sacrificial grass covering the altar). Here it lies in place of the fathers; for there are four intermediate quarters, and the intermediate quarters represent the fathers: for this reason he divides the cake into four parts, and lays it on the barhis⁴⁵³.

41. And when he recites, 'Hither are called heaven and earth,' he hands it (the shadavatta⁴⁵⁴) to the Âgnîdhra. The Âgnîdhra eats (the two pieces), with the respective texts (Vâg. S. II, 10-11), 'Hither is called mother Earth; may mother Earth call me to her! Agni (am I) by virtue of my Âgnîdhraship. Hail!' 'Hither is called father Heaven; may father Heaven call me to him! Agni (am I) by virtue of my Âgnîdhraship. Hail!' He, the Âgnîdhra, truly is the representative of heaven and earth, and therefore he eats (the shadavatta) in this manner.

42. And when (the Hotri) pronounces the benediction⁴⁵⁵, then (the sacrificer) mutters (Vâg. S. II, 10 a), 'May Indra bestow on me that power of his! may abundant riches accrue to us! may there be blessings for us! may there be true blessings for us!' For indeed this is a receiving of blessings: hence what blessings the priests on this occasion invoke on him, those he thereby receives and makes his own.

43. [On the conclusion of the invocation and the eating⁴⁵⁶] they cleanse themselves (with water poured) through the two strainers (pavitra, 'purifier'). For they have now performed the idâ, which represents the domestic offerings; and thinking, 'Purified by the purifiers we will now perform what part of the sacrifice remains still unaccomplished,' they cleanse themselves with the strainers.

44. He (the Adhvaryu) then throws the two strainers on the prastara⁴⁵⁷. The prastara, doubtless, represents the sacrificer, and the two strainers the out-breathing and in-breathing: hence he thereby invokes out-breathing and in-breathing on the sacrificer; and for this reason he throws the strainers on the prastara.

Eighth Adhyâya, Second Brâhmana

1. They now remove two burning samidhs (from the Âhavanîya fire). That fire, indeed, is now worn out, (and therefore useless) for the after-offerings, since it has been carrying the sacrifice to the gods: 'Let us perform the after-offerings in such (fire) as is not out-worn!' thus they think, and for this reason they remove those two burning samidhs (from the fire).

2. Thereupon they again move them close (to the fire). Thereby they cause the fire to increase again and to be no longer out-worn: 'Let us perform what part of the sacrifice remains still unaccomplished in such (fire) as is not out-worn!' so think they, and for this reason they again move them close (to the fire).

3. He (the Âgnîdhra) then puts on the kindling-stick (which was reserved at the time of kindling)⁴⁵⁸. He thereby kindles that (fire): 'Let us perform in the well-kindled (fire) what part of the sacrifice remains unaccomplished!' thus he thinks, and for this reason he puts on the samidh.

4. The Hotri consecrates it (the kindling-stick), with the formula (Vâg. S. II, 14 a), 'This, O Agni, is thy kindler; mayest thou grow and increase by it; and may we also grow and increase!' for even as before he recited over the fire when it was being kindled, so also now he recites. This is the Hotri's duty; but the sacrificer himself may pronounce the consecratory formula, if he think that the Hotri does not know it⁴⁵⁹.

5. He (the Âgnîdhra) then sweeps (the fire) together. He thereby harnesses it: 'Thus harnessed, may it convey (to the gods) what part of the sacrifice still remains unaccomplished!' thus he thinks, and for this reason he sweeps it together. He sweeps once (with the band of the fire-wood along each of the three enclosing-sticks); for thrice each time they swept for the gods on the former occasion⁴⁶⁰: 'Lest we should do it in the same way as for the gods;' thus he thinks, and accordingly he sweeps once each time in order to avoid repetition (of sacrificial performance). Repetition the would undoubtedly commit, if he were to sweep thrice the first time and thrice the second: for this reason he sweeps once (along each stick).

6. He sweeps (each time), with the formula (Vâg. S. II, 14 b), 'O Agni, food-gainer, I cleanse thee, the food-gainer, who hast hastened to the food!' On the former occasion he said, 'thee who art about to hasten (to the food),' for on that occasion he was indeed about to hasten thither; now, however, he says, 'who hast hastened (to the food),' for now he has indeed hastened thither: for this reason he says 'thee who hast hastened.'

7. He now makes the after-offerings. Whatever gods he invokes by means of this sacrifice, and for whichever of them this sacrifice is performed, to all offering has now been made; and to all those to whom offering has been made, he now, after that, offers once more: hence the name 'after-offerings.'

8. Now this is why he makes the after-offerings. The after-offerings assuredly are the metres⁴⁶¹, and the metres are the cattle of the gods: hence as cattle, when harnessed, here convey (burdens) for men, so in like manner the metres, being harnessed, convey the sacrifice to the gods. Now the occasion on which the metres gratified the gods, and for which the gods, in their turn, then gratified the metres, was when before this the metres, on being harnessed, conveyed the sacrifice to the gods and thereby gratified them.

9. And this again is why he makes the after-offerings. The after-offerings are the metres: hence he thereby gratifies the metres, and for this reason also he makes the after-offerings. By whatever team, therefore, he has himself drawn, that (team) he would thereby unyoke, saying, 'Give it to drink, feed it well!' and thus his team is propitiated.

10. In the first place he makes offering to the Barhis (sacrificial-grass covering). Though the smallest metre, the gâyatrî is yoked first of the metres⁴⁶²; and this on account of its strength, since, having become a falcon, it carried off the Soma from heaven⁴⁶³. They consider it unseemly, however, that the gâyatrî, being the smallest metre, should be yoked first of the metres; and the gods accordingly arranged the metres here, at the after-offerings, so as it ought to be, 'lest there should be a confusion.'

11. In the first place, then, he offers to the Barhis. The Barhis indeed is this world; the Barhis is the plants: hence he thereby bestows plants on this world, and these plants are firmly rooted in this world. Now this entire universe (gagat) is contained in this (metre), and therefore the latter is (called) gagatî: this is why they have placed the gagatî metre first.

12. In the second place he offers to Narâsamsa. Now, Narâsamsa is the air. Man (nara), namely, means (human) being; and these same beings move about in the air speaking aloud. And when he (man) speaks, they say 'he chants (sams);' and therefore Narâsamsa is the air⁴⁶⁴. But the trishtubh also is the air⁴⁶⁵, and for this reason they have placed the trishtubh second.

13. Then Agni is the last (to whom offering is made). Agni assuredly is the gâyatrî; and therefore they placed the gâyatrî last. In this way they established the metres in complete and proper order; and hence no confusion here takes place.

14. The Adhvaryu⁴⁶⁶ says (to the Hotri), 'Pronounce the offering-prayer (yâgyâ) to the gods!' and the Hotri (begins his prayer) at all (the three offerings) with 'The divine . . . .' For the metres assuredly are the gods of the gods, since they are their cattle, and cattle means a home, and a home is a safe resting-place. The after-offerings, doubtless, are the metres: therefore the Adhvaryu says, 'Pronounce the offering-prayer to the gods!' and at all of them the Hotri begins with 'The divine . . . ⁴⁶⁷.'

15. ['The divine Barhis (or Narâsamsa) may accept (the offering)] for abundant obtainment of abundant gift! [Vaushat!]' For a deity only the vashat-call is pronounced, to a deity only offering is made; but here at the after-offerings there is no (proper) deity⁴⁶⁸. When he says 'The divine Barhis,' in this there is neither Agni, nor Indra, nor Soma; when he says 'The divine Narâsamsa,' neither is there in this anything whatever (of the nature of a god); and what Agni there is (in the third offering-prayer), he indeed is virtually the gâyatrî.

16. The reason, then, why he offers with the formula 'for abundant obtainment of abundant gift⁴⁶⁹,' is that Agni is the obtainer of wealth, and Indra is the recipient of wealth; and Indra and Agni are indeed the (joint) divinity of the metres: and in this way it is for a deity that the vashat is pronounced, and to a deity that the offering is made.

17. After he has made the last after-offering, he pours together (the butter which remains in the upabhrit with that which attaches to the guhû), and offers it (by pouring it from the guhû in a line from west to east into the fire). For doubtless these are the after-offerings to the fore-offerings: hence even as there, at the fore-offerings⁴⁷⁰, he makes the spiteful enemy pay tribute to the sacrificer, and the one to be consumed pay tribute to the consumer; so now he makes him pay tribute at the after-offerings.

Eighth Adhyâya, Third Brâhmana

1. He now separates the two spoons (guhû and upabhrit), with the text (Vâg. S. II, 15 a), 'May I be victorious after the victory of Agni and Soma! with the impetus of the (sacrificial) food I urge myself on.' With his right hand he moves the guhû eastwards (from its usual place on the prastara-bunch upon the altar), with the text (ib. b), 'May Agni and Soma drive him away who hates us, and whom we hate! with the impetus of the (sacrificial) food I drive him away.' With his left hand he moves the upabhrit westwards (from its place on the barhis to outside the altar):--Thus, if the sacrificer himself (does it)⁴⁷².

2. And if the Adhvaryu (does it, he says), 'May this sacrificer be victorious after the victory of Agni and Soma! with the impetus of the food I urge him on;' and, 'May Agni and Soma drive him away whom this sacrificer hates, and who hates him! with the impetus of the food I drive him away.' Thus he does at the full-moon sacrifice, because the full-moon offering belongs to Agni and Soma.

3. At the new-moon sacrifice, on the other hand, he uses the texts (ib. c, d), 'May I be victorious after the victory of Indra and Agni⁴⁷³! with the impetus of the food I urge myself on;' and, 'May Indra and Agni drive him away who hates us, and whom we hate! with the impetus of the food I drive him away:'--Thus, if the sacrificer himself does it.

4. And if the Adhvaryu (does it, he says), 'May this sacrificer be victorious after the victory of Indra and Agni! with the impetus of the food I urge him on;' and, 'May Indra and Agni drive him away whom this sacrificer hates, and who hates him! with the impetus of the food I drive him away.' Thus he says at the new-moon sacrifice, because the new-moon offering belongs to Indra and Agni. And in this manner he separates (the spoons) according to the respective deities, This is why he thus separates them:

5. Behind the guhû stands the sacrificer, and behind the upabhrit stands he who means evil to him: hereby, then, he brings the sacrificer forward to the front (or east), and the one who means evil him he drives back (or towards the west). Behind the guhû stands the eater (enjoyer), and behind the upabhrit the one to be eaten (enjoyed): thus he now brings the eater (enjoyer) to the front, and the one to be eaten (enjoyed) he drives back.

6. Thus the separation (of the eater and the eaten) is effected in one and the same act; and hence from one and the same man spring both the enjoyer (the husband), and the one to be enjoyed (the wife): for now kinsfolk (gâtyâh) live sporting and rejoicing together, saying, 'In the fourth (or) third man (I.e. generation) we unite⁴⁷⁴.' And this is so in accordance with that (separation of the spoons).

7. Thereupon (the Adhvaryu) anoints the enclosing-sticks (paridhi) with (the butter attaching to) the guhû. With that (spoon) with which he has made offering to the gods, with which he has concluded the sacrifice, he thus gratifies the enclosing-sticks: this is why he anoints them with the guhû.

8. He anoints them (successively)⁴⁷⁵, with the texts (Vâg. S. II, 16 a-c), 'For the Vasus thee!' 'For the Rudras thee!' 'For the Âdityas thee!' For these--to wit, the Vasus, Rudras, and Âdityas--are three (classes of) gods: 'for them (I anoint) thee,' he thereby says.

9. Thereupon, taking hold of the (middle) enclosing-stick, he calls (on the Âgnîdhra) to bid (them) listen⁴⁷⁶: thus (i.e. by touching the paridhi) it is for the enclosing-sticks that he calls for the sraushat. The sraushat-call assuredly is the sacrifice: hence he thereby expressly gladdens the enclosing-sticks by means of the sacrifice: for this reason he calls for the sraushat, while taking hold of the enclosing-stick.

10. Having called for the sraushat (and been responded to by the Âgnîdhra), he thus addresses (the Hotri), 'The divine Hotris⁴⁷⁷ are summoned--,' the divine Hotris, namely, are (represented by) these enclosing-sticks, since these are Agnis (fires)⁴⁷⁸. When he says, 'the divine Hotris are summoned (ishita),' he means to say, 'the divine Hotris are wished for (ishta).' [He continues], '--for the proclamation of success⁴⁷⁹,'--for on this the gods themselves are indeed intent, to wit, that they should speak what is favourable (conducive to success, sâdhu), that they should do what is favourable: hence he says 'for the proclamation of success.'--'The human one is called upon for the song of praise (sûktavâka)⁴⁸⁰!' by these words he urges on this human Hotri to singing praises.

11. He now takes the prastara-bunch⁴⁸¹. The prastara assuredly is the sacrificer: hence whithersoever his sacrifice went, thither he thereby wishes him good-speed⁴⁸² 5! Now it is to the world of the gods that his sacrifice went; and to the world of the gods accordingly he thereby takes the sacrificer.

12. Should he desire rain, let him take up (the prastara), with this text (Vâg. S. II, 16 d), 'Be ye in harmony with each other, O heaven and earth!' for when heaven and earth are in harmony with each other, then indeed it rains⁴⁸³: for this reason he says, 'be ye in harmony with each other, O heaven and earth!'--'May Mitra and Varuna favour thee with rain!' whereby he says, 'may he who rules over the rain favour thee with rain!' Now he that rules over the rain is undoubtedly that blowing one (Vâyu, the wind); and he, it is true, blows as one only; but, on entering into man, he becomes a forward and a backward moving one; and they are these two, the out-breathing and the in-breathing. And Mitra and Varuna assuredly are the out-breathing and in-breathing; and hence he says by that (prayer), 'may he who rules over the rain favour thee with rain!' Let him then take it up, with this text, for then the rain will at all times be propitious. He anoints it (the prastara): thereby he makes him (the sacrificer) an oblation, thinking, 'May he, as an oblation, go to the world of the gods!'

13. He anoints the top (of the prastara with the butter) in the guhû, the middle part (with that) in the upabhrit, and the lower end (with that) in the dhruvâ; for the guhû is, as it were, the top, the upabhrit the middle, and the dhruvâ the root.

14. He anoints (each time), with the text (Vâg. S. II, 16 e), 'May (the gods) eat, licking the anointed bird⁴⁸⁴!' He thereby causes it (the prastara and hence symbolically the sacrificer) to be a bird and fly up from this world of men to the world of the gods. He then draws it twice (towards the Âhavanîya) alow (near the ground). The reason why he must draw it alow (is this): the prastara is the sacrificer; and in this way he does not remove him from this firm footing of his; and he, moreover, secures rain for this locality.

15. He draws it along, with the text (Vâg. S. II, 16 f), 'Go to the spotted (mares) of the Maruts!' He means to say, 'Go to the world of the gods,' when he says, 'Go to the spotted (mares) of the Maruts⁴⁸⁵!'--'Having become a spotted cow, go to the sky and thence bring us rain hither!' The spotted cow, doubtless, is this (earth): whatever rooted and rootless food is here on this (earth), by that this (earth) is a spotted cow. 'Having become this (earth), go thou to the sky!' this is what he thereby says. 'Thence bring us rain hither!' From rain certainly spring vigour, sap, well-being: for this reason he says, 'thence bring us rain hither!

16. He then takes a single stalk from it. The prastara-bunch is the sacrificer; and therefore, if he were to throw the whole prastara (at once) into the fire, the sacrificer would speedily go to yonder world. In this way, however, the sacrificer will live long; and what the full measure of human life here on earth is, for that he takes this (single stalk) therefrom.

17. Having held (the prastara) for a moment, he throws it into the fire: whither his (the sacrificer's) one (part of) self (or, body)⁴⁸⁶ went, thither he thereby causes it to go⁴⁸⁷. But were he not to throw it into the fire, he would cut off the sacrificer from (yonder) world. In this way, however, he does not cut off the sacrificer from (yonder) world.

18. He throws it (with its top) to the east, for the east is the region of the gods; or to the north, for the north is the region of man. With the fingers only they should smooth it down, not with pieces of wood; since it is with sticks that they pierce any other corpse. Fearing, lest they should treat it in the same way as any other corpse, they should smooth it down with the fingers only, not with pieces of wood. When the Hotri recites the song of praise,--

19. The Âgnîdhra says (to the Adhvaryu), 'Throw (the single stalk) after (the prastara)!'--'whither his (the sacrificer's) other self went, thither make it now go,' this is what he thereby says. [The Adhvaryu] having thrown it silently after, touches himself⁴⁸⁸, with the text (Vâg. S. II, 16 f): 'Guardian of the eye art thou, O Agni; guard mine eye!' In this way also he does not throw himself into the fire after (the prastara or sacrificer).

20. He (the Âgnîdhra) then says⁴⁸⁹ (to the Adhvaryu), 'Discourse together!'--he thereby says, 'Make him (the sacrificer) discourse with the gods.' [The Adhvaryu asks], 'Has he gone (to the gods), Agnîdh?' whereby he says, 'Has he really gone?'--'He has gone!' replies the other.--'Bid (the gods) hear!' by these words he (the Adhvaryu) means to say, 'Make him (the sacrificer) be heard, make him be noticed by the gods!'--'May (one or they) hear (sraushat)!' thereby he (the Âgnîdhra) means to say, 'They know him, they have recognised him.' Thus the Adhvaryu and the Âgnîdhra lead the sacrificer to the world of the gods.

21. He (the Adhvaryu) then says, 'Good-speed to the divine Hotris⁴⁹⁰!' The divine Hotris assuredly are these enclosing-sticks, since these are Agnis (fires): it is to them that he thereby bids good-speed, and therefore he says, 'good-speed to the divine Hotris!'--'Success (svasti) to the human!' thereby he desires that this human Hotri may not fail.

22. He now throws the enclosing-sticks into the fire. The middle enclosing-stick he throws first, with the text (Vâg. S. II, 17 a), 'The stick which thou laidst around thee, O divine Agni, when thou wert concealed by the Panis, I bring thee for thy pleasure; may it not prove faithless to thee!'--With (ib. b), 'Approach ye the place beloved of Agni!' he throws the two others after it.

23. He then⁴⁹¹ seizes the guha and the upabhrit at the same time. For on the former occasion⁴⁹², when he anoints (the prastara sacrificer), he makes him an oblation, thinking, 'May he, as an oblation, go to the world of the gods!' for this reason he seizes the guhû and the upabhrit at the same time.

24. He seizes them for the Visve Devâh (the All-gods). For, assuredly, when any sacrificial food is taken without being announced to any one deity, then all the gods think that they have a share in it. Now when he takes that sacrificial food, the (residue of) butter, he does not announce it to any one deity; and hence he takes up (the two spoons) for the Visve Devâh, and thus makes that (residue of butter) the vaisvadeva⁴⁹³ at the haviryagña.

25. He seizes them, with the text (Vâg. S. II, 18), 'The residue (of the butter) ye have for your share, ye, mighty by (this) food!' the residue, of course, is that which remains;--'O ye gods, staying on the prastara, and representing the enclosing-sticks⁴⁹⁴;' for both the prastara and the enclosing-sticks have been thrown into the fire;--'All of you, applauding this speech,' thereby he makes it the vaisvadeva (belonging to the Visve Devâh);--'Be seated on this couch of grass (barhis) and enjoy yourselves! Svâhâ! Vât⁴⁹⁵!' as one offers what has been consecrated by 'vashat,' this (residue) thereby becomes such for him (the sacrificer).

26. For whomsoever they take the sacrificial food from a cart, for him they unyoke (the spoons, by placing them) on the yoke of that cart, thinking, 'Where we yoke, there we also unyoke⁴⁹⁶;' for from the same place where they yoke, they also unyoke. For him, on the other hand, for whom they take it from a jar, (they unyoke the spoons, by placing them) on the wooden sword, thinking, 'Where we yoke, there we also unyoke;' for from the same place where they yoke, they also unyoke.

27. Yoke-fellows, indeed, are these two spoons for the sacrifice: he yokes them when he starts⁴⁹⁷ (or, first uses them). Now, were he only to release (unyoke) either of them after putting it down, it would fall down just as a draught animal⁴⁹⁸ (would, if made to lie down before being unyoked). At the Svishtakrit these two undergo an unyoking: he then lays them down, and so unyokes them. He then yokes them again, at the after-offerings. Having performed the after-offerings, he effects another unyoking: he lays them down, and so unyokes them. Thereupon he yokes them again when he seizes them both at the same time; and when he has travelled over the way for which he has yoked them, he unyokes them. After the sacrifice offspring (is produced). Hence this man yokes (unites), and then unyokes, and again yokes them; and when he has travelled over the way for which he yoked them, he finally unyokes them. He lays (the spoons) down, with the text (Vâg. S. II, 19 a), 'Fond of butter are ye; protect the two yoke-fellows! gracious are ye: lead me to grace!' whereby he says, 'good are ye: lead me to goodness!'

Ninth Adhyâya, First Brâhmana

1. Now⁴⁹⁹ when (the Adhvaryu) says, 'The divine Hotris are summoned for the proclamation of success, the human one is called upon for the song of praise (sûkta-vâka);' and when the Hotri thereupon recites, he recites good words only⁵⁰⁰: he thereby invokes a blessing on the sacrificer. It is indeed after the sacrifice that he thus invokes a blessing. A twofold reason there is for his invoking the blessing after the sacrifice.

2. He who sacrifices, assuredly, is the producer of the sacrifice, since it is by his order that, the priests spread it, that they produce it. He (the Hotri) now invokes a blessing; and that blessing invoked by him, the sacrifice, on its part, realises for this (sacrificer), knowing as it does that he has produced it. For this reason he invokes a blessing after the sacrifice.

3. He who sacrifices, assuredly, pleases the gods. Having pleased the gods by that sacrifice,--that is, partly by Rik-verses, partly by Yagus-formulas, and partly by oblations,--he obtains a share among them.

When he has obtained a share among them, then (the Hotri) invokes a blessing (on him); and that (blessing, invoked by him, the gods realise for this sacrificer), knowing as they do that he has pleased them. For this reason also he invokes a blessing after the sacrifice.

4. He intones⁵⁰¹,--'Successful this has turned out, O heaven and earth--,' for successful indeed it has turned out, when one has completed the sacrifice.--'We have completed the song of praise, and the utterance of worship⁵⁰²,' for indeed these two, the singing of praises and the utterance of worship, form the sacrifice: and accordingly he thereby says, 'We have accomplished the sacrifice, we have obtained possession of the sacrifice.'--'Thou, O Agni, art the voice of praise at the listening⁵⁰³ of heaven and earth,' he thereby says to Agni, 'Thou art the voice of praise, while heaven and earth listen.'--'May heaven and earth be propitious to thee, O sacrificer, at this sacrifice!' whereby he says, 'May heaven and earth abound in food for thee, O sacrificer, at this sacrifice.'

5. 'They, propitious to the cattle⁵⁰⁴, profuse in gifts,' he thereby says, 'May they both be propitious to the cattle, and profuse in gifts.'--'They, the fearless and inscrutable⁵⁰⁵;' he thereby says, 'Mayest thou not be afraid of anybody; may no one obtain before thee this thy wealth!'

6. 'They, of wide abode, the afforders of safety;' he thereby says, 'May they both be possessed of wide abodes and exempt from danger.'--'They, the rain-skied, the water-pouring,' he thereby says, 'May they both be possessed of rain.'

7. 'They, the genial and beneficent;' he thereby says, 'May they both be genial and beneficent.'--'They, the rich in sap and substance;' he thereby says, 'May they both abound in moisture and afford the means of subsistence.'

8. 'They, of easy access and good abode;' he thereby says, 'May yonder (sky), which thou approachest from below, afford thee easy access; may this (earth) on which thou abidest (or movest) afford thee good abode.'--'With their knowledge--,' thereby he says, 'Both of these approving--'

9. 'Agni has graciously accepted this oblation, he has grown in strength, he has acquired greater power,' he thereby refers to Agni's butter-portion.--'Soma has graciously accepted this oblation, he has grown in strength, he has acquired greater power,' he thereby refers to Soma's butter-portion.--'Agni has graciously accepted this oblation, he has grown in strength, he has acquired greater power,' he thereby refers to the indispensable cake which is (offered) on both occasions (the new- and full-moon sacrifice).

10. And in the same way according to the respective deities. 'The butter-drinking gods have graciously accepted the butter, they have grown in strength, they have acquired greater power;' thereby he refers to the fore-offerings and after-offerings; for the butter-drinking gods truly are the fore-offerings and after-offerings.--'Agni, by virtue of his Hotri-ship, has graciously accepted this oblation, he has grown in strength, the has acquired greater power;' thereby he refers to Agni, in virtue of his Hotriship. With 'has graciously accepted' the thus enumerates those deities to whom offering has been made: in saying 'Such a one has graciously accepted the oblation, such a one has graciously accepted the oblation,' he accordingly prays for the accomplishment of the sacrifice; for whatever oblation the gods graciously accept, by that he gains great things: hence he says, '(he) has graciously accepted it.' And '(he) has grown in strength' he says, because what the gods delight in, they make mountain high: for this reason he says '(he) has increased.'

11. '(He) has acquired (lit. made for himself) greater power' he says; for assuredly the power of the gods is the sacrifice: it is the latter therefore which they make still greater; and for this reason he says '(he) has acquired greater power.'

12. 'May he prosper in this sacrifice which goes to the gods!' he thereby says, 'May he be successful in this sacrifice which goes to the gods.'--'Thus prays this sacrificer, N.N.⁵⁰⁶;' here he gives the name, and thereby makes him directly successful in his prayer.

13. 'He prays for long life,' what there (viz. at the invocation of the idâ)⁵⁰⁷ was (called implicitly) 'future worship of the gods,' that is here (called) expressly 'long life.'

14. 'He prays for abundant offspring,'--what then was 'more abundant offering,' that is here expressly 'abundant offspring.' He who proceeds in this way will ensure dominion. He may, however, say, 'He prays for future worship of the gods,' for thereby (he ensures) long life, offspring, cattle⁵⁰⁸.

15. 'He prays for more abundant offering,' thereby (he prays for) that same object. 'He prays for dominion over his co-evals (or countrymen);'--his co-evals, doubtless, are his vital airs, for he is born along with his vital airs: hence he thereby prays for vital airs.

16. 'He prays for a heavenly abode;'--he who sacrifices assuredly sacrifices with the desire that there may be for him also (a place) in the world of the gods: he thereby confers on him a share in the world of the gods⁵⁰⁹. 'May he obtain, may he accomplish what he prays for through this offering!' he thereby says, 'May all, that he prays for through this offering, be fulfilled to him!'

17. These five prayers for blessings he offers now, and three (he offered) at the idâ, these are eight. Of eight syllables, truly, consists the gâyatrî metre, and the gâyatrî means vigour: hence he thereby imparts vigour to the prayers.

18. Let him not offer more than these; for if he offered more, he would do what is in excess; and what is in excess at the sacrifice, that remains over for the benefit of his spiteful enemy: hence he should not offer more (prayers) than these.

19. Even less,--seven (he may offer)⁵¹⁰.--'May the gods vouchsafe him that!' he thereby says, 'May the gods grant him that.'--'May the god Agni solicit that from the gods, we men from Agni--,' he thereby says, 'May the god Agni solicit that from the gods, and we will then solicit it for this (sacrificer) from Agni--'

20. '--What was searched for and found⁵¹¹;' they indeed searched for the sacrifice, and found it: therefore he says, 'what was searched for and found.'--And 'may both heaven and earth guard this one (enam) from anxiety!' he thereby says, 'may both heaven and earth protect him from suffering.'

21. Here now some say, 'And may both heaven and earth guard me (mâ⁵¹²) . . .,' arguing that in this way the Hotri does not exclude himself from the benediction. Let him not, however, say this; for, surely, the benediction at the sacrifice is for the sacrificer: what then have the officiating priests to do with it? Whatever blessing the officiating priests invoke at the sacrifice, that is for the sacrificer only. On the other hand, whoever says, 'and may both heaven and earth guard me . . .,' does not establish that blessing anywhere: let him therefore say, 'and may both heaven and earth guard this one. . . .'

22. 'Hither lies the course of any boon;' he thereby makes over to this (sacrificer) whatever is excellent in the sacrifice: for this reason he says, 'hither lies the course of any boon.'

23. 'And this adoration (shall be offered) to the gods!' having attained the completion of the sacrifice, he thereby renders adoration to the gods: for this reason he says, 'and this adoration to the gods!'

24. Thereupon he pronounces the 'All-hail and blessing' (sam-yos)⁵¹³. Now it was Samyu Bârhaspatya who perceived, in its true nature, the consummation of the sacrifice. He went to share in the world of the gods. Thereupon that (knowledge) was entirely lost to men.

25. It then became known to the Rishis, that Samyu Bârhaspatya had perceived, in its true nature, the consummation of the sacrifice, and had gone to share in the world of the gods. By pronouncing the samyoh, they attained to that same consummation of the sacrifice which Samyu Bârhaspatya had perceived; and to that same consummation of the sacrifice, which Samyu Bârhaspatya had perceived, this (Hotri)attains by pronouncing the sam-yoh. For this reason he pronounces the 'All-hail and blessing.'

26. He intones, 'We long for that All-hail and blessing (sam-yoh);' whereby he says, 'We long for that consummation of the sacrifice which Samyu Bârhaspatya perceived.'

27. 'Success to the sacrifice, success to the lord of sacrifice!' he who wishes for the consummation of the sacrifice, thereby wishes success to the sacrifice and success to the lord of sacrifice.--'Bliss (svasti) to us, bliss to men!' he thereby says, 'May we enjoy bliss among the gods, bliss among men!'--'May the means of salvation ascend on high!' he thereby says, 'May this sacrifice secure for us the world of the gods!'

28. 'All-hail, for us, to the two-footed, all-hail to the four-footed⁵¹⁴!' for so far as the two-footed and the four-footed (extend), so far does this universe (extend). Having now attained the consummation of the sacrifice, he bids All-hail to this (sacrificer), and for this reason he says, 'All-hail, for us, to the two-footed, all-hail to the four-footed!'

29. He then touches (the earth) thus with this (finger)⁵¹⁵. Non-human, verily, he becomes at the time when he is chosen for the office of sacrificial priest; and, this earth being a safe standing-place, he thereby (viz. by touching the earth) stands on this safe standing-place; and he thereby also again becomes human: for this reason he thus touches (the earth) with this (finger).

Ninth Adhyâya, Second Brâhmana

1. Being about to perform the patnîsamyâgas⁵¹⁶, they betake themselves back to the Gârhapatya fire. The Adhvaryu takes the guhû and sruva, the Hotri the veda, and the Âgnîdhra the butter-(melting) pot.

2. Here now the Adhvaryu, according to some, passes the Âhavanîya on the east side. Let him not, however, do this; for were he to walk on that side, he would be outside the sacrifice.

3. According to others, the Adhvaryu walks (so as to pass) behind the (sacrificer's) wife⁵¹⁷. Let him not, however, do this either; for verily the Adhvaryu is the fore-part, and the wife is the hind-part of the sacrifice: hence, if he were to pass so, it would be as if one were to put his head behind; and he (the Adhvaryu) would be outside the sacrifice.

4. According to others, the Adhvaryu passes between the wife (and the Gârhapatya fire). Let him not, however, do this either; for were he to pass that way, he would cut off the wife from the sacrifice. Along the east side of the Gârhapatya and the inner side of the Âhavanîya (he passes); for thus he is not outside the sacrifice; and as before, in walking forward (to the Âhavanîya), he passed along the inner side, so he now also takes that path.

5. They now perform the patnîsamyâgas. From the sacrifice offspring is assuredly produced; and (that offspring) produced from the sacrifice is produced from union; and (the offspring) produced from union is produced after (in consequence of) the completion⁵¹⁸ of the sacrifice: hence one thereby (i.e. by the patnîsamyâgas) causes that (offspring) to be produced by means of a productive union after the completion of the sacrifice. And so now also offspring is produced by means of a productive union after the completion of the sacrifice. This is why they now perform the patnîsamyâgas.

6. He makes offering to four deities. Four doubtless means a couple; for a couple means a pair (dvandva, lit. two and two), and two and two indeed they are: thus a productive union is thereby effected; and accordingly he makes offering to four deities.

7. He makes (the offerings) of butter for sacrificial food. Butter indeed means seed: hence he thereby scatters seed, and therefore makes them of butter for sacrificial food.

8. In a low voice they engage in this (performance)⁵¹⁹. Secretly, doubtless, union takes place; and secretly also (takes place) what (is spoken) in a low voice: this is why they perform in a low voice.

9. He first makes offering to Soma. Soma indeed means seed; hence he thereby scatters seed: this is why he makes offering to Soma.

10. He then makes offering to Tvashtri. Now, it is Tvashtri who transforms seed which is scattered. Accordingly it is he who transforms the seed now scattered⁵²⁰: this is why he makes offering to Tvashtri.

11. He then makes offering to the wives of the gods. In the wives, in the womb, the seed assuredly is planted, and thence it is produced; hence he thereby plants the seed in the wives, in the womb; and thence it is produced: for this reason he makes offering to the wives of the gods.

12. When he offers to the wives of the gods, he shuts (the fire) out from view on the eastern side; for, up to the time when they offer to the samishtayagus, the deities continue waiting, thinking, 'This he must offer up to us!' He thereby conceals (this offering) from them; and accordingly Yâgñavalkya says, 'Whenever human women here eat⁵²¹ (they do so) apart from men.'

13. He then makes offering to Agni, the householder. Agni, indeed, is this world: hence it is for this world that he thereby produces offspring and that this offspring is produced: this is why he makes offering to Agni, the householder.

14. This (ceremony) concludes with the idâ⁵²²; for here are neither enclosing-sticks nor the prastara-bunch. For on that occasion when he wishes the sacrificer good-speed (svagâ)⁵²³ by (offering) the prastara, good-speed is at the same time wished to his consort also, since the wife comes (immediately) after the husband. But were he to use a substitute for the prastara-bunch, he would produce lassitude (in the wife): for this reason this (ceremony) should conclude with the idâ. Nevertheless a substitute for the prastara is (optionally) made.

15. If he choose to use a substitute for the prastara, he thereby wishes the wife good-speed just as he wishes the sacrificer good-speed by means of the prastara.

16. If he choose to use a substitute for the prastara, he plucks out one stalk from the veda, and anoints its top in the guhû, its middle part in the aruva, and its lower end in the butter-pan.

17. The Âgnîdhra then says, 'Throw (it) after⁵²⁴!' [The Adhvaryu] having thrown it silently after (the prastara into the fire), touches himself, with the text (Vâg. S. II, 16 f), 'Guardian of the eye art thou, O Agni, guard mine eye!' and in this way he avoids throwing himself after (the prastara into the fire).

18. He (the Âgnîdhra) then says (to the Adhvaryu), 'Discourse together!' (The Adhvaryu says), 'Has he gone (to the gods), Agnîdh?' 'He has gone!' 'Bid (the gods) hear!' 'May (one or they) hear!' 'Good-speed to the divine Hotris! Success to the human!' [Then the Adhvaryu to the Hotri], 'Pronounce the "All-hail and blessing!"'

19. Thereupon⁵²⁵ he (the Adhvaryu) seizes at the same time the guhû and sruva. On the former occasion⁵²⁶ indeed, by anointing (the prastara), he made (the sacrificer) an oblation, thus thinking, 'May he go to the world of the gods as an oblation!' For this reason he now seizes the guhû and sruva at the same time.

20. He seizes them for Agni, with the text (Vâg. S. II, 20 a), 'O Agni, unimpaired in vigour, far-reacher!' because Agni is immortal, he says, unimpaired in vigour:' and because Agni is farthest-reaching, he says, 'far-reacher⁵²⁷.'--'Guard me from the thunderbolt! guard me from bonds! guard me from defective sacrifice! guard me from noxious food!' he thereby says, 'Protect me from all kinds of injury!'--'Make our nourishment free from poison!'--nourishment means food: 'make our food wholesome, faultless!' this is what he thereby says.--'In the lap, pleasant to sit in;' he thereby says, 'in thyself.'--'Svâhâ! Vât!' since one offers what has been consecrated by vashat,' this (residue of butter) thereby becomes such for him.

21. The mistress then unties the veda-bunch. The altar (vedi) assuredly is female and the veda is male. For union the veda was made: and accordingly when he touches, (the altar) with it during the sacrifice, a union productive of offspring is thereby effected.

22. And (the reason) why it is the mistress who unties the veda (is this): the mistress is female and the veda is male; consequently a union productive of offspring is thereby effected: this is why the mistress unties the veda.

23. She unties it. Should she wish to do so with a Yagus-text, let her do so with this one (Vâg. S. II, 21 a), 'The Veda art thou: whereby thou, O divine Veda, hast become Veda for the gods, thereby mayest thou become Veda for me⁵²⁸!'

24. (The Hotri) strews it (from the Gârhapatya) as far as (the east end of) the altar⁵²⁹; for the altar is female and the veda is male; and from behind the male approaches the female: from behind (i.e. west) he accordingly causes it (the altar) to be approached by that male, the veda. For this reason he strews (the grass of the veda) as far as (the east end of) the altar.

25. He (the Adhvaryu) now makes the samishtayagus-oblation, thinking, 'In the east my sacrifice shall be completed!' Were he to perform the samishtayagus-oblation first and then the patnîsamyâgas, that sacrifice of his would be completed in the west (behind the sacrificer)⁵³⁰: hence he makes the samishtayagus-oblation at this particular time, thinking, 'In the east my sacrifice shall be completed!'

26. Now as to why it is called samishtayagus⁵³¹: whatever deities he invites through this (new or full-moon) sacrifice, and for whichever deities this sacrifice is performed, all those are thereby 'sacrificed to together' (sam-ishta); and because he now makes a (butter) oblation⁵³² to all those deities, who have been 'sacrificed to together,' therefore this (oblation) is called samishtayagus.

27. And again as to why he performs the samishtayagus: whatever deities he invites through this sacrifice, and for whichever deities this sacrifice is performed, they continue waiting until the samishtayagus is performed, thinking, 'This he must offer to us!' These same (deities) he thereby dismisses in due form; and whatever be the practice in their case in accordance with that he has, in thus performing it, produced the sacrifice, and having thus produced it he now establishes it safely where there is a safe basis for it: this is why he performs the samishtayagus.

28. He makes the offering, with the text (Vâg. S. II, 21 b), 'Ye path-finding gods,'--for the gods are indeed the finders of the path⁵³³;--'Having found the path--,' thereby he says, 'having found the sacrifice;'--'Walk in the path!' thereby he dismisses them in due form;--'O divine Lord of mind, this sacrifice--Svâhâ!--give to the wind!' for the sacrifice, indeed, is that blowing one (the wind). Having accordingly prepared this (special) sacrifice, he thereby establishes it safely in that (chief, full or new-moon) sacrifice, and thus unites sacrifice with sacrifice: for this reason he says, 'Svâhâ! give (it) to the wind!'

29. He then offers up the barhis, The barhis, truly, is this world, and the barhis (consists of) plants: hence he thereby bestows plants on this world, and these plants are safely established in this world: for this reason he offers up the barhis.

30. This offering he makes as an additional one, since the samishtayagus is the end of the sacrifice, and consequently what comes after the samishtayagus is additional; and because, in performing the samishtayagus, he offers to those (deities⁵³⁴), and thence additional unlimited plants are here produced.

31. He offers it, with the text (Vâg. S. II, 22), 'May the barhis combine with the sacrificial food, with the butter! May Indra combine with the Âdityas, the Vasus, the Maruts, and the Visve Devâh! May what (has been offered with) "Svâhâ" go up to the heavenly ether⁵³⁵!'

32. Having thereupon walked round (from the north side of the Âhavanîya fire) to the south, he pours the pranîtâ-water⁵³⁶ out (on the altar). Now, when he spreads the sacrifice, he yokes it. But were he not to pour out (the pranîtâ-water), the sacrifice, being unyoked, would, in moving backward, injure the sacrificer. In this way, however, the sacrifice does not injure the sacrificer; and for this reason he pours out the pranîtâ-water, after walking round to the south.

33. He pours it out, with the text (Vâg. S. II, 23 a), 'Who⁵³⁷ unyokes thee? He unyokes thee! For whom does he unyoke thee? For him he unyokes thee! For plenty!' He thereby announces to the sacrificer the highest prosperity. He pours it out with the same (vessel) with which he brings it forward; for wherewith they yoke the team, therewith they also unyoke it; with the yoke-tie they yoke it, and with the yoke-tie they unyoke it. By means of a potsherd he now throws the refuse from the cleaning of the rice⁵³⁸ right under the black antelope skin; with the text (Vâg. S. II, 23 b), 'The Rakshas' share art thou!'

34. Now the gods and the Asuras, both of them sprung from Pragâpati, were contending about this sacrifice, (that is, their) father Pragâpati, the year. 'Ours it (he) shall be! ours it shall be,' they said.

35. Thereupon the gods obtained possession of the whole of the sacrifice, and dispossessed those (Asuras) of it by (giving them) what was the worst part of the sacrifice, to wit, with the blood of the victim (they dispossessed them) of the animal sacrifice, and with the refuse of the rice of the haviryagña. 'May they be duly dispossessed of the sacrifice,' they thought for he indeed is duly dispossessed, who is dispossessed even while obtaining a (worthless) share. He, on the other hand, who is dispossessed without any share whatever, hopes for a while, and when it occurs to him, he says, 'What share hast thou given me?' Hence what share the gods set apart for those (Asuras), that same share he now makes over to them in pouring (the refuse of the rice) right under the black antelope skin. He thereby casts it into blind darkness, where there is no (sacrificial) fire. And in the same way he casts the blood of the victim into blind darkness, where there is no fire; thinking, 'Thou art the Rakshas' share!' For this reason they use not the gore of the victim (for sacrificial purposes), since it is the Rakshas' share.

Ninth Adhyâya, Third Brâhmana

1. The sacrifice being now complete, he (the Adhvaryu) walks round (the fire) to the south, and pours out a vessel (of water); for thus it is (poured out) towards north: therefore he pours it out after walking round to the south, He who sacrifices, doubtless, sacrifices with a desire that he also may obtain a place in the world of the gods. That sacrifice of his then goes forth towards the world of the gods: after it follows the fee which he gives (to the priests), and holding on to the priests' fee (follows) the sacrificer.

2. That same path leads either to the gods or to the fathers⁵³⁹. On both sides two flames are ever burning: they scorch him who deserves to be scorched, and allow him to pass who deserves to pass⁵⁴⁰. Now, water is (a means of) lustration: hence he thereby lustrates that path.

3. A full (vessel) he pours out, because full means all: hence he thereby lustrates that (path) by means of the All. He pours it out continuously, uninterruptedly: hence he thereby lustrates that (path) in a continuous, uninterrupted manner.

4. And again why he pours out a vessel (of water) is: where anything is done wrongly at the sacrifice, there they tear or wound it; and--water being (a means of) lustration--he lustrates it by that (means of) lustration, water; he heals it with water.

5. A full (vessel) he pours out, because full means all: hence he thereby heals it by means of the All. Continuously, uninterruptedly he pours it out: hence he thereby heals it in a continuous (lasting), uninterrupted manner.

6. He (the sacrificer) intercepts it with his open hands held together, while reciting the text (Vâg. S. II, 24), 'We have united with lustre, with vigour, with the bodies⁵⁴¹, with the happy spirit. May Tvashtri, the dispenser of boons, grant us riches, and make even what was injured in our body!' What was torn, that he thereby heals.

7. He then touches his face (with the water in his hands). The reason why he thus touches his face is twofold: water means ambrosia, and with ambrosia he accordingly touches himself; also he thereby transfers to himself that sacred work (the sacrifice): for these reasons he touches his face.

8. He now strides the (three) Vishnu-strides. He who sacrifices assuredly gratifies the gods. In gratifying the gods by that sacrifice--partly by riks, partly by yagus, partly by oblations--he acquires a share among them; and having acquired a share among them, he goes to them.

9. And again why he strides the Vishnu-strides, is; Vishnu, truly, is the sacrifice, by striding (vi-kram) he obtained for the gods that all-pervading power (vikrânti) which now belongs to them. By his first step he gained this same (earth), by the second this aërial expanse, and by his last (step) the sky. And this same pervading power Vishnu, as the sacrifice, obtains by his strides for him (the sacrificer): for this reason he strides the Vishnu-strides. Now it is indeed from this (earth) that most (beings) go (upwards).

10. Hence (he strides thrice) with the texts (Vâg. S. II, 25 a-c), 'On the earth Vishnu strode by means of the gâyatrî metre: excluded therefrom is he who hates us, and whom we hate!' 'In the air Vishnu strode by means of the trishtubh metre: excluded therefrom is he who hates us, and whom we hate!' 'In the sky Vishnu strode by means of the gagatî metre: excluded therefrom is he who hates us, and whom we hate!' When one has thus ascended these worlds, that is the goal, that the safe refuge: the rays of him (the sun) who burns there, are the righteous (departed)⁵⁴²; and what highest light there is⁵⁴³, that is Pragâpati or the heavenly world. Having then in this way ascended these worlds, he reaches that goal, that safe refuge. Now he who wishes to give instructions from hence, should come hitherwards from above. Twofold is the reason why he should come hitherwards from above:

11. By (or, from) the escape (of the enemies)⁵⁴⁴ indeed the conquering gods formerly gained first the sky, and then this aërial expanse; and thereupon they drove their enemies away from this (earth), whence there was no escape. And in like manner he (the priest) also by the escape (of the enemies) gains first the sky, and then this aërial expanse; and thereupon he drives his enemies away from this (earth), whence there is no escape. This earth indeed is a firm footing: hence he thereby stands firm on this firm footing.

12. And in this way also (he may stride)⁵⁴⁵: 'In the sky Vishnu strode by means of the gagatî metre: excluded therefrom is he who hates us, and whom we hate!' 'In the air Vishnu strode by means of the trishtubh metre: excluded therefrom is he who hates us, and whom we hate!' 'On the earth Vishnu strode by means of the gâyatrî metre: excluded therefrom is he who hates us, and whom we hate!'--With the texts (Vâg. S. II, 25 d, e), '(Excluded) from this food! from this resort!' (pratishthâ, he looks down upon his portion and the altar respectively.) For on this (earth) all this food is safely established (pratishthita): for this reason he says, 'From this food! from this resort!'

13. He then looks towards the east. The east, indeed, is the region of the gods: for this reason he looks towards the east.

14. He looks, with the text (Vâg. S. II, 25 f), 'We have gone to the realm of light (svar).' The realm of light assuredly means the gods: hence he thereby says, 'We have gone to the gods.'--With (ib. g), 'We have united with splendour' (he looks on the Âhavanîya fire): he thereby says, 'We have united with the gods.'

15. He then looks up to the sun, for that is the final goal, that the safe resort. To that final goal, to that resort he thereby goes: for this reason he looks up to the sun.

16. He looks up, with the text (Vâg. S. II, 26 a), 'Self-existent art thou, the best ray of light!' The sun is indeed the best ray of light⁵⁴⁶, and therefore he says, 'Self-existent art thou, the best ray of light.' '"Light-bestowing art thou: give me light (varkas)!" so say I,' said Yâgñavalkya, 'for at this indeed the Brâhmana should strive, that he be brahmavarkasin (illumed by the brahma, or sacred writ).' Aupoditeya⁵⁴⁷, on the other hand, said, 'He indeed will give me cows⁵⁴⁸: (therefore I say), "Cow-giving art thou, give me cows!"' Thus whatever wish he (the sacrificer) entertains (and expresses), that wish is granted to him.

17. He then turns (from left to right), with the text (Vâg. S. II, 26 b), 'I move along the course of the sun;' having reached that final goal, that safe resort, he now moves along the course of that (sun)⁵⁴⁹.

18. Thereupon he steps to (upa-sthâ) the Gârhapatya fire. Twofold is the reason why he steps to the Gârhapatya: the Gârhapatya is a house, and a house is a safe resort, hence he thereby stays in a house, that is, in a safe resort. And, besides, what full measure of human life there is for him here, that he thereby attains (upa-sthâ). This is why he steps to the Gârhapatya fire.

19. He steps to it, with the text (Vâg. S. II, 27 a), 'O householder Agni, may I become a good householder through thee, O Agni, the householder! Mayest thou, O Agni, become a good householder through me, the householder!' there is nothing in this requiring explanation.--'May our household matters be unlike a cart with only one bullock,' he thereby says, 'may our household matters be free from calamities;'--'for a hundred winters!' he thereby says, 'may I live a hundred years.' He need not, however, say this; for man lives even longer than a hundred years: hence he need not say this.

20. He then turns (from left to right), with the text (Vâg. S. II, 27 b), 'I move along the course of the sun:' having reached that final goal, that safe resort, he now moves along the course of that (sun).

21. Now (in pronouncing the following text) he inserts his son's name: 'May this son (N.N.) carry on this manly deed of mine⁵⁵⁰!' Should he have no son, let him insert his own name.

22. He then steps up to the Âhavanîya fire. Silently he steps to it, thinking, 'In the east my sacrifice shall be completed!'

23. Thereupon he divests himself of the vow, with the text (Vâg. S. II, 28 b), 'Now am I he that I really am.' For, in entering upon the vow, he becomes, as it were, non-human; and as it would not be becoming for him to say, 'I enter from truth into untruth;' and as, in fact, he now again becomes man, let him therefore divest himself of the vow, with the text, 'Now am I he that I really am⁵⁵¹.'

Footnotes

2. I.e. 'he dips his hand into water contained in a vessel,' Schol. Kâty. Sr. S. I, 10, 14. According to the general rule there given, p. 3 the same purificatory act has to be repeated whenever, in the course of ceremonial performances, a sacrificial formula or prayer has been used, which is addressed to, or directed against, Rudra, the Rakshas and Asuras, and the Manes; or one directed against some specified enemy of the sacrificer with the view of exorcising or averting the evil influences with which the latter is supposed to be threatened from that quarter; or lastly, when a touching of one's self has taken place, either accidentally or as part of the ceremonial.

6. The primary meaning of upa-vas probably is 'to dwell or abide near (? the gods or fires);' its secondary and technical meaning being 'to fast,' whence upavasatha, 'a fasting or fast-day,' literally 'the abiding near (? or honouring, the gods or fires).' Cf. III, 9, 2, 7. The term is more usually applied to the preliminary fast-day of the Soma-sacrifice; but the latter being considered the most solemn and efficacious of sacrificial rites, a strong tendency prevails to establish some kind of connection between it and the other ceremonies. Cf. Kâty. Sr. S. IV, 15, 36.

8. He, in the first place, pours water into a jug [usually made of varana wood (Cratæva Roxburghii), four-cornered, about a span or twelve fingers' breadths deep and four fingers' breadths square, and furnished with a handle], puts it down north of the Gârhapatya fire, and touches it with the formula: 'I, the existent, will operate with thee (?tvâ karishyâmi), O existent one!' He then addresses himself to the Brahman: 'O Brahman! shall I bring the water forward?' and to the patron or sacrificer: 'Sacrificer, restrain thy speech!' The Brahman,---after muttering the mantra (as he does, with certain modifications, on similar occasions when his permission is asked in the course of the performance): 'Lead on the sacrifice! gladden the deities! May the sacrificer be on the vault of heaven! Where the world of the seven pious Rishis is, thither do thou lead this sacrifice and sacrificer!'--replies aloud: 'Hail (õm)! bring forward!'

13. Kâty. Sr. II, 3, 6: 'Having strewn sacrificial grass around the fires, beginning on the east side,' which the Comm. interprets: 'He strews eastward and northward-pointed grass around first the Âhavanîya, then the Gârhapatya, and last the Dakshinâgni, beginning each time on the eastern side, and then moving around from left to right, and turning his right side towards the fire, so as to end on the north side' (cf. Kâty. IV, 13, 15). The Paddhati, on p. 11 the other hand, following Âpastamba, interprets it to the effect that on the eastern and western sides he strews the grass with its tops turned northward, and on the southern and northern sides with the tops turned eastward.

18. The sphya is a straight sword (khadga) or knife, a cubit long, carved out of khadira wood (Mimosa Catechu). Kâty. Sr. I, 3, 33; 39. It is used for various purposes calculated to symbolically insure the safe and undisturbed performance of the sacrifice. On the present occasion it represents the yoke, by touching which (par. 10) the cart is connected with the sacrifice. At the close of the sacrifice also the offering spoons are, as it were, unyoked (or relieved of their duties), by being placed on the yoke, if the rice was taken from the cart; or on the wooden sword lying on the jar, if it was taken from the latter. See I, 8, 3, 26.

22. Sasni-tama (? 'the most bountiful'); sasni is explained by Mahîdhara (in accordance with Yâska, Nir. V, 1) by samsnâta, from snâ, 'to purify, cleanse,' or from snâ (snai), 'to envelop, wrap round;' hence 'cleanest or purest,' or 'most firmly secured by being tied (with thongs, &c.)' The latter was probably the meaning connected with the word in this sacrificial formula; though the correct derivation is no doubt from san, 'to acquire, gain,' and 'to bestow' (Roth, Nirukta notes, p. 52). In modern Indian carts the yoke is fastened on to the pole by a string.

26. Viz. as in the case of the oblation to Agni, and substituting the name of the respective deity in the formula used above (par. 17), 'Thee, agreeable to (Agni)!' The oblations prescribed for the full-moon sacrifice are a cake on eight potsherds for Agni, and one on eleven potsherds for Agni and Soma: for each of these cakes he takes four handfuls from the cart [and throws them into the Agnihotra ladle lying on the winnowing basket which he holds with his left hand. With each of the first three handfuls of each of the two oblations he repeats the above text, whilst the fourth handful is thrown in silently. After the oblation for Agni is taken, he pours it from the ladle into the winnowing basket so as to lie on the southern side; and then takes out the oblation for Agni-Soma, which is afterwards poured into the basket so as to lie north of the first heap]. Kâty. Sr. II, 3, 20-21 and Scholl.

29. Thus Sâyana here takes the terms prâna (idâpiṅgalâdinâdîdvârâ bahir nirgakkhan prânah prâṅ) and udâna (tathaiva dvârâ punar antah pravisan pratyaṅ). In Ait. Br. II, 29, and Khând. Up. I, 3, 3, prâna, apâna, and vyâna are mentioned as the p. 20 three vital airs; where prâna is taken by Professors Haug and Müller as 'in-breathing' ('respiration' or 'expiration,' Röer), and apâna as 'out-breathing' ('inspiration,' Röer). Five vital airs are generally enumerated (Sat. Br. IX, 2, 2, 5); but theological speculation evidently considered these bodily processes a very convenient source of symbolism, as we find mention made in the Sat. Br. of six (XIV, 1, 3, 32); seven (III, 1, 3, 21; XIII, 1, 7, 2); nine (I, 5, 2, 5); and ten (XI, 6, 3, 7) breaths or vital airs.

51. According to the Schol. on Kâty. Sr. II, 4, 13, either the wife of the patron or the Âgnîdhra (the priest who kindles the fire) acts as Havishkrit. Mahîdh. on Vâg. S. I, 15 includes the patron (sacrificer) himself, unless yagamânah patnî is a misprint for yagamânapatnî. According to Âpastamba, 'either a maidservant or the wife grinds; or the wife threshes and the Sûdra woman grinds' (cf. Schol. on Kâty. Sr. II, 5, 7). Similarly Bhâradv. and Hirany.; cf. Hillebrandt, p. 38, n. 2. Similar cases of differences between the ritualistic practices of the present time and those of former times are very frequently alluded to in the ritualistic books; and are of especial interest, as they afford some insight into the gradual development of the sacrificial ceremonial. Cf. Weber, Ind. Stud. X, 156 seq.

64. In Yâgñika Deva's commentary on Katy. II, 4, 37, full explanations are given regarding the manner of arranging the potsherds (kapâlas) on which the sacrificial cakes are spread, and which vary in number and shape. The Adhvaryu is first to describe a circle, the diameter of which is six aṅgulas (an aṅgula or thumb's breadth=about ¾ inch). This circle he then divides into three parts by drawing across, from west to east, two parallel lines at a distance of two aṅgulas from one another, so as to make the two outer (or southern and northern) segments of equal size. The middle division he then covers with three equal square potsherds (measuring two aṅgulas on each side), by laying down first the central one, then the one behind or west of it, and lastly the front or eastern one. He then lays down another (the fourth) south of the first or central one; after which he divides the still remaining potsherds equally between the southern and the northern segments, or, in case of that number being uneven, assigns the odd potsherd to the southern division. Thus, in the present case, where in the first place a cake on eight potsherds is to be offered to Agni; after laying down the three intermediate ones and the fourth, or central one of the southern division, he divides the remaining four equally between the southern and northern segments, beginning, in laying them down, in the south-east corner, and moving around from right to left, so as to end in the north-east. Similarly in the case of the cake on eleven potsherds for Agnîshomau, after laying down the first four potsherds, he assigns four of the remaining seven to the southern, and three to the northern division. Thus with cakes requiring an uneven number of potsherds, the number of those of the southern division exceeds that of the northern one by two; and in the case of an even number, by one only. This is the rule applying to cakes requiring at least six potsherds. When one potsherd only is required, it is to be of the size of a hand; when two, they are to form a circle divided into two equal parts by a line drawn from south to north; when three, the circle is divided into three sections from south to north; when four or five, it is divided into two halves from west to east; and in the one case three potsherds are placed in the southern and one (of half-moon shape) in the northern half; in the other case three in the northern and two in the southern division. The potsherds, p. 35 though mostly irregular in shape, must always exactly fit one another, so as not to leave any space between. This is effected by rubbing the edges. The cake itself is to be of the shape of a tortoise; the convex shield, or carapace, of the latter consisting of plates arranged in a somewhat similar way as the potsherds of most cakes, viz. in a central (dorsal) and two lateral sets.

68. Viz. dividing them in the manner explained at p. 34, note 1, and beginning (south)-east, and moving around from left to right (i.e. following the course of the sun). Mr. Ralph Griffith (Translation of the Rámáyan, I, p. 90) has compared this Hindu rite of pradakshina or dakshinîkarana with the Gaelic deasil, as described in the following passage of Sir W. Scott's The Two Drovers: "But it is little I would care for the food that nourishes me, or the fire that warms me, or for God's blessed sun itself, if aught but weel should happen to the grandson of my father. So let me walk the deasil round you, that you may go safe out into the far foreign land, and come safe home." Robin Oig stopped, half embarrassed, half laughing, and signing to those near that he only complied with the old woman to soothe her humour. In the meantime she traced around him, with wavering steps, the propitiation, which some have thought has been derived from the Druidical mythology. It consists, as is well known, in the person, who makes the deasil, walking three times round the person who is the object of the ceremony, taking care to move according to the course of the sun.' Cf. note at p. 45. Note also the etymological connection between dakshina and deiseil (Old Ir. dessel, from dess, Gael. deas, south or right side). For the corresponding rite (dextratio) at the Roman marriage ceremonies see Rossbach, Römische Ehe, pp. 315, 316; Weber, Ind. Stud. V, p. 221.

69. The old families of the Bhrigus and Aṅgiras are frequently mentioned together, and often also in conjunction with the Atharvans: it is indeed to these three families that the native authorities attribute the texts and ritual of the Atharva-veda, or fourth Veda, which is generally referred to in the later Vedic writings under the designation Atharvâṅgirasas. It is probable that the Bhrigu-Aṅgiras in the above formula of the Vâgas. Samhitâ are intended as equivalent to the latter term. Cf. Weber, Omina et Portenta, p. 346.

84. Gharma, literally 'heat,' is also the technical term for a kind of cauldron (also called mahâvîra) used at the Pravargya ceremony, a preparatory rite of the Soma-sacrifice: the empty cauldron is there put on the fire, and when thoroughly heated (whence its name), fresh milk is poured into it. The technical phrase for putting on the cauldron is pra-vrig, from which pravargya is derived; and the same verb, though with a different preposition (viz. adhi-vrig), being technically used for the putting on of the sacrificial cake, this verbal coincidence has probably suggested this connection of the two ceremonies, there being a constant tendency to establish some kind of relation between ordinary offerings and the Soma-sacrifice, as the most solemn one; cf. III, 4, 4, 1; X, 2, 5, 3 seq.; Ait. Br. I, 18 seq. Previously to the spreading of the cake, the cinders are swept off from the potsherds with the grass-brush (veda), Hilleb. p. 41, note 7.

85. The paryagnikaranam consists in performing pradakshinâ (see p. 37, note 1) on an object whilst holding a fire-brand or burning coal; or (according to the Paddhati) in moving one's hand, which holds the burning coal, round the oblation, from left to right. According to Kâty. II, 5, 22, the Adhvaryu does so on the present occasion, whilst muttering the formula, 'Removed is the Rakshas! removed are the enemies!' (Taitt. S. I, 1, 8, 1.) This practice of paryagnikaranam may be compared with the carrying of fire round houses, fields, boats, &c., on the last night of the year, a custom which, according to Mr. A. Mitchell (The Past in the Present, p. 145), still prevails in some parts of Scotland, and which he thinks is probably a survival of some form of fire-worship, and intended to secure fertility and general prosperity. The obvious meaning of the ceremony would seem to be the warding off of the dark and mischievous powers of nature.

90. Cf. I, 6, 3, 1 seq. In the Taitt. Sarah. II, 5, 1, 1, Visvarûpa, the Tvâshtra, is said to have been a sister's son of the Asuras, and p. 48 house-priest (purohita) to the gods, and to have been killed by Indra, because he had secretly contrived to let the oblations go to the Asuras, instead of to the gods. Thus by killing him, Indra (or Trita, according to our version of the legend) became guilty of that most hideous crime, the brahmahatyâ, or killing of a Brâhmana. Trita, the Âptya (i.e. probably 'sprung from, or belonging to the ap, or waters of the atmosphere'), seems to have been a prominent figure of the early Indo-Iranian mythology, the prototype, in many respects, of Indra, the favourite god of the Vedic hymns. The notion of wishing evil and misfortune away to Trita, or far, far away, is a familiar one to the Vedic bards. The name Traitana also occurs once in Rig-veda (I, 158, 5), though in a rather dark passage. On the connection between Trita (? Traitana) and the Iranian Thraetona (Ferîdûn), son of Athvya, see E. Burnouf, Journ. Asiat. V, 120; R. Roth, Zeitschr. d. Deutsch. Morg. Ges. II, p. 216 seq. Dvita (the second) and Ekata are no doubt later abstractions suggested by the etymology of the name Trita (the third), although the former, Dvita, occurs already in the Vedic hymns.

91. The Anvâhârya consists of boiled rice prepared from the rice-grains that remain after the sacrificial cakes have been prepared. It is put on the Dakshina fire by the Adhvaryu for cooking after covering over the cakes and pouring out the water. Katy. II, 5, 27. Sâyana explains the term as 'that which takes away (anvâ-hri) from the sacrificer the guilt incurred by mistakes during the sacrifice;' but the St. Petersburg Dictionary offers the more probable explanation of it as 'that which serves to supplement (anvâ-hri) the sacrifice.'

92. According to Sâyana 'he makes the poured-out water hot with a coal.' Kâtyâyana (II, 5, 26) and his commentators, on the other hand, supply the following particulars: 'Having heated (with straw lighted in the Gârhapatya) the water which has been used for washing the dish and hands, he pours it out for the Âptyas (from east to west into three lines drawn with the wooden sword from west to east, north of the sacrificial ground) in such a manner that it does not flow together, with the formulas, "For Trita thee!" &c., respectively.'

93. That is to say, the sacrificial cake is a substitute or symbol (pratimâ) for the animal sacrifice (as this it would seem was originally a substitute for the human sacrifice) by which the sacrificer redeems himself from the gods. Cf. Sat. Br. XI, 1, 8, 3; Taitt. Br. III, 2, 8, 8. The initiation (dîkshâ) of the sacrificer constitutes his consecration as the victim at the animal sacrifice (Sat. Br. XI, 7, 1, 3; Ait. Br. II, 3; 9; 11; Taitt. Br. II, 2, 82; T. S. VI, 1, 11, 6; Kaush. Br. X, 3; XI, 8), or as the sacrificial food at the haviryagña (Sat. Br. III, 3, 4, 21; Taitt, Br. III, 2, 8, 9), or as the horse at the horse-sacrifice (Taitt. Br. III, 9, 17, 4-5), &c. See, also, Taitt. S. VII, 2, 30, 4; Kâth. 34, 11, where it is said that one must p. 50 not perform the dvâdasâha for any one, since in having to eat of the victim, the cake, &c., one would eat the sacrificer's own flesh, &c. Cf. Weber, Ind. Streifen, I, p. 73. In accordance with these notions it would seem that man originally sacrificed his equal, as the best substitute for his own self; and that, as advancing civilisation rendered human sacrifices distasteful, the human victim was supplied by domestic animals, ennobled by constant contact with man; and finally by various materials of human diet.

94. On this legend and the one in the Ait. Br. II, 8, but slightly differing from ours, see Max Müller's History of Ancient Sanskrit Literature, p. 420; A. Weber's Ind. Streifen, I, p. 55; Haug's Transl. of the Ait. Br. p. 90; J. Muir's Original Sanskrit Texts, IV, p. 289 note. Professor Max Müller remarks: 'The drift of this story is most likely that in former times all these victims had been offered. We know it for certain in the case of horses and oxen, though afterwards these sacrifices were discontinued. As to sheep and goats, they were considered proper victims to a still later time. When vegetable offerings took the place of bloody victims, it was clearly the wish of the author of our passage to show that, for certain sacrifices, these rice-cakes were as efficient as the flesh of animals.' Cf. also II, 1, 4, 3.

97. It is doubtful what particular kind of being the term kimpurusha (depraved man) is here intended to denote. The authors of the St. Petersburg Dictionary, whom Professor Weber follows (Ind. Stud. IX, 246), take it (probably correctly) to denote 'a monkey.' Professor Haug, on the other hand, in his translation of the corresponding passage in the Ait. Br. II, 8, thinks 'the author very likely meant a dwarf,' whilst Professor Max Müller (History of Ancient Sanskrit Literature, p. 420) translates it by 'a savage.' Perhaps one of the species of apes which particularly resemble man, is intended by it. Cf. Weber, Omina et Portenta, P. 356.

110. This legend is given in Muir's Original Sanskrit Texts, IV, p. 122, where it is pointed out that we have here the germ of the Dwarf Incarnation of Vishnu; and in A. Kuhn's treatise, 'Ueber Entwickelungsstufen der Mythenbildung,' p. 128, where the following remarks are made on the story: 'Here also we meet with the same struggle between light and darkness: the gods of light are vanquished and obtain from the Asuras, who divide the earth between themselves, only as much room as is covered by Vishnu, who measures the atmosphere with his three steps. He represents (though I cannot prove it in this place) the sun-light, which, on shrinking into dwarf's size in the evening, is the only means of preservation that is left to the gods, who cover him with metres, i.e. with sacred hymns (probably in order to defend him from the powers of darkness), and in the end kindle Agni in the east--the dawn--and thereby once more obtain possession of the earth.' Compare also the corresponding legend in Taitt. Br. III, 2, 9, 7, p. 60 where the gods are granted by the Asuras as much as they can enclose; and by the Vasus being placed in the south, the Rudras in the west, the Âdityas in the north, and Agni in the east, they obtain the whole of the earth.

111. In the actual performance of the sacrifice this represents the pûrva-parigraha, or first enclosing of the altar by a single line being drawn with the wooden sword on each of the three sides (viz. S.W. to S.E.; S.W. to N.W.; N.W. to N.E.) whilst muttering the respective texts. Before doing so he has, however, to ask and receive the permission of the Brahman, mutatis mutandis, in the usual way (cf. p. 7 note): the same forms have to be gone through at the marking of the second and third enclosures. Katy. II, 6, 25 seq. On the ritualistic application of the metres, see note on I, 3, 2, 9.

115. According to Sâyana, because each of the three mantras, 'gâyatrena (traishtubhena, gâgatena resp.) tvâ khandasâ pari grihnâmi,' consists of two parts, the first ending with tvâ, the second with grihnâmi, which makes together six. Similarly with the second triad of mantras. In the former case the Taittirîya text (Taitt. S. I, 1, 9, 3), 'The Vasus may enclose thee with the Gâyatrî metre, the Rudras with the Trishtubh metre, the Âdityas with the Gagatî metre!' would furnish a more natural explanation of the six sacred words.

125. Besides the Agnihotra-havanî, or milk ladle used at the morning and evening oblations (see p. 11, note 2; and II, 3, I, 17), three different sruk or offering-spoons are used, viz. the guhû, upabhrit, and dhruvâ. They are made each of a different kind of wood, of an arm's length (or, according to others, a cubit long), with a bowl of the shape and size of the hand, and a hole cut through the bark and front side of the bowl and fitted with a spout some eight or nine inches long, and shaped like a goose's bill. The sruva or dipping-spoon, on the other hand, chiefly used for ladling the clarified p. 68 butter (or milk) from the butter vessel into the offering-spoons, is of khadira wood (Acacia Catechu), a cubit long, with a round bowl measuring a thumb's joint across, and without a spout. In our text the term sruk is used both in the general sense of 'spoon' and in the narrower one of 'offering-spoon,' as distinguished from the sruva or 'dipping-spoon.'

126. The brushing of the spoons is here compared with the rinsing of vessels preparatory to their being used for serving up the food. At the same time, we shall see further on (I, 8, 3, 26-27) that the two principal offering-spoons, the guhû and upabhrit, are looked upon as yoke-fellows, they being the two horses that are supposed to convey the sacrifice (and consequently the sacrificer himself) to the world of the gods; hence this process of cleaning also corresponds to the rubbing down of the horses preparatory to the setting out of the sacrificer on his progress to the world of the gods.

139. The noose (pâsa) is one of the chief attributes of God Varuna, the symbol of his supreme power and his abhorrence of sin. Thus we read in Atharva-veda IV, 16, 4 seq.: 'And if one were to flee far beyond the sky, one would not escape from king Varuna. From heaven his spies issue forth to this (world), and with their thousand eyes survey the earth. King Varuna sees all that happens between heaven and earth and beyond them: the very twinklings of the eyes of men are numbered by him. . . . May all those baleful nooses of thine, O Varuna, that are thrown sevenfold and three-fold, p. 73 ensnare him who speaks untruth, and pass by him who speaks the truth!'

150. Probably the same as ud-âna (breathing upwards or inspiration), which one of the strainers is said to represent in I, 1, 3, 2. See also I, 1, 3, 6; Taitt. Br. III, 3, 4, 4. The St. Petersburg Dictionary proposes the meaning 'an implement for cleaning' for utpavana in this passage.Probably the same as ud-âna (breathing upwards or inspiration), which one of the strainers is said to represent in I, 1, 3, 2. See also I, 1, 3, 6; Taitt. Br. III, 3, 4, 4. The St. Petersburg Dictionary proposes the meaning 'an implement for cleaning' for utpavana in this passage.

152. The Kânva text has as follows,--Here now some make the sacrificer eye it, arguing, 'whatever blessing (resides therein) that he should himself pray for.' Yâgñavalkya, however, said in reference to this point, 'Why then does not he himself become Adhvaryu? and why does he not recite (the solemn prayers of the Hotri priest), and that when they pray for higher blessing? Whatever blessing the priests invoke at the sacrifice, that they invoke for the sacrificer alone;' thus he said. The Adhvaryu, therefore, should look down on it.

158. epetition of one and the same sacrificial act on the same day is to be avoided, as far as possible. The repetition in the present case would consist in his announcing the butter-oblations to the several deities in the same way as he has done in regard to the rice-portions. See I, 1, 2, 17-18.epetition of one and the same sacrificial act on the same day is to be avoided, as far as possible. The repetition in the present case would consist in his announcing the butter-oblations to the several deities in the same way as he has done in regard to the rice-portions. See I, 1, 2, 17-18.

159. On the frequent symbolical employment of the metres in the ritual, as the embodiment of supreme harmony and the efficacy of prayer, see Weber, Ind. Stud. VIII, 8 seq. The three principal Vedic metres are the gâyatrî (three times eight syllables), the trishtubh (four times eleven syllables), and the gagatî (four times twelve syllables); and three anuyâgas there are at these sacrifices, viz. to the barhis or sacrificial grass, to Narâsamsa and Agni Svishtakrit respectively. In the present instance (see par. 16) the trishtubh and gagatî metres are taken together as one, and as a fourth is added the anushtubh (four times eight syllables).

163. 'At the beginning of the sacrifice the Adhvaryu makes of the load of Darbha or sacred grass, which has been brought to the sacrificial compound, seven mushtis or bunches, each of which is tied together with a stalk of grass, just as the Baresma (Barsom) of the Parsis. The several names of these seven bunches are, 1. Vagamânamushti, the bunch kept by the sacrificer himself in his hand as long as the sacrifice lasts. 2. Three bunches from the Barhis, or the covering of the Vedi on which the sacrificial vessels are put. These are unloosened and spread all over the Vedi. 3. Prastara. This bunch, which must remain tied, is put over the Darbha of the Vedi. 4. Paribhoganî. From this bunch the Adhvaryu takes a handful out for each priest, and the sacrificer and his wife, which they then use for their seat. 5. The Veda. This bunch is made double in its first part; the latter part is cut off and has to remain on the Vedi; it is called parivâsana. The Veda itself is always wandering from one priest to the other, and is given to the sacrificer and his wife. It is handed over to the latter only when one of the priests makes her recite a mantra.' Haug's translation of the Ait. Br. p. 79.

172. The call 'vashat' (or vaushat), apparently signifying 'may he (Agni) carry it (the oblation) up!' (from vah, to bear, carry), is pronounced by the Hotri at the end of the yâgyâs or offering prayers (see note on I, 5, 1, 16). Professor Weber has somewhere proposed to derive it from vaksh, to grow, increase, hence 'may it prosper, or agree, with you!' Different, but quite fanciful, interpretations of vashat are given Sat. Br. I, 5, 2, 18; Ait. Br. 3, 6. As to the awful solemnity of this formula, and the danger arising from a careless use of it, see Ait. Br. 3, 8, on which Haug remarks, 'Up to the present day the Shrotriyas or sacrificial priests never dare to pronounce this formula save at the time of sacrificing. They say that if they would do so at any other time, they would be cursed by the gods.'The call 'vashat' (or vaushat), apparently signifying 'may he (Agni) carry it (the oblation) up!' (from vah, to bear, carry), is pronounced by the Hotri at the end of the yâgyâs or offering prayers (see note on I, 5, 1, 16). Professor Weber has somewhere proposed to derive it from vaksh, to grow, increase, hence 'may it prosper, or agree, with you!' Different, but quite fanciful, interpretations of vashat are given Sat. Br. I, 5, 2, 18; Ait. Br. 3, 6. As to the awful solemnity of this formula, and the danger arising from a careless use of it, see Ait. Br. 3, 8, on which Haug remarks, 'Up to the present day the Shrotriyas or sacrificial priests never dare to pronounce this formula save at the time of sacrificing. They say that if they would do so at any other time, they would be cursed by the gods.'

174. The Brahman, or supreme spirit (? or, sacred writ), is more than once identified with the Palâsa tree in the Satapatha Br., as in V, 2, 4, 18; VI, 6, 3, 7; XII, 7, 2, 15; and with the leaf of that tree (palâsasya palâsam) in II, 6, 2, 8. [? Cf. Rig-veda X, 31, 7, 'Which was the wood, which was the tree, out of which they fashioned heaven and earth?' and Taitt. Br. II, 8, 9, 6, 'Brahma was the wood, Brahma was that tree out of which they fashioned heaven and earth;' also Ath.-veda X, 7, 38, 'The gods form part of the divine essence (Skambha-Brahma) as branches of a tree.']

181. The Adhvaryu, in the first place, prepares a seat for the Hotri, either west of the altar or north of its left hip; and covers it with dry Kusa grass. [He then calls, 'O Hotri, come!'] The Hotri; having rinsed his mouth north-east of the Âhavanîya, with his face to the east, turns round from left to right and betakes himself to the sacrificial ground, always keeping his right foot before the left. He finally takes up his position so as to have the heel of the right foot in a line with the north hip of the altar, and the toes on the barhis; whilst he keeps the hands on a level with the heart, spread open and joined together, and looks towards the junction of the earth and sky. The Adhvaryu then takes a samidh (kindling-stick) and calls on him as above. The Hotri now mutters the formulas 'Adoration to the teacher! Adoration to the observer! Adoration to the promulgator!' &c. (Âsv. Srautas I, 2, 1). The sacrificer then takes the wooden sword and says, 'Recite for me, as it were, stretching along (i.e. continuously)!' whereupon the Hotri; having asked and received the permission of the Brahman, proceeds to recite the kindling verses. Kâty. III, 1, 1 seq.; Âsv. I, 1, 4 seq.

190. The condition of one who is gatasrî cannot be improved, but only impaired. The construction of this paragraph is somewhat doubtful to me. It runs thus: Tâ haitâ gatasrer evânubrûyâd ya ikkhen na sreyânt syâm na pâpîyân iti yâdrisâya haiva sate ’nvâhus tâdrin vâ haiva bhavati pâpîyân vâ yasyaivam vidusha etâ p. 99 anvâhuh so eshâ mîmâmsaiva na tv evaitâ anûkyante. Sâyana seems to take it thus:--'He should recite them only for a gatasrî. A householder who desires neither an improvement nor a lowering of his position, is just such a one for whom the Hotris recite the sâmidhenîs in the appointed (niyatena) way. Further, for whomsoever, that thus knows the irregular (? aniyata, not regulated) way of recitation, they recite those twenty-one sâmidhenîs, he becomes either worse or better. What is set forth in the words from "A householder who desires neither an improvement" &c. is mere speculation; the recitation is not to be performed in this way.' The corresponding paragraph of the Kânva recension is much briefer and clearer:--Tad etad gatasrîr eva kurvîta na ha sreyân na pâpîyân bhavati yasyaivam anvâhuh saishâ mîmâmsaiva na tv anûkyante, 'only a gatasrî, however, should do this; for neither better nor worse becomes he for whom they recite thus. This is indeed speculation, but they (the twenty-one sâmidhenîs) are not recited.'

195. The following is a connected translation (as literal as possible, if not elegant) of the eleven sâmidhenîs, or kindling verses, in the same octosyllabic metre as the original. The first and eleventh verses are recited three times; and when at the end of each verse the Hotri pronounces the syllable om, the Adhvaryu throws a stick (samidh) into the fire,--up to the eighth verse, at the end of which the tenth stick is thrown in. At the end of the ninth verse five of the remaining six sticks are thrown into the fire. The throwing of the first stick is accompanied by the sacrificer pronouncing the dedicatory formula (tyâga), 'For Agni this, not for me!'

1. Forth go your viands, heavenward,
In havis rich; with buttered (spoon)
He nears the gods, wishful of bliss.

2. Come hither, Agni, to the feast;
Invokéd for the offering-gift,
As Hotri on the barhis sit!

3. With samidhs thee, O Aṅgiras,
With butter we exhilarate:
Shine forth, O youngest, brilliantly!

4. Agni, do thou obtain for us
That region wide and glorious,
That great and mighty one, O God!

5. Praiseworthy he, adorable,
Visible through the veil of gloom,
Agni, the mighty one, is lit.

6. The mighty Agni is lit up,
Yea, as a horse that bears the gods:
With offerings him they glorify.

7. O mighty one! we mighty men
Do kindle thee, the mighty one,--
O Agni, thee that brightly shines. p. 103

8. Agni we choose as messenger,
As Hotri the all-knowing,--him,
Performing well this sacrifice.

9. He who is kindled at the cult,
Agni, the bright, the laudable,
The flaming-locked, him we adore.

10. O Agni, worshipped, thou art lit:
Adore, good worshipper, the gods!
Oblation-bearer, sure, art thou.

11. Make offerings! do reverence!--
Him, Agni, while the cult proceeds,
For your oblation-bearer choose!

199. To this important legend attention was first drawn by Professor Weber, Ind. Stud. I, 170 seq. (cf. also Ind. Streifen, I, p. 13; J. Muir, Sanskrit Texts, II, p. 402). It was pointed out by Weber that this legend distinguishes three successive stages of the eastward migration of the Brâhmanical Hindus. In the first place the settlements of the Âryans had already been extended from the Pañgab (where they were settled in the times of the hymns of the Rig-veda) as far as the Sarasvatî. They thence pushed forward, led by the Videgha Mâthava and his priest, according to our legend, as far east as the river Sadânîrâ (that is, 'she that is always filled with water'), which, according to Sâyana, is another name for the Karatoyâ (the modern Kurattee, on which Bograh lies), which formed the eastern boundary of the Videhas; or more probably the Gandakî (the modern Gunduck, a noble river which falls into the Ganges opposite Patna, and) which formed the boundary between the Kosalas and the Videhas (cf. par. 17). It would appear from our legend, that for some time the Aryans did not venture to cross this river; but at the time of the author the country to the east of it had long been occupied by them. Sâyana takes the hero of the legend to be Videgha, the Mâdhava or son of Madhu; but Videgha, an older form of Videha, is more probably intended here (as Weber takes it) for the name of that people and country (corresponding to the modern Tirhut). The Agni Vaisvânara (or Agni who is common to all men) of our legend Professor Weber considers a personification of Brâhmanical worship and civilisation and the destructive effects of their extension.

203. The text has, 'Sa hi devân gigîshati sa hi devân gigâmsati.' The Kânva recension has the same reading, except that it omits 'hi' p. 107 in both cases. Instead of gigâmsati, however, some MSS., as well as Sâyana, read gighâmsati ('he wishes to conquer, or beat, the gods'), probably an old corruption, easily accounted for by the circumstance that gigishati is the regular desiderative of gi, 'to conquer,' though it also occurs in some passages as the desiderative of gâ, 'to go.' Sâyana, however, though he reads gighâmsati, here allows to the root han (with Naigh. 2, 14) the meaning of 'to go.' Cf. Weber, Omina and Portenta, p. 406, note 4.

221. Ârsheyam pravrinîte, literally 'he chooses the ancestral' (rishi). I take 'ârsheyam' as a masculine adjective qualifying a supplied '(Agnim) hotâram.' In this way the formula is explained by Sâyana on I, 5, 1, 9 (rishînâm sambandhinam adhvaryur hotâram vrinîte), and this seems to me the most natural interpretation. It is true, however, that, as the formula ('he chooses the ancestral') became stereotyped, its exact import became forgotten, and ârsheya was generally taken as a neuter, either adjective (viz. 'nâmadheyam,' 'apatyam') or noun (ancestral lineage). Agni is invoked as the one who has of old officiated as the Hotri of the sacrificer's ancestors, three or five ancestral names being usually mentioned: thus, in the case of a sacrificer belonging to the Gâmadagna Vatsa family, claiming Bhrigu, Kyavana, Apnavâna, Aurva, and Gamadagni as its founders, Agni is invoked, on the present occasion, as 'Bhargava Kyavana Âpnavâna Aurva Gâmadagna!' (Âsval. Sr. 12, 10, 6; Sâyana on Taitt. S. II, 5, 8). If the sacrificer belongs to the Kshatriya or Vaisya castes, the priest substitutes for the sacrificer's ancestors those of his family priest (purohita) or his spiritual guide (guru); and in the case of kings the same course was adopted, or the names of their royal rishi ancestors (râgarshi) were chosen. As to the second pravara, or the election of the human Hotri, for the present sacrifice, see I, 5, 1, 1. Cf. Max Müller, History of Ancient Sanskrit Literature, p. 386 seq.; A. Weber, Ind. Stud. IX, 325 seq.; X, 78 seq.; M. Haug, Aitar. Br., Translation, p. 479.

227. The three preceding invocations are used alike at the new- and full-moon sacrifices, but the subsequent ones differ according to the oblations that are made, viz. a rice-cake to Indra-Agni (or an oblation of mixed milk and butter to Indra) at the new-moon ceremony; and to Agni-Soma at the full-moon sacrifice. Previously to these an upâmsuyâga or 'low-voiced oblation' is made by some to Agni-Soma at the full moon, and one to Vishnu (or to Agni-Soma) at the new-moon sacrifice; according to others also one to Pragâpati,--the names of the gods being whispered in the respective formulas.

229. Gatavedas probably means 'he who knoweth (all) beings,' but it is more generally explained by 'he who possesseth riches (or wisdom),' not to mention other interpretations. According to Haug, Ait. Br. vol. ii. p. 224, the proper meaning of the term is 'having possession of all that is born, i.e. pervading it.' He further mentions that the Rishis are quite familiar with the idea of the fire being an all-pervading power; and that by Gâtavedas the 'animal fire' is particularly to be understood. Our present formula 'â ka vaha gâtavedah suyagâ ka yaga' somewhat differs from the corresponding formula of the Taitt. S. II, 5, 9, 5, 'â kâgne devân vaha suyagâ ka yaga gâtavedah.'

236. Viz. the two âghâras, or pourings (libations) of butter. The first libation, which belongs to Pragâpati, is made by the Adhvaryu, while seated north of the fire, immediately after the commencement of the pravara, in a continuous line from west to east, on the north part of the fire. The second libation (cf. note on I, 4, 5, 3) is made by the Adhvaryu while standing on the south side, in the same way on the southern part of the fire. According to some authorities of the Black Yagus ritual (quoted by Hillebrandt, Neu and Vollm. pp. 80, 86) the sacrificer pronounces the anumantranas, 'For Pragâpati is this, not for me: thou art the mind of Pragâpati!' and 'India's voice (speech) art thou: enter into me with the voice, with Indra's power!' over the two libations respectively.

245. Cf. Taitt. S. II, 5, 11, 4: 'Mind and Speech (or Voice) were contending against one another.' 'I will carry the oblation to the gods!' said Speech. 'I (will carry it) to the gods!' said the Mind. They went to Pragâpati to question him. Pragâpati said (to Speech), 'Thou art the handmaid (dûtî) of the mind, for what one thinks in one's mind that one speaks with one's speech.' [Speech replied], 'Then indeed they shall not offer to thee with speech!' For this reason they offer to Pragâpati with the mind; for Pragâpati, as it were, is the mind, &c.

247. The Hotri, on concluding the invitation of the gods, sits down with raised knees in the same place where he has been standing (see p. 95, note 1), parts the sacrificial grass of the altar, and measures a span on the earth, with the text (Âsv. I, 3, 22), 'Aditi is his mother, do not cut him off from the air. With the aid of p. 132 Agni, the god, the deity; with the threefold chant, with the râthantara-sâman, with the gâyatrî metre, with the agnishtoma sacrifice, with the vashat-call, the thunderbolt,--I here kill him who hates us, and whom we hate!' The Adhvaryu having thereupon walked round the Hotri from left to right, steps behind the utkara (heap of rubbish) with his face to the east and the fuel-band in his hand, and calls on (âsrâvayati) the Âgnîdhra, with Õ srâvaya (or Õm srâvaya, i.e. â srâvaya; or simply 'srâvaya;' cf. Sâyana on Taitt. S. I, 6, 11). The Âgnîdhra (whilst standing north of the Adhvaryu, with his face to the south, and taking the wooden sword and the fuel-band from the Adhvaryu) responds (pratyâsrâvayati) by 'astu sraushat.'

256. The six spaces or wide expanses (urvî) are several times referred to in Vedic texts, but the conception seems to have been very vague. They are generally supposed to include the space above, the space below, and the four quarters. In Rig-veda VI, 47, 3-5 it is stated that they have been measured out p. 137 by Indra, and that outside of them there is no being (bhuvanam); and they are then enumerated thus: the expanse of the earth, the height (varshman,? highest point or sphere) of the sky (div), the sap (pîyûsha) in the three elevations [? i.e. flowing, animating moisture, as rain, rivers, sap, &c.], the atmosphere, the ocean (? arnas,? of light, air), and the sky (div). The enumeration of six objects in Atharva-veda II, 12, 1 seems to refer to the same conception: heaven and earth (dyâvâprithivî), the wide atmospheric region, the genius (fem.) of the field (kshetrasya patnî), the far-strider (Sun, Light), the wide atmospheric region (uru-antariksham as before; cf. the double enumeration of div in the Rik passage); and what has the Wind for its guardian (vâtagopa). Cf. Weber, Ind: Stud. XIII, p. 164. Sânkb. Grihya-sûtra I, 6, 4 gives heaven and earth, day and night, water and plants (St. Petersburg Dictionary s.v.).

266. As soon as the Hotri has pronounced the formula 'O Adhvaryu, take up the spoon full of butter!' (par. 2 above), the Adhvaryu takes the two offering-spoons (guhû and upabhrit) and steps back (from the west side along the north side of the altar and the west side of the fire) to the south side of the altar and the fire (the yagati-sthâna), and (with his face to north-east) utters his call, and (having been responded to by the Âgnîdhra) calls on the Hotri: 'samidho yaga (pronounce the offering-prayer to the kindling-sticks)!' Kâty. III, 2, 16.

275. On the necessity of avoiding sameness of ritualistic practices cf. note on I, 3, 2, 8. The five fore-offerings (prayâga, here identified with the five seasons) are addressed respectively to the kindling-sticks (samidh), to Tanûnapât (or Narâsamsa, both mystical forms of Agni), to the Ids (personifications of the forms of devotional feeling), to the sacrificial grass-covering of the altar (barhis), and to Agni and Soma (or other deities). Since, in introducing the first fore-offering, the Adhvaryu has mentioned its recipient, he is not to do so in the case of the remaining four.

278. The first offering-prayer (to the logs) is 'yê yagâmahe samidhah, samidho agna âgyasya vyantû vâushat!' i.e. 'we who pronounce the offering-prayer to the Samidhs,--the Samidhs, O Agni, may accept the butter! vâushat!' Similarly at the other fore-offerings; but at the second and fourth, where the object of worship is a single one (viz. Tanûnapât and the Barhis respectively), 'may he (or it) accept (vetu)!' has to be substituted for 'may they accept (vyantu)!' The difference of number in these verbal forms is symbolically explained as implying a distinction of sex, for the reason that there may be more wives to one man, but only one husband to a woman. The elliptic expression ye yagâmahe is thus explained by Sâyana on Taitt. S. I, 6, 11: 'All we Hotri priests that are urged on by the Adhvaryu calling "Recite (thou)!" we do recite, we do pronounce p. 149 the yâgyâ.' This introductory part of the offering-formula is called âgur, 'acclamation, assent' (Âsv. I, 5, 4); it is alluded to in Mahâbhâr. Vanap. I2480 (cf. Muir, O. S. T. I, p. 135), and apparently by Pân. VIII, 2, 88 (cf. Haug, Ait. Br. II, p. 133 n.).

292. Yûpena yopâyitvâ, literally 'having made it level by means of the yûpa,' = yûpenâkkhâdya, 'having covered it over with the yûpa,' Sâyana (cf. also on Rig-veda I, 104, 4). For other versions of the same myth, cf. Ait. Br. II, 1 ['they debarred them (ayopayan, viz. the men and Rishis from the sacrificial knowledge) by means of the yûpa,' Haug]; Taitt. S. VI, 3, 4, 7; 5, 3, 1. p. 161 The legend is intended to supply, by means of a fanciful etymology, a symbolical meaning for the yûpa or sacrificial post to which the victim is tied.

302. According to Taitt. S. II, 4, 12, 1, also the fault committed by Tvashtri consisted in his faulty accentuation of the compound indrasatru in the formula. What he intended to say was that Agni, on drinking the Soma, should grow strong so as to be 'the foe (slayer) of Indra,' and the compound should therefore have been accented on the second member, viz. indrasátru (the foe of p. 166 Indra); but by accenting it on the first member, indrasatru, he made it 'having Indra for his foe (slayer).' According to the version of the Taitt. S., Agni, the fire, on the Soma being poured into it, rose up (spirted) as if to execute Tvashtri's wish; but immediately relapsed into its former state of inertness on hearing the mis-pronounced word.

312. When the two butter-portions to Agni and Soma are offered, the Hotri recites the verses Rig-veda VI, 16, 34 (Vâg. S. 33, 9), and Rig-veda, I, 95, 5 (Vâg. S. 19, 42) respectively, as anuvâkyâs, or invitatory prayers, each of which is followed by the yâgyâ (offering-formula): 'We who pronounce the offering-prayer to Agni (or Soma respectively),--may Agni (Soma) pleased (gushânah) accept of the butter-oblation! Vâushat!' At the low-voiced offering (upâmsuyâga) to Agni-Soma, on the other hand, he first utters (in a low voice) as anuvâkyâ the verse Rig-veda I, 93, 2, and thereupon as yâgyâ Rig-veda I, 93, 6.

317. Katy. III, 3, 20-22 admits either mode of offering the butter-portions. These oblations are effected in the following way:--The Adhvaryu, having called on the Hotri to recite the anuvâkyâ, takes with the dipping-spoon (sruva) butter from the dhruvâ and puts it into the guhû; he then draws some with the sruva from the butter-pot and replenishes the dhruvâ with it [according to the Kânvas, with the text 'May the dhruvâ fatten with the havis-butter, sacrifice after sacrifice, for those who go to the gods,--the udder of Sûryâ in the lap of Aditi: may the earth flow abundantly at this sacrifice!']. The same process is then repeated three (additional) times (with a Gamadagni four times): hence the offering is said to consist of four (or five) cuttings. The Hotri then recites the anuvâkyâ (see note on I, 6, 3, 27), which is followed by the Adhvaryu's call 'om srâvaya' and the Âgnîdhra's response 'astu sraushat.' Thereupon the Hotri, having been called upon by the Adhvaryu to give the offering-prayer to Agni (or Soma), recites the respective yâgyâ, at the concluding vaushat of which the oblation is poured into the fire, (whilst the sacrificer utters the usual dedicatory formula, 'This for Agni (Soma), not for me!')

327. The author here endeavours to establish some connection between the Sânnâyya (or offering of sweet and sour milk to Indra, which may take the place of the second sacrificial cake offered, at the new-moon sacrifice, to Indra and Agni) and the Soma libations. Sâyana refers to the passage Taitt. Br. I, 4, 7, 6-7, where it is stated that for the morning libation the Soma is to be mixed with boiled milk, for the mid-day libation with sour milk, and for the third (or evening) libation with sour milk that is partly changed into butter (nîtamisra).

330. The preparation of the sânnâyya, as it is now practised by priests in Western India, is thus described by Haug (Ait. Br. II, p. 443): p. 179 'The Adhvaryu takes the milk from three cows called Gaṅgâ, Yamuna, and Sarasvatî, on the morning and evening, and gives it to the Âgnîdhra. Half the milk is first drawn from the udder of each of the three cows under the recital of mantras; then the same is done silently. The milk is taken from these cows on the evening of the new-moon day, and on the morning of the following day, the so-called Pratipad (the first day of the month). The milk drawn on the evening is made hot, and lime-juice poured over it to make it sour; whereupon it is hung up. The fresh milk of the following morning is then mixed with it, and both are sacrificed along with the Purodâsa. Only he who has already performed the Agnishtoma is allowed to sacrifice the Sânnâyya at the Darsapûrnima ishti. (Oral information.)' In Vâg. S. I, 4 (Sat. Br. I, 7, 1, 17; Katy. IV, 2, 25, 26) the names of the three cows are given as Visvâyu, Visvakarman, and Visvadhâyus, unless these are intended merely for epithets or mystic names. Cf. p. 188 note; Weber, Ind. Stud. IX, 232. Instead of the lime-juice, mentioned by Haug as used for rennet, Katy. IV, 2, 33 prescribes that the milk remaining from the Agnihotra of the preceding evening, and since become sour, should be used.

337. Kâty. IV, 2, 10 leaves it optional whether the libation of mixed p. 183 sweet and sour milk is to be offered to Indra or to Mahendra. According to IV, 5, 25, however, such option seems to be permitted only so far as the first performance is concerned, after which one is apparently bound to go on offering during the rest of one's life to whichever deity one has chosen at the beginning. Taitt. S. II, 5, 4, 4, lays it down as the rule that only a gatasrî (one who has reached the highest grade of prosperity), viz. a brâhmana versed in the three Vedas (susruvân = vedatrayâbhigña, Sâyana, the head of a village (grâmanî), and a râganya, can make offering to Mahendra, since he is their special deity. Others, however, may do the same, after offering the sânnâyyam to Indra for a whole year, and on the expiration of it a rice-cake on eight potsherds to Agni, as the Keeper of Vows.

339. Gâyatryai vâ somasya vâ='both of G. and of S.,' Sâyana. Apâd astâ, 'a footless shooter,' is a doubtful reading and perhaps an old corruption; Sâyana reads apâdhastâ (? adhastât); cf. Weber, various readings, p. 133. The Kânva MS. reads, 'devebhyas tasyâ âharantyâ avâdastâbhyâyatya parnam prakikheda.' According to Rig-veda IV, 27, 3, it was the archer Krisânu, who hit the falcon when it was carrying off the Soma from heaven, and brought down one of its feathers. On the whole myth, see A. Kuhn, Herabkunft des Feuers and des Göttertranks, p. 137 seq. Cf. Taitt. S. III, 5, 7, 1; Taitt. Br. I, 1, 3, 10, 'Soma was in the third heaven from here; Gâyatrî fetched him away; one of his feathers was cut off, it became a parna (palâsa) tree.' Similarly Taitt. Br. I, 2, 1, 6; see also Sat. Br. I, 8, 2, 10.

355. The wording of this passage is very ambiguous; so much so indeed, that it could also be taken in the sense that 'whoever exists, is born as (one to whom) a debt (is owed) from the gods,' &c.; cf. I, 1, 2, 19: 'Whichever deities are chosen (for the oblations), they consider it as a debt (clue from them), that they are bound to fulfil whatever wish he entertains while taking the oblation.' But see Taitt. Br. VI, 3, 10, 5: 'Verily, a Brâhmana who is born, is born as owing a debt in respect to three things: in the shape of sacred study (brahmakarya) to the Rishis, in the shape of sacrifice to the gods, and in the shape of offspring to the fathers. Free from debt, verily, is he who has a son, who is a sacrificer, who lives (for a time with a guru) as a religious student.' Ath.-veda VI, 117, 3 (Taitt. Br. III, 7, 9, 8): 'May we be debtless in this, debtless in the other, debtless in the third, world! What worlds (paths, Taitt. Br.) there are trodden by the gods and trodden by the fathers,--may we abide debtless on all (those) paths!'

357. The four 'cuttings' of which each oblation of rice-cake consists are made in the following way: first, some clarified butter, 'cut out' or drawn from the butter in the dhruvâ-spoon by means of the sruva (dipping-spoon) and poured into the guhû (this is called the upastarana or under-layer of butter); second and third, two pieces of the size of a thumb's joint, cut out from the centre and the fore-part of the rice-cake and laid on that butter; and fourth, some clarified butter poured on these pieces of cake (the technical name of this basting of butter being abhighârana). The family of the Gamadagnis, which is mentioned as always making five cuttings (Kâty. I, 9, 3-4), take three pieces of cake instead of two, viz. an additional one from the back (or west) part of the cake. Yâgñika Deva on Kâty. quotes a couplet from some Smriti, in which the Vatsas, the Vidas, and the Ârshtishenas are mentioned beside the Gamadagnis, as pañkâvattinah or making five cuttings. At the Upâmsuyâga (low-voiced offering),--which is performed between the cake-oblation to Agni and that to Agni-Soma at the full moon, and between the cake-oblation to Agni and that to Indra-Agni (or the sânnâyya, or oblation of sweet and sour milk, to Indra) at the new moon, and which consists entirely of butter,--the four cuttings are effected in the same way as described p. 193 page 174 note. At the sânnâyya, two (or three) sruva-fuls of both the sweet and the sour milk take the place of the two (or three) pieces of cake.

361. In this passage the invitatory formula (anuvâkyâ or puro'nuvâkyâ), which is in the gâyatrî metre, is identified with the sky, and the offering-formula (yâgyâ), which is in the trishtubh metre, with the earth. On the other hand, the gâyatrî also is the earth (cf. I, 4, I, 34), and the trishtubh the sky; so that, according to this mode of reasoning, there is not only an intimate connection between the two metres, but actual identity. The gâyatrî verse, used as invitatory formula, on the occasion of the rice-cake offering to Agni, is Rig-veda VIII, 4.4, 16 [agnir mûrdhâ divah kakut, 'Agni, the head and summit of the sky,' &c.]; with that to Agni and Soma, at the full-moon sacrifice, Rig-veda I, 93, 3 [agnîshomau savedasau, sahûtî vanatam girah, 'O Agni and Soma, of self-same wealth and invocation, accept this song!' &c.]; and to Indra and Agni, at the new moon, Rig-veda VII, 94, 7 [indrâgnî avasâ gatam, 'O Indra and Agni, come to us with favour I' &c.] or with the (optional) milk-offering (sânnâyyam), at the new moon, Rig-veda I, 8, 1 [endra sânasim rayim, hither, O Indra, bring abundant treasure!!' &c.], if to Indra; or Rig-veda VIII, 6, 1 [mahâṅ indro ya ogasâ parganyo vrishtimâṅ iva, 'the Great Indra, who in might is equal to the rainy thunder-cloud,' &c.], if to Mahendra.

362. The trishtubh verse, used as offering-formula with the oblation of cake to Agni, both at the new and full moon, is Rig-veda X, 8, 6 [bhuvo yagñasya ragasas ka netâ . . . agne . . ., 'be thou the leader of the sacrifice and welkin, . . . O Agni!' &c.]; with that to Agni and Soma, at the full moon, Rig-veda I, 93, 5 [yuvam etâni divi rokanâni . . . agnîshomau . . ., 'you, O Agni and Soma, (fixed) those lights in the heaven,' &c.]; with that to Indra and Agni, at the new moon, Rig-veda VII, 93 4 [gîrbhir viprah pramatim ikkhamâna, .. indrâgnî . . ., 'the bard, seeking your grace by songs . . ., O Indra and Agni,' &c.]; and with the milk-offering, at the same sacrifice, if to Indra, Rig-veda X, 180, 1 [pra sasâhishe puruhûta satrûn . . . indrâ . . ., thou, O Indra, the much-invoked, hast vanquished the enemies!' &c.]; or, if to Mahendra, Rig-veda X, 50, 4 [bhuvas p. 196 tvam indra brahmanâ mahân, 'mighty, O Indra, mayest thou be through (our) prayer!' &c.].

364. The brihat-sâman (tvam id dhi havâmahe, 'on thee, indeed, we call,' &c., Sâma-veda II, 159-160 = Rig-veda VI, 46, 1-2) and the rathantara-sâman (abhi tvâ sûra nonumah, 'to thee, O Hero, we call,' &c., Sâma-veda II, 30-31 = Rig-veda VII, 32, 22-23) are two of the most highly prized Sâma-hymns, which are especially used in forming the so-called prishthas, or combinations of two hymns in such a way that one of them (being a mystic representation of the embryo) is enclosed in the other, which is supposed to represent the womb. In these symbolical combinations the brihat and rathantara, which must never be used together, are often employed as the enclosing chants, representative of the womb. They are already mentioned in Rig-veda X, 181. See also Sat. Br. IX, 1, 2, 36-37. Taitt. S. VII, 1, I, 4, Pragâpati is said to have first created from his mouth Agni together with the Gâyatrî, the Rathantara-sâman, the Brâhmana, and the goat; and then from his chest and arms Indra, the Trishtubh, the Brihat-sâman, the Râganya, and the ram.

375. The text has ayatayâ merely, which, to become intelligible, clearly requires some noun, which may have been lost here. Sâyana is silent on this point. In Dr. Muir's version of the legend, Original Sanskrit Texts, IV, p. 202, the word is left untranslated. I am inclined to supply some such noun as heti, 'weapon;' cf. XII, 7, 3, 20, where this very word is used in connection with Rudra: in later times it is also specially applied to Agni's weapon or flame (gihvâ, 'tongue'). It is not impossible, however, that we have to supply tanvâ ('with his raised body, or self'). To mâ vi srâkshîh (for which the Kânva recension reads mâ ’sthâh), 'do not hurl,' and to samvivarha ('he drew back'), Sâyana supplies yagñam, 'sacrifice:' hence he apparently takes it thus,--'do not scatter (the sacrifice),'--'he kept (the sacrifice) together and did not injure it in any way.'

377. Passages such as this and VI, 1, 3, 7 seq. are of considerable interest, as showing, on the one hand, the tendency towards identifying and blending originally distinct and apparently local Vedic gods, especially Rudra, with the person of Agni, the representative of the divine power on earth in the later Vedic triad; and, on the other hand, the origin of the conception of Siva, in the pantheistic system of the post-Vedic period. On our passage, see also Weber, Ind. Stud. II, p. 37; I, p. 189; Muir, Original Sanskrit Texts, IV, p. 328.

386. See Vâg. S. XIX, 26. Here the author, as usual (cf. p. 5 note), attempts to enhance the solemnity of the ceremony by identifying it with the tritîya-savana, or evening libation at the Soma-sacrifice, both offerings constituting the final ceremonies in the main performance of the respective sacrifices. We shall, however, see (cf. I, 8, 3, 25) that as at the evening libation the remains of the Soma are offered up, so also are the remains of havis offered to the visve devâh at the conclusion of the present sacrifice. At IV, 4, 5, 17 it is more especially the offering of rice-cake to Agni and Varuna, at the evening libation, which is identified with the svishtakrit.

399. The construction here is irregular. Perhaps this is part of the speech of the gods, being a kind of indirect address to Rudra in order to avoid naming the terrible god. Dr. Muir translates: The gods said, "This god, who rules over the beasts, commits a transgression in that he acts thus to his own daughter, our sister: pierce him through."' In the Kânva MS. some words seem to have been omitted at this particular place. According to the Ait. Br., the gods created a god Bhûtavat, composed of the most fearful forms of theirs. After piercing the incarnation of Pragâpati's sin, he asked, and obtained, the boon that he should henceforth be the ruler of cattle.

401. The âgnimâruta is one of the sâstras recited at the evening libation of the Soma-sacrifice; and made up chiefly of a hymn addressed to Agni Vaisvânara and one to the Maruts; and [following the stotriya and anurûpa pragâtha] a hymn to Gâtavedas; [and one to the Âpas, followed by various detailed p. 210 verses or couplets]; viz., Rig-veda III, 3, 'vaisvânarâya prithupâgase,' &c., and I, 87, 'pratvakshasah pratavaso,' &c.; [Rig-veda I, 168, 1-2, stotriya; VII, 16, II-32, anurûpa]; and Rig-veda I, 143, 'pratavyasîm navyasîm,' &c. (and X, 9, 'âpo hi shthâ mayobhuvas,' &c.) respectively, at the Agnishtoma (and first day of the dvâdasâha). See Âsv. Sr. V, 20, 5; Ait. Br. III, 35; IV, 30.

402. According to Ait. Br. III, 35, where this legend is also given in connection with the âgnimâruta sâstra, Agni Vaisvânara, aided by the Maruts, stirred (and heated) the seed; and out of it sprang successively Âditya (the sun), Bhrigu, and the Âdityas; whilst the coals (aṅgâra) remaining behind became the Aṅgiras, and Brihaspati, and the coal dust, the burnt earth and ashes were changed into various kinds of animals. According to Harisvâmin it would seem that our passage has to he understood to the effect that the composition of the âgnimâruta sâstra shows the order of beings which the gods caused to spring forth from the seed. See also IV, 5, I, 8.

423. ? Sasvad dha ghasha âsa, sa hi gyeshtham vardhate ’thetithîm samâm tad augha âgantâ. 'Bald war er ein Grossfisch (ghasha), denn er wuchs gewaltig,' Weber. 'He became soon a large fish. He said to Manu, "When I am full-grown, in the same year the flood will come,"' Max Müller. 'Straightway he became a large fish; for he waxes to the utmost,' Muir. Perhaps ghasha is here intended for the name of some fabulous horned fish (cf. sriṅgi, sriṅgî). In the Black Yagur-veda (Taitt. S. I, 7, 1; II, 6, 7) the p. 217 idâ is represented as a cow, produced by Mitra and Varuna (see below, par. 24). Perhaps it was this version and the symbolical representation of the idâ as meaning cattle, which suggested the notion of a horned fish, in adapting an older legend.

425. Or, 'it,' that is, either the ship, or the fish. That abhi-dudrâva, the reading of the Kânva school, is the right one, seems to follow from the next paragraph. Professor Weber's edition has ati-dudrâva, as read by his best MS., 'it (or he) sailed across the mountain.' The reading of the other MSS. adhi-dudrâva must be a clerical error, most likely for abhi-dudrâva. Professor Müller translates: 'The fish carried him by it over the northern mountain.' Dr. Muir: 'By this means he passed over (or, he hastened to) this northern mountain.'

432. The technical expression used for this fivefold cutting of the idâ is sam-ava-do, 'to cut off completely (or together),' or, according to the St. Petersb. Dict., 'to divide and collect the p. 220 pieces.' The five cuttings of the idâ consist of the upastarana, or underlayer of butter in the idâpâtrî; of two cuttings of each of the havis (or dishes of sacrificial food) from their southern and central parts respectively; and of two drippings (or bastings, abhighârana) of butter, as in the case of the svishtakrit (see Kâty. III, 4, 6, and note on I, 7, 3, 20). According to some authorities, the idâ consists of four cuttings only (cf. Hillebrandt, Neu- and Vollm. p. 122).

442. The seven Hotris comprise the Hotri with his assistants, the Maitrâvaruna (or Prasâstri), and Akkhâvâka; and the chief assistants of the Brahman, viz. the Brâhmanâkkhamsin, Âgnîdhra, Potri, and Neshtri. The Grâvastut, another assistant of the Hotri, is often added as eighth Hotri. Cf. Haug, Ait. Br. II, p. 147. Instead of upahûtâ saptahotrâ in our text, the Kânva text and the Black Yagur-veda read upahûtâh saptahotrâh, 'called hither are the seven Hotriships;' Âsval. Sr. upahûtâ divyâ sapta hotârah, 'called hither are the seven divine Hotris.'

452. Viz. 'Ida is called hither!' see par. 24. According to Kâty. III, 4, 12, all (the other priests and the sacrificer, probably with the exception of the Brahman) touch the idâ (or, according to Karka, they touch the Hotri who holds the idâ) whilst the invocation of the idâ takes place. The quartering of the cake, according to ib. 13, is done with the text, 'Make swell, O ruddy one! milk me life; milk me offspring; milk me cattle; milk me brahmahood; milk me kshatriyahood; milk me people! Fatten through the progeny, through the cattle of him who hates us, whom we hate!'

453. According to Kâty. III, 4, 14, the Adhvaryu puts the four parts on the barhis and assigns one to each priest. But according to the commentary and to other Sûtras, it is the sacrificer who allocates the portions by laying them down so as to correspond with the four intermediate regions, commencing in the south-east (or Agni's) region, and saying, 'This for the Brahman,' 'This for the Hotri,' 'This for the Adhvaryu,' 'This for the Agnîdh.' The sacrificer then shifts his Brâhmanical cord from the right to the left shoulder, and while touching the four portions, and looking towards the south (the region of the fathers), murmurs (Vâg. S. II, 31), 'Here, O fathers, regale yourselves! Like bulls come hither (âvrishâyadhvam) each to his own share!' He then quits his hold of the portions, and murmurs, 'The fathers have regaled themselves: like bulls they came each to his own share!' See Sat. Br. II, 4, 2, 20 seq.; Vâg. S. p. 57. [The Kânva text of the Brâhmana does not mention the formulas here any more than does our author.] He then shifts the cord back on his left shoulder, touches water, and hands the portions to the priests for them to eat. Kâty. III, 4, 16-18.

454. Kâty. Sr. III, 4, 19. There is some uncertainty as to the particular time when the Adhvaryu cuts the shadavatta; cf. Hillebrandt, p. 123. Mahîdhara on Vâg. S. II, 10 remarks: When the Hotri pronounces the call to heaven and earth, then he (the Adhvaryu), having put one piece of each of the two cakes in (the two bowls of) the Shadavatta (vessel), gives it to the Agnîdh; and the latter eats it with the formulas 'Hither is called (the mother Earth),' &c. The 'six cuttings' of the Shadavatta consist of a piece of the Agni cake with an 'underlayer' and a dripping of butter for each of the two bowls of the Shadavatta dish.

459. That is to say (as would appear), if the Hotri follows a school which does not recognise this particular ceremony as belonging to the Hotri's ritual. Thus the Âsval. Sr. makes no mention of it, and hence a Hotri belonging to the Sâkala or Bâshkala sâkhâs would not undertake the recitation of this consecratory formula. The Sâṅkhây. Sr., on the other hand, does prescribe it (cf. Hillebrandt, Neu- and Volim. p. 135, note 4), and a Hotri of the Kaushîtaki-sâkhâ would accordingly claim it as his privilege or duty to consecrate the samidh. For a somewhat different view, cf. Weber, Ind. Stud. X, 155; V, 408.

467. The drift of the argument of this paragraph is not quite clear to me. The after-offerings have for their deities the metres, and hence the latter are apparently called the deities of the deities, that is, of the p. 235 recipients of the offerings. The difference between the fore-offerings and after-offerings in regard to the offering-formula lies in this, that at the first fore-offering the Adhvaryu, in calling on the Hotri, names the particular object of the offering, viz. 'Pronounce the offering-prayer to the samidhs!' while for the remaining prayâgas he merely calls 'Pronounce the offering-prayer!' and the Hotri begins all his prayers (after the introductory âgur-formula) with the name of the respective recipient of the oblation. At the after-offering, on the other hand, the Adhvaryu calls each time, 'Pronounce the offering-prayer to the gods' (or, according to Kâty. III, 5, 8, optionally without 'to the gods,' the second and third times), and the Hotri's prayers begin with 'The divine (Barhis, or Narâsamsa, or Agni Svishtakrit) . . .: See I, 5, 3, 8 seq.

469. Vasuvane vasudheyasya.(vetu); perhaps better, as Sâyana, on Taitt. S. II, 6, 9, takes it, 'May he partake of the gift of wealth for the (sacrificer's) obtainment of wealth.' 'For the wealth-desirer of wealth-gift' = 'for the desirer of wealth-possession,' St. Petersb. Dict. Our author apparently takes it in the sense of 'for the obtainer of wealth and for the receiver of wealth;' and Mahîdhara (Vâg. S. XXII, 48; XXVIII, 12) interprets it 'for the giving (or obtainment) of wealth and for the depositing of treasure (i.e. for burying a treasure in the sacrificer's house!)' Harisvâmin takes vasuvaue as vocative; but the accent is against his view.

474. This passage is of considerable importance, as showing that the prohibition of intermarriage between near blood-relations,--so rigidly enforced in later times, and already formulated in passages such as Âpast. Dharm. II, 5, 15, 16, 'One must not give one's daughter to a man belonging to the same gotra. Nor to one related (within six degrees) on the mother's (or father's) side.' Gobh. III, 4, 3-5, 'One must take for one's wife one who is not of the same gotra, or one who is not sapinda to one's mother,'--was not as yet firmly established in our author's time. Harisvâmin remarks on our text, that the Kânvas allow intermarriage in such cases from the third generation--(the Kânva text of the Sat. Br. reads, 'In the third man we unite, in the fourth man we unite')--and the Saurâshtras from the fourth generation; and that the Dâkshinâtyas allow marriage with daughters of the mother's brother, p. 239 and with sons of the father's sister. See Weber, Ind. Stud. X, p. 75; Max Müller, History of Ancient Sanskrit Literature, p. 387; Bühler, Sacred Laws of the Âryas, I, p. 126.

480. According to Kâty. III, 6, 1, and the other Sûtras, the Adhvaryu adds here sûktâ brûhi, 'recite the praises (hymns)!' which Sâyana on Taitt. Br. III, 6, 15 combines with the preceding sûktavâkâya, and explains thus: 'hotâ tvam sûktasya vâko vakanam yasya so ’yam devah sûktavâkah (? i.e. Agni, cf. Sat. Br. I, 9, 1, 4) tasmai sûktavâkâya devâya sûktâ brûhi, idam dyâvâprithivîm anuvâkoktâni sobhanâni vakanâni kathaya (!);' but differently on Taitt. S. I, 1, 13, 'idam dyâvâprithivî bhadram abhûd (Taitt. Br. III, 5, 10) ityâdyanuvâkah sûktam, tasya vâko vakanam, tadartham mânusho hotâ preshitah; ato hetoh, he hotas tat sûktam brûhi.'

484. Vyantu vayo ’ktam rihânâh. Mahîdhara interprets it, 'May the birds (i.e. the metres) go (? to heaven,--taking and) licking the anointed (prastara).' The Kânvas read, 'vyantu vayo ripto rihânâh.' The Black Yagus (Taitt. S. I, 1, 13, 1) has 'aktam rihânâ viyantu vayah, pragâm yonim mâ nirmriksham, âpyâyantâm âpa oshadhayah,' which Sâyana explains by 'May the birds having licked the anointed (top) go their several ways,' &c.; and the Taitt. Br. III, 3, 9, 3 remarks to viyantu vayah, 'Having made him birds, he makes him go to the heavenly world.' According to Sâyana, the three above formulas are by Âpastamba referred to the three acts of anointing, whereas the others, he says, divide the first formula into two, and use the second one (pragâm, &c.) while the lower part of the prastara is anointed. See, however, Hillebrandt, Neu- and Vollm. p. 142, note 3.

513. See p. 247, note 2. The original meaning of the terms sam yos, as they occur in the Rig-veda, is happily rendered by Professor Max Müller (Translation of the Rig-veda, I, p. 182) by 'health and wealth.' In the sacrificial ceremonial a deeper significance bas come to be attached to this benedictory formula, for which it is difficult to find an exact equivalent. The entire samyuvâka, as here given, forms part of a khila to the last book of the Rik-Samhitâ; cf. Max Müller's edition, vol. vi. p. 32; A. Weber, Ind. Stud. IV, p. 431. The Black Yagus version of the legend regarding Samyu Bârhaspatya (Taitt. S. II, 6, 10) is quite different from ours; they were both invented to explain sam yos.

515. In Kâty. III, 6, 21 the touching of the altar is prescribed, with the text Vâg. S. II, 19 b; the commentators differ as to whether the sacrificer or the Adhvaryu is to do this. The Kânva Samhitâ omits that formula, and hence assigns this touching to the Hotri. Harisvâmin remarks that the Hotri touches the earth with the little finger of his right hand, as stated in the Kânva recension. The latter reads 'with the little finger.' No mention is made in the Âsv. S. of this touching of the earth on the part of the Hotri.

519. The Adhvaryu calls on the Hotri: 'For Soma (Tvashtri, &c. respectively)' (in a low voice)--'recite!' (aloud). The Hotri then recites the invitatory prayer (anuvâkyâ, for which see Âsv. Sr. I, 10, 5) in a low voice, except the concluding 'om!' which he pronounces aloud. The Adhvaryu now calls on the Âgnîdhra, who responds with 'Astu sraushat.' Thereupon the Adhvaryu calls on the Hotri; 'For Soma,' &c. (in a low voice),--'pronounce the offering prayer!' (aloud); and the Hotri recites the yâgyâ, in a low voice, except the concluding 'Vaushat,' which is pronounced aloud, and simultaneously with which the Adhvaryu pours the oblation (consisting of four ladlings of butter from the butter-pot into the guhû, by means of the sruva) into the fire.

526. Viz. at the offering of the remains of butter (I, 8, 3, 23), of which the present ceremony is the counterpart. Dr. Hillebrandt, Neu- and Vollm. p. 160, (after a scholiast) calls this modification Pragraha-homa (offered to Agni adabdhâyu asîtama). According to Kâty. III, 7, 18; 19, this ceremony is followed by the performance, in the Dakshina fire, of two (guhoti) oblations of butter, to Agni samvesapati and Sarasvatî respectively (see the formulas Vâg. S. II, 20, b, c); and the pishtalepa-âhuti to the Visve Devâh, being an offering of the remnants of dough, left from the preparation of the sacrificial cakes. These offerings would then be succeeded by the ceremonies treated in par. 22 seq.

528. According to Katy. III, 8, 2, the lady thereupon unties the grass-cord with which she was girt (see I, 3, 1, 12), with the text, 'I free myself from Varuna's noose wherewith the gracious Savitri bound me; place me unscathed, together with my husband, in the lap of eternal law, in the world of righteousness!' Âsv. I, 11, 3, however, assigns this ceremony to the Hotri; and no doubt rightly, since it is not mentioned by our author, and the Vâg. S. does not give the formula. Thereby also the original form of the text (Rig-veda X, 85, 24), 'I free thee,' &c., is preserved. Mahîdhara on Vâg. S. here takes 'veda' either in the sense of 'the Veda (Rik, &c.),' or as 'the knower.' Perhaps it should rather be taken as 'the obtainer.'

539. Cf. Mahâbh. XII, 525, 'Two paths are known, one leading to the gods, and one leading to the fathers; and ib. XIII, 1082, That sun is said to be the gate of the paths leading to the gods; and that moon is said to be the gate of the paths leading to the fathers.' See also Khand. Up. V, 3. In Sat. Br. VI, 6, 2, 4 the gate of the heavenly world is said to be situated in the northeast; whilst that of the world of the fathers, according to XIII, 8, 1, 5, lies in the south-east. Cf. Kaushît. Up. I, 2 seq. (Max Müller, Up. I, p. 274), 'Verily, the moon is the door of the heavenly world,' &c.

541. That is, with the departed persons, the fathers; or, more probably, with new bodies (?), cf. the funereal hymns, Rig-veda X, 14-18; especially X, 35, 14; 16, 5; 14, 8. Perhaps, however, it would be better to construe, 'by (our) bodies we have united with lustre and vigour; by (our) mind with bliss.' In IV, 6, 1, 1 it is said, that the sacrificer is born in the next world with his entire body; similarly XI, 1, 8, 6; XII, 8, 3, 31. For further quotations regarding the views on future existence, see A. Weber, Ind. Streifen, I, p. 20 seq.; J. Muir, Original Sanskrit Texts, V, p. 314 seq.

550. The Mâdhyandina text of the Vâg. S. does not give this formula. The Kânva text of the Samhitâ has the following (Weber's edition, p. 59), 'Woven art thou, a web art thou: weave me along (? extend my life) at this sacrifice, at this holy deed, in this food, in this world!' 'May my son weave on (continue) this work, this manly deed of mine!' Thus also Kâty. III, 8, 25. The Kânva text of the Brâhmana, however, mentions only the formula given above. According to Laugâkshi he names his favourite son; according to Sâṅkhâyana, his eldest son, or as many sons as he has. See comm. on Kâty. IV, 12, II.

The Satapatha-Brâhmana

First Kânda

The Darsapûrnamâsa-Ishtî or New and Full-moon Sacrifices

First Adhyâya, First Brâhmana