| Philosophy and Religion / Satapatha Brahmana |
The Satapatha Brahmana: Fourteenth Kânda, Second Adhyâya
First Brâhmana
The boiling of the gharma, and the offerings.
1. He now offers (the first of) the two Rauhina (cakes)1:--(Vâg. S. XXXVII, 21), 'May the day be pleased with its brightness, the well-lighted with its light, hail!' with this text both (cakes are offered) in the morning;--'May the night be pleased with its brightness, the well-lighted with its light, hail!' with this text both (cakes are offered) in the evening.
2. And as to why he offers two Rauhina (cakes),--the two Rauhinas doubtless are Agni and Âditya (the sun), for by means of these two deities sacrificers ascend (ruh) to heaven.
3. And, indeed, the Rauhinas are also day and night, and the Pravargya is the sun: he thus encompasses yonder sun by the day and the night, whence he is encompassed by the day and the night.
4. And, indeed, the Rauhinas are also these two worlds, and the Pravargya is the sun: he thus encompasses yonder sun by these two worlds, whence he is encompassed by these two worlds.
5. And, indeed, the Rauhinas are also the two eyes, and the Pravargya is the head: he thus places the eye in the head.
6. He now takes a rope, with (Vâg. S. XXXVIII, 1), 'At the impulse of the divine Savitri, I take thee, with the arms of the Asvins, with the hands of Pûshan: Aditi's2 zone thou art;'--the mystic import of this is the same as before3.
7. He then calls the cow, whilst stepping behind the Gârhapatya (Vâg. S. XXXVIII, 2), 'Idâ, come hither! Aditi, come hither! Sarasvatî, come hither!' for the cow is Idâ, and the cow is Aditi, and the cow is Sarasvatî. And he also calls her by her (real) name, with these (formulas), 'N.N.4, come hither!' thus thrice.
8. When she comes, he lays (the rope) round her (horns), with (Vâg. S. XXXVIII, 3), 'Aditi's zone thou art, Indrânî's head-band;'--for Indrânî is Indra's beloved wife, and she has a most variegated head-band: 'that thou art' he thereby means to say, and that he indeed thereby makes it to be.
9. He then lets the calf to it (to suck), with, 'Pûshan thou art,'--Pûshan, doubtless, is he that blows here (the wind), for that one supports5 (push) all this (universe); and the Pravargya also is that (wind): it is him he thus pleases, and therefore he says, 'Pûshan thou art.'
10. He then leads it (the calf) away6 with, 'Afford (milk) for the Gharma!' for the Gharma, doubtless, is that fluid which this (cow) lets flow: he thus means to say thereby, 'Allow her a share!'
11. He then causes it to flow into the milking-bowl, with (Vâg. S. XX XVIII, 4), 'Flow for the Asvins!'--with regard to the Asvins he thus says this, for it was the Asvins who restored the head of the sacrifice: it is them he thus pleases, and therefore he says, 'Flow for the Asvins!'
12, 'Flow for Sarasvatî!'--Sarasvatî, doubtless, is Speech, and with speech the Asvins then restored the head of the Sacrifice: it is those (Asvins) he thus pleases, and therefore he says, 'Flow for Sarasvatî!'
13. 'Flow for Indra!'--for Indra is the deity of the sacrifice, and it was indeed by him who is the deity of the sacrifice that the Asvins then restored the head of the sacrifice: it is them he thus pleases, and therefore he says, 'Flow for Indra!'
14. The (spilt) drops he then consecrates with, 'Hail, possessed of Indra! hail, possessed of Indra!' for Indra is the deity of the sacrifice: he thus pleases him who is the deity of the sacrifice, and therefore he says, 'Hail, possessed of Indra! hail, possessed of Indra!' Thrice he says it, for threefold is the sacrifice. The call of 'hail!' he places first, and the deity last: the significance of this is the same as before.
15. He then touches her udder7, with (Vâg. S. XXXVIII, 5; Rig-v. I, 164, 49), 'This ever-flowing, grateful udder of thine,'--that is to say, 'This udder of thine placed in secret8;'--'treasure-giving, wealth-granting, bountiful,'--that is to say, 'which is a giver of treasures, a granter of wealth, and precious;'--'whereby thou furtherest all desirable things,'--that is to say, 'whereby thou supportest all the gods and all creatures;'--'O Sarasvatî, move that hither for us to suck,'--Sarasvatî, doubtless, is Speech, and so is this (cow) which yields the Gharma milk; and Speech is worship: thus he means to say, 'Grant us worship whereby we may please the gods.' He then steps up to the site of the Gârhapatya with, 'I pass along the wide aerial realm,'--the mystic import of this is the same as before9.
16. He then takes the two lifting-sticks10, with (Vâg. S. XXXVIII, 6), 'The Gâyatrî metre thou art,--the Trishtubh metre thou art,'--he thus takes them with both the Gâyatrî and the Trishtubh metres;--'with heaven and earth I encompass thee,'--for the two lifting-sticks are indeed these two, heaven and earth; and the Pravargya is the sun: he thus encompasses yonder sun within these two, heaven and earth. Thereupon (having lifted up the pot) he sweeps it clean with a branch of reed grass: the mystic import of this is the same as before.
17. He then puts it on the 'supporting' tray11 with, 'By the air I support thee,'--for the 'supporting' tray is the air, since everything here is supported by the air; and the 'supporting' tray also is the belly, for all food and drink here is supported (held) by the belly: therefore he says, 'By the air I support thee.'
18. He then pours in the goat's milk12; for that (Mahâvîra pot) when heated, becomes glowing: he thus soothes it, and when soothed he pours the cow's milk into it--
19. With, 'O Indra and ye Asvins!'--for Indra is the deity of the sacrifice, and he thus pleases him who is the deity of the sacrifice; and 'Ye Asvins' he says, because the Asvins at that time restored the head of the sacrifice, and it is them he thus pleases: therefore he says, 'O Indra and ye Asvins!'
20. 'Of bees’ honey'--this is indeed honey;--'drink ye the Gharma (hot draught),'--that is to say, drink ye the liquor;'--'ye true ones,'--those (deities) are indeed true (vasu), for it is they that maintain (vâsaya) all this (universe);--'worship ye, vât!' thus this comes to be for him as if it were offered with the Vashat-call.
21. 'Hail to Sûrya's ray, the rain-winner13!'--for one of the sun's rays is called 'rain-winner,' whereby he supports all these creatures: it is that one he thus pleases, and therefore he says, 'Hail to Sûrya's ray, the rain-winner!' The call of hail he places first, and the deity last: the significance of this is the same as before14.
22. And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance thereof is the same as at the creation15.
Second Brâhmana
1. And when the Hotri recites this (verse), 'Let Brahmanaspati go forward, let the goddess Sûnritâ go forward,'--the Adhvaryu, stepping forward, makes offering (by muttering) the wind-names. For at this time the gods were afraid lest the Rakshas, the fiends, might injure that (Pravargya) of theirs in the middle (of the sacrifice): they offered it with the Svâhâ-call before (its being taken to) the Âhavanîya, being thus offered they offered it (again) in the fire; and in like manner does this one now offer it with the Svâhâ-call before (its being taken to) the Âhavanîya, and being thus offered he offers it (again) in the fire.
2. [Vâg. S. XXXVIII, 7,] 'To the wind Ocean (I offer) thee, hail!'--the (aerial) ocean (samudra) indeed is he who blows here, for from out of that ocean all the gods and all the beings issue forth (samud-dru): it is to him (Vâyu, the wind) he thus offers it, and therefore he says, 'To the wind Ocean (I consecrate) thee, hail!'
3. 'To the wind Flood--thee, hail!'--the flood (sarira) indeed is he who blows here, for from out of that flood all the gods and all the creatures come forth together (saha irate): it is to him he thus offers it, and therefore he says, 'To the wind Flood--thee, hail!'
4. 'To the wind Unassailable--thee, hail! To the wind Irresistible--thee, hail!'--unassailable and irresistible indeed is he who blows here: it is to him he thus offers it, and therefore he says, 'To the wind Unassailable--thee, hail! To the wind Irresistible--thee, hail!'
5. 'To the wind Favourable--thee, hail! To the wind Ogress-ridder--thee, hail!'--favourable and an ogress-ridder indeed is he who blows here: it is to him he thus offers it, and therefore he says, 'To the wind Favourable--thee, hail! To the wind Ogress-ridder--thee, hail!'
6. [Vâg. S. XXXVIII, 8,] 'To Indra, accompanied by the Vasus and Rudras, (I offer) thee, hail!'--Indra indeed is he who blows here: it is to him he thus offers it, and therefore he says, 'To Indra--thee;' and when he says, 'accompanied by the Vasus and Rudras,' thereby he allows a share to the Vasus and Rudras along with Indra; and, moreover, it is thereby made to be like the morning Soma-pressing, and the midday-pressing16.
7. 'To Indra, accompanied by the Âdityas,--thee, hail!'--Indra indeed is he who blows here: it is to him he thus offers it, and therefore he says, 'To Indra--thee;' and when he says, 'accompanied by the Âdityas,' thereby he allows a share to the Âdityas along with Indra; and, moreover, it is made like the evening-pressing17.
8. 'To Indra, the slayer of the evil-minded,--thee, hail!'--Indra indeed is he who blows here: it is to him he thus offers it, and therefore he says, 'To Indra--thee;' and as to his saying, 'to the slayer of the evil-minded,' the evil-minded one being an enemy, he thereby means to say, 'To Indra, the slayer of enemies,--thee!' This is his (Indra's) special share: even as there is a share for a chief18, so is this his (share) apart from the (other) gods.
9. 'To Savitri, accompanied by the Ribhus, the Vibhus (lords), and the Vâgas (powers),--thee, hail!'--Savitri (the sun) indeed is he who blows here: it is to him he thus offers it, and therefore he says, 'To Savitri, accompanied by the Ribhus, the Vibhus, and the Vâgas,--thee!' He thus allows a share therein to all the gods along (with Savitri).
10. 'To Brihaspati, accompanied by the All-gods,--thee, hail!'--Brihaspati indeed is he who blows here: it is to him he thus offers it, and therefore he says, 'To Brihaspati--thee;' and when he says, 'accompanied by the All-gods,' he thereby allows a share therein to all the gods along (with Brihaspati).
11. [Vâg. S. XXXVIII, 9,] 'To Yama, accompanied by the Aṅgiras and the Fathers,--thee, hail!'--Yama indeed is he who blows here: it is to him he thus offers it, and therefore he says, 'To Yama--thee;' and as to his saying, 'accompanied by the Aṅgiras and the Fathers,'--when the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers,--the Fathers being three in number19: thus it is to these he thereby allows a share along (with Yama).
12. These are twelve names,--twelve months are in a year, and the year is he that shines yonder, and the Pravargya also is that (sun): thus it is him he thereby pleases, and therefore there are twelve (names).
13. He then pours (the spilt milk and ghee) from the tray into the Mahâvîra (pot) with, 'Hail to the Gharma!'--the Gharma (hot draught) is he who shines yonder, and the Pravargya also is that (sun): thus it is him he thereby pleases, and therefore he says, 'Hail to the Gharma!'--the call of 'hail!' he places first, and the deity last: the significance of this is the same as before20.
14. When it has been poured in, he mutters, 'Hail, the Gharma to the Fathers!' When the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers--the Fathers being three in number: it is these he thus pleases. The call of 'hail!' he places first, and the deity last: the significance of this is the same as before.
15. He recites no anuvâkyâ (invitatory) formula, for once for all the Fathers have passed away: therefore he recites no anuvâkyâ. Having stepped across21, and called (on the Âgnîdhra) for the Sraushat22, he (the Adhvaryu) says (to the Hotri), 'Pronounce the offering-formula (yâgyâ) of the Gharma;' and on the Vashat-call being uttered he offers--
16. With (Vâg. S. XXXVIII, 10), 'All regions (hath he worshipped), seated in the south,'--that is to say, 'every region (has he worshipped), seated on the south;'--'all gods hath he worshipped here,'--that is, 'every god has he worshipped here;'--'of the sweet Gharma, consecrated by Svâhâ (hail!), drink ye, O Asvins!'--with regard to the Asvins he says this; for the Asvins restored the head of the sacrifice: it is them he thus pleases. The call of 'hail!' he places first, and the deity last: the significance of this is the same as before.
17. And, having offered, he (thrice) shakes (the Mahâvîra) upwards, with (Vâg. S. XXXVIII, 11), 'In heaven place thou this sacrifice! this sacrifice place thou in heaven!'--for the Gharma (hot milk-draught), the sacrifice, is yonder sun, and he indeed is 'placed' in the heavens, is established in the heavens: it is thus him he thereby pleases, and therefore he says, 'In heaven place thou this sacrifice! this sacrifice place thou in heaven!' On the repetition of the Vashat, he offers--
18. With, 'Hail to Agni, worthy of sacrifice!'--this is in lieu of the Svishtakrit (offering), for Agni is the maker of good offering;--'may blessing result from the sacrificial texts!' for by the sacrificial texts that (sun) is established (as the Mahâvîra) in this world: thus it is them he thereby pleases. The call of 'hail!' he places first, and the deity last: the significance of this is the same as before.
19. The Brahman (priest) pronounces the anumantrana (formula of consecration); for the Brahman is the best physician among the officiating priests: thus he heals this sacrifice by means of him who is the best physician among the priests.
20. [He does so, with Vâg. S. XXXVIII, 12.] 'O Asvins, drink ye the Gharma!'--with regard to the Asvins he says this, for the Asvins restored the head of the sacrifice: it is them he thus pleases.
21. 'The hearty23 one with daily24 favours,'-- this is indistinct, for Pragâpati is indistinct (undefined), and the sacrifice is Pragâpati: Pragâpati, the sacrifice, he thus heals;--
22. 'To the web-weaver,'--the web-weaver, doubtless, is he that shines yonder, for he moves along these worlds as if along a web; and the Pravargya also is that (sun): thus it is him he thereby pleases, and therefore he says, 'To the web-weaver'--
23. 'To Heaven and Earth be reverence!' he thus propitiates heaven and earth, within which everything here is contained.
24. Thereupon the Sacrificer (mutters),--the Sacrificer being the sacrifice, he thus heals the sacrifice by means of the sacrifice;--
25. [Vâg. S. XXXVIII, 13,] 'The Asvins drank the Gharma,'--he says this with regard to the Asvins, for the Asvins restored the head of the sacrifice: it is them he thus pleases.
26. 'Heaven and Earth have approved of it25'--he says this with regard to heaven and earth, within which everything here is contained;--'may gifts accrue here!'--whereby he means to say, 'may there be riches for us here.'
27. The rising (milk) he then consecrates by the anumantrana26, 'For freshness swell thou!' --whereby he means to say, 'For rain . . .;'--'for vigour swell thou!'--he thereby means the vigour, the life-sap, which results from the rain;--'for the Brahman swell thou!'---he thereby means the priesthood;--'for the Kshatra swell thou!'--he thereby means the nobility;--'for Heaven and Earth swell thou!'--he thereby means these two, the heaven and the earth, within which everything here is contained.
28. When it rises upwards; it rises for (the benefit of) the Sacrificer; when on the front side, it does so for the gods; when on the right (south) side, it does so for the Fathers; when at the back (west side), it does so for the cattle; when on the left (north) side, it does so for (the Sacrificer's) offspring: in any case no fault is incurred by the Sacrificer, for it always rises upwards; and in whatever direction it rises in that it rises. When the drops cease,--
29. He steps out towards the north-east with, 'A well-supporting support thou art,'--he who shines yonder is indeed a support, for he supports everything here, and by him everything here is supported; and the Pravargya also is that (sun): thus it is him he thereby, pleases, and therefore he says, 'A well-supporting support thou art.'
30. He then places (the Mahâvîra) on the mound with, 'Incapable of injuring, preserve thou our powers!'--'Not angry27, preserve our wealth,' is what he thereby means to say;--'preserve the priesthood, preserve the nobility, preserve the people!'--'preserve all that,' is what he thereby means to say.
31. He then offers by means of the pieces of (split) wood28,--the pieces of wood being the vital airs, it is the vital airs he thus bestows upon him;--
32. With (Vâg. S. XXXVIII, 15), 'Hail to Pûshan, to the cream!'--Pûshan, doubtless, is he who blows here, for he (the wind) supports (push) everything here; and the breath also is that (wind): it is breath he thus bestows upon him, whence he says, 'Hail to Pûshan, to the cream!' The call of 'hail!' he places first, and the deity last: the significance of this is the same as before. Having offered (by means of the first piece) he leans it against the middle enclosing-stick29 (paridhi).
33. 'Hail to the pressing-stones!'--the pressing-stones being the vital airs, it is the vital airs he thus bestows upon him. Having offered (with the second stick) he leans it against the middle enclosing-stick.
34. 'Hail to the sounding-holes30!'--the sounding-holes (pratirava), doubtless, are the vital airs, for everything here is pleased (pratirata) with the vital airs: it is the vital airs he thus bestows upon him. Having offered (with the third stick) he leans it against the middle enclosing-stick.
35. 'Hail to the Fathers, (seated) upon the Barhis31, and drinking the Gharma!'--even without offering he secretes (this, the fourth stick) under the barhis of the south part (of the vedi32) whilst looking towards the north33. When the sacrifice had its head cut off, its life-sap flowed away, and went to the Fathers--the Fathers being three in number: it is them he thus pleases. And as to why he does not look at it,--once for all the Fathers have passed away.
36. 'Hail to Heaven and Earth!'--heaven and earth being the out (and in)-breathing and the up-breathing, it is the out and up-breathing he thus bestows upon him. Having offered (with the fifth stick) he leans it against the middle enclosing-stick.
37. 'Hail to the All-gods!'--the Visve Devâh being the vital airs, it is the vital airs he thus bestows upon him. Having offered (with the sixth stick) he leans it against the middle enclosing-stick.
38. [Vâg. S. XXXVIII, 16,] 'Hail to Rudra, praised by the Rudras34!'--even without offering (with this, the seventh stick), he, looking southwards, hands it to the Pratiprasthâtri, and the latter throws it outside (the offering-ground) northwards to the north of the hall, for this is the region of that god: he thus gratifies him in his own region. And as to why he does not look at it, he does so thinking, 'Lest Rudra should do me harm.'
39. There are seven of these oblations, for seven in number are these (channels of the) vital airs in the head: it is these he thus bestows upon him.
40. He then pours (the remaining milk and ghee) from the Mahâvîra into the supporting-tray with, 'Hail, light with light!'--for light indeed the milk was in the one (vessel), and light it is in the other, and these two lights thus unite with each other. The call of 'hail!' he places first, and the deity last: the mystic import of this is the same as before.
41. He then offers (the second of) the two Rauhina35 (cakes) with, 'May the day be pleased with its brightness, the well-lighted with its light, hail!'--the mystic import of this is the same as before;--'may the night be pleased with its brightness, the well-lighted with its light, hail!'--the mystic import of this is the same as before.
42. He then hands to the Sacrificer the remainder of the Gharma. He, having solicited an invitation36 (to the meal), drinks it with, 'Offered is the honey unto Agni, the greatest of Indras,'--'Offered is the honey unto Agni, the most powerful,' he thereby means to say; 'let us eat of thee, god Gharma: reverence be unto thee, injure us not!'--a blessing he thereby invokes.
43. Now, on the south side sand has been strewn; there they cleanse themselves37: in this there is the same significance as in the Mârgâlîya. The pieces of wood he throws into the fire. They then proceed with the Upasad. And thus the head of the sacrifice has been set right in the very same manner in which the Asvins then restored it.
44. One must not perform the Pravargya at one's first Soma-sacrifice, since that would be sinful, and lest Indra should cut off his head; but at the second or the third (Soma-sacrifice); for at first the gods went on worshipping and toiling with the headless sacrifice, therefore (he should do so) at the second or the third (sacrifice). Moreover, it will become heated and ablaze;--
45. And were he to perform the Pravargya at the first Soma-sacrifice, that (Mahâvîra) of his, when heated and ablaze, would burn up his family and cattle, and also his life, and the Sacrificer would be liable to perish: therefore (let him perform it) at the second or third (sacrifice).
46. Let him not perform the Pravargya for any and every one, lest he should do everything for every one, for the Pravargya is everything; but let him only perform it for him who is known, or to whoever may be dear to him, or who has studied sacred writ: by means of the study of sacred writ he would thus gain it.
47. One may perform the Pravargya for a thousand (head of cattle)38, for a thousand means everything, and that (Pravargya) is everything. One may perform it for all (the Sacrificer's) property; for all one's property means everything, and this (Pravargya) is everything. One may perform it at a Visvagit with all the Prishthas39; for the Visvagit (all-conquering day) with all the Prishthas means everything, and this (Pravargya) is everything One may perform it at the Vâgapeya (and) Râgasûya, for such (a ceremony) means everything. One may perform it at a sacrificial session, for the session means everything, and this (Pravargya) is everything. These are (the occasions for) his performances of the Pravargya, and (let him perform it) nowhere else but at these.
48. Here now they say, 'Seeing that the Pravargya is headless, whereby, then, does the Agnihotra become possessed of a head for him?' Let him say, 'By the Âhavanîya.'--'How the New and Full-moon sacrifices?' Let him say, 'By the ghee and the cake.'--'How the Seasonal sacrifices?' Let him say, 'By the oblation of clotted curds40.'--'How the animal sacrifice?' Let him say, 'By the victim and the cake.'--'How the Soma-sacrifice?' Let him say, 'By the Havirdhâna41.'
49. And they also say,--when the sacrifice had its head cut off, the gods on that occasion restored it as the hospitable reception42 (of King Soma), and verily for him who so knows this offering is not made with any headless sacrifice whatever.
50. And, again, they say, 'Seeing that at the sacrifice they lead forward the Pranîtâ43 (water), wherefore do they not lead it forward on this occasion?' Well, this--to wit, the Pranîtâ (water)--being the head of the sacrifice, and the Pravargya also being its head, (he does so) thinking, 'Lest I cause the head to be overtopped by a head.'
51. And, again, they say, 'Seeing that elsewhere there are fore-offerings and after-offerings, wherefore are there not any on this occasion?' Well, the fore-offerings and after-offerings being the vital airs, and so also the Avakâsas44, and the pieces of wood, (it is so) lest he should cause the vital airs to be overtopped by vital airs.
52. And, again, they say, 'Seeing that elsewhere they offer two butter-portions, wherefore does he not offer them on this occasion?' Well, those two--to wit, the butter-portions--being the eyes of the sacrifice, and so also the two Rauhina (cakes)--(it is so) lest he should overtop eye by eye.
53. And, again, they say, 'Seeing that they make offering to the gods by means of wooden (vessels), wherefore does he offer this (Gharma) by means of one made of clay?' When the Sacrifice had its head cut off, its life-sap flowed away and entered the heaven and the earth. Now this (earth) is clay, and yonder (sky) is water; and the Mahâvîra (vessels) are made of clay and water: thus he supplies and completes it (the Pravargya) with that life-sap.
54. But if it were made of wood, it would be burnt; and if of gold, it would dissolve; and if of copper, it would melt; and if of stone, it would burn the two handling-sticks; and that (Gharma) itself submitted to that (earthen vessel): therefore it is by means of an earthen one that he offers it.
55. And, verily, whosoever either, teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance thereof is the same as at the creation45.
Footnotes
1. According to the Sûtras and the Taitt. Âr., the southern cake is offered at this juncture of the performance, whilst the northern one is offered later on (see XIV, 2, 2, 41). For both cakes one and the same text is used, viz. the first of the two here mentioned at the morning performance, whilst the second is used at the afternoon performance. The cakes, being one-kapâla ones (the two 'rauhinahavanî' ladles serving as kapâlas), must be offered entire. Cf. Kâty. XXVI, 4, 14; 6, 18; Âpast. XV, 10, 1; 11, 5; 12, 7; Taitt. Âr. IV, 10, 4. Though our Brâhmana expresses itself in a rather peculiar way, its statement, here and at XIV, 2, 2, 41, is perhaps meant to imply the same mode of procedure. If this is the case, the two paragraphs would mean,--at this juncture of the two performances he offers the two southern (northern, at XIV, 2, 2, 41) cakes,--the two cakes (the southern and the northern one) of the morning performance requiring the first, and those of the afternoon performance the second, text. It is not impossible, however, that the author intends a different mode of procedure or wishes to leave it purposely vague. If we were to read 'rauhinam' for 'rauhinau,' the text would be more in accordance with the practice prescribed in the Sûtras. Cf. also Mahîdh. (on Vâg. S. XXXVII, 21)--where read 'rauhinau' instead of 'pravargyau'--who adopts the procedure here explained.
2. The edition omits 'adityai,' and reads 'devebhyas' for 'devasya.'
3. See I, 2, 4, 4; 3, 1, 15.
4. As, for instance, Dhavalî, or Gaṅgâ.
5. Or nourishes, makes grow, inasmuch as it brings about rain (Mahîdhara).
6. Whilst the calf is sucking, he secures the cow by tying together her hind legs.
7. Or, one of the teats (stanam); according to Mahîdhara, the part is used for the whole; and the Kânva recension indeed reads 'stanân' (the teats); cf. Kâty, XXVI, 5, 7, comm.
8. The author apparently derives 'sasaya' (? perennial, inexhaustible) from 'sî,' to lie, sleep, as does Mahîdhara.
9. Viz. as at I, 1, 2, 4.--According to Kâty. XXVI, 5, 10 seq., the Hotri says, 'Arise, Brahmanaspati!' whereupon the Adhvaryu rises; and the Hotri again calling, 'Hasten up with the milk!' he steps up to the Gârhapatya.
10. See p. 458, note 1.
11. The 'upayamanî' is apparently a kind of bowl, or hollow tray of hard (udumbara) wood, somewhat larger than the (bowls of the) spoons or ladles used on this occasion, and, indeed, also itself used as such.
12. Whilst the Adhvaryu was milking the cow into the earthen bowl (pinvana), his assistant, the Pratiprasthâtri, silently milked a goat tied to the peg.
13. According to Taitt. Âr. IV, 8, 4; Âpast. XV, 10, 2, this formula is addressed to the steam rising from the Mahâvîra pot--it being accordingly modified to 'I offer thee to Sûrya's ray, the rain-winner.'
14. XIV, 1, 3, 26.
15. See p. 458, note 1.
16. See III, 4, 5, 1, where it is stated that the morning-pressing belongs to the Vasus, the midday-pressing to the Rudras, and the third pressing to the Âdityas.
17. See III, 4, 5, 1, where it is stated that the morning-pressing belongs to the Vasus, the midday-pressing to the Rudras, and the third pressing to the Âdityas.
18. Or, for the best (or eldest brother). Cf. III, 9, 4, 9.
19. See p. 465, note 2.
20. See XIV, 1, 3, 26.
21. Viz. past the Âhavanîya, along its back (or western) side, to the south side of the fire.
22. See part i, p. 132, note; III, 4, 4, 11 seqq.
23. The exact meaning of 'hârdvânam' is doubtful. Mahîdhara analyses it by 'hârd' = 'hrid', + 'vâna,' blowing, going, hence 'heart-wafting, going to the heart = dear to the heart.' The St. Petersb. Dict. takes the word to be 'hârd-van,' in the sense of 'herzstärkend' (heart-sustaining, invigorating--? literally, 'possessed of heartiness'). The Taitt. Âr. has 'hârdivânam' instead. The author of the Brâhmana apparently considers the term as obscure, and uses this circumstance for his own symbolic purposes.
24. Perhaps the author means to characterise also the epithet 'ahar-diva' (lit. 'day-daily,' cf. Germ. tagtäglich; Aberdonian 'daily-day') as obscure. Mahîdhara takes it to mean 'relating to morning and evening,' as applying to the two performances of the Pravargya,
25. They approved of it by saying 'Well done'; Mahîdh.
26. That is, as would seem, he speaks the anumantrana in order to consecrate whatever milk might have been spilled in bubbling over. Possibly, however, he is to do so at the time when the pot bubbles over (though the 'atha' would rather be out of place in that case). The Taittirîyas differ somewhat on this point of the performance. After the Gharma-milk has been offered, the Pratiprasthâtri fills the Mahâvîra pot, whilst it is held over the fire, with boiled sour curds and whey (dadhi), whilst muttering the text, 'The Asvins drank the Gharma . . .,' and with the texts; 'For freshness swell thou,' &c.
27. The author apparently takes 'ameni' in the sense of 'amanyu.' The St. Petersb. Dict. assigns to it the meaning 'not shooting, incapable of shooting.'
28. For these pieces of wood, or large chips, of Vikaṅkata wood (Flacourtia sapida) which were laid round the pot, see XIV, 1, 3, 26. They are dipped into the remains of the hot milk and ghee, the liquid adhering to them being then offered.
29. That is, that one of the three fresh sticks enclosing the fire which is laid down first, along the back, or west side, and forms the base of a triangle the apex of which points eastwards. Cf. I, 3, 4, 1 seqq.
30. This meaning is, by the St. Petersb. Dict., assigned to 'prati-rava' (otherwise 'echo'), the proper term for the sounding-holes being 'upa-rava,' cf. III, 5, 4, 1, where they are likened to the eyes and ears, as channels of the vital airs.
31. If this rendering (St. Petersb. Dict.) of ûrdhvabarhis' is correct--the term being apparently based on the Fathers’ epithet 'barhishadah,' 'seated on the barhis' (sacrificial grass-covering of the altar-ground)--the force of 'ûrdhva' in the compound is very peculiar. Mahîdhara takes it in the sense of 'having their barhis pointed upwards,' i.e. towards the east (!), the peculiar feature of the barhis in the present case--as far as the participation of the Fathers in the drinking of the Gharma is concerned--being its having the tops of the grass-stalks turned to the east instead of to the south, as is the case in all ceremonies relating to the Fathers. The term 'ûrdhvabarhis' might possibly mean 'having their (special) barhis above,' i.e. in the world of the Fathers, where they would be supposed to partake of the libations of hot milk; whilst yet another (suggested by the next paragraph) would be that of 'having the barhis above them;' which would, however, be more appropriate if the secreting of the stick under the barhis applied to the present, instead of the next one.
32. The comm. on Kâty. XXVI, 6, 14 calls this part of the barhis 'âtithyâbarhis' (?).
33. And accordingly, without looking at it.
34. Or, 'having his praises sung by the chanters,' as Mahîdhara takes 'rudrahûti.'
35. Viz. XIV, 2, 1, 1.
36. Viz. at the hands of the officiating priests, by saying to each, Invite me, N.N. whereupon each of them replies, "Thou art invited.' Cf. XII, 8, 3, 30. According to Âpast. Sr. XV, 11, 12, the priests and the Sacrificer partake of the residue in the order--Hotri, Adhvaryu, Brahman, Pratiprasthâtri, Agnîdh, and Sacrificer; or, optionally (ib. 14), only the Sacrificer drinks of it, whilst the priests merely smell it. Cf. the eating of the whey (of clotted curds), II, 4, 4, 25, to which the present eating of the remains is stated, by Kâty. XXVI, 6, 20, to be analogous; whilst the offering is said to be on the model of the Agnihotra.
37. The usual place to do so is over the pit (kâtrâla), cf. III, 8, 2, 30; XII, 8, 1, 22; whilst the utensils are cleaned in the Mârgâlîya. On the present occasion a mound of sand (or covered with sand)--the so-called 'ukkhishta-khara' (mound of remains)--is raised in the south part of the sâlâ, close to the mat or hurdle forming its wall, just east of the southern door. According to Kâty. XXVI, 6, 21 seqq., Âpast. XV, 12, 1 seqq., the Mahâvîra and the remaining apparatus are then in solemn fashion (carried round in front of the Âhavanîya, and) placed on the throne-seat, and consecrated (or appeased) by being sprinkled with water.
38. That is, at a sacrifice for which this constitutes the sacrificial fee.
39. See p. 139, note 1; and XII, 3, 3, 6.
40. For the 'payasyâ' see part i, p. 178, note 4; p. 381, note 2.
41. That is, the cart or carts on which the offering-material (including the Soma-plants) is contained, as also the shed in which they are placed.
42. See III, 2, 3, 20; 4, 1, 1.
43. See part i, p. 9, note.
44. See p. 469, note 1.
45. See p. 458, note 1.
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