FIRST CHAPTER.
(The Animal Sacrifice.)
(Erecting of the Sacrificial Post.) The Gods went up to the celestial world by means of this sacri fice. They were afraid that Men and Kiṣis, after having seen their sacrifice (by means of which they ascended to heaven), might come after (they had gone), and inquire (whether they could not obtain some sacri ficial knowledge). They debarred them? (from obtaining such a know ledge) by means of the Yupa, i.e., the sacrificial post. Thence the Yūpa is called so (from yoyūpayan, they debarred). The gods when going up to the celestial world, struck the Yūpa in (the earth), turning its points downwards. Thereupon Men and Riṣis came to the spot where the gods had performed their sacrifice, thinking, that they might obtain some information about the sacrifice). They found only the Yūpa struck in the earth), with its point turned downwards. They learnt that the gods had by this means (i.e., by having struck in the earth the ¥llpa) precluded the sacrificial secret (from being known). They dug the Yūpa out, and turned its points upwards, where [73] upon they got aware of the sacrifice, and beheld (consequently), the celestial world. That is the reason that the Yūpa is erected with its point turned upwards (it is done), in order to get aware of the sacrifice, and to behold the celestial world.
This Yūpa is a weapon. Its point must have eight edges. For a weapon (or iron club) has eight edges. Whenever he strikes with it an enemy or adversary, he kills him. This weapoi servés) to put down him (every one) who is to be put down by Him (the sacrificer). The Yūpa is a weapon which stands erected (being ready) to slay an enemy. Thence an
1 The term is : yoyūpayan, which word is only a derivation from yūpa, and proves, in fact, nothing for the etymology of the latter. The author had no doubt the root (yr " to avert, prevent") in view. It is possible that the word is altimately to be traced to this root. The Yüpa itself is a high wooden post, decorated with ribands and erected before the Uttarā Vedi. The sacrificial animal is tied to it
enemy (of the sacrificer) who might be present (at the sacrifice) comes out ill after having seen the Yūpa of such or such one.
He who desires heaven, ought to make his Yūpa of Khādira wood. For the gods conquered the celestial world by means of a Yūpa made of Khādira wood. In the same way, the sacrificer conquers the celestial world by means of a Yūpa made of Khādira wood.
He who desires food and wishes to grow fat, ought to make his Yüpa of Bilva wood. For the Bilva tree bears fruits every year; it is the symbol of fertility ; for it increases (every year) in size from the roots up to the branches, therefore it is a symbol of fatness. He who having such a knowledge makes his Yūpa of Bilva wood, makes fat his children and cattle.
As regards the Yüpa made of Bilva wood (it is further to be remarked, that) they call “light” bilva. He who has such á knowledge, becomes a light among his own people, the most distinguished among his own people.
He who desires beauty and sacred knowledge ought to make his Yūpa of Palasa wood. For the [74] Palása is among the trees beauty and sacred knowledge. He who having such a knowledge makes his Yūpa of Palasa wood, becomes beautiful and acquires sacred knowledge.
As regards the Yūpa made of Palasa wood (there is further to be remarked, that) the Palasa is the womb of all trees. Thence they speak on account of the paldsam (foliage) of the Palā sa tree, of the palāśam (foliage) of this or that tree (i.e., they call the foliage of every tree
He who has such a knowledge obtains (the gratification of) any desire he might have regarding all trees (i.e., he obtains from all trees anything he might wish for).
(The Ceremony of Anointing the Sacrificial Post). The Adhvaryu says (to the Hotar) : “ We anoint the sacrificial post (Yupa); repeat the mantra (required).” The Hotar then repeats the verse : “ Amjanti tvām adhvare” (3, 8, 1), i.e., " The priests anoint thee, O tree! with celestial honey (butter); provide (us) with wealth if thou standest here erected, or if thou art lying on thy mother (earth).” The s celestial honey” is the melted butter (with which the priests anoint the Yupa). (The second half verse from) “provide us, " &c., means : “thou mayest stand or lie, ’ provide us with wealth.”
2 The Brāhmanam explains here only the two somewhat obscure verbal forms: tistha and kṣayo of the mantra, by tiṣthāsi (2nd person conjunctive, present tense), and sayasai (2nd person conjunctive, middle voice, present tense), which are in the common Samskrit language equally obsolete: tiṣtha stands instead of tiṣthās, 2nd person conjunctive, present tense of the shorter forn,
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(The Hotar repeats the mantra.) Uchchhrayasva, &c. (3, 8, 3), i.e., * be raised, O tree! on the surface of the soil ; thou who hast well lain (on the ground), grant splendour to the carrying up of the [75] sacrifice (to heaven)." This (verse) is appropriate to (the occasion of) erecting the Yūpa (for it contains the words : “ be raised !"). What is appropriate in the sacrifice, that is sure of success. (The words)“ on the surface of the soil" mean the surface of that soil over which they raise the Yāpa. (By the words) “thou hast lain well, grant us,” &c., the Hotar asks for a blessing (from the Yapa). . (The Hotar repeats :) samiddhasya śrayamānah" 13, 8,2), i.e., " placed before the (fire) which is kindled here), thou grantest the Brahma power, which is indestructible and provides with abundance offspring. Stand erected, driving far off our enemies (amati), for our welfare." By the words: “placed before, " &c., he means : placed before it (what is kindled, the fire). By the words : " thou grantest,” &c., be asks for a blessing. The wicked enemy (amati) is hunger. By the words: “driving far off,” &c., he frees the sacrifice as well as the sacrificer from hunger. By the words : “stand erected, " &c., he asks for a blessing.
(The Hotar repeats the mantra:, urdhva u ṣu na utaye (1, 36, 13), i.e., “Stand upright for our protection just as the süngod ! Being raised, be a giver of food, when we invoke thee in different ways (metres), whilst the anointing priests are carrying on (the sacrifice).” (As to the expression), deva na savita, “just as the sungod,” the (particle) na has with the gods the same meaning as om (yes) with these (men) ; ’ it means iva, " like as.” By the words, [76] “being raised, be a giver of food,” he calls him (the Yūpa) a dispenser of food; he is giving them (men) grain; he dispenses (sanoti) it. The words, “amjayo vāghataḥ” (the anointing priests are carrying) mean the metres ; for by their means the sacrificers call the different gods : " Come to my sacrifice, to my sacrifice !” If many, as it were, bring a sacrifice (at the same time), then the gods come only to the sacrifice of him, at which (there is a Hotar), who having such a knowledge repeats this (mantra).
(The Hotar then repeats :) " urdhvo” nah pahi* (1, 36, 14), i.e.,
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Sāyana refers the demonstrative pronoun eṣám to the Vedas. But there is no sufficient proof to show that the three Vedas are hinted at in this demonstrative. It stands in opposition to devānám ; thence it can only refer to men. The meaning of the explanatory remark, that “na has with the gods the same meaning as om (yes), with men," is, that na is here no negative particle, as is generally the case, but affirmative, excluding negation, just as om, which is used for solemn affirmation.
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This and the preceding verse properly refer to Agni, and not to the Ydpa, as the contents of both clearly show. They form part of a hymn addressed to Agni, They*(Standing) upright proteet us from distress, with thy beams burn down all carnivorous beings (ghosts). Make us (stand) upright, that we may walk and live! Mayst thou as messenger carry (our offerings) to the gods ! The wicked carnivorous beings are the Raksas. He calls upon him (the Yūpa) to burn the wicked Raksas down. (In the second half verse) the word charathaya, " that he might walk,” is equivalent to charandya, " for walking."
(By the word “to live”) be rescues the sacrificer, even if he should have been already seized, as it were (by death), and restores him to the enjoyment of) the whole year (By the words :) " mayst thou carry,” &c., he asks for a blessing.
(The Hotar then repeats :) " jdto jayate sudinatve, -* &c. (3, 8, 5), i. e., “After having been born, he (the Yüpa) is growing (to serve) in the prime of his life the 1771 sacrifice of mortal man. The wise are busy in decorating (him, the Yüpa) with skill. He as an eloquent messenger of the gods, lifts his voice (that it might be heard by the gods).” Ho (the Yapa) is called jāta, i.e., born, because he is born by this (by the recital of the first quarter of this verse). (By the word) vardhamanalo ise, growing, they make him (the Yūpa) grow in this manner. By the words :) punanti (.e., to clean, decorate), they clean him in this manner. (By the words :) “he as an eloquent messenger, &c.,” he announces the Yapa (the fact of his existence), to the gods.
The Hotar then concludes (the oeremony of anointing the sacrificial post) with the verse " yuvá, suvāsáh parivítah” (3, 8, 4.), i.e., " the youth, decorated with ribands, has arrived ; he is finer (than all trees) which ever grew; the wise prieste, raise him up under recital of well-framed thoughts of their mind." The youth decorated with ribands, is the vital air (the soul), which is covered by the limba of the body. * (By the words :) " he is finer," &c., he. means that he (the Yūpa) is becoming finer (more excellent, beautiful) by this (mantra). By the wise priests (Kavis) those who have repeated the hymns are to be understood. Thus by this (mantra) they raise him up.
When the Hotar has repeated these seven verses, which are com appear to have been selected for being applied to the Yupa, only on account of the word: * ürdhur," herected, upwarde," being mentioned in them. The Yopa, when standing apright, required mantras, appropriate to its position, and these appear to have been the only available ones serving this purpose.
• There is a pun between yuva, young, a: youth, and Yupa. By this ** youth “the Yöpa is to be understood.
- The limbs of the body are to correspond with the ribands to be put on the Yüpa.
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plete in their form (corresponding to the ceremony for which they are used), the sacrifice is made successful ; that is, the form is complete, when the verse recited alludes to the ceremony which is being performed. Of these seven (verses), he recites the first thrice, and the last thrice ; 178) that makes eleven. The Iriṣtubh (metre) namely consists of eleven sylla bles (i.e., each quarter of the verse). Triṣtubh is Indra’s thunderbolt.” He who has such a knowledge prospers through these verses which reside in Indra. By repeating the first and last verses thrice, he ties together both ends of the sacrifice to fasten and tighten them, in order to prevent (the sacrifice) from slipping down.
(Speculations on the Yüpa, and the Meaning of the Sacrificial Animal.)
They (the theologians) argue the question : Is the Yūpa to remain standing (before the fire), or is it to be thrown into the fire) ? They answer :) For him who desires cattle, it may remain standing. (About this the following story is reported). Once upon a time cattle did not stand still to be taken by the gods for food. Having run away, they stood still (and turning towards the gods), said repeatedly: You shall not ob tain us ! No! no! Thereupon the gods saw that Yūpa-weapon which they erected. Thus they frightened the animals, which then returned to them. That is the reason, that up to this day, the sacrificial) animals are turned towards the Yūpa, (2.e., the head being bent towards the sacrificial post to which they are tied). Then they stood still to be taken by the gods for their food. The (sacrificial) animals of him who has such a knowledge, and whose Yüpa stands erected, stand still to be taken by him for his food. [79] He (the Adhvaryu) should afterwards throw the Yüpa of that sacrificer who desires heaven (into the fire). For the former (sacrificers) actually used to throw the Yūpa (into the fire), after it had been used for tying the sacrificial animal to it. For the sacrificer is the Yūpa, and the bunch 8 of Darbha grass (prastara) is the sacrificer (also), and Agni is the
? The Yūpa represents Indra’s thunderbolt, see 2, 1. Thence the author is anxiously looking out for a relationship between the Yöpa and anything belonging to Indra. Here he finds it in the circumstance, that, if the repetitions are counted, the number of the mantras required for the ceremony of anointing, raising, and decorating the Yūpa, amounts to eleven, which is the principal number of Indra’s sacred metro, Tristubh,
- At the beginning of the sacrifice the Adhyarya makes of the load of Darbha or sacred grass, which has been brought to the sacrificial compoond, seven muṣsis or bun ches, 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) yajamāna muști, the bunch kept by the sacrificer himself in his hand as long as the sacrifice lasts. (2) Three bunches form 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) Praxtara. This
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womb of the gods. By means of the invocation offerings (ahuta), the sacri ficer joins the womb of the gods, and will go with a golden body to the celestial world
The sacrificers who lived after the ancient ones, observed that the svaru,lo being a piece of the Yūpa (represents the whole of it). He (who now brings a sacrifice) should, therefore, throw it, at this time, afterwards (into the fire). In this way, any thing obtainable through the throwing of the Yūpa (into the fire), as well as that one obtainable through its re maining standing, is obtained.
[80] The man who is initiated (into the sacrificial mysteries) offers himself to all deities. Agni represents all deities, and Soma represents all deities. When he (the sacrificer) offers the animal to Agni-Soma," he releases himself (by being represented by the animal) from being offered to all deities.12 .
They say : the animal to be offered to Agni-Soma, must be of two colours, 18 because it belongs to two deities. But this (precept) is not to be attended to. A fat animal is to be sacrificed ; because animals are of a fat complexion, and the sacrificer (if compared with them) certainly lean. When the animal is fat, the sacrificer thrives through its marrow. . They say ; “do not eat from the animal offered to Agoi-Soma.” Who eats from this animal, eats from human flesh ; because the sacrificer re
bunch, which must remain tied, is put over the Darbha of the Vedi. (4) Paribhojani. 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) 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 parivasana. The Veda itself is always wandering from one priest to another, and is given to the sacrificer and his wife. It is handed over to the latter only when one of the prieste makes her recite a mantra. In our passage here, prastara cannot mean the bunch which is put on the Vedi, but we must understand by it the Yajamanu musti.
If the Yüpa represents the sacrificer, then his ascent to heaven is effected by the throwing into the fire of the former. I 10 Svaru means " shavings." A small piece of the Yopa is put into the Juhu (sacrift cial ladle) and thrown into the fire by the words :“may thy smoke go to heaven.”
11 The name of the animal, or animals, sacrificed on the day previous to the Soma festival, as well as that of the day itself, is Agnisaméya.
The same idea is expressed in the Kauaṣītaki Brihmagan 10, 8. matathatat e मास्यमापयेतेया दीक्षते तयदुपवसयेऽनीषोमीय पशुमालमत प्रात्मनिष्क्रयणो हैवास्यैष तेन पारमानं formarmut wara #dahi aetate , i.e. He who is initiated (into the sacrificial mysteries) falls into the very mouth of Agoi-Soma (to be their food). That is the reason, that the sacrificer kills on the day previous to the Soma festival an animal being devoted to Agai-Soma, thus redeeming himself (from the obligation of being himself sacrifcod.) pe then brings his (Soma) sacrifice after having thus redeemed himself, and become tree from debts. Thence the sacrificer ought not to eat of the flesh of this (animal).
1: White and black according to Sayana.
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leases himself (from being sacrificed) by means of the animal." But this (precept) is not to be attended to.
The animal offered to Agni-Soma is an offering to Vșitraghna (Indra). For Indra slew Vritra through Agni-Soma. Both then said to him: “Thou hast slain Vșitra through us, let us choose a boon from thee." Choose yourselves, answered he. Thus they [81] chose this boon from him. Thus they receive (now as their food) the animal which is sacrificed the day previous to the Soma feast.
This is their everlasting portion chosen by them. Thence one ought to take pieces of it, and eat them.
(The Apri verses.’) The Hotar repeats the Apri verses. These are brightness and sacred knowledge. Through brightness and sacred knowledge the Hotar thus makes thrive the sacrificer.
[82] (First) he recites a Yājyā verse for the wooden sticks (samidhah) which are used as fuel. These are the vital airs. The vital airs kindle
1* The so called Aprê verses, i.e., Verses of invitation, occupy at the animal sacrifice the same rank which the prayājas have at the Iṣtis. By means of them certain divine beings (who do not get any share in the principal part of the sacrifice) are invited and satisfied chiefly with butter. The number of these prayájas or apré verses varies according to the Istis, of which they are the introductory part. At the common Iṣtis, such as Darśa-purnima, there are five (see Åsv. Śr. S. 1, 5), at the Chaturmāsya-iṣçi we have nine (Âsy.2, 16), and at the Pasi-isti (the animal sacrifice) there are eleven used (Âśv. 3, 2). The annber of the latter may, however, rise to twelve, and even thirteen (See Max. Müller’s History of Ancient Samskrit Literature, p. 464). At all Prayajas, at the common Istis as well as at the sacrificial sacrifice, there is a difference in the second deity. Certain Gotras mast invoke Tanūnapāt, others raust choose instead of this deity Narāsamsa. This is distinctly expressed in the words तनूनपादन भाज्यस्य बस्विति द्वितीयो ( Tan: ) ang Tua UHRITT FRAT 29 msgraaf . (ASV, 1,5), t.e., the second Prayāja mantra (at the Darsa Pārṣimā Iṣti) is : “may Tandpapāt, o Agni, taste of this melted butter;” but a different mantra is used by the Vasistas, Sanakas, Atris, Vadhryasvas and individuals belonging to the royal caste. They use the mantra: May Naraśarsu, O Agni! taste of the melted butter!" On the distribution of the ten Apri hymns of the Rigveda Samhita, according to the Gotras, see Max, Müller’s History of Ancient Sanskrit Literature, p. 466. It clearly follows from this distinction between the invocation of the two deities Tanūnapát and Naráśamsa (both representing a particular kind of Agni), that certain Gotras regarded Tandnapát, others Narasamsa as their tutelary deity, or rather as one of their deified ancestors. These Apri verses seemed to have formed one of the earliest part of the Aryan sacrifices; for we find them in the form of Afriguin also with’the Parsis. See my ‘Essays on the Sacred language, Writings and Religion of the Parsis. p. 241.
- The formula by which each Apri verse is introduced, is az MTA. For each verge there is a separate praisa, 1.6., order, requisite. This is given by the Maitra varuna priest of the Hotar, which always begins with the words area, and the
T
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this whole universe (give life to it). Thus be pleases the vital airs and pats thein into the sacrificer.
He repeats a Yájyā verse for Tanūnapát. The air inhaled (prāna) is Tanūnapat, because it preserves (apat) the bodies (tanvah).’ Thus he pleases the air inhaled, and puts it into the sacrificer.
He repeats a Yājyā verse for Narasamnsa. Nara means offsprings sansa speech. Thus he pleases offspring and speech, and puts them into the sacrificer.
He repeats the Ydjyā for Ilah. Ilah means food. Thus he pleases food and puts food into the sacrificer.
He repeats a Yajyā for the Barhis (sacred grass). Barhis is cattle. Thus he pleases the cattle and puts it into the sacrificer,
He repeats the Yājyā for the gates (of the sacrificial place). The gates are the rain. Thus he pleases (fertility) and puts it into the sacrificer.
He repeats the Yājyā for Dawn and Night. Dawn and Night are day and night. Thus he pleases day and night and puts them into the sacrificer.
He repeats a Yājyā for the two Divine Hotars." [88] The air inlialed and exhaled are the two Divine Hotars. Thus he pleases them and puts them into the sacrificer.
He repeats a Yājyā for three goddesses." These three goddesses are the air inhaled, the air exhaled, and the air circulating in the body. Thus he pleases them and puts them into the sacrificer.
He repeats a Yajyā for T’vaṣtār. Tvaştár is speech. Speech shapes (tāşti), as it were, the whole universe. Thus be pleases speech, and puts it into the sacrificer.
He repeats a Yāsyā for Vanaspati (trees). Vanaspati is the life. Thus he pleases life and puts it into the sacrificer.
He repeats a Yajyā for the Sváhākritis." These are a firm footing Thus he puts the sacrificer on a firm footing.
NE
name of the respective deity H a ya, &c., in the accusative. See Vájasaneya
Sambitá 21, 29-40.
** This etymology is apparently wrong. Sāyana *explains it in a similar way by sariram rea pātayati, he does not make fall the body. ,
1 They are, according to Sāyana’s Commentary on the Rigveda Samhita, i. p. 10% (ed. Müller), the two Agnis, i.e, the fire on earth, and that in the clouds. 600 also Madhava’s Commentary on the Vājasaneya Samhitā, p. 678, ed. Weber.
la They are : Ilā (food), Sarasvati (speech), and Mahi or Bharati (earth). See VAjasa. peya Samhita 21, 87,
** In the last Prayāja, at every occasion, there occurs the formula svahcê along with all the deities of the respective I: ti, of which the Prajayas foron part. There aro shine
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He ought to repeat such Apri verses, as are traceable to a Rişi (of the family of the sacrificer). By doing so the Hotar keeps the sacrificer within the relationship (of his ancestors).
- [84] (The Carrying of Fire round the Sacrificial Animal.)
When the fire is carried round2 (the animal) the Adhvaryu says to the Hotar: repeat (thy mantras). The Hotar then repeats his triplet of verses, addressed to Agni, and composed in the Gayatri metre : agnir hota no adhvare (4, 15, 1-3) i.e. (1) Agni, our priest, is carried round about like a horse, he who is among gods the god of sacrifices. (2) Like a charioteer Agni passes thrice by the sacrifice ; to the gods he carries the offering. (3) The master of food, the seer Agni, went round the offerings; he bestows riches on the sacrificer.
When the fire is carried round (the animal) then he makes him (Agni) prosper by means of his own deity and his own metre." As a horse he is carried” means: they carry him as if he were a horse, round about. Like a charioteer Agni passes thrice by the sacrifice means: he goes round the sacrifice like a charioteer (swiftly). He is called vajapati (master of food) because he is the master of (different kinds of) food. .
The Adhvaryu says: give Hotar! the additional order for despatching offerings to the god.22
(85) Then the Maitrāvaruṇa proceeds to give bis orders by the words : may Agni be victorious, may be grant (us) food!
They ask: why does the Maitrāvaruṇa proceed to give his orders, is the Adhvaryu orders the Hotar, to recite ? (The answer is :) The
many svāhás as there are deities mentioned. The pronunciation of this formula is called sváhakriti. Besides the regalar deities, there are mentioned the devā ā yapā, i.c, the deities who drink melted butter. To make it clear, I write out the fifth Prayaja of the Diksaniya Isti-ये३ यजामहे स्वाहाग्निं स्वाहा सोमं स्वाहासाविष्णू स्वाहा देवा श्राज्यपा TITT 4 FT 647 192: 1.. (may the Gods) for whom we sacrifice, Agni, Soma, Agni Vişnu, and the gods who enjoy melted butter, become pleased and eat of (this) melted butter, “each of them being invited by (Svāhā)"..Sapta hautra. The latter means nothing but well spoken" (the fubnleiv of the Greeks).
** This ceremony is called paryagnikriya and is performed by the Agnid priest. He takes a firebrand from the Ahavaniya pre and carries it to the right side, thrice round the animal which is to be sacrificed.
*1 Agni himself is the deity of the hymn in question; it is in Agni’s metre, i.ee Gayatri.
- This second praisa, or order of one of the Hotars, who is here the Maitrāvaruna to the Hotar to repeat his mantras, is called upapraisa At the Animal, as well as at the Sowa sacrifices, the orders for repeating the Yájyā mantras are given by the Maitre varuṇa, As symbol of his power, he receives a stick which he holds in his hand. The Adhyaryo gives at these sacrifices only the order for repeating the Anuvákyas.
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Maitrāvaruṇa is the mind of the sacrifice; the Hotar is the speech of the sacrifice ; for speech speaks only if driven (sent) by the mind; because an other-minded 10 speaks the speech of the Asuras which is not agreeable to the Devas. If the Maitrāvaruna proceeds to give orders, he stirs up speech by means of the mind. Speech being stirred up by his mind, he secures the offering to the gods (by preventing the Asuras from taking possession of it).
(The Formula to be Recited at the Slaughter of the Animal.
See Âøv. Sr. S. 3, 3).11 The Hotar then says (to the slaughterers): Ye divine slaughterers, commence (your work), as well as ye who are human! that is to say, he orders all the slaughterers among gods as well as among men (to com mence).
Bring hither the instruments for killing, ye who are ordering the sacrifice, in behalf of the two masters of the sacrifice. 1 2
(86) The animal is the offering, the sacrificer the master of the offering. Thus he (the Hotar) makes prosper the sacrificer by means of his (the sacrificer’s) own offering. Thence they truly say: for whatever deity the animal is killed, that one is the master of the offering. If the animal is to be offered to one deity only, the priest should say: medha patayels " to the master of the sacrifice (singular)"; if to two deities, then he should use the dual" to both the masters of the offering," and if to several deities, then he should use the plural “to the masters of the offering,” This is the established custom.
Bring ye for him fire! For the animal when carried (to the slaughter) saw death before it. Not wishing to go to the gods, the gods said to it: Come, we will bring thee to heaven! The animal consented and said : One of you should walk before me.
1° If " mind and specch” are unconnected,
11 It is called the Adhrigu-praişa-mantra, i.e., the mantra by which the Adhrīgu is ordered to kill the animal. The word used for “killor, slaughterer," is " Samiti, " lit, silence-maker. This peculiar torm accurately expresses the mode in which the sacrificial animal is to be killed. They stop its mouth, and beat it soveroly ten or twoive timos on the testicles till it is suffocated. During the act of killing, no voice is to be heard.
12 Either the sacrificor and his wifo, or the two deities, Agnisomàn, to whom the sacrificial animal is dovotod. Say, says : another Sakhd hag Medha-pataye. In the Kauşītaki Brahmanara 10, 4, there is also the dual.
18 This change in the formula is called üha. See Siyana’s Introduction to Rigveda, Vol. i., p. 10, 11, ed. Müller,
They consented. Agni then walked before it, and it followed after Agni. Thence they say, every animal belongs to Agni, for it fol lowed after him. Thence they carry before the animal fire (Agni).
Spread the (sacred) grass! The animal lives on herbs. He (the Hotar) thus provides the animal with its entire soul (the herbs being supposed to form part of it).
The mother, father, brother, sister, friend, and companion should give this (animal) up (for being slaughtered)! When these words are pronounced, they seize the animal which is (regarded as) entirely given up by its relations (parents, &c.).
Turn its feet northwards ! Make its eye go to the sun, dismiss its breath to the wind, its life to the air, its hearing to the directions, its body to the earth. [87] In this way he (the Hotar) places it (connects it) with these worlds.
Take of the skin entire (without cutting it). Before opening the navel, tear out the omentum! Stop its breathing within (by stopping its mouth)! Thus he (the Hotar) puts its breath in the animals.
Make of its breast a piece like an eagle, of its arms (two pieces, like) two hatchets, of its forearms (two pieces, like) two spikes, of its shoulders (two pieces, like) two kaśyapas, “1* its loins should be unbroken (entire) ; (make of) its thighs (two pieces, like) two shields, of the two kneepans (two pieces, like) two oleander leaves ; take out its twenty-six ribs according to their order ; preserve every limb of it in its integrity. Thus he bene fits all its limbs.
Dig a ditch in the earth to hide its excrements. The excrements consist of vegetable food; for the earth is the place for the herbs. Thus the Hotar puts them (the excrements) finally in their proper place.
Present the evil spirits with the blood! For the gods having de prived (once) the evil spirits of their share in the Haviryajñas (such as the Full-and New-moon offerings) apportioned to them the husks and smallest grains, is and after having them turned out of the great sacri fice (such as the Soma and animal sacrifices), presented to them the blood. Thence the Hotar pronounces the words : present the evil spirits with the blood! By giving them this share he 88 deprives the evil spirits
" Probably another name for kiirma, i.e., tortoise. See Satapathabrahm. 7,5, 1, 2.
16 The priest having taken these parts, addresses them as follows: 6 Thou art the share of the evil spirits !”* By these words he throws them below the black goat-skin (always required at the sacrifices.) So do the Apastambas,-Sāy.
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of any other share in the sacrifice.18 They say : one should not address the evil spirits at the sacrifice, any evil spirits, whichever they might be (Rākşas, Asuras, &c.); for the sacrifice is to be without the evil spirits (not to be disturbed by them). But others say : one should address them; for he who deprives any one, entitled to a share, of this share, will be punished (by him whom he deprives); and if he himself does not suffer the penalty, then his son, and if his son be spared, then his grandson, will suffer it, and thus he resents at him (the son or grandson) what he wanted to resent at you.
However, if the Hotar addresses them, he should do so with a low voice. For both, the low voice and the evil spirits, are, as it were, hidden. If he addresses them with a loud voice, then such a one speaks in the voice of the evil spirits; and is capable of producing Rakşas-sounds (a horrible, terrific voice). The voice in which the haughty man and the drunkard speak, is that of the evil spirits (Rakşas). He who has such a knowledge will neither himself become haughty, nor will such a man be among his offspring.
Do not cut?? the entrails which resemble an owl (when taking out the omentum), nor should among your children, 0 slaughterers ! or among their [89] offspring, any one be found who might cut them. By speaking these words, he presents these entrails to the slaughterers among the gods as well as to those among men.
The Hotar shall then say thrice : 0 Adhrigu (and ye others), Will (the animal), do it well; kill it, 0 Adhrigāu, After the animal bas been killed, (he should say thrice :) Far may it? 8 (the consequences of murder) be (from us). For Adhrigu among the gods is he who silencesio (the animal) and the Apapa (away, away !) is he who puts it down. By speak
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? According to the Âpastamba Sutras, the priest takes the thick ends of tho sacrificial grass in his left hand, besmears them with blood, and by the recital of the words, raksasam bhago si, i.e., “thou art the share of the evil spirits," ho shakes it up and down, and pours it out from the middle of the bunch. See also tho Ilira 1r yukesi Srauta Satras, 4, 12.
17 Rāviştha is here to be traced to the root ruşlu, to cut, r being put instead of l, just as we have here uruka instead of ulūka, an owl, Sāyaṇa explains : lavanam kuruta. Ravitā, a catter, and ravat conjunct., are traced by Sāy, to the root ru, to roar ; but there is no reason to take the word here in another senso than rāviştha in the preceding sentence.
18 Apápa. This formula is evidently nothing but the repetition of the particle apa, away! It was very early misunderstood, as we may see from the very explanation givon of it by the author of our Brahmaṇam ; for he takes it as upāput, t.e. guiltloss, and makes it the name of one of the divine slaughterers,
10 He is the proper samitã or silencer.
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ing those words, he surrenders the animal to those who silence it (by stopping its mouth), and to those who butcher it. : .
The Hotar then mutters (he makes japa): “O slaughterers ! may all good you might do abide by us! and all-mischief you might do go elsewhere." The Hotar 10 gives by (this) speech the order (for killing the animal), for Agni had given the order for killing (the animal) with the same words when he was the Hotar of the gods. …
By those words (the japa mentioned) the Hotar removes (all evil consequences) from those who suffocate the animal and those who butcher it, in all that they might transgress the rule by cutting one [90] piece too soon, the other too late, or by cutting a too large,, or a too small piece. The Hotar, enjoying this happiness, clears himself (from all guilt), and attains the full length of his life (and it serves the sacrificer) for obtain ing his full life. He who has such a knowledge, attains the full length of his life,
(The Animals fit for being Sacrificed. The Offering of the Purodaśa,
formingpart of the Animal Sacrifice.) The gods killed a man for their sacrifice. But that part in him, which was fit for being made an offering, went out and entered a horse. Thence the borse became an animal fit for being sacrificed. The gods then dismissed that man after that part which was only fit for being offered had gone from him, whereupon he became deformed. 31
The gods killed the horse ; but the part fit for being sacrificed (the medha) went out of it, and entered an ox; thence the ox became an animal fit for being sacrificed. The gods then dismissed (this horse) after the sacrificial part had gone from it, whereupon it turned to a white deer.
The gods killed the ox; but the part fit for being sacrificed went out of the ox, and entered a sheep; thence the sheep became fit for being sacrificed. The gods then dismissed the ox which turned to a gayal (bos goaevus).
The gods killed the sheep ; but the part fit for being sacrificed went out of the sheep, and entered [91] a goat; thence the goat became fit for
30 The Hotar must recite at the sacrifice the whole formula, from “ Ye divine slaughterers," &c. The whole of it, consisting of many so called Prāişas or orders ought properly to be repeated, by the Adhvaryu, who generally calls upon the different priests to do their respective duties. This exception to the rule is here explained by a reference to what Agni, the model Hotar, had once done when oficiating at a sacrifice brought by the gods.
22 In the original : kimpuruşa. According to the original etymological meaniog, the word signifies a deformed or low man." In later mythology, the Wimpuruşas or kinnaras were attached to Kuvera, the god of treasures, They were regarded as musicians. But this meaning is certainly not applicable here. The author very likely means a dwarf.62
being sacrificed. The gods dismissed the sheep, which turned to a camel.
The sacrificial part (the medha) remained for the longest time (longer than in the other animals) in the goat; thence is the goat among all these animals pre-eminently fit (for being sacrificed).
The gods killed the goat; but the part fit for being sacrificed went out of it, and entered the earth. Thence the earth is fit for being offered.
The gods then dismissed the goat, which turned to a Sarabha,**
All those animals from which the sacrificial part had gone, are unfit for being sacrificed, thence one should not eat (their flesh).**
After the sacrificial part had entered the earth, the gods surrounded it (so that no escape was possible). It then turned to rice. When they (therefore) divide the Purodaba into parts, after they have killed the animal, then they do it, wishing “might our animal sacrifice be per formed with the sacrificial part (which is contained in the rice of the Purodasa)! might our sacrificial part be provided with the whole sacrificial essence!” The sacrificial animal of him who has such a know ledge becomes then provided with the sacrificial part, with the whole sacrificial essence.
(92) (The Relation of the Rice Cake Offering to that of Flesh.
The Vapā and Purodaśa Offerings).
The Purodása (offered at the animal sacrifice) is the animal which is killed. The chaff and straw of the rice of which it consists are the bairs of the animal, its husks *s the skin, its smallest particles the blood, all the fine particles to which the (cleaned) rice is ground (for making, by kneading it with water, a ball) represent the flesh (of the animal), and whatever other substantial parts is in the rice, are the bones (of tbe animal). He who offers the Purodása, offers the sacrificial substance of all animals (for the latter is contained in the rice of the Purodada). Thence they say: the performance of the Purodása offering is to be attended to.
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33 A fabulous animal, supposed to have cight legs, and to kill lions.
** That is to say : all beings who owe their origin to a loss of tho sacrificial part in a highor species of the same class, such as the dwarf, the gayal, the camel, &c., aro unit to be used as food. Here is a hint given as to wby certain animals are allowed and otlors prohibited to be eaten. We see from this passage clearly, that animal food w39 very extensively used in the Vedic times.
3* The busks, turn, fall off when the rice is beaten for the first time; the thinnest particles, which fall off, when the grains are completely made bare and white by couti nuce beating, are called phalzkaraizas.
- Kiñchitkan sāram. Kifichitaka is an adjective of the indeünite pronouo Kiüchit, having, as say. remarks, the sense of “ all."
Now he recites the Yājga for the Vapà (which is about to be offered): yuvam etani divi, i.e. Ye, O Agni and Soma, have placed, by your joint labours, those lights on the sky! ye, Agni and Soma, have liberated the rivers which had been taken (by demons, from imprecation and defile ment. (Rigveda 1, 93, 5.)
The man who is initiated into the sacrificial mystery (the Dikşita) is seized by all the gods (as their property). Thence they say: he should not eat of a thing dedicated (to the gods).*8 . But others say: he should eat when the Vapā is offered; for the Hotar [931 liberates the sacrificer from the gods by (the last words of the mantra just mentioned): “Ye, Agni and Soma, have liberated the (rivers) which bad been taken.” Consequently, he becomes a sacrificer (a yajamāna), and ceases to belong as a Dikşita exclusively to the gods."?
Now follows the Yājyā verse for the Purodānsa (mentioned, : anyam divo mátarisvā (1, 93, 6), i.e., Mātariávà brought from heaven another (Soma), ** and the eagle struck out another (Agni, fire) of the rock, &c. (On account of the meaning of the last words " and the eagle," &c., the verse is used as Yājyāu for the Purodāba offering.) For it expresses the idea, that the sacrificial essence had gone out and had been taken away (from man, horse, &c.), as it were, just as (Agni) had come out (of the rock).
With the verse : Taste (О Agni) the offerings, burn them well, &c., (3, 54, 22), the Hotar makes the Sviştakrit of the Purodaśa. By this mantra the Hotar makes the sacrificer enjoy such an offering (to be granted by the gods in return for the gift), and acquires for himself food and milky essences.
He now calls the Iļd (and eats from the Purodada). For Ilā means cattle ; (by doing so) he therefore calls cattle, and provides the sacrificer with them.
** The text offers some dificulties; it literally means : he should not eat of the Dīksita, which latter word can here not be taken in its usual sense, “one initiated into the sacrificial rites," but in that of a thing consecrated to the gods. Sāy. gets over the difficulty by inserting the word grihe after diksitasya, and understands it of a meal to be taken in the house of a sacrificer when the Vapà offering is performed.
** As a Yajamāna, he is allowed to eat again. * 38- This refers to the legend of Soma being abstracted from heaven by the Gayatri, in the shape of an eagle, or by Matariáva, the Promethens of the Vedic tradition. See Kuhn, Die Herabkunft des Feuers und Göttertranics. Ait. Br. 8, 25-27.
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- (The Offering of Parts of the Body of the Animal. The Manota).
Tbe Adhvaryu now says (to the Hotar) : recite the verses appropriate to’s the offering of the [94] parts of the sacrificial animal which are cut off for the Manotā. ** He then repeats the hymn : Thou, O Agni, art the first Manotā (6, 1). This hymn being exclusively devoted to Agni), and the sacrificial animal belonging to another deity (besides Agni, viz., Soma), they ask : Why does he recite verses, (exclusively) addressed to Agni, when the sacrificial parts (of the animal) intended for the Manotā are being cut off ? (The answer is :) There are three Manotds among the gods, in which all their thoughts are plotted and woven, viz., Vāch (speech), Gaus (the cow), and Agni, in every one of whom the thougbts of the gods are plotted and woven ; but Agni is the complete Manota (the centre for all [95] thoughts); for in him all Manotās are gathered. For this reason the priest repeats verses as anu vakyās addressed to Agni at that occasion. By the verse: “O Agni-Soma, eat the food which is waiting (for you) &c. (1, 93, 7),” he makes the Yājyā to the offering, This verse ensures, on account of the words “food” (havişo) and “waiting for you” (prasthitasya), success. For the offering of him who has such a know
39 After the Vapā (omentum) and the Purodása, which forms part of the aniıral sacrifice have been thrown into the fire, tho Adkvaryus offor different parts of tho body of the slaughtered animal Most of them are put in tho Juhadlo, somo in the Unabhritir For the Adhvaryu generally holds, when giving an oblation, tro ladles, Juba and Upnbhrit, in his hand, placing the first over the latter. The names of the parts of the body which are to be sacrificed, are differently stated in the Katiya (0,7, 0-11) and Hiranyankesi Sutras (4, 14), but they appear to moan always the same parts. They arc : tho heart tongue, tho breast, the two sides (with the ribs which are not to be broken), the liver (called yakrat īn Kat., and taniman in the Hiranyankoái and Baudhayana Sutras), the two reins (vakiau in the K., ata nu in the H. and B. Sutran), the loft shouldor blaclo (84q11cm dos in H. and B., savyasakthipūr-vanadulam in K.), the right part of the loins, tuo middlo part of the anus. These are put in the Juha. The remainder, the right shoulder binde, the third part of the anus which is very small, and the loft part of the loins aro yut in tho Upabhrít. Besides the penis (rarşiştice), the straight gut (zanixthur), and the tail are cut off for being sacrificed. If the parts to be given with tho Juho and Upahlırit are fried and dripped over with melted butter, then is the Hotar ordored to ropeat tho Anuvaky: mantra by the words : manotāyái haviso avadiyamanasya anubrizhi, 1.f", “repoat mantra to the offering, which has been cut off for tho Manoti.” This offering which is called the angayága, is givon to the Manota, the weaver of thoughts, who is said to be Agni.
*0 Tho word is explained by Sayana as a compound of man and ota, which moans, literally, the" weaving of thoughts," that is, the seat of intolligence. IIere it is used as : feminino ;’ but in the hymn referred to, it is evidently a masculina : prathunud meheti, * the first weaver of thoughts," which means about the same as the first poet er priosti, another denomination of Agni.
ledge ensures success and goes to the gods (only) by means of all parts of a particular ceremony being well performed. 81
He gives an offering to Vanaspati"* (the vegetable [98] kingdom). Vanaspati is the vital air; therefore, the offering of him who, knowing this, sacrifices to Vanaspati, goes endowed with life to the gods.
He gives an offering to the Sviştakrit.** The Sviştakrit is the footing on which he finally places the sacrificer.
si The verses should be always in accordance with the sacrificial act.
82 The offering of melted butter to Vanaspati (in form of the Yapa) takes place immediately after the so-called vasáhoma, or the offering of the water in which entrails (heart, &c.) of the slaughtered animal have been fried. In the Apastamba Satras, the performance is thus described as Sāy, mentions. The Adhvaryu puts a plant on the Juha (large ladle), takes once liquid ajyā (relted butter), drips it twice about it (the plaat), and says to the Hotar: address Vanaspati. He then first repeats an Anuvākyā : devebhyo vanaspataye. I give here tue text of this mantra, which I found in its entirety only la the Sapta-hā atra prayoga.
देवेभ्यो वनस्पत हवींषि हिरण्यपर्ण प्रदिवस्ते धर्थम् । प्रदक्षिणिदशनया वियूय ऋतस्य वधि एथिभी रजिष्टोम् ॥ i, e., Mayst thou, o tree (the Yapa), with golden leaves of old, who art quite straight after having been freed from the bonds (with which thou wert tied), carry up, on the paths of right, turning towards the south, the offerings for thy own sale to the gods! (The “bonds” refer to the cord with which the animal was tied to the Yüpa ; they are to be taken off. The golden leaves refer to the decoration of the Yüpa with ribands. “ Bor thy own sake;" this offering belongs to himself.)
After the Hotar has repeated this Apuvákya, the Maitrāvaruṇa thon gives the praiga (orders) to repeat the Yajpā mantra by the words : GT JH , &c. (See the mantra in full in the Vajasaneya Samh. 21, 46, with some deviations.)
The Hotar thereupon repeats the Yájyā mantra, which raus as follows:
ये ३ यजामहे । वनस्पते रशनया नियूय पिष्टतमया वयुननानि विद्वान् ॥ वह देवत्रा विधियो हवींषि प्रबहातारममृतेषु वोचा । वौषट। O tree! after having been loosened from the nicely decorated cord, thou, who art experi enced in wisdom and knowledge, carry up to the gods the offerings, and proclaim to the immortals the (name of the) giver!
- 88 After the oblation to Vanaspa ti follows that to Agni Svislakrit, including all the deities of the animal sacrifice, viz., Agni, Soma, Agni-Somar, Indrágni, Aśvindu’ Vanaspati, Deva ajyapã (deities which drink melted butter). The Anuvākyā of the Sviştakit oblation is at the animal sacrifice the same as at other Iştis, viz: fale at(Rigveda 10, 1, 2, Äsv. Ér. S. 1, 8). Then follows the praişa by the Maitrāvaraga, where the names of all the deities of the Işti (as given above) are mentioned. It runs as follows:
होता यक्षदग्नि स्विष्ठकृतमयाल अग्निरग्नेराज्यस्य हविषः प्रिया धामान्ययाट सोमस्याज्यस्य विषः प्रिया धामान्ययालनीषोमोरछागस्य हविषः प्रिया धामान्ययालिंगागन्योछागस्य हविषः प्रिया धामान्यया खश्विनोश्छागस्य हविषः प्रिया धामान्ययाडवनस्पतेः प्रिया पाधास्थयाट देवानामाज्यपानां प्रिया धामानि यक्षदग्नेहातुः प्रिया धामानि यक्षस्वं माहिमानमायजतामज्या इषः कृणोतु सो अध्वरा जातवेदा जुषती gratis Sapta Hautra (compare Vajasaneya S. 21, 47. On the form of the Svistakrit, GoG Ämy, Ér. 6, 1, 0), The YAjpā mantra is : gra qeu (4, 15, 14) which is preceded by
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He calles Iļa. 34 The cattle are I]&. By calling her, he calls cattle and provides the sacrificer with them.
[97]