Śatapatha Brāhmaṇa ("of a hundred paths") 2.5

Verily, in the beginning, Pragâpati alone existed here. He thought within himself, 'How can I be propagated?' He toiled and practised austerities. He created living beings. The living beings created by him passed away: they are those birds. Now man is the nearest to Pragâpati; and man is two-footed: hence birds are two-footed.

Pragâpati thought within himself, 'Even as formerly I was alone, so also am I now alone.' He created a second (race of beings); they also passed away: they are those small crawling reptiles other than snakes. He created a third (race), they say; they also passed away: they are those snakes. Yâgñavalkya, on his part, declared them to be of two kinds only; but of three kinds they are according to the Rik.

While praising and practising austerities, Pragâpati thought within himself, 'How comes it that the living beings created by me pass away?' He then became aware that his creatures passed away from want of food. He made the breasts in the fore-part of (their) body teem with milk. He then created living beings; and by resorting to the breasts, the beings created by him thenceforward continued to exist: they are these (creatures) which have not passed away.

Hence it has been said by the Rishi,.--'Three generations have passed beyond,'--this is said regarding those that passed away;--'Others settled down around the light (arka, the sun)'--the light doubtless is the fire: those creatures which did not pass away, settled down around the fire; it is with regard to them that this is said.

'The great one (neut.) remained within the worlds'--it is with regard to Pragâpati that this is said.--'The blower (or, purifier) entered the regions'--the regions doubtless are the quarters, and these were indeed entered by that blowing wind: it is with regard to them that this verse was uttered. And in like manner as Pragâpati created these living beings, so they are propagated: for whenever the breasts of woman and the udder of cattle swell, then whatever is born is born; and by resorting to the breasts these (beings) continue to exist.

Now that milk is indeed food; for in the beginning Pragâpati produced it for food. But that food also means living beings (progeny), since it is by food that they exist: by resorting to the breasts of those who have milk, they continue to exist. And those who have no milk are nursed by the former as soon as they are born; and thus they exist by means of food, and hence food means progeny.

He who is desirous of offspring, sacrifices with that oblation, and thereby makes himself the sacrifice, which is Pragâpati.

In the first place there is a cake for Agni on eight potsherds. Agni indeed is the root, the progenitor of the deities; he is Pragâpati ('lord of creatures'): hence there is a cake for Agni.

Then follows a potful of boiled rice (karu) for Soma. Soma doubtless is seed, and that in Agni, the progenitor; he (Agni) casts the seed Soma: thus there is at the outset a productive union.

Then follows a cake on twelve or eight potsherds for Savitri. Savitri indeed is the impeller (pra-savitri) of the gods; he is Pragâpati, the intermediate progenitor: hence the cake to Savitri.

Then follows a potful of boiled rice for Sarasvatî; and another for Pûshan. Sarasvatî doubtless is a woman, and Pûshan is a man: thus there is again a productive union. Through that twofold productive union Pragâpati created the living beings,-- through the one (he created) the upright, and through the other those looking to the ground. This is why there are these five oblations.

After that (follows), as a foundation for the curds, a cake on seven potsherds for the Maruts. The Maruts indeed are the people (visah), the people of the gods. They roamed about here entirely unimpeded. Having approached Pragâpati, when he was sacrificing, they said, 'We shall destroy those creatures of thine which thou art about to create by means of this offering.'

Pragâpati reflected, 'My former creatures have passed away; and if those (Maruts) destroy these (creatures), then nothing will be left.' He accordingly set aside for them that share, the Maruts' cake on seven potsherds; and that is this same cake on seven potsherds for the Maruts. The reason why it is one of seven potsherds, is that the host of the Maruts is (distributed in troops) of seven each. This is why there is a cake on seven potsherds for the Maruts.

Let him offer it to the 'self-strong' (Maruts); since they gained that share for themselves. [If], however, they (the priests) do not find an invitatory and an offering prayer (addressed) to the 'self-strong' (Maruts), let it be (offered) simply to the Maruts. It is offered for the safety of creatures: hence it is offered to the Maruts.

Thereupon follows the oblation of curds (payasyâ). Now it is on milk that the creatures subsist, it was by means of milk that they were preserved: hence he now offers to them that by which they were preserved, and whereon they subsist; and the beings whom he creates by means of the foregoing offerings, subsist on that milk, on that oblation of curds.

Therein a union takes place: the curdled milk (payasyâ, fem.) is female, and the whey is seed. From that union the infinite All was gradually generated; and since the infinite All was gradually generated from that union, therefore it (the offering of curds) belongs to the All-gods.

Then follows a cake on one potsherd for Heaven and Earth. Now when Pragâpati had created the living beings by those offerings, he enclosed them within heaven and earth; and so they are now enclosed within heaven and earth. And in like manner he, who by means of those oblations creates living beings, thereby encloses them within heaven and earth: this is why there is a cake on one potsherd for Heaven and Earth.

Now as to the course of proceeding. They do not raise an uttara-vedi in order that it (the sacred work) may be unobstructed, that it may be entire, that it may be (worthy) of the All-gods.--The barhis is tied up in three (bunches), and then again in one; for such is the characteristic form of generation, since father and mother are a productive (pair), and what is born forms a third element: hence that which is threefold is again (made) one. Thereto flowering shoots (of sacrificial grass) are tied: these he uses for the prastara; for this is a productive union, and productive indeed are flowering shoots: this is why he takes flowering shoots for the prastara.

On putting the, sacrificial dishes in their place, they churn the fire. For it was after Agni was born that Pragâpati's offspring was born;. and so for this (sacrificer) also offspring is born after Agni (the fire) has been produced: this is why they churn the fire, after they have deposited the sacrificial dishes in their place.

[At the Vaisvadeva-offering] there are nine fore-offerings and nine after-offerings. Now the virâg metre consists of ten syllables: hence, he obtains both times an inferior (incomplete) virâg for the sake of production, because it was from that inferior (lower) source of production that Pragâpati twice produced creatures--both the upright and those looking to the ground. This is why (the Vaisvadeva) has nine fore-offerings and nine after-offerings.

There are three Samishtayagus; for this (offering) is decidedly greater than an (ordinary) havir-yagña, since it has nine fore-offerings and nine after-offerings. However, there may also be only a single Samishtayagus, since this is a havir-yagña. The priest's fee for it (consists of) the firstborn calf (of the season).

And what race, what prosperity accrued to Pragâpati from his offering this sacrifice, that same race he produces, that same prosperity he attains whosoever, knowing this, offers this sacrifice: let him therefore perform this sacrifice.

Now it was by means of the Vaisvadeva that Pragâpati produced living beings. The beings produced by him ate (ghas) Varuna's barley corn; for originally the barley belonged to Varuna. And from their eating Varuna's barley corn the name Varunapraghâsâh (is derived).

Varuna seized them; and on being seized by Varuna, they became rent all over; and they lay and sat them down breathing in and breathing out. The out-breathing and in-breathing forsook them not, but all the other deities forsook them; and owing to these two, the creatures did not perish.

Pragâpati healed them by means of that oblation: both the creatures that were born and those that were unborn he delivered from Varuna's noose; and his creatures were born without disease and blemish.

Now when this (sacrificer) performs these offerings in the fourth month (after the Vaisvadeva), he does so either because thus Varuna does not seize his offspring, or because the gods performed (the same offering); and both the children that have been born to him and those that are yet unborn he thereby delivers from Varuna's noose, and his children are born without disease and blemish. This is why he performs these offerings in the fourth month.

At this (sacrifice) there are two altars and two fires. The reason why there are two altars and two fires, is that thereby one frees the creatures from Varuna's noose both ways,--on the one side (he frees) the upright, and on the other those looking to the ground: this is why there are two altars and two fires.

On the northern (uttara) altar he raises the uttara-vedi (upper or north altar), not on the southern one. Varuna, doubtless, is the nobility, and the Maruts are the people: he thus makes the nobility superior (uttara) to the people; and hence people here serve the Kshatriya, placed above them. This is why he raises the uttara-vedi on the northern, not on the southern altar.

In the first place there are those five oblations. For by means of those five oblations Pragâpati produced the creatures, with them he freed the creatures both ways from Varuna's noose,--on the one side (he freed) the upright, and on the other those that tend to the ground: this is why there are those five oblations.

Then follows a cake on twelve potsherds for Indra and Agni. Indra and Agni indeed are the out-breathing and in-breathing: thus this is like doing a good turn to one who has done him a good turn; for it is owing to these two that his creatures did not perish. Hence he now restores his creatures by means of the out-breathing and in-breathing, bestows out-breathing and in-breathing on them: this is why there is a cake on twelve potsherds for Indra and Agni.

On both (fires) there is an oblation of curds. It is on milk that the creatures subsist and by means of milk that they were preserved: hence it is with that by which they were preserved and whereon they subsist, that he delivers them both ways from Varuna's noose,--on the one side (he delivers) the upright and on the other those looking to the ground. This is why there is an oblation of curds on both (fires).

The northern one is offered to Varuna, since it was Varuna who seized his (Pragâpati's) creatures: hence he thereby directly delivers them from Varuna's noose. The southern one is offered to the Maruts. It is for the sake of diversity that it is offered to the Maruts; for a repetition he would undoubtedly commit, were he to offer both to Varuna. Moreover, it was from the south that the Maruts intended to slay his (Pragâpati's) creatures, and with that share he propitiated them: for this reason the southern (oblation of curds) belongs to the Maruts.

Upon both (dishes of curds) he scatters karîra-fruits; for with karîra-fruits Pragâpati bestowed happiness (ka) on the creatures, and so does he (the sacrificer) thereby bestow happiness on the creatures.

Upon both of them he also scatters samî-leaves; for with samî-leaves Pragâpati bestowed bliss (sam) on the creatures, and so does he now thereby bestow bliss on the creatures.

Then follows a cake on one potsherd for Ka (Pragâpati); for by that cake on one potsherd to Ka Pragâpati indeed bestowed happiness (ka) on the creatures, and so does he (the sacrificer) now bestow happiness on the creatures by that one-cup cake: this is why there is a cake on one potsherd for Ka.

And on the first day, after husking and slightly roasting barley on the Dakshinâgni, they prepare therewith as many dishes of karambha as there are members of the (sacrificer's) family, exceeded by one.

At the same time they also prepare a ram and a ewe; and if he be able to procure wool other than from edaka sheep, let him wash it and stick it on both the ram and the ewe; but should he not be able to procure wool other than from edaka sheep, tufts of kusa grass may also be (used).

The reason why there are a ram and a ewe is chat the ram manifestly is Varuna's victim, so that he thereby manifestly delivers the creatures from Varuna's noose. They are made of barley, because it was when they (the creatures) had eaten barley that Varuna seized them. A pair they form, so that he delivers the creatures from Varuna's noose through conjugal union.

The ewe he places on the southern, and the ram on the northern dish of curds; for in this way alone a proper union is effected, since the woman lies on the left (or north) side of the man.

The Adhvaryu places all the (other) sacrificial dishes upon the northern altar; and the Pratiprasthâtri places on the southern altar that dish of curds (belonging to the Maruts).

Having thus placed the sacrificial dishes, he churns the fire; and having churned it and placed it on (the hearth), he offers thereon, The Adhvaryu in the first place says (to the Hotri), 'Recite to the fire that is being kindled!' Both (the Adhvaryu and the Pratiprasthâtri) then put firewood on (the fire) and both reserve one kindling-stick each; and they both pour out the first libation (âghâra). Thereupon the Adhvaryu says, 'Agnîdh, trim the fire!' Although the summons is given, the trimming does not take place (immediately)

Thereupon the Pratiprasthâtri returns (to where the sacrificer's wife is seated). When he is about to lead the wife away, he asks her, 'With whom holdest thou intercourse?' Now when a woman who belongs to one (man) carries on intercourse with another, she undoubtedly commits (a sin) against Varuna. He therefore thus asks her, lest she should sacrifice with a secret pang in her mind; for when confessed the sin becomes less, since it becomes truth; this is why he thus asks her. And whatever (connection) she confesses not, that indeed will turn out injurious to her relatives.

He then makes her say the text (III, 44), 'We invoke the Maruts, the voracious consumers of enemies, delighting in their porridge.' This (verse) is (of like import) as the invitatory prayer she therewith invites them to these dishes.

Of these (dishes) there is one for each descendant; as many (children) as there are in the (sacrificer's) family, so many (dishes) there are, exceeded by one. There being one for each descendant, he thereby delivers from Varuna's noose one by one the children born to him; and there being an additional one, he thereby delivers from Varuna's noose those children of his that are as yet unborn: this is why there are (the same number of dishes) exceeded by one.

(In the form of) dishes they are, because it is from dishes that food is eaten; and of barley they are prepared, because it was when they (the creatures) had eaten the barley corn that Varuna seized them. From the winnowing basket she offers, because food is prepared by means of the winnowing basket. The wife offers (together with her husband): thus he delivers his offspring from Varuna's noose through conjugal union.

She offers previously to the sacrifice, previously to the oblations, since the people do not eat offerings, and the Maruts are the people. Now when Pragâpati's creatures, being seized by Varuna, became rent all over, and sat and lay them down, breathing in and breathing out, then the Maruts destroyed their sin; and so do the Maruts now destroy the sin of his (the sacrificer's) offspring. This is why she offers previously to the sacrifice, previously to the oblations.

He offers in the southern fire, with the text (III, 45), 'Whatever (sin we have committed) in the village and forest,'--for both in the village and in the forest sin is committed;--'whatever in society and in our own self,'--by 'whatever (we have committed) in society,' he means to say 'against man;' and by 'whatever in our own self' (indriya), he means to say 'against the gods;'--'whatever sin we have here committed, that we expiate by offering, Svâhâ!'--whereby he says 'whatsoever sin we have committed, from all that we rid ourselves.'

Thereupon he mutters the (verse) addressed to Indra and referring to the Maruts.--Now when the Maruts destroyed the sin of Pragâpati's creatures, he thought within himself, 'I hope they will not destroy my creatures.'

He muttered that (verse) addressed to Indra and referring to the Maruts. Indra indeed is the nobility, and the Maruts are the people; and the nobility are the controllers of the people: 'They shall be controlled,' he thought; and therefore (that verse, Vâg. S. III, 46) is addressed to Indra.

'Let there not, O Indra, be (fight) for us here in battles with the gods, since there is a share for thee in the sacrifice, O fiery one!--for thee, the mighty showerer of gifts, whose Maruts the song of the offerer stream-like celebrates.'

He then makes her say the text (Vâg. S. III, 47), 'The men skilled in the work have done the work,'--those skilled in the work have indeed done the work;--'with pleasing song;'--for with song they have done it. 'Having done the work for the gods;'--for the gods indeed they have done the work; 'go home, ye companions!'--they are now together with her while she is led thither from an other place: hence she says, 'ye companions' (sakâbhû, 'being together'). 'Go home,' she says, because that wife doubtless is the hind part of the sacrifice, and he has just now made her take her seat to the east of the sacrifice. 'Home' doubtless means the house, and the house is a resting-place: hence he thereby makes her rest in that resting-place, the house.

Having led her back (to her seat) the Pratiprasthâtri returns (to his place by the side of the southern altar). They now trim the fire. When the fire has been trimmed, both (the Adhvaryu and Pratiprasthâtri) make the second libation (of butter). Thereupon the Adhvaryu, having called (on the Âgnîdhra) for the 'Sraushat,' chooses the Hotri. The chosen Hotri then seats himself on the Hotri's seat beside the northern altar; and having seated himself, he urges (the Adhvaryu and Pratiprasthâtri) to proceed. Being thus urged to proceed, they both take up the spoons and step across (to the south side of the fires). After stepping across and calling for the 'Sraushat,' the Adhvaryu says (to the Hotri), 'Pronounce the offering-prayer on the kindling-sticks!' and 'Pronounce the offering-prayer!' at each (subsequent fore-offering). Pouring (the butter in the spoons) together (into the guhû) at the fourth, they both proceed with the nine fore-offerings.

Thereupon the Adhvaryu says (to the Hotri), 'Pronounce the invitatory prayer to Agni!' referring to Agni's butter-portion. Both (the Adhvaryu and Pratiprasthâtri) having taken four 'cuttings' of butter, they step across (to the north side of their respective fires). Having stepped across and called for the 'Sraushat,' the Adhvaryu says (to the Hotri), 'Pronounce the offering-formula to Agni!' After the 'Vashat' has been uttered, they both pour out the oblation.

The Adhvaryu then says, 'Pronounce (the invitatory prayer) to Soma!' referring to Soma's butter-portion. Both having taken four cuttings of butter, they step across. Having stepped across and called for the 'Sraushat,' the Adhvaryu says (to the Hotri), 'Pronounce the offering-prayer to Soma!' After the 'Vashat' has been uttered, they both pour out the oblation.

Thus whatever has to be done by speech, that the Adhvaryu does, and not the Pratiprasthâtri. Now as to why the Adhvaryu alone calls for the 'Sraushat.' Here indeed when the 'Vashat' is pronounced,

The Pratiprasthâtri is merely the imitator of what is done (by the Adhvaryu). For Varuna is the nobility, and the Maruts are the people: hence he thereby makes the people the imitators, the followers of the nobility. But were the Pratiprasthâtri also to call for the 'Sraushat,' he would doubtless make the people equal in power to the nobility: for this reason the Pratiprasthâtri does not call for the 'Sraushat.'

The Pratiprasthâtri sits down, after taking the two offering-spoons in his hand. The Adhvaryu then proceeds with those oblations,--viz. Agni's cake on eight potsherds, Soma's pap, Savitri's cake on twelve or eight potsherds, Sarasvatî's pap, Pûshan's pap, and Indra and Agni's cake on twelve potsherds.

Thereupon, being about to proceed with those two oblations of curds, (the Adhvaryu and Pratiprasthâtri) exchange (the ram and ewe): the ram which was on the Maruts' (dish of curds) he (the Adhvaryu) places on that of Varuna; and the ewe which was on Varuna's (dish of curds) he (the Pratiprasthâtri) places on that of the Maruts. Now the reason why they make this exchange, is this,--Varuna is the nobility, and the male represents energy: hence they thereby bestow energy on the nobility. The female, on the other hand, is without energy; and the Maruts are the people: hence they thereby cause the people to be without energy. This is why they make this exchange.

The Adhvaryu now says (to the Hotri), 'Pronounce the invitatory prayer to Varuna!' He then pours an 'under-layer' of butter (into the guhû), takes two cuttings from Varuna's curds, and with either of the two cuttings puts the rant (in the spoon). He then pours butter thereon, replenishes (the place whence) the two cuttings (have been made), and steps across (to the south side of the fire). After stepping across and calling for the 'Sraushat,' he says (to the Hotri), 'Pronounce the offering-prayer to Varuna!' and, on the 'Vashat' being uttered, he pours out the oblation.

Thereupon the Adhvaryu takes both spoons in his left hand; and taking hold of the Pratiprasthâtri's garment, says (to the Hotri), 'Pronounce the invitatory prayer to the Maruts!' The Pratiprasthâtri then makes an 'under-layer' of butter (in his guhû and two cuttings from the curds of the Maruts, and with either of the two cuttings puts the ewe (in the spoon). He then pours butter thereon, replenishes (the place of) the two cuttings, and steps across (to the south of the fire). The Adhvaryu, having called for the 'Sraushat,' says (to the Hotri), 'Pronounce the offering-prayer to the Maruts!' and on the 'Vashat' being uttered, (the Pratiprasthâtri) he pours out the oblation.

The Adhvaryu then proceeds with the cake on eleven potsherds for Ka; and having made that offering, he says, 'Pronounce the invitatory prayer to Agni Svishtakrit (" the maker of good offering")!' The Adhvaryu then takes cuttings from all (his) oblations, one from each; and the Pratiprasthâtri also takes one cutting from that oblation of curds (to the Maruts). They then pour twice butter upon (the portions), and step across (to the south side of the fires). On stepping across and calling for the 'Sraushat,' the Adhvaryu says, 'Pronounce the offering-prayer to Agni Svishtakrit;' and after the (concluding) 'Vashat,' they both pour out the oblation.

The Adhvaryu now cuts off the fore-portion. Having then cut off the Idâ piece by piece, he hands it to the Pratiprasthâtri; and the Pratiprasthâtri puts thereon two cuttings from the Maruts' curds. He (the Adhvaryu) then pours twice butter thereon. After invoking (the Idâ), they cleanse themselves.

Thereupon the Adhvaryu says, 'O Brahman, shall I step forward?' Having put on the (remaining) kindling-stick he says, Agnîdh, trim the fire! He, the Adhvaryu, then pours the clotted butter (in the prishadâgya-upabhrit) into the two spoons (the guhû and upabhrit); and the Pratiprasthâtri also, if he have any clotted butter, divides it into two parts and pours it (into the two spoons); but if there is no clotted butter, he divides the butter in the upabhrit in two parts and pours them out separately. Then both step across (to the south side of the fires). The Adhvaryu, having stepped across and called for the 'Sraushat,' says (to the Hotri), 'Pronounce the offering-formula to the gods!' and, 'Pronounce the offering-formula!' at each (subsequent after-offering). Thus they both perform the nine after-offerings, pouring together (the butter from the spoons) at the (or at every) fourth after-offering. The reason why there are nine fore-offerings and nine after-offerings, is that he thereby delivers the creatures both times from Varuna's noose,--by the former (he delivers) the upright and by the latter those looking to the ground: for this reason there are nine fore-offerings and nine after-offerings.

They both then separate the spoons, after laying them (on the altars). Having separated the spoons, and anointed the enclosing-sticks; and having thereupon taken hold of the (middle) enclosing-stick, and called for the (Âgnîdhra's) 'Sraushat,' the Adhvaryu thus addresses (the Hotri), 'The divine Hotris are summoned for the proclamation of success; the human is called upon for the song of praise!' The Hotri then intones the song of praise (sûktavâka). Thereupon both seize their prastara-bunches and throw them (into the fires); both take a single straw each therefrom and remain sitting by (the fires); when the Hotri recites the song of praise,--

The Âgnîdhra says, 'Throw after!' Both (the Adhvaryu and Pratiprasthâtri) throw (the stalk) after (the prastara); and both touch themselves.

He (the Âgnîdhra) then says, 'Discourse (with me)!' [The Adhvaryu asks,] 'Has he gone (to the gods), Agnîdh? He has gone!'--'Bid (the gods) hear!'--'Yea, may (one) hear!'--'Goodspeed to the divine Hotris! Success to the human!'---The Adhvaryu also (afterwards) says (to the Hotri), 'Pronounce the "All-hail and blessing!"' They both throw the enclosing-sticks (into the fire); and after taking up the spoons together, they both place them on the wooden sword.

Thereupon the Adhvaryu returns (to the Gârhapatya fire) and performs the Patnîsamyâgas. The Pratiprasthâtri, in the meantime, remains waiting. After performing the Patnîsamyâgas, the Adhvaryu steps up (to the northern fire).

He (the Adhvaryu) performs the three Samishtayagus (with the respective texts); the Pratiprasthâtri takes up his spoon (and performs those oblations) silently.--The same garments, worn by the sacrificer and his wife at the Vaisvadeva, should be put on also on this occasion. They now take (the havis) mixed with the burnt scrapings of the Varuna curds, and betake themselves to (the place of) the expiatory bath (avabhritha). This (ablution) stands in relation to Varuna, (being performed) with a view to deliverance from Varuna's power. No Sâman-hymn is sung on this occasion, for at this (sacrifice) nothing whatever is performed with a Sâman-hymn. Having silently walked thither and entered (the water), he (the Adhvaryu) immerses (the vessel containing the scrapings).

With the text (Vâg. S. III, 48), 'O laving bath, laving thou glidest along: with the help of the gods may I wipe out the sin committed against the gods, and with the help of mortals the sin committed against mortals! Preserve me, O God, from injury from the fiercely-howling (demon)!' Those (garments worn while bathing) he may give to whichever (priest) he chooses, since they are not the garments of an initiated person. Even as a snake casts its skin, so does he cast away all his sin.

Thereupon they shave (the sacrificer's) hair and beard; and take up the two fires,--for only after changing his place (to the ordinary sacrificial ground) he performs that (other) sacrifice, since it is not proper that he should perform the Agnihotra on the uttaravedi: for this reason he changes his place. Having gone to the house and 'churned out' the fires, he performs the full-moon offering. These seasonal offerings doubtless are detached sacrifices; whereas the full-moon offering is a regular, established sacrifice: hence he finally establishes himself by means of that regular sacrifice; and therefore he changes his place (to the ordinary sacrificial ground).

Verily, by means of the Varunapraghâsâh Pragâpati delivered the creatures from Varuna's noose; and those creatures of his were born without disease and blemish. Now with these Sâkamedha offerings,--therewith indeed the gods slew Vritra, therewith they gained that supreme authority which they now wield; and so does he now therewith slay his wicked, spiteful enemy and gain the victory: this is why he performs these offerings in the fourth month (after the Varunapraghâsâh). He performs them on two successive days.

On the first day he offers a cake on eight potsherds to Agni Anîkavat. For it was after shaping Agni into a sharp point, that the gods rushed forward, intent on slaying Vritra; and that sharp point, Agni, swerved not. And so does he (the Sacrificer) now rush forward, after shaping Agni into a sharp point, intent on slaying his wicked, spiteful enemy; and that sharp point, Agni, swerves not: this is why he sacrifices to Agni Anîkavat.

Thereupon, at midday, he offers a potful of boiled grain (karu) to the Maruts, the Scorchers (Sântapanâh), for at midday indeed the scorching winds scorched Vritra; and thus scorched he lay panting and gasping, being rent all over. And so do the scorching winds scorch his (the Sacrificer's) wicked, spiteful enemy: hence (he sacrifices) to the Maruts, the Scorchers.

Thereupon, (in the evening, he offers a potful of boiled grain) to the Maruts, the Householders (Grihamedhinah). That pap he cooks after driving away the calves (from the cows) with the (palâsa-) branch, and having (all the cows) milked into the pot containing the strainers. Now, whenever (in preparing the pap) they use (whole) rice-grains, then that is a karu: this nourishment the gods took when they were about to slay Vritra on the morrow; and so does he (the Sacrificer) now take that nourishment, being about to slay his wicked, spiteful enemy. The reason, then, why it is milk-pap, is that milk is nourishment, and rice-grains are nourishment, and that he thus puts into him (âtman) that twofold nourishment. For this reason it is a rice-pap (prepared) with milk.

The practice, in regard to this (pap, is as follows). The same altar covered (with sacrificial grass) which served for the (oblation to) the Maruts, the Scorchers, is (now used). Near this covered altar they lay down the enclosing-sticks and pieces of wood. Having had (the cows) milked in the same way (as before), he (the Adhvaryu) cooks the pap; and having cooked it and basted it with butter, he removes it from the fire.

They then rinse either two plates or two dishes, and put that (pap) thereon in two equal parts. Having then made a hollow in each (pap), he (the Adhvaryu) pours clarified butter therein, and wipes both the dipping-spoon and the offering-spoon. Thereupon he takes the two dishes of pap, and walks up (to the altar); and again, he takes the dipping and offering spoons, and walks up; and having touched the covered altar, and laid the enclosing-sticks round (the fire), he puts on as many pieces of firewood as he thinks fit. He then deposits those two dishes of pap, and the dipping and offering spoons, in their places (outside the altar). The Hotri sits down on the Hotri's seat. Taking the dipping and offering spoons, he (the Adhvaryu) says,--

'Pronounce the invitatory prayer to Agni!' with reference to Agni's butter-portion. He then takes four 'cuttings' of butter from the hollow of the southern pap, and steps over (to the south side of the fire). Having stepped over, and called for the (Âgnîdhra's) 'Sraushat,' he says (to the Hotri), 'Pronounce the offering-prayer to Agni!' and pours out the oblation, as soon as the Vashat has been uttered.

He then says, 'Pronounce the invitatory prayer to Soma!' with reference to Soma's butter-portion. He then takes four cuttings of butter from the hollow of the northern pap, and steps over. Having stepped over and called for the 'Sraushat,' he says, 'Pronounce the offering-prayer to Soma!' and pours out the oblation, as soon as the Vashat has been uttered.