Sacred Books of the East, Vol. 41.pdf

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The Satapatha Brahmana, Part III
Sacred Books of the East, Vol. 41
translated by Julius Eggeling
[1894]
This is part III of the Sacred Books of the East Satapatha Brahamana translation, containing Books V, VI
and VII. This portion is notable for the description of the extended Vedic creation myth. This includes a
mention of a 'cosmic egg,' a key element of other widely dispersed creation myths.
CONTENTS.
PAGE.
INTRODUCTION
FIFTH KÂNDA.
A. The Vâgapeya
The Cups (graha) of Soma
The Cups of Surâ
Animal Victims
Consecration
Chariot-race
Âpti and Klipti-formulas
The Mounting of the Sacrificial Post by the Sacrificer and his Wife
The Seating on the Throne-seat
Vâga-prasavanîya-oblations
Uggiti (victory)-formulas
B. The Râgasûya, or Inauguration of a King
Preliminary offerings
Seasonal-offerings
Indraturîya-oblation
Trishamyukta-offerings
Ratna-havîmshi, or Jewel-offerings
Offering to Soma and Rudra
Offering to Mitra and Brihaspati
Abhishekanîya, or Consecration Ceremony
Offerings to the Divine Quickeners (devasû), viz.
Savitri Satyaprasava, Agni Grihapat
Soma Vanaspati, Brihaspati Vâk, Indra
Gyeshtha,
Rudra Pasupati
Mitra Satya, Varuna Dharmapati
Preparation of the Consecration Water
Pârtha oblations
p. viii
xi
1
5
8
11
17
17
29
31
35
37
40
42
42
47
50
54
58
65
66
68
69
70
71
73
81
PAGE.
Investing of the King with the Consecration
Garments, the Bow and Arrows
85
Âvid-formulas
Ascending of the Quarters
Stepping on the Tiger-skin
The Sprinkling (Abhisheka)
The Cow-raid
Rathavimokanîya-oblations
Game of Dice
The Passing Round of the Sacrificial Sword
Dasapeya
Samsrip-oblations
Pañkabila-oblations
Prayugâm havîmshi (Oblations to the Teams)
Kesavapanîya
Sautrâmanî
SIXTH KANDA.
Agni-kayana, or Building of the Fire-altar
Creation of the Universe
Animal Sacrifices
Layers and Bricks of the Altar
Sâvitra Libations
The Search for Agni (the Lump of Clay)
The Digging
The Making of the Fire-pan (ukhâ)
Dîkshâ, or Initiation
The Raising and Carrying of the Ukhya Agni
The Fashioning of the Embryonic Agni
The Vishnu-strides
Vâtsapra
The Driving-about of the Ukhya Agni
SEVENTH KÂNDA.
Agni-kayana (continued).
Gârhapatya hearth
Pouring thereon of the Ukhya Agni
Altar of Nirriti
p. ix
89
91
92
94
98
101
106
110
114
115
120
123
126
129
143
143
165
186
190
197
203
220
246
265
273
275
283
289
298
310
319
PAGE.
Preparation of the (Âhavanîya) Fire-altar
Ploughing, Watering, and Sowing of Ground
Bricks of the First Layer
Lotus-leaf
Gold Plate
Gold Man
Svayam-âtrinnâ Brick
Dûrvâ Plant
Dviyagus Bricks
Retahsik Bricks
Visvagyotis Brick
Ritavya
Bricks
Ashâdhâ Brick
Tortoise
Mortar and Pestle
Fire-pan
Victims' Heads
Apasyâ Bricks
Khandasyâ
Bricks
Corrections
Plan of Fire-altar
Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of
the East
325
326
355
363
364
366
377
380
381
383
384
386
387
389
393
396
400
413
414
418
419
421
INTRODUCTION.
THE first of the three Kândas contained in the present volume continues the dogmatic discussion
of the different forms of Soma-sacrifice, in connection with which two important ceremonies, the
Vâgapeya and Râgasûya, are considered. From a ritualistic point of view, there is a radical
difference between these two ceremonies. The Râgasûya, or 'inauguration of a king,' strictly
speaking, is not a Soma-sacrifice, but rather a complex religious ceremony which includes,
amongst other rites, the performance of a number of Soma-sacrifices of different kinds. The
Vâgapeya, or 'drink of strength' (or, perhaps, 'the race-cup'), on the other hand, is recognised as
one of the different forms (samsthâ) which a single Soma-sacrifice may take. As a matter of fact,
however, this form hardly ever occurs, as most of the others constantly do, in connection with,
and as a constituent element of, other ceremonies, but is almost exclusively performed as an
independent sacrifice. The reason why this sacrifice has received a special treatment in the
Brâhmana, between the Agnishtoma and the Râgasûya, doubtless is that, unlike the other forms
of Soma-sacrifice, it has some striking features of its own which stamp it, like the Râgasûya, as a
political ceremony. According to certain ritualistic authorities
1
, indeed, the performance of the
Vâgapeya should be arranged in much the same way as that of the Râgasûya; that is, just as the
central ceremony of the Râgasûya, viz. the Abhishekanîya or consecration, is preceded and
followed by certain other Soma-days, so the Vâgapeya should be preceded and followed by
exactly corresponding ceremonies.
p. xii
The preceding Kânda was chiefly taken up with a detailed discussion of the simplest form of a
complete Soma-sacrifice, the Agnishtoma, serving as the model for all other kinds of one-day
(ekâha) Soma-sacrifices; and it also adverted incidentally to some of the special features of such
of the remaining fundamental forms of Soma-sacrifice as are required for the performance of
sacrificial periods of from two to twelve pressing-days--the so-called ahîna-sacrifices--as well as
for the performance of the sacrificial sessions (sattra) lasting from twelve days upwards. As the
discussion of the Vâgapeya presupposes a knowledge of several of those fundamental forms of
Soma-sacrifice, it may not be out of place here briefly to recapitulate their characteristic features.
The ekâha, or 'one-day' sacrifices, arc those Soma-sacrifices which have a single pressing-day,
consisting of three services (or pressings, savana)--the morning, midday, and third (or evening)
services--at each of which certain cups of Soma-liquor are drawn, destined to be ultimately
consumed by the priests and sacrificer, after libations to the respective deities have been duly
made therefrom. At certain stated times during the performance, hymns (stotra) are chanted by
the Udgâtris; each of which is followed by an appropriate recitation (sastra) of Vedic hymns or
detached verses, by the Hotri priest or one of his assistants. An integral part of each Soma-
sacrifice, moreover, is the animal sacrifice (pasubandhu); the number of victims varying
according to the particular form of sacrifice adopted. In the exposition of the Agnishtoma, the
animal offering actually described (part ii, p. 162, seq.) is that of a he-goat to Agni and Soma,
intended to serve as the model for all other animal sacrifices. This description is inserted in the
Brâhmana among the ceremonies of the day preceding the Soma-day, the animal offering to
Agni-Soma being indeed a constant feature of that day's proceedings at every Soma-sacrifice;

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