Kanda II, adhyaya 5, brahmana 3

[Sanskrit text for this chapter is available]

C. THE SĀKAMEDHA OFFERINGS^[1].

1. Verily, by means of the Varuṇapraghāsāḥ Prajāpati delivered the creatures from Varuṇa's noose; and those creatures of his were born without disease and blemish. Now with these Sākamedha offerings,--therewith indeed the gods slew Vṛtra, 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 Varuṇapraghāsāḥ). He performs them on two successive days.

2. On the first day he offers a cake on eight potsherds to Agni Anīkavat^[2]. For it was after shaping Agni into a sharp point^[3], that the gods rushed forward, intent on slaying Vṛtra; 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 Anīkavat.

3. Thereupon, at midday, he offers a potful of boiled grain (caru) to the Maruts, the Scorchers (Sāntapanāḥ), for at midday indeed the scorching winds scorched Vṛtra; 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.

4. Thereupon, (in the evening, he offers a potful of boiled grain) to the Maruts, the Householders (Gṛhamedhinaḥ). That pap he cooks after driving away the calves (from the cows) with the (palāśa-) 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 caru: this nourishment^[4] the gods took when they were about to slay Vṛtra 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 (ātman) that twofold nourishment. For this reason it is a rice-pap (prepared) with milk.

5. 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)^[5]. 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.

6. 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^[6] the covered altar, and laid the enclosing-sticks round (the fire)^[7], 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 Hotṛ sits down on the Hotṛ's seat. Taking the dipping and offering spoons, he (the Adhvaryu) says,--

7. '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 (Āgnīdhra's) 'Śrauṣaṭ,' he says (to the Hotṛ), 'Pronounce the offering-prayer to Agni!' and pours out the oblation, as soon as the Vashat has been uttered.

8. 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 'Śrauṣaṭ,' he says, 'Pronounce the offering-prayer to Soma!' and pours out the oblation, as soon as the Vaṣaṭ has been uttered.

9. He then says, 'Pronounce the invitatory prayer to the Maruts, the Householders!' He makes an 'under-layer' of butter (in the offering-spoon) from the hollow of the southern pap, takes two cuttings from the latter, pours some butter thereon, and steps across. Having stepped across and called for the 'Śrauṣaṭ,' he says, 'Pronounce the offering-prayer to the Maruts, the Householders!' and pours out the oblation as soon as the Vashat has been uttered.

10. He then says, 'Pronounce the invitatory prayer to Agni Sviṣṭakṛt^[8]!' He makes an under-layer of butter from the hollow of the northern pap, takes two cuttings from the latter, pours some butter thereon, and steps across. Having stepped across and called for the 'Śrauṣaṭ,' he says, 'Pronounce the offering-prayer to Agni Sviṣṭakṛt!' and pours out the oblation as soon as the Vashat has been uttered. Thereupon he cuts off the Iḍā^[9], but no fore-portion^[10]. Having invoked (the Iḍā), they cleanse themselves. This is one mode of performance.

11. Then there is this other. The same altar covered (with sacrificial grass) which has served for the Maruts, the Scorchers, is (used now). Near this covered altar they lay down the enclosing-sticks and pieces of firewood; and having had (the cows) milked in the same way (as before) he cooks the rice-pap. The butter he puts on so as to be no mere accessory^[11] Having cooked (the pap) and basted it, and removed it (from the fire), he anoints it. He then removes the butter in the pot (from the fire), and wipes the dipping and offering spoons. Thereupon, taking the dish with the pap, he walks up (to the altar); and again, taking the butter in the pot, he walks up; and again, taking the dipping and offering spoons, he walks up (to the altar). He then touches that covered altar, lays the enclosing-sticks round (the Āhavanīya fire), and puts on as many pieces of wood as he thinks fit. He then deposits successively^[12] (in their respective places) the dish with the pap, the pot with butter, and the dipping and offering spoons. The Hotṛ sits down in the Hotṛ's seat. Taking the dipping and offering spoons, he (the Adhvaryu) says,--

12. 'Pronounce the invitatory prayer to Agni!' with a view to (offering) Agni's butter-portion. He then takes four 'cuttings' of butter from the pot and steps across (to the offering-place on the south side of the fire). Having stepped across and called for the (Āgnīdhra's) Śrauṣaṭ, he says (to the Hotṛ), 'Pronounce the offering-prayer to Agni!' and pours out the oblation, as soon as the Vaṣaṭ has been uttered.

13. He then says, 'Pronounce the invitatory prayer to Soma!' with a view to Soma's butter-portion. He then takes four cuttings of butter from the pot, and steps across. Having stepped across, and called for the Śrauṣaṭ, he says, 'Pronounce the offering-formula to Soma!' and pours out the oblation, as soon as the Vashat has been uttered.

14. Thereupon he says, 'Pronounce the invitatory prayer to the Maruts, the Householders!' He then makes an 'under-layer' of butter (in the juhū), takes two cuttings from that pap, pours some butter thereon, re-anoints (replenishes with butter the parts of the sacrificial dish from which he has made)^[13] the two cuttings, and steps across (to the offering-place). Having stepped across and called for the Śrauṣaṭ, he says, 'Pronounce the offering-prayer to the Maruts, the Householders!' and pours out the oblation, as soon as the Vashat has been uttered.

15. Thereupon he says, 'Pronounce the invitatory prayer to Agni Sviṣṭakṛt!' He then makes an under-layer of butter, takes one cutting from the pap, pours twice butter thereon, without, however, re-anointing the (place of the) cutting; and steps across. Having stepped across, and called for the Śrauṣaṭ, he says, 'Pronounce the offering-prayer to Agni Sviṣṭakṛt!' and pours out the oblation, as soon as the Vashat has been uttered.

16, He then cuts off the Iḍā, but no fore-portion. Having invoked (the Iḍā), they (the priests) eat it. As many members of (the sacrificer's) household as are entitled to partake of the remains of sacrificial food^[14] may eat (of the pap); or the officiating priests may eat it; or, if there be abundant pap, other Brāhmans also may eat of it. The pot having then been covered, before it is quite emptied, they put it away in a safe place, for the 'full-spoon ceremony.' Thereupon they let the calves together with their mothers; and thus the cattle take that nourishment. That night he performs the Agnihotra with rice-gruel. In the morning they milk a cow, which suckles an adopted calf^[15], for the purpose of the offering to the fathers.

17. Thereupon, in the morning, either after or before the performance of the Agnihotra--whichever he pleases--he cuts out (the remaining rice-pap) with the darvi-spoon^[16] from the un-emptied pot, with the text (Vāj. S. III, 49), 'Full, O spoon, fly away, well filled fly back to us!

O thou (Indra), of a hundredfold powers, let us two barter food and drink, like wares!' In like manner as an invitatory prayer (is used at offerings) so does he by this (verse) invite him (Indra) to that share.

18. Let him then tell (the Sacrificer) to make a bull roar. 'If it roars,' say some, 'then that (sound) is the Vashat; let him offer after that Vashat.' And in this way indeed he calls Indra in his own form to the slaying of Vṛtra^[17]; for the bull is indeed Indra's form: hence he thereby calls Indra in his own form to the slaying of Vṛtra. If it roars, then one may know that Indra has come to his sacrifice, that his sacrifice is with Indra. And should it not roar, let the priest, seated on the south side (viz. the Brahman), say, 'Sacrifice!'--this, indeed, is Indra's voice.

19. He offers with the text (Vāj. S. III, 50), 'Give unto me, (and) I give unto thee. Bestow (gifts) on me, (and) I bestow on thee^[18]! And mayest thou give me guerdon, (and) I will give thee guerdon! Svāhā!'

20. He then offers a cake on seven potsherds to the sportive (Krīdinaḥ) Maruts. For when Indra went forward in order to slay Vṛtra, the sportive Maruts were sporting around him singing his praises; and even so do they sport around this (Sacrificer), singing his praises, now that he is about to slay his wicked, spiteful enemy: this is why (he sacrifices) to the sportive Maruts^[19]. Thereupon (follows the performance) of the Great Oblation (Mahā-havis): this (performance) is in accordance with that of the great (seasonable) oblation^[20].

Footnotes and references:

[1]:

The performance of the Sākamedha offerings requires two days. In the first place--after the Āhavanīya has been 'taken out' from the Gārhapatya--both fires are taken up by means of (or 'made to mount') the two kindling-sticks, and transferred (by 'churning out') to another altar (the uttaravedi). On the first day oblations are then made to Agni Anīkavat, the Marutaḥ Sāntapanāḥ and the Maruto Gṛhamedhinaḥ, these being completed on the next morning by a Darvihoma to Indra, and an oblation of cake to the Marutaḥ Krīḍinaḥ. Then follows the Mahāhavis, consisting--besides the five constant oblations--of oblations to Indra-Agni, Mahendra, and Viśvakarman. In the afternoon takes place the Mahāpitṛyajña, or (Great) sacrifice to the Manes (performed on a special altar and fire-place, south of the Dakṣiṇāgi); which is succeeded by the Traiyambakahoma, or offering to Rudra Tryambaka, performed on a cross-way somewhere north of the sacrificial ground.

[2]:

That is, Agni, the 'sharp-pointed' or 'sharp-edged;' an epithet apparently referring to the pointed flames or tongues of. Agni. The St. Petersburg Dict. takes it to mean 'Agni, possessed of a face.' Perhaps it may mean, 'Agni, constituting the front or van of the army.' In Śat. Br. III, 4, 4, 14, Agni is likened to the point (anīka) of the thunderbolt, Soma to its shaft (śakya), and Viṣṇu p. 409 to the part where the point is fixed on the shaft (kulmala). Compare the corresponding passage in Taitt. Br. I, 6, 6: 'The gods and Asuras were contending. Agni spake, "My body is anīkavat (possessed of an army, acc. to Sāyaṇa): satisfy it and you will overcome the Asuras!" The gods prepared a cake on eight potsherds for Agni Anīkavat. Agni Anīkavat, being pleased with his share, produced for himself four anīkas; and thereby the gods prevailed and the Asuras were defeated. . . . Now Agni Anīkavat is yonder sun: his rays are the anīkas.' Here anīka would rather seem to mean either 'dart or 'face.' [In Taitt. Br. I, 6, 2, 5, in the battle between the gods and Asuras, Agni is represented as the mukham of the gods, which Sāyaṇa takes to mean the 'van-guard' or 'the champion' of the gods. Compare also Śat. Br. II, 6, 4, 2; XI, 5, 2, 4]. Acc. to the Black Yajus, the cake to Agni Anīkavat is to be prepared (or offered) simultaneously (sākam) with the rising of the sun; whence is probably derived the term 'Sākam-edha.'

[3]:

I.e. into a sharp-pointed weapon; or, perhaps, 'after appointing Agni their leader.' Cf. p. 449 note; and Śat. Br. V, 3, 1, I.

[4]:

That is, strengthening food. Instead of medhas, the Kāṇva recension has throughout medham (as once in our text).

[5]:

At the preceding offering, that to the Marutaḥ Sāntapanāḥ, the iṣṭi is either to be interrupted at the end of the Samiṣṭayajus (see I, 9, 2, 25-28), or only the offering of the Barhis (I, 9, 2, 29-31) is to be omitted. The concluding ceremonies are to be performed either on the same day, after the offering to the Maruto Gṛhamedhinaḥ--which itself concludes with the Iḍā, and (acc. to Taitt. Br. I, 6, 6, 6) has neither fore-offerings nor after-offerings--or the following morning after the Darvihoma (see par. 17). Katy. V, 6, 3-5, 2-33.

[6]:

According to Katy. V, 6, 14, he is to do so either silently, or with the text (Vāj. S. II, 2) used in spreading the sacrificial grass on the altar. See I, 3, 3, 11.

[7]:

See I, 3, 3, 13; 3, 4, 1 seq.

[8]:

See I, 7, 3, 1 seq.

[9]:

See I, 8, 1, 1 seq.

[10]:

See I, 7, 4, 6 seq.

[11]:

Ned eva prativeśam ājyam adhiśrayati. There seems to be some mistake here. The commentary on Katy. V, 6, 6 has 'tad eva' instead of 'ned eva.' Sāyaṇa says that the butter is put on the Dakṣiṇāgni; but according to Kāty. V, 6, 24, it is put on the fire together with the pap. The Kāṇva text has, abhyardha ājyaṃ p. 413 sthālyām adhiśrayati, 'he puts on the butter in the pot on the near side.'

[12]:

In the original this is expressed by repetition of the verb, as was the case in the last sentence but one, where the original construction is retained. The Kāṇva text has merely, 'Having taken (the pap) with the dish, he hastes up (udādravati).'

[13]:

'Pratyanakti' is probably the same as 'pratyabhighārayati,' generally applied to the basting of the avadāna-sthāna, or that part of the havis from whence the cuttings have been made (Kāty. I, 9, II; the 'replenishing' of the havis in Śat. Br. I, 7, 3, 6 refers to the same thing). See, however, Kāty. V, 6, 22, where it is ruled that no pratyabhighāraṇa is to take place at the present sacrifice. The Kāṇva MS., on the other hand, reads, 'he does not re-anoint the two cuttings.' Perhaps he is to anoint separately the two cut-off pieces.

[14]:

That is, those who have been invested with the sacrificial cord. According to Taitt. Br. I, 6, 7, 1 the mistress of the house is not to eat of it, but an additional (prativeśa) pap is to be cooked specially for her on the Dakṣiṇa fire.

[15]:

'In the morning they tie up the (adopted) calf of a nivānyā (cow suckling a strange calf),' Kāṇva text.

[16]:

The Darvi-homa, or oblation of a darvi-spoonful of boiled rice to Indra, the associate of the Maruts, may be considered as part of the Gṛhamedhīyā iṣṭi, being, as it were, an offering of remains (or scrapings, nishkāsa, Taitt. Br. I, 6, 7, 3); cf. Kāty. V, 6, 33. Like all Juhoti-offerings, the darvi-homa is performed by the Adhvaryu while seated on the north side of the fire. According to Taitt. Br. I, 6, 7, 3, it is to be offered in the Gārhapatya, but according to Katy. V, 6, 38 (comm.) in the Āhavanīya. If the concluding ceremonies of the Sāntapanīyā iṣṭi (from the offering of the Barhis) have not already been performed on the previous night, they have to be performed after the conclusion of the darvi-homa. If, however, only the offering of the Barhis was then omitted, the darvi-homa, if performed before the Agnihotra, is followed immediately by that oblation.

[17]:

On the symbolic connection of the seasonal offerings, especially the Sākamedhāḥ, with the slaying of Vṛtra, the evil spirit of drought, see II, 6, 4, 1.

[18]:

According to Mahīdhara, this first line is spoken by Indra to his worshipper; the second line containing the latter's reply.

[19]:

Comp. Taitt. Br. I, 6, 7, 4: When Indra had slain Vṛtra (with the thunderbolt) he went to the farthest distances, thinking that he had missed (his aim). He said, 'Who will know this' [viz. whether Vṛtra is really dead or not, comm.]? The Maruts said, 'We will choose a boon, then we will know (find it out): let the first oblation be prepared for us!' They sported (danced about) on him (Vṛtra, and thereby found out that he was dead).

[20]:

That is to say, the Mahā-havis, or Great Oblation, though apparently only an integral part of the Sākamedhāḥ, is in reality its chief ceremony, and may therefore be considered as being itself on a par with the other seasonal offerings; hence it requires the five oblations common to all the Cāturmāsyas; see II, 5, 1, 8-11. The Black Yajus it seems does not use the term Mahā-havis, but assigns more importance to the Mahā-pitṛyajña (see II, 6, 1, 1 seq.). See Āpastamba's Paribhāṣās, 80, 81 (M. Müller, Zeitschrift der Deutschen Morg. Ges. IX), according to which the sacrifice to the Manes belongs to the Mahāyajñas.