1 Or, of the leader, as would appear from Saya^a to Taitt. S. I, 7, 8 (p. 1024), — ' Between the right-hand and the left-hand horse he allows the shafts to project, and between them he puts the horse called " sapti" (in the text).' No fourth horse is, however, apparently mentioned in the ritual of the Black Ya^us.
2 2 SATAPATHA-BRAHMAiVA.
because Pra^clpati is seventeenfold : he thus wins Pra^apati.
15. He makes the horses smell it, with 'Ye
coursers — ;' for horses are coursers (va^in) : there-
fore he says, 'Ye coursers/ — 'wealth-winners/ —
wealth is food : ' food-winners ' he thereby says ; —
' starting upon the course ; ' for they are about to
run a race; — 'smell ye Brzhaspati's portion!'
for this indeed is Brzhaspati's portion : therefore he
says, ' smell ye Brzhaspati's portion ! ' And why he
makes the horses smell it : he thinks, ' may I win
Him 1 ! ' therefore he makes the horses smell it.
Fifth Brahma;va.
1. Now when they run a race, he thereby wins this
same (terrestrial) world. And when the Brahman
sings a Saman on the cart-wheel set up on (a post)
reaching to his navel, he thereby wins the air-world.
And when he erects the sacrificial post, he thereby
wins the world of the gods. Hence that threefold
performance.
2. The Brahman mounts a cart-wheel, set up on (a post) as high as his navel2, with (Va£\ S. IX, 10),
1 That is, Br/haspati; unless 'lokam' has to be supplied to ' imam ' (' this world '), as might appear probable from the next paragraph. See also V. I, 5, 27-28.
2 According to the Taittiriya ritualists, as quoted by Sayaraa (Taitt. S. I, 7, 8), the wheel after being mounted by the Brahman is to be turned round thrice in a sunwise motion ; — the (pointed) end of the post being apparently inserted in the navel of the wheel, lying horizontally upon it. The turning wheel is there compared with the Va^ra, or disk-shaped thunderbolt. While the wheel is turning round its axle, the Brahman sings the Sdman. Cf. also La/y. St. V, 1 2, 9 seq., according to which authority, however, the Brahman
V KANDA, I ADHYAYA, 5 BRAHMAiVA, 6. 23
'At the impulse (sava) of the god Savitrz, of
true impulsion, may I ascend unto the highest
heaven of Brzhaspati ! ' thus, if a Brahma^a sacri-
fices ; for Brzhaspati is the Brahman (priesthood, or
sanctity), and the Brahma/za is the Brahman.
3. And if a Ra^anya sacrifices, (he does so) with,
'At the impulse of the divine Savitrz, of true
impulsion, may I ascend unto the highest
heaven of Indra!' for Indra is the Kshatra (no-
bility, or power), and the Ra^anya is the Kshatra.
4. Thrice he sings the Saman1. Having thrice
sung it, he descends with, 'At the impulse of the
divine Savitrz, of true impulsion, I have as-
cended unto the highest heaven of Brzhaspati!'
— thus, if a Brahma/za sacrifices, for Brzhaspati is the
Brahman, and the Brahma^a is the Brahman.
5. And if a Ra^anya sacrifices, — with, 'At the
impulse of the divine Savitrz, of true impul-
sion, I have ascended unto the highest heaven
of Indra !' for Indra is the Kshatra, and the Ra-
^anya is the Kshatra.
6. They put up seventeen drums along the edge of the altar, from the Agnidhra backwards (towards
would seem only to put his arms on the wheel, and turn it round, while singing.
1 Viz. the ' vaginae saman' (Tandy. Br. 18, 7, 12), Samav. I, 435, ' avir marya a va^-am va^ino agman/ &c. ' The fiery steeds have gathered fiery mettle, the impulse of the god Savitrz' ; win ye the heaven, O coursers!' La/y. *Sr. V, 12, 14. This singing of the Saman takes place while the race lasts, the Brahman remaining all the time on the cart-wheel put up on a short post on (or near) the utkara, or heap of rubbish. — The author then anticipates in this and the next two paragraphs what the Brahman is to do when he descends from the wheel after the race is over. The placing of the drums next referred to must also be imagined as taking place whilst the Brahman is mounting the wheel.
2 4 DATAPATH A-BRAHMA2VA.
the west) ; for he who offers the Va^apeya wins Pra-
^apati ; but Pra^apati is speech, and that doubtless is
the supreme speech which is (the outcome) of seven-
teen drums : he thus wins the supreme speech, the
supreme Pra^apati. Seventeen there are, because
Pra^apati is seventeenfold : he thus wins Pra^apati.
7. One of these drums he (the Brahman) beats
(while praying) with a sacrificial formula : thereby
all of them become beaten with a sacrificial formula.
8. He beats it with (Va£\ S. IX, 11), ' O Bnhas-
pati, win the race! lift ye up your voice unto
Brzhaspati : make ye Brzhaspati win the
race ! ' thus, if a Brahma/za sacrifices ; for Brzhaspati
is the Brahman, and the Brahma^a is the Brahman.
9. And if a Ra^anya sacrifices, (he does so) with,
' O Indra, win the race ! lift ye up your voice
unto Indra : make ye Indra win the race ! ' for
Indra is the Kshatra, and the Ra^anya is the
Kshatra.
10. And when those race-running chariots1 have
come up again, he takes down one of those drums
with a sacrificial formula ; whereby they all become
taken down with a formula.
11. He takes it down, with (Va^*. S. IX, 12), 'This
hath been your true concord whereby ye (drums)
have caused Brzhaspati to win the race ; — Brz-
haspati ye have caused to win the race : be
released, ye wood-lords!' thus, if a Brahma^a
1 Besides the Sacrificed chariot inside the vedi, sixteen others, each drawn by four horses, have been got ready, outside the vedi, for the race to the udumbara branch, as its goal and turning-point. In paragraphs 10-12 the author again anticipates what is to be done with the drums after the race has taken place, just in order to deal with that item of the ceremonial as a whole.
V KANDA, I ADHYAYA, 5 BRAHMAiVA, 1 5. 2$
sacrifices ; for Brzhaspati is the Brahman, and the Brahma/za is the Brahman.
12. And if a Ra^anya sacrifices, with, ' This hath
been your true concord whereby ye have
caused Indra to win the race; — Indra ye have
caused to win the race : be released, ye wood-
lords T for Indra is the Kshatra, and the Ra^anya
is the Kshatra.
1 3. A Ra^anya then 1 shoots seventeen arrow's
ranges northwards from the edge of the altar ; for
as much as is one arrow's range, so much is Pra^apati
crosswise ; and as much as are seventeen arrow's
ranges, so much is Pra^dpati lengthwise.
14. And as to why a Ra£*anya shoots, — he, the
Ra^anya is most manifestly of Pra^apati (the lord of
creatures) : hence, while being one, he rules over
many; and because ' pra^apati ' has four syllables,
and ' r^anya 2 ' also has four syllables, therefore a
Ra^anya shoots. He shoots seventeen arrow's
ranges, because Pra^apati is seventeenfold : he
thereby wins Pra^apati.
1 5. And whichever (horse) he yokes with a formula,
up to that the Sacrificer now steps 3, with (Va£\ S.
IX, 13), 'At the impulse of the divine Savitrz,
1 That is, after (or at the same time when) the drums are put up. He is to shoot northwards through the space between the utkara and Mtvala. At the end of the seventeenth arrow's range he plants an udumbara branch in the ground to serve as the goal round which the chariots are to turn sunwise on their way back to the sacrificial ground.
2 Pronounce ' ra-^a-ni-a/
3 In the Taittiriya ritual (Taitt. S. I, 7, 7, 2 ; Taitt. Br. I, 3, 5, 4) the Sacrificer steps up to the chariot with the three Vishnu- strides, with appropriate formulas.
26 SATAPATHA-BRAHMAiVA.
of true impulsion, may I win the race of the race-winning Brzhaspati !'
1 6. And even as then Br/haspati hasted up to
Savitrz for his impulsion, — Savitrz being the im-
peller among the gods — saying, ' Impel this for me :
impelled by thee, may I win this ! ' and Savitrz, as
the impeller, impelled it for him, and impelled by
Savitrz, he won ; in like manner does he thereby
haste up to Savitrz for his impulsion, — Savitrz being
the impeller among the gods, — saying, ' Impel this
for me : impelled by thee, may I win ! ' and Savitrz,
as the impeller, impels it for him, and impelled by
Savitrz he wins.
17. And if a pupil of the Adhvaryu's or some
(other) theological student were to know that prayer,
stepping up he makes (the Sacrificer) say, ' O
coursers ! ' — for horses are indeed coursers : there-
fore he says, (0 coursers' — 'wealth-winners!' for
wealth is food : ' food-winners ' he thereby says ; —
' keeping the roads/ for they indeed run keeping
(within) the roads ; — 'measuring the stages;' for
measuring the stages they run over the course ; —
'go ye to the winning-post !' In order that the
evil-doers, the Rakshas, may not hurt them mid-
ways, he thus says this. — They run the race, they
beat the drums, and he (the Brahman) sings the
Siman.
18. He (the Adhvaryu) then1 either offers or
addresses (the horses) with those two ^"agatl- verses :
whether he offers, or whether he addresses (the
1 That is, he does so whilst the cars are running; the offer- ing or prayers being intended to make the Sacrificed car win the race.
V KANDAy I ADHYAYA, 5 BRAHMAArA, 24. 2J
horses), the significance (of the performance) is the same.
19. He offers, with (V^. S. IX, 14; Rik S. IV,
40, 4),' That courser speedeth after the whip,
fettered at the neck and shoulder and mouth :
may Dadhikra win according to his power;
may he run along the windings of the roads,
hail!'
20. \V&g. S. IX, 15 ; Rik S. IV, 40, 3], ' And of
him, the running, speeding, there fanneth like
the wing of the eager bird, — as of the gliding
eagle, — about the breast of Dadhikravan pass-
ing along with might, hail !'
21. He then either offers or addresses (the horses)
with the following tristich : this is twofold, because
he either offers or addresses. Whether he offers, or
addresses (the horses), the significance is the same :
he thereby speeds those running horses, imbues them
with energy. There are here three earths, namely
this one, and two beyond it : these he thereby wins.
22. He addresses (the horses, with Vaf. S. IX, 16 ;
Rik S. VII, 38, 7), ' Auspicious be the coursers
unto us at the invocations in the divine ser-
vice, running their measured course, with
beautiful song; swallowing the dragon, the
wolf, the evil spirits : may they ever keep away
from us affliction !'
23. [V^. S. IX, 17; Rik S. X, 64, 6], 'Those
racers, wont to hear the calls, may they all hear
our call, the coursers running their measured
course : they, the winners of thousands, eager
to win at the winning of oblations, who have
carried off great gain in the contests/
24. [V^. S. IX, 18; Rik S. VII, 38, 8], 'In
28 SATAPATHA-BRAHMAiVA.
every race, help us, ye racers, at the prizes, ye
wise, immortal knowers of the divine law:
drink of this mead, be gladdened, and satisfied
walk ye on the paths trodden by the gods ! '
25. He then1 steps over against (the horses) with
the Barhaspatya pap, and touches it; for he who
offers the Va^apeya wins food, since * v&^a-peya ' is
the same as ' anna-peya : ' whatever food he has thus
gained that he now, having reached that goal, brings
in contact with himself, puts within himself.
26. He touches it, with (Va£\ S. IX, 19), ' May
gain of wealth come to me!' wealth means food :
he thus says, ' May gain of food come (accrue) to me ; '
— 'May these two, Heaven and Earth, the all-
shaped, come to me ! ' for Pra^apati is Heaven and
Earth; — ' May father and mother come to me!'
for Pra^*dpati is both father and mother; — 'May
Soma come to me with immortality !' for Pra^a-
pati is Soma.
27. He makes the horses smell it, with, 'Ye
coursers!' for horses are coursers: therefore he
says, 'Ye coursers!' — 'wealth-winners!' wealth is
food: 'food-winners' he thereby says; — 'having
run the course — ' for ' starting (upon the course) '
he said before, as then they were indeed starting ;
but now he says, ' having run/ for they indeed have
run (the race) : therefore he says, ' having run ; ' —
'smell ye Brzhaspati's portion — ' for this is Bri-
haspati's portion : therefore he says, ' Smell ye
Brz'haspati's portion;' — 'taking (it) in!' whereby
he imbues the Sacrificer with energy. And as to why