Satapatha Brahmana Part IV (SBE43), Julius Eggeling tr. [1897], at sacred-texts.com
9:3:4:11. He then offers the Vâgaprasavîya 2 (set of fourteen libations),--'vâga' (strength, sustenance) means food (anna): it thus is an 'anna-prasavîya' for him, and it is food he thereby raises (pra-sû) for him (Agni).
9:3:4:22. For the gods, now that they had gratified him by that food, and consecrated him by those objects of desire, (to wit) by that stream of wealth 3, hereby gratified him once more; and in like manner does this (Sacrificer), now that he has gratified him by that food, and consecrated him by those objects of desire, that shower of wealth, hereby gratify him once more.
9:3:4:33. And, again, as to why he offers the Vâgaprasavîya. This, to be sure, is his (Agni's) Abhisheka. For, the gods, having gratified him by that food, and consecrated him by those objects of desire, (to wit) by that shower of wealth, then by this (offering) consecrated him once more; and in like manner does this (Sacrificer), having gratified him by that food, and consecrated him by those objects of desire, that shower of wealth, hereby consecrate him once more.
9:3:4:44. It consists of (seeds of) all (kinds of) plants,--that which consists of all plants is all food: he thus gratifies him with all food, and with all food he thus consecrates him. Let him set aside one of these kinds of food, and not eat thereof as long as he lives. With an udumbara (ficus glomerata) cup 1 and an udumbara dipping-spoon (he offers): the significance of these two has been explained. They are both four-cornered,--there are four quarters: he thus gratifies him with food from every quarter, and by means of food from every quarter he thus consecrates him.
9:3:4:55. And, again, as to why he performs the Vâgaprasavîya;--he thereby gratifies those same deities who have been consecrated by this very rite of consecration by which he is now about to be consecrated, and, thus gratified by offering, they grant him permission (to perform) this rite of consecration, and, permitted by them, he becomes consecrated; for only he becomes king whom the (other) kings allow to assume the royal dignity, but not he whom
they do not (allow to do so). Thus when he offers in the fire he consecrates Agni, and when he offers to these deities, he gratifies those gods who rule over this consecration ceremony.
9:3:4:66. And, indeed, he offers here also the Pârtha 1 (oblations);--for the gods now desired, 'May we be consecrated even on this occasion by all the rites of consecration!' They were indeed consecrated on this occasion by all the rites of consecration; and in like manner is the Sacrificer on this occasion consecrated by all the rites of consecration.
9:3:4:77. Now these Pârtha (oblations) are the Vâgaprasavîya of the Râgasûya; and by offering these (oblations) he is consecrated by the Râgasûya; and the first seven of the succeeding fourteen (Vâgaprasavîya oblations) are the Vâgaprasavîya ceremony of the Vâgapeya 2: thus, by offering these he is consecrated by the Vâgapeya. And what other seven there are, they belong to Agni (or, the Agnikayana): by offering these, he is consecrated by the Agni-consecration.
9:3:4:88. He first offers those of the Râgasûya, then those of the Vâgapeya; for by performing the Râgasûya one becomes king (râgâ) and by the Vâgapeya emperor (samrâg), and the position of king is (obtained) first, and thereafter that of
emperor 1: hence after performing the Vâgapeya, one could not perform the Râgasûya,--it would be a descent, just as if one who is emperor were to become king.
9:3:4:99. Those (seven Vâgaprasavîya oblations) of the fire-altar he offers last, for the Agni-consecration indeed is (equal to) all those rites of consecration, and he who is consecrated by the Agni-consecration rite becomes everything, king and emperor: therefore he offers those of the fire-altar last of all.
9:3:4:1010. He then anoints him on a black antelope skin,--for the black antelope skin is (a symbol of) the sacrifice: it is thus at the sacrifice that he anoints him. On the hairy side (of the skin),--for the hairs are the metres: on the metres he thus anoints him. On the left (north) side (of the fire-altar he anoints him): the significance of this (will be explained) further on. On (the skin laid down) with the neck-part towards the front, for that (tends) godwards.
9:3:4:1111. Some, however, anoint him on the right (south) side of the fire-altar, on the ground that it is from the right side that food is served, and that they thus anoint him from the food-side. But let him not do so, for that (southern) region belongs to the Fathers, and quickly he goes to that region whom they anoint in that way.
9:3:4:1212. And some, indeed, anoint him on the Âhavanîya, on the ground that the Âhavanîya is the world of heaven, and that they thus anoint him in the world of heaven. But let him not do so, for that (Âhavanîya, the fire-altar,) is his (the Sacrificer's)
divine body, and this (Sacrificer, or Sacrificer's real body) is his human one: they thus attach that divine body of his to this his mortal body, if they anoint him in this way.
9:3:4:1313. Let him anoint him on the left (north) side and nowhere else, for that north-eastern region belongs to both gods and men: they thus anoint him whilst seated and established in his own region, for he who is established in his own seat suffers no injury.
9:3:4:1414. One who has gained a position in the world should be anointed sitting, for one who has gained a position is seated, so to speak;--and one who is striving to gain one standing, for one who wishes to gain a position, stands, so to speak. On a he-goat's skin should be anointed one desirous of prosperity, on a black-antelope skin one desirous of spiritual lustre, on both (kinds of skins) one desirous of both: that (skin) he spreads north of the tail (of the fire-altar) with its hair uppermost and its neck-part towards the east.
9:3:4:1515. Close to the enclosing-stones 1: inasmuch as the black-antelope skin is close to the enclosing-stones, so that divine body of his is consecrated on the black-antelope skin; and inasmuch as he is consecrated whilst keeping hold of the fire-altar he is not cut off from that divine consecration (of the Fire).
9:3:4:1616. He anoints him after making offering on the fire-altar, for that (altar) is his divine body, and
this (Sacrificer himself) is his human one; and the gods indeed were first, and thereafter the men: therefore, after making offering, he anoints him with what remains over of that same (offering-material) 1. He then throws the dipping-spoon after (the oblations into the fire).
9:3:4:1717. Placing himself near the (Sacrificer's) right arm, he then anoints him 2, with (Vâg. S. XVIII, 3-7), 'At the impulse of the divine Savitri, I anoint thee, by the arms of the Asvins, by the hands of Pûshan, by the support of Sarasvatî Vâk, the supporter, by the universal sovereignty of Agni!'--for Sarasvatî is Vâk (speech), and hers is all this support. Impelled by Savitri, he thus anoints him by all this support of Sarasvatî Vâk, the supporter, and by the universal sovereignty of Agni. Here he throws the cup (into the fire), lest what is anointed (with offering material) should remain outside the fire.
9:3:4:1818. He anoints him h the middle of the Pârtha oblations, for the Pârtha oblations are the year: he thus places him in the middle of the year. Six he offers before, and six after (the consecration ceremony), for there are six seasons: by the seasons he thus encloses (guards) him who is consecrated on both sides. Brihaspati is the last of the first (six 3), and Indra the first of the
last (six),--Brihaspati is the priesthood (or priestly office), and Indra is the nobility (or political power): by the priesthood and the nobility he thus encloses him who is consecrated on both sides.
223:2 That is, oblations capable of promoting or quickening strength (or food,--vâga); see part iii, p. 37 (where read Vâgaprasavîya). While the formulas of the first seven of these oblations are the same as those used for those of the Vâgapeya (see V, 2, 2, 5-11), the formulas of the last seven of these oblations are Vâg. S. XVIII, 30-36 (for the first of which, being the same as IX, 5, see VI, 1, 4, 4).
223:3 This seems to be in apposition to both 'that food,' and 'those objects of desire.'
224:1 Or, pan. It has a handle, and serves on this occasion in place of the offering-ladle as well as for anointing the Sacrificer.
225:1 In the same way as, at the Râgasûya, six Pârtha oblations were offered before, and as many immediately after, the Consecration ceremony, or 'anointment' (see part iii, p. 8 1 seq.), so also on the present occasion, except that, between the first six Pârthas and the consecration ceremony, the Vâgaprasavîya set, referred to in the preceding paragraphs, is inserted.
225:2 For these seven oblations, see V, 2, 2, 6-11. Only the second set of seven thus is peculiar to the Agnikayana.
226:1 See V, 1, 1, 12.
227:1 Sâyana takes 'âsprishtam parisritah' to mean 'lightly touched (just touched) by an enclosing-stone.' The participle would rather seem here to have an active meaning, like 'anvârabdha' in the same paragraph.
228:1 That is, with the remainder of the mess of different kinds of seed mixed with milk and water.
228:2 That is, by sprinkling him with the liquid, or pouring it on him.
228:3 The formulas of the twelve Pârtha oblations are the same as those used on the occasion of the Râgasûya (V, 3, 5, 8. 9), the sixth of which is 'To Brihaspati hail!' and the seventh 'To Indra hail!'