> 

CD 

>- 

CO 

■■;-:■.';-' V  V, ; 


'''J:l^>':' 


mii 


! 


!  t 


•  *:■■■'' ;:'"    1  !■■    -•  '  ■  ' 


1 


rfit'^^i'^. 


•'W''i 


■:yki^ 


i^m0 


i'SiMj 


>, 


?p-    ■-.%■.-V- 


THE 


SACRED  BOOKS  OF  THE  EAST 


[12] 


Hontion 


HENRY     FRO  W  D  E 


OXFORD     UNIVERSITY     PRESS     WAREHOUSE 


7    PATERNOSTER   ROW 


$ 


THE 


SACRED  BOOKS  OF  THE  EAST 


TRANSLATED 


BY  VARIOUS  ORIENTAL  SCHOLARS 


AND    EDITED    BY 


F.   MAX    MULLER 


VOL.    XII 


AT     THE     CLARENDON     PRESS 
1882 

[  Ail  rights  reserved  1 


e 


THE 


.satapatha-brAhmana 


ACCORDING     TO     THE     TEXT     OF    THE 


mAdhyandina  school 


TRANSLATED   BY 


JULIUS    EGGELING 


PART    I 


BOOKS    I    AND    II 


AT    THE    CLARENDON    PRESS 
1882 

[  A^i  rights  reserved  "X 


KJ 


)U- 


(    ( 


,{r 


CONTENTS. 


Introduction    .........       ix 

FIRST  KANDA. 

Darjapur«amasesh/i,  or  New  and  Full-moon  Sacrifices  .         i 
Vow  of  Abstinence        .......  i 

Preparation  of  Offerings        ......         6 

Leading  forth  of  Pra?/ita/i         .....         6 

Taking  out  of  rice  for  the  cakes       .         .         .         .11 

Preparation  of  strainers  and  consecration  of  the  rice 

by  sprinkling  with  lustral  water  .         .         .         .       19 

Husking  and  grinding  of  the  rice      .         .         .  23.  38 

Putting  on  of  the  potsherds      .         .  .      -  .         .32 

Preparation  and  baking  of  the  cakes         .         .         .42 

Preparation  of  the  Altar         ......       47 

Samish/aya^us,  or  throwing  away  of  the  grass-bush  .       55 
Lines  of  enclosure  .         .         .         .         .         -59 

Cleaning  of  spoons  .         .         .         .         .         .67 

Girding  of  the  sacrificer's  wife  and  eyeing  of  the  butter       7 1 
The  offering-spoons         .         .         .         .         .         .78 

Covering  of  the  altar  with  sacrificial  grass         .         .       83 

Enclosing  of  the  fire  with  the  Paridhis      .         .         .87 

KindHng  of  the  Fire      .         .         .         .       '  .         .         '95 

The  Pravara,  or  choosing  of  the  Divine  Hotr/.         .     114 
Agharau,  or  two  libations  of  ghee  .  .         .         .     1 24 

The  Pravara,  or  choosing  of  Human  Hotr?'       .         -131 
Praya^as,  or  fore-offerings     .         .         .         .         .         .138 

A^yabhagau,  or  two  butter-portions  to  Agni-Soma  .     159 

Special  Preliminary  Rites  of  New-moon  Sacrifice    .         •     i75 
Chief  Offerings,  viz.       .         .         .         .         .         .         .190 

Cake  to  Agni. 

Low-voiced  offering  (upa7;/i'uya^a)  to  Agni-Soma. 
Cake  to  Agni-Soma  at  Full-moon  Sacrifice. 
Cake  to  Indra-Agni,  or  Sawnayya  to  Indra  at  New- 
moon  Sacrifice. 
Oblation  to  Agni  Svish/ak;7t    .         .         .         .         -199 


Vlll 


CONTENTS. 


Brahman's  portions  .         .         .         .         . 

I</a         ........ 

Anuya^as,  or  after-ofTerings  ..... 

Suktavaka,  ^'a/wyuvaka,  and  ofTering  of  remains 
Patnisawya^as         ...... 

Concluding  ceremonies    ..... 


PAGE 

.    208 

216 

.    230 

•    236 

.    256 

262 

SECOND    KANDX. 

Agnyadhana,  or  Establishment  of  Sacred  Fires 

Sambharas      ...... 

Asterisms  suitable  for  Agnyadhana  . 

Seasons  suitable  for  Agnyadhana 

Upavasatha     ...... 

Churning  and  laying  down  of  fire     . 

Oblations        ...... 

Punaradheya,  or  Re-establishment  of  Fire  . 
Agnihotra,  or  IMorning  and  Evening  INIilk-offerings 

Agnyupasthana,  or  Worship  of  Fires 
Tindapitriyagna.,  or  Oblation  of  Obsequial  Cakes  to  De 

ceased  Ancestors    ..... 

A 

Agrayawesh/i,  or  Offering  of  First-fruits  . 
Dakshaya«a  (New  and  Full-moon)  Sacrifice 
A^aturmasyani,  or  Seasonal  Sacrifices 

Vaii-vadeva      ...... 

Varuwapraghasa^     ..... 

Sakamedha//  ..... 

Mahahavi;^,  or  great  oblation 
Maha-pitrzya^«a         .... 

Oblation  to  Rudra  Tryambaka  . 
^unasirya        ...... 

Additions  and  Corrections ..... 


274 
276 
282 
289 
291 
294 
302 

313 
322 

338 

361 

369 
374 
383 
384 

391 

408 

417 

420 

437 

444 

452 


Transliteration    of    Oriental    Alphabets    adopted    for    the 

Translations  of  the  Sacred  Books  of  the  East  .  .     453 


INTRODUCTION. 


The  translator  of  the  vSatapatha-brahma/za  can  be  under 
no  illusion  as  to  the  reception  his  production  is  likely  to 
meet  with  at  the  hand  of  the  general  reader.  In  the  whole 
range  of  literature  few  works  are  probably  less  calculated 
to  excite  the  interest  of  any  outside  the  very  limited 
number  of  specialists,  than  the  ancient  theological  writings 
of  the  Hindus,  known  by  the  name  of  Brahma;/as.  For 
wearisome  prolixity  of  exposition,  characterised  by  dog- 
matic assertion  and  a  flimsy  symbolism  rather  than  by 
serious  reasoning,  these  works  are  perhaps  not  equalled 
anywhere ;  unless,  indeed,  it  be  by  the  speculative  vapour- 
ings  of  the  Gnostics,  than  which,  in  the  opinion  of  the  learned 
translators  of  Irenasus,  '  nothing  more  absurd  has  probably 
ever  been  imagined  by  rational  beings  ^.'  If  I  have,  never- 
theless, undertaken,  at  the  request  of  the  Editor  of  the 
present  Series,  what  would  seem  to  be  a  rather  thankless 
task,  the  reason  will  be  readily  understood  by  those  who 
have  taken  even  the  most  cursory  view  of  the  history  of 
the  Hindu  mind  and  institutions. 

The  Brahma;^as,  it  is  well  known,  form  our  chief,  if  not 
our  only,  source  of  information  regarding  one  of  the  most 
important  periods  in  the  social  and  mental  development 
of  India.  They  represent  the  intellectual  activity  of  a 
sacerdotal  caste  which,  by  turning  to  account  the  religious 
instincts  of  a  gifted  and  naturally  devout  race,  had  succeeded 
in  transforming  a  primitive  worship  of  the  powers  of  nature 
into  a  highly  artificial  system  of  sacrificial  ceremonies,  and 
was  ever  intent  on  deepening  and  extending  its  hold  on 
the  minds  of  the  people,  by  surrounding  its  own  vocation 
with  the  halo  of  sanctity  and  divine  inspiration.  A  com- 
plicated ceremonial,  requiring  for  its  proper  observance  and 

^  A.  Roberts  and  W.  A.  Rambaut,  The  Writings  of  Irenseus,  vol.  i.  p.  xv. 


5  ATAP  ATH  A-BRA 1 1 M  AJVA. 


consequent  efficacy  the  ministrations  of  a  highly  trained 
priestly  class,  has  ever  been  one  of  the  most  effective  means 
of  promoting  hierarchical  aspirations.  Even  practical  Rome 
did  not  entirely  succeed  in  steering  clear  of  the  rock  of 
priestly  ascendancy  attained  by  such-like  means.  There, 
as  elsewhere,  '  the  neglect  or  faulty  performance  of  the 
worship  of  each  god  revenged  itself  in  the  corresponding 
occurrence ;  and  as  it  was  a  laborious  and  difficult  task 
to  gain  even  a  knowledge  of  one's  religious  obligations,  the 
priests  who  were  skilled  in  the  law  of  divine  things  and 
pointed  out  its  requirements  —  the  pontijiccs  —  could  not 
fail  to  attain  an  extraordinary  influenced'  The  catalogue 
of  the  duties  and  privileges  of  the  priest  of  Jupiter 
might  well  find  a  place  in  the  Talmud.  'The  rule  — 
that  no  religious  service  can  be  acceptable  to  the  gods, 
unless  it  be  performed  without  a  flaw — was  pushed  to 
such  an  extent,  that  a  single  sacrifice  had  to  be  repeated 
thirty  times  in  succession  on  account  of  mistakes  again  and 
again  committed  ;  and  the  games,  which  formed  part  of 
the  divine  service,  were  regarded  as  undone,  if  the  pre- 
siding magistrate  had  committed  any  slip  in  word  or  deed, 
or  if  the  music  even  had  paused  at  a  wrong  time,  and  so 
had  to  be  begun  afresh,  frequently  for  several,  even  as 
many  as  seven,  times  in  succession-,'  Great,  however,  as 
was  the  influence  acquired  by  the  priestly  colleges  of  Rome, 
'it  was  never  forgotten  —  least  of  all  in  the  case  of  those 
who  held  the  highest  position  —  that  their  duty  was  not  to 
command,  but  to  tender  skilled  advice^.'  The  Roman 
statesmen  submitted  to  these  transparent  tricks  rather  from 
considerations  of  political  expediency  than  from  religious 
scruples ;  and  the  Greek  Polybius  might  well  say  that 
'  the  strange  and  ponderous  ceremonial  of  Roman  religion 
was  invented  solely  on  account  of  the  multitude  which,  as 
reason  had  no  power  over  it,  required  to  be  ruled  by  signs 
and  wonders ^' 

The  devout  belief  in  the  efficacy  of  invocation  and  sacri- 

'  Mommsen,  History  of  Rome,  translated  by  W.  P.  Dickson,  vol.  i.  p.  i8i. 
*  Ibid.  vol.  ii.  p.  400.  '  Ibid.  vol.  i.  p.  179.  *  Ibid.  vol.  iii.  p.  455. 


INTRODUCTION.  XI 


ficial  offering  which  pervades  most  of  the  hymns  of  the 
Rig-veda,  and  which  may  be  assumed  to  reflect  pretty 
faithfully  the  religious  sentiments  of  those  amongst  whom 
they  were  composed,  could  not  but  ensure  to  the  priest, 
endowed  with  the  gift  of  sacred  utterance,  a  considerable 
amount  of  respect  and  reverence  on  the  part  of  the  people. 
His  superior  culture  and  habitual  communion  with  the 
divine  rulers  of  the  destinies  of  man  would  naturally  entitle 
him  to  a  place  of  honour  by  the  side  of  the  chiefs  of  clans, 
or  the  rulers  of  kingdoms,  who  would  not  fail  to  avail  them- 
selves of  his  spiritual  services,  in  order  to  secure  the  favour 
of  the  gods  for  their  warlike  expeditions  or  political  under- 
takings. Nor  did  the  Vedic  bard  fail  to  urge  his  claims  on 
the  consideration  and  generosity  of  those  in  the  enjoyment 
of  power  and  wealth.  He  often  dwells  on  the  supernatural 
virtues  of  his  compositions  and  their  mysterious  efficacy  in 
drawing  down  divine  blessings  on  the  pious  worshipper. 
In  urging  the  necessity  of  frequent  and  liberal  offerings  to 
the  gods,  and  invoking  worldly  blessings  on  the  offerer,  the 
priestly  bard  may  often  be  detected  pleading  his  own  cause 
along  with  that  of  his  employer,  as  Ka«va  does  when  he 
sings  (Rig-veda  Vni,  2,  13),  'Let  him  be  rich,  let  him  be 
foremost,  the  bard  of  the  rich,  of  so  illustrious  a  Maghavan  ^ 
as  thou,  O  lord  of  the  bay  steeds ! '  Though  the  Dana- 
stutis,  or  verses  extolling,  often  in  highly  exaggerated  terms, 
the  munificence  of  princely  patrons,  and  generally  occurring 
at  the  end  of  hymns,  are  doubtless,  as  a  rule,  later  additions, 
they  at  least  show  that  the  sacerdotal  office  must  have  been, 
or  must  gradually  have  become  during  this  period,  a  very 
lucrative  one. 

Although  there  is  no  reason  to  suppose  that  the  sacrificial 
ceremonial  was  in  early  times  so  fully  developed  as  some 
scholars  would  have  us  believe,  the  religious  service  would 
seem  to  have  been  already  of  a  sufficiently  advanced  nature 
to  require  some  kind  of  training  for  the  priestly  office.  In 
course  of  time,  while  the  collection  of  hymns  were  faithfully 


*  Maghavan,  the  mighty  or  bountiful,  is  a  designation  both  of  Indra  and 
the  wealthy  patron  of  priests.     Here  it  is  evidently  intended  to  refer  to  both. 


Xll  i-ATAPATlIA-BRAHMAiVA. 

handed  down  as  precious  heirlooms  in  the  several  families, 
and  were  gradually  enriched  by  the  poetical  genius  of 
succeeding  generations,  the  ceremonial  became  more  and 
more  complicated,  so  as  at  last  to  necessitate  the  distribution 
of  the  sacerdotal  functions  among  several  dictinct  classes 
of  priests.  Such  a  distribution  of  sacrificial  duties  must 
have  taken  place  before  the  close  of  the  period  of  the 
hymns,  and  there  can  be  little  doubt  that  at  that  time  the 
position  of  the  priesthood  in  the  community  was  that  of 
a  regular  profession,  and  even,  to  some  extent,  a  hereditary 
one^.  A  post  of  peculiar  importance,  which  seems  to  go 
back  to  a  very  early  time,  was  that  of  the  Purohita  (literally 
'  praepositus '),  or  family  priest  to  chiefs  and  kings.  From 
the  comparatively  modest  position  of  a  private  chaplain, 
who  had  to  attend  to  the  sacrificial  obligations  of  his  master, 
he  appears  to  have  gradually  raised  himself  to  the  dignity 
of,  so  to  say,  a  minister  of  public  worship  and  confidential 
adviser  of  the  king.  It  is  obvious  that  such  a  post  was 
singularly  favourable  to  the  designs  of  a  crafty  and  am- 
bitious priest,  and  must  have  offered  him  exceptional  oppor- 
tunities for  promoting  the  hierarchical  aspirations  of  the 
priesthood  ^. 

In  the  Rig-veda  there  is,  with  the  single  exception  of  the 
Purusha-SLikta,  no  clear  indication  of  the  existence  of  caste 
in  the  proper,  Brahmanical  sense  of  the  word.  That  in- 
stitution, we  may  assume,  was  only  introduced  after  the 
Brahmans  had  finally  established  their  claims  to  the  highest 

'  See  J.  Muir,  Original  Sanskrit  Texts,  I,  p.  239  seq. 

*  See  Max  Miiller,  History  of  Ancient  Sanskrit  Literature,  p.  485  seq.;  A. 
Weber,  Indische  Studien,  X,  31  seq.  In  Rig-veda  IV,  50,  8,  Vamadeva  is  made 
to  say, '  That  king  alone,  Mith  whom  the  Brahman  walks  in  front  (pi\n-a  eti), 
lives  well-established  in  his  house ;  for  him  there  is  ever  abundance  of  food  ; 
before  him  the  people  bow  of  their  own  accord.'  If  Grassmann  was  right  in 
excluding  verses  7-1 1  as  a  later  addition,  as  I  have  no  doubt  he  was  (at  least 
with  regard  to  verses  7-9),  these  verses  would  furnish  a  good  illustration  of  the 
gradually  increasing  importance  of  the  office  of  Purohita.  Professor  Ludwig 
seems  to  take  the  verses  7-1 1  as  forming  a  separate  hymn;  but  I  doubt  not 
that  he,  too,  must  consider  them  on  linguistic  grounds,  if  on  no  other,  as  con- 
siderably later  than  the  first  six  verses.  The  fact  that  the  last  pada  of  the  sixth 
verse  occurs  again  as  the  closing  formula  of  the  hymns  V,  55;  VIII,  40;  and 
X,  121  (though  also  in  VIII,  48,  13,  where  it  is  followed  by  two  more  verses) 
seems  to  favour  this  view. 


INTRODUCTION.  XIU 


rank  in  the  body  politic ;  when  they  sought  to  perpetuate 
their  social  ascendancy  by  strictly  defining  the  privileges 
and  duties  of  the  several  classes,  and  assigning  to  them 
their  respective  places  in  the  gradated  scale  of  the  Brahma- 
nical  community.  The  period  during  which  the  main  body 
of  the  Vedic  hymns  was  composed,  in  the  land  of  the  seven 
rivers,  seems  to  have  been  followed  by  a  time  of  wars  and 
conquests.  From  the  literary  products  of  the  succeeding 
period  we  can  see  that  the  centre  of  the  Aryan  civilisation 
had  in  the  meantime  shifted  from  the  region  of  the  Sindhu 
(Indus)  to  that  of  the  Yamuna  (Jumna)  and  Gaiiga.  As 
the  conquered  districts  were  no  doubt  mainly  occupied  by 
aboriginal  tribes,  which  had  either  to  retire  before  their 
Aryan  conquerors,  or  else  to  submit  to  them  as  5udras, 
or  serfs,  it  seems  not  unnatural  to  suppose  that  it  was  from 
a  sense  of  the  danger  with  which  the  purity  of  the  Brahma- 
nical  faith  was  threatened  from  the  idolatrous  practices  of 
the  aboriginal  subjects,  that  the  necessity  of  raising  an 
insurmountable  barrier  between  the  Aryan  freeman  and 
the  man  of  the  servile  class  first  suggested  itself  to  the 
Brahmans.  As  religious  interests  would  be  largely  involved 
in  this  kind  of  class  legislation,  it  would  naturally  call  into 
play  the  ingenuity  of  the  priestly  order ;  and  would  create 
among  them  that  tendency  towards  regulating  the  mutual 
relations  of  all  classes  of  the  community  which  ultimately 
found  its  legal  expression,  towards  the  close  of  this  period, 
in  the  Dharma-sutras,  the  prototypes  of  the  Hindu  codes 
of  law.  • 

The  struggle  for  social  ascendancy  between  the  priesthood 
and  the  ruling  military  class  must,  in  the  nature  of  things,  have 
been  of  long  duration.  In  the  chief  literary  documents  of 
this  period  which  have  come  down  to  us,  viz.  the  Ya^ur-veda, 
the  Brahmawas,  and  the  hymns  of  the  Atharva-veda  some 
of  which  perhaps  go  back  to  the  time  of  the  later  hymns 
of  the  Rik,  we  meet  with  numerous  passages  in  which  the 
ambitious  claims  of  the  Brahmans  are  put  forward  with 
singular  frankness.  The  powerful  personal  influence  exer- 
cised by  the  Purohitas,  as  has  already  been  indicated, 
seems  to  have  largely  contributed  to  the  final  success  of  the 


xiv  5ATAPATHA-BRAIIMAA^A. 


sacerdotal  order.  Thus  we  read  in  the  Aitareya-brahma;/a 
VIII,  24-25,  'Verily,  the  gods  do  not  eat  the  food  offered 
by  the  king  who  is  without  a  Purohita  :  wherefore  let  the 
king,  who  wishes  to  sacrifice,  place  a  Brahman  at  the  head 
(puro  adhita).  .  .  .'  '  Now  Agni  Vaiivanara,  who  is  pos- 
sessed of  five  destructive  weapons,  is  the  same  as  the 
Purohita.  With  them  he  constantly  surrounds  (protects) 
the  king,  even  as  the  ocean  surrounds  the  earth  :  the  king- 
dom of  such  a  ruler  is  undisturbed.  His  vital  breath  deserts 
him  not  before  the  (full  term  of)  life,  but  he  lives  to  old 
aee,  and  attains  to  the  full  measure  of  life :  he  dies  not 
(and  is  not  born)  again,  whosoever  possesses  such  a  wise 
Brahman  for  his  Purohita,  for  the  guardian  of  his  realm.' 
And  again,  in  the  Atharva-veda  III,  19,  'May  this  prayer 
of  mine  be  accomplished  ;  may  perfect  vigour  and  strength, 
may  perfect,  unceasing,  and  victorious  power  accrue  to  those 
whose  Purohita  I  am.  I  perfect  their  kingdom,  their 
might,  their  vigour,  their  strength.  With  this  oblation 
I  cut  off  the  arms  of  their  enemies  ....  Go  forth,  ye  men, 
and  conquer ;  may  your  arms  be  terrible  !  ye  sharp-shafted, 
smite  the  weak-bowed  ;  ye  of  terrible  weapons  and  terrible 
arms,  (smite)  the  feeble !  when  discharged,  fly  forth,  O 
arrow,  sped  by  prayer ;  vanquish  the  enemies  ;  rush  forward 
and  slay  all  the  best  of  them ;  let  not  one  of  them  escape^.' 

The  question  as  to  how  the  Brahmans  ultimatelysucceeded 
in  overcoming  the  resistance  of  the  ruling  class  receives 
but  little  light  from  the  contemporaneous  records.  Later 
legendary  accounts  of  sanguinary  struggles  between  the 
two  classes,  and  the  final  overthrow,  and  even  annihilation, 
of  the  Kshatriyas  can  hardly  deserve  much  credence.  At 
best  they  seem  to  contain  some  small  kernel  of  historical 
fact.  Perseverance  and  tenacity  of  purpose  were  probably 
the  chief  means  by  which  the  Brahmans  gained  their  ends. 
Not  unfrequently,  too,  kings  may  have  lent  their  countenance 
to  the  aspirations  of  the  priesthood,  as  calculated  to  counter- 
act the  unruly  spirit  and  ambitious  designs  of  the  military 
order.    We  certainly  meet  with  not  a  few  instances  of  kings 


'  Cf.  J.  Muir,  Original  Sanskrit  Texts,  I,  p.  283. 


INTRODUCTION.  XV 


figuring  as  the  patrons  of  learned  Brahmans.  As  the  old 
hymns  were  gradually  assuming  the  character  of  divinely 
inspired  utterances,  additional  matter  might  occasionally 
find  its  way  into  them,  almost  unconsciously,  which  more 
adequately  expressed  the  actual  scope  of  the  aspirations 
of  their  priestly  depositaries.  That  many  such  additions 
must  have  been  made  to  the  old  hymns,  prior  to  the  age 
of  diaskeuasts  and  exegetes,  cannot  be  doubted. 

Another,  even  more  important,  source  of  strength  to  the 
sacerdotal  order  was  the  sacrifice.  The  more  complicated 
the  ceremonial,  the  greater  the  dependence  of  the  lay  wor- 
shipper on  the  professional  skill  of  the  priests ;  and  the 
greater  the  number  of  priests  required  for  the  proper  per- 
formance of  these  ceremonies,  the  larger  the  gains  derived  by 
the  priesthood  generally  from  this  kind  of  occupation.  What 
more  natural,  therefore,  than  that  the  highest  importance 
should  have  been  ascribed  to  these  performances,  and  an 
ever-increasing  attention  bestowed  on  the  elaboration  of 
the  ceremonial.  From  clear  indications  in  not  a  few  hymns 
of  the  Rig-veda  it  appears,  as  has  already  been  remarked, 
that  a  distribution  of  the  sacrificial  functions  among  different 
classes  of  priests  had  taken  place  before  the  final  redaction 
of  that  collection.  As  to  the  time  when  such  a  step  may 
have  become  necessary  for  the  due  performance  of  sacri- 
fices, this  is  a  question  which  will  probably  never  be 
decided.  The  sacrifice  is  an  old  Indo-Iranian,  if  not  Indo- 
Germanic,  institution.  Some  of  the  chief  Indian  sacrifices 
undoubtedly  go  back,  in  some  form  or  other,  to  the 
common  Indo-Iranian  period,  notably  the  Soma-sacrifice, 
and,  if  we  may  judge  from  the  coincidence  of  name  between 
the  apri -hymns ^  and  the  afri-gan  of  the  Parsi  ritual,  the 
animal  sacrifice. 

As  regards  the  third  great  division  of  Indian  sacrifices, 
the  havirya^was  (or  off'erings  of  milk,  butter,  grain-food, 
and  similar  materials),  of  which  the  present  volume  treats, 
we  have  hardly  any  evidence  to  fall  back  upon.     It  is, 


^  See   Haug's   Essays,  p.  241 ;    Max  Mliller,    History  of  Ancient  Sanskrit 
Literature,  p.  463  seq. 


XVI  ^ATAPATHA-BRAIIMAiS'A. 

however,  highly  probable  that  these  sacrifices  also  reach 
at  all  events  far  back  into  the  Vedic  antiquity.  Perhaps 
the  careful  preservation  of  the  pravara-lists\  or  lists  of 
ancestors  required  at  the  ish/i,  the  normal  form  of  offering 
which  underlies  the  havirya^/7as,  might  he  adduced  in 
favour  of  the  antiquity  of  the  latter.  This,  however,  is  a 
point  which  requires  further  investigation.  Neither  has  the 
last  word  been  spoken  regarding  the  traditional  arrange- 
ments of  the  hymns.  It  is  well  known  that  the  majority  of 
the  single  collections  of  which  the  first  seven  Ma;/<^alas 
(and  to  some  extent  those  of  the  tenth)  are  made  up, 
begin  with  hymns  addressed  to  Agni,  which,  as  a  rule,  are 
followed  by  hymns  addressed  to  Indra.  These,  again,  are 
in  many  cases  followed  by  hymns  to  the  Viive  Dev^//  (and 
Maruts)-.  Now,  in  the  later  dogmatic  literature  we  find  the 
three  Aryan  castes,  the  Brahman,  the  Kshatra,  and  the  Vis, 
identified  with  Agni,  Indra,  and  the  Vii've  Devd/i  (all  the 
gods,  or,  as  a  special  class,  the  All-Gods)'^  respectively.  This 
identification  is  a  very  natural  one.  Agni,  the  sacrificial 
fire,  the  bearer  of  oblations  and  caller  of  the  gods,  is,  like 
the  priest,  the  legitimate  mediator  between  God  and  man. 
Penetrating  brilliance  (te^as)  and  holy  lustre  (var/'as)  are 
the  common  attributes  of  the  Brahman.  Again,  Indra,  the 
valiant  hero,  for  ever  battling  with  the  dark  powers  of  the 
sky,  is  a  not  less  appropriate  representative  of  the  knightly 
order.     According  to   Professor  Roth,  this  truly  national 

A 

deity  of  the  Vedic  Aryans  would  seem  to  have  superseded 


*  See  the  present  volume,  p.  1 1 5  note. 

*  See  Max  Miiller,  History  of  Ancient  Sanskrit  Literature,  p.  461  seq. 

3  See  especially  Taitt.  S.  VII,  i,  i,  4.  5  ;  Weber,  Ind.  Stud.  X,  pp.  8,  26.  In 
iSat.  Br.  II,  4,  3,  6.  7,  Indra  and  Agni  are  identified  with  the  Kshatra  (?  power 
in  general)  and  the  Visve  DevaA  with  the  Vis.  Sometimes  Br/haspati  or  Brah- 
ma/iaspati,  the  lord  of  prayer  or  worship,  takes  the  place  of  Agni,  as  the 
representative  of  the  priestly  dignity  (especially  Taitt.  S.  IV,  3,  10,  1-3  ;  Ylig. 
S.  14,  28-30) ;  and  in  several  passages  of  the  Rik  this  god  appears  to  be 
identical  with,  or  at  least  kindred  to,  Agni,  the  purohita  and  priest  (see 
Max  Miiller,  Translation  of  Rig-veda,  I,  77  ;  J.  Muir,  Original  Sanskrit 
Texts,  V,  p.  272  seq.)  In  Rig-veda  X,  68,  9,  where  BWhaspafi  is  said  to  have 
found  (avindat)  the  dawn,  the  sky,  and  the  fire  (agni),  and  to  have  chased  away 
darkness  with  his  light  (arka,  sun),  he  seems  rather  to  represent  the  element  of 
light  and  fire  generally  (das  Ur-licht,  c(.\'ag.  S.  IX,  10-12).     In  the  second 


INTRODUCTION.  XVll 


the  older  Indo-Iranian  god  Trita^  and  to  have  gradually- 
encroached    on    the    province    of  Varu«a,    who    perhaps 
was   originally  one   of  the  highest  deities  of  the  Aryan 
(Indo-Germanic)  pantheon.     The  warlike  chiefs  and  clans- 
men evidently  saw  in   Indra  a   more  congenial  object  of 
their  adoration.     It  can  scarcely  be  without  significance 
that   of  all    the  Vedic   i?/shis,  Vasish///a,  the   priest  par 
excellence^  has  ascribed  to  him  by  far  the  greatest  number 
of  hymns  addressed  to  Varuwa  (and  Mitra-Varuwa),  while 
there    is    not    a   single    hymn   to  Varuwa    in    the    family 
collection  of  the  royal  i?/shi  Vii-vamitra,  whose  religious 
enthusiasm   is  divided  almost  exclusively  between  Agni, 
Indra,  and  the  Vij-ve  Deva/^.     Lastly,  the  identification  of 
the  comimon  people  with  a  whole  class  of  comparatively 
inferior  deities  would  naturally  suggest  itself.     Hence  we 
also  find  the  Maruts  ^,  the  constant  companions  and  help- 
mates of  Indra,  the  divine  ruler,  employed  in  a  similar 

Ma«(/ala  the  hymns  to  Bn'haspati  are  placed  immediately  after  those  to  Agni 
and  Indra.     Though  the  abstract  conception  represented  by  this  deity  may 
seem  a  comparatively  modem  one,  it  will  by  no  means  be  easy  to  prove  from 
the  text  of  the  hymns  addressed  to  him,  that  these  are  modern.      It  would 
almost  seem  as  if  two  different  tendencies  of  adoration  had  existed  side  by  side 
from  olden  times ;  the  one,  a  more  popular  and  sensuous  one,  which,  in  Vedic 
times,  found  its  chief  expression  in  Indra  and  his  circle  of  deities ;    and  the 
other,  a  more  spiritual  one,  represented  originally  by  Varuna  (Mitra,  &c. ;  cf., 
however,  iS'at.  Br.  IV,  1,4, 1-4),  and  in  Vedic  times,  when  the  sacerdotal  element 
more  and  more  asserted  itself,  by  Bnhaspati,  and  especially  by  Agni.    The  identi- 
fication of  this  god  with  the  priestly  office  was  as  happy  as  it  was  natural ;  for 
Agni,  the  genial  inmate  of  every  household,  is  indeed  vaisvanara,  the  friend 
of  all  men.    Shadowy  conceptions,  such  as  Br/haspati  and  Brahman,  on  the  other 
hand,  could  evoke  no  feelings  of  sympathy  in  the  hearts  of  the  people  generally. 
Of  peculiar  interest,  in  this  respect,  are  the  hymns  in  which  Agni  is  associated 
with  Indra  (see  Max  Miiller's  Science  of  Language,  Second   Series,  p.  495  ; 
J.  Muir,  Original  Sanskrit  Texts,  V.  pp.  219,  220),  and  the  passages  in  which  Agni 
has  ascribed  to  him  functions  which   legitimately  belong  to  Indra ;    viz.  the 
slaying  of  Vrftra  and  destraction  of  the  enemies'  cities.     The  mutual  relation 
of  Indra  and  Varuwa  has  been  well  discussed  in  Dr.  Hillebrandt's  treatise  'Va- 
ru7za  and  Mitra,'  p.  97  seq.    It  is  most  concisely  expressed  by  Vasish/^a,  Rig-veda 
VII,  83,  9,  '  The  one  (Indra)  slays  the  enemies  in  battles  ;  the  other  (Varuwa) 
ever  defends  the  ordinances.' 

'  See  the  present  volume,  p.  48  note ;  R.  Roth,  Zeitsch.  der  D.  M.  G.,  VI, 
p.  73  seq. 

^  The  Maruts  are  identified  with  the  visa^,  or  clans,  in  5at.  Br.  II,  5,  i,  12  ; 
2,  24;  27  ;  35,  etc.  In  .Saiikh.  16,  17,  2-4  the  heaven  of  the  Maruts  is  assigned 
to  the  Vaisya  (Ind.  Stud.  X,  p.  26). 

[12]  b 


Xvlii  .SATAPATHA-BRAHMAiVA. 

sense.  The  identification  of  the  Vis  with  the  Vijve  Deva/z, 
which  ultimately  obtained,  was  probably  determined  chiefly 
by  etymological  considerations. 

The  same  triad  of  divinities,  as  representative  of  the 
mutual  relations  of  the  social  grades  of  the  Aryan  com- 
munity, is  repeatedly  met  with  in  the  sacrificial  ritual,  and 
especially  in  its  dogmatic  exposition.  This  identification 
finds  its  most  complete  expression  in  the  well-known 
passages  of  the  Taittiriya-sa7;/hita  (VII,  i,  1,4-5)  and  the 
Td;/^ya-brahma«a  (VI,  i,  6-1 1)^  According  to  these 
authorities,  Pra^apati,  the  lord  of  creatures,  created  from 
his  mouth  the  B  rah  ma// a,  together  with  Agni,  the  tri- 
vrzt  stoma,  the  gayatri  metre  (and  the  rathantara  saman 
and  he-goat,  according  to  the  first  source ;  or  the  spring, 
according  to  the  other).  From  his  breast  and  arms  he 
created  the  Ra^anya,  together  with  Indra,  the  pa/7/^a- 
dai-a  stoma,  the  trish/ubh  metre  (and  the  brzTiat  saman, 
and  the  ram ;  or  the  summer  respectively).  From  the 
middle  part  of  his  body  he  created  the  Vaij-y a,  together 
with  theVij-ve  Deva//,  the  saptadai-a  stoma, the^agati  metre 
(and  the  vairupa  saman,  and  the  kine ;  or  the  rainy  season 
respectively).  Finally,  from  his  feet  he  created  the  6"udra, 
together  with  the  ekavi;//.ya  stoma  and  the  anush/ubh  metre 
(and  the  vaira^a  saman  and  the  horse,  according  to  the 
Taitt.  S.),  but  no  deity,  and  no  season.  In  accordance 
with  these  speculations,  single  objects  of  those  here  enume- 
rated are  frequently  found  elsewhere  identified  with  their 
respective  deities  and  castes.  On  the  same  principle,  the 
three  savanas,  or  morning,  mid-day,  and  evening  libations  ^ 
at  the  Soma-sacrifice,  as  well  as  the  first  three  days  of  the 

•  See  Weber,  Ind.  Stud.  X,  p.  8. 

^  111  Ath.-veda  IX,  i,  ii,  the  three  savanas  are  assigned  to  the  Asvins,  Indra- 
Agni,  and  the  /2;bhus  (cf.  Ait.  Br.  VI,  1 2)  respectively;  and  in  another  passage  of 
the  same  collection  \'1, 47,  i,  to  a.  Agni ;  b.  the  Visve  Deva*,,  Maruts  and  Indra ; 
and  c.  the  Bards  (kavi).  InVa^.  S.  XIX,  26,  also,  the  morning  libation  is 
assigned  to  the  Asvins  (?  as  the  two  Adhvaryus  of  the  gods,  cf.  Sat.  Br.  I,  i,  2, 1 7 ; 
IV,  I,  6,  15 ;  Ait.  Br.  I,  18) ;  but  in  Taitt.  S.  II,  2,  3,  i ;  Ait.  Br.  Ill,  13 ;  Sat. 
Br.  II,  4.  4,  12  ;  IV,  2,  4,  4-5  they  are  referred  to  Agni,  Indra,  and  the  Visve 
DevaA  respectively.  See,  also,  6'at.  Br.  IV,  3,  5,  i,  where  the  Vasus  (related  to 
Agni  III,  4,  2,  1  ;  VI,  1,  2,  10),  Rudras,  and  Adityas  (cf.  VI,  i,  2,  10,  and 
Ait.  Br.  Ill,  13)  are  connected  with  the  three  libations. 


INTRODUCTION.  XIX 


Dvadaj-aha',  are  generally  assigned  to  Agni,  Indra,  and  the 
Visve  Deva/i  respectively.  If  in  the  ekadajini,  or  traditional 
order  of  eleven  victims  that  have  to  be  immolated  at  the 
Soma-sacrifice,  the  victim  sacred  to  Agni  is  placed  first, 
while  those  to  the  Vijve  Deva/i  and  to  Indra  only  come 
sixth  and  seventh  respectively,  we  have  probably  to  assume 
that  this  order  was  too  firmly  established  (just  as  the 
so-called  apri-hymns  are)  by  long  usage  to  have  been 
easily  altered  ;  the  more  so  as  the  privileged  position  of 
the  sacerdotal  class  was  not  thereby  affected. 

At  the  havirya^^Tas  not  less  prominent  a  place  is  assigned 
to  the  divine  representatives  of  the  two  leading  classes. 
The  first  oblation  at  every  ish^i  belongs  to  Agni.  The 
second  oblation  at  the  new-moon  sacrifice  is  offered 
either  to  Indra,  or  to  Indra^  and  Agni ;  at  the  full-moon 
sacrifice,  to  Agni  and  Soma,  the  latter  of  whom  consti- 
tutes Indra's  chief  source  of  strength,  Indra  also  plays  an 
important  part  at  the  Seasonal  offerings  which  indeed, 
according  to  the  dogmatic,  and  by  no  means  improbable, 
explanation  of  theBrahmaz/as,  are  performed  with  special  re- 
ference to  Indra's  struggle  with  Vr/tra,  the  demon  of  drought. 
At  the  Agny-upasthana,  or  worship  of  the  fires,  which  suc- 
ceeds the  Agnihotra,  the  first  prayer  is  addressed  to  Agni, 
the  second  to  Indra  and  Agni^.  Indeed,  while  Agni  appears 
everywhere  as  the  Purohita,  the  'yag-nasya.  deva  rz'tvik,'  or 
divine  priest  of  the  sacrifice,  Indra  is  the  god  of  sacrifice^, 
the  Maghavan,  or  munificent  patron  of  the  priest. 

From  these  indications  it  would  appear  far  from  impro- 
bable that  the  arrangement  of  the  hymns  in  which  the 
collections  of  the  Rig-veda  were  finally  handed  down,  was 
intended,  as  far  as  the  leading  deities  are  concerned,  to 

'  See,  for  instance,  Ait.  Br.  IV,  29 ;  31 ;  V,  i. 

2  The  special  oblations  of  the  offering  of  first-fruits  consist  of  a  rice-cake 
to  Indra  and  Agni,  and  a  pap  of  rice-grains  to  theVisve  DevaA. 

3  See  Vao-.  S.  Ill,  12-13  ;  -S'at.  Br.  II,  3,  4,  11-12.  'Indra-Agni  are  every- 
thing,— Brahman,  Kshatra,  and  Vis,'  .Sat.  Br.  IV,  2,  2,  14. 

*  See,  for  instance,  S'at.  Br.  I,  4,  5,  4 ;  II,  3,  i,  38 ;  3,  4,  38  ;  and  especially 
IV,  I,  2, 15,'  for  Indra,  indeed,  is  the  Maghavan,  the  mler  (netn)  of  the  sacrifice.' 
He  is,  as  it  were,  the  divine  representative  of  the  human  sacrificer  or  patron, 
who  is  the  ya^/lapati  or  lord  of  sacrifice. 

b    2 


XX  5'ATAPATHA-BRAHMAA'A. 

exhibit  a  social  gradation  of  the  Hindu  community  which 
was  either  already  firmly  established  or  was  steadily  kept 
in  view  by  the  sacerdotal  class  as  'a  consummation  devoutly 
to  be  wished.'  In  either  case  the  claims  of  the  priests  could 
not  fail  to  be  materially  strengthened  by  the  pre-eminent 
position  assigned  to  their  divine  prototype  in  the  inspired 
utterances  of  the  Rish'is.  The  question,  whether  the  present 
arrangement  is  entirely  the  result  of  the  final  redaction,  or 
whether  it  was  already  a  feature  of  the  earlier  redactions, 
will  perhaps  never  receive  a  quite  satisfactory  answer.  It 
cannot,  however,  be  denied  that  there  is  some  force  in 
Professor  Ludwig's^  argument, —  that,  if  the  arrangement 
of  the  several  collections  had  lain  with  the  authors  of  the 
final  redaction,  the  result  would  probably  have  been  a  far 
greater  uniformity  than  they  now  present. 

The  idea  of  bringing  together  the  different  family  collec- 
tions would  seem  first  to  have  suggested  itself  to  the  priests 
at  a  time  when  the  hitherto  divided  Aryan  tribes  had 
moved  from  the  Panjab  to  the  eastern  plains  and  became 
consolidated  into  larger  communities,  and  the  want  of  a  more 
uniform  system  of  worship  would  naturally  make  itself  felt. 
To  the  same  period,  then,  we  may  refer  the  first  attempts 
at  a  systematic  arrangement  of  the  entire  ceremonial  of 
worship,  and  the  definitive  distribution  of  the  sacrificial 
duties  among  four  classes  of  priests, — viz.  the  Adhvaryu, 
or  performer  of  the  material  part  of  the  sacrifice ;  the 
Udgatrz,  or  chanter  of  hymns ;  the  Hot;-/,  or  reciter  of 
solemn  sacrificial  prayers ;  and  the  Brahman,  or  super- 
intendent of  the  entire  performance.  Though  some  of 
these  offices  had  no  doubt  existed  for  a  long  time,  we 
possess  no  definite  information  as  to  the  exact  extent  of 
the  duties  entrusted  to  them^.    The  institution  of  the  office 

*  Der  Rig-veda,  vol.  iii.  p.  45. 

'^  Compare  the  following  remarks  of  M.  Ilaiig,  who  believed  in  the  identity 
of  the  Vedic  Adhvaryu  and  the  Zota  and  Rathwi  of  the  Zend-Avesta : — '  At  the 
most  ancient  times  it  appears  that  all  the  sacrificial  fomiulas  were  spoken  by 
the  Hotar  alone ;  the  Adhvaryu  was  only  his  assistant,  who  arranged  the  sacri- 
ficial compound,  provided  the  implements,  and  performed  all  manual  labour. 
It  was  only  at  the  time  when  regular  metrical  verses  and  hymns  were  introduced 
into  the  ritual,  that  a  part  of  the  duties  of  the  Hotar  devolved  on  the  Adhvar)-u. 


INTRODUCTION.  XXI 


of  Brahman,  doubtless  the  latest  of  all,  marks  a  new  era  in 
the  development  of  the  sacrificial  system.  While  the  other 
priests  were  only  required  to  possess  an  accurate  know- 
ledge of  their  own  special  departments,  the  Brahman  was 
to  be  the  very  embodiment  of  the  sacrificial  art  and  Vedic 
lore  in  general,  so  as  to  be  able  to  advise  the  other  priests 
on  doubtful  points  and  to  rectify  any  mistakes  that  might 
be  committed  during  the  performance  of  sacrifices.  Neither 
had  the  Hotrt  priest  any  special  manual  of  his  formulas 
assigned  to  him.  He  was  rather  expected  to  have  acquired 
a  thorough  knowledge  of  the  whole  of  the  Rik-samhita., 
from  which  the  sacrificial  prayers  recited  by  him  were  ex- 
clusively selected.  It  was  probably  out  of  this  class — or  the 
Bahvr/,^as,  as  the  followers  of  the  Rig-veda  came  to  be 
called — more  than  from  any  other^  that  individual  priests 
would  fit  themselves  for  the  office  of  Brahman. 

As  regards  the  two  remaining  classes  of  priests — the 
Udgatrz's  and  Adhvaryus — we  have  no  means  of  deter- 
mining in  what  form  and  to  what  extent  the  stock  of  chants 
and  sacrificial  formulas  used  by  them  may  have  existed 
from  the  time  of  the  institution  of  their  offices  down  to 
the  formation  of  the  collections  that  have  been  handed 
down,  viz.  the  Sama-veda-sawhita  and  the  Ya^ur-veda. 
From  the  close  connection  that  exists  between  the  Saman 
and  the  eighth  and  ninth  ma;^^alas  of  the  Rik,  as  well  as 
from  the  fact  that  most  of  the  hymns  of  these  two  ma;/^alas 
are  ascribed  to  authors  whose  family  collections  (including, 
in  several  instances,  hymns  of  their  own)  are  contained  in 
earlier  ma;/</alas, — we  may  perhaps  assume  that  already 
at  the  time  when  the  first  nine  ma/zrf'alas  were  collected  the 
then  existing  hymns  of  the  eighth  and  ninth  ma.nda.\a.s  were 
set  apart  for  the  purpose  of  being  chanted  at  the  Soma- 
sacrifice.  In  course  of  time — hand  in  hand  with  the  fuller 
development  of  the  Soma  ritual  and  the  gradual  influx  of 
new  hymn  material  which  was  either  incorporated  with  the 
old  collections  or  formed  into  a  new  maWala — additional 
chants  (or  more  suitable  ones  in  the  place  of  those  hitherto 

There  are  in  the  present  ritual  traces  to  be  found,  that  the  Hotar  actually  must 
have  performed  part  of  tlie  duties  of  the  Adhvaryu.'     Ait.  Br.  I,  p.  31. 


XXU  ^ATAPATIIA-BRAMMAJVA. 

used)  might  be  required  and  selected  from  the  hymns  of 
other  ma;/^/alas.  In  its  original  connected  form,  the  ma- 
terial of  these  chants  would  naturally  remain  all  along 
an  essential  part  of  the  7?/k-sawhita,  for  the  use  of  the 
Hotfi  and  Brahman  priests ;  and  thus  each  of  these  two 
collections  would  henceforth  have  a  history  of  its  own,  and 
discrepancies  in  the  texts  common  to  both  would  gradually 
become  more  and  more  numerous. 

The  sacrificial  texts  used  by  the  Adhvaryu  priest  are 
contained  in  the  Ya^ur-veda,  of  which  several  recensions 
have  come  down  to  us.  These  texts  consist,  in  about  equal 
parts,  of  verses  (rik)  and  prose  formulas  (ya^us).  The 
majority  of  the  former  are  likewise  found  in  the  Rik- 
sa;/Hiita,  though  not  unfrequently  with  considerable  varia- 
tions, which  may  be  explained  partly  from  a  difference  of 
recension,  and  partly  as  the  result  of  the  adaptation  of 
these  verses  to  their  special  sacrificial  purpose  ^  With  the 
prose  formulas,  on  the  other  hand,  save  a  few  isolated 
sacrificial  calls  alluded  to  in  the  Rzk'-,  we  meet  for  the 
first  time  in  this  collection.  In  the  older  recensions 
of  the  Ya^ur-veda  the  texts  are,  as  a  rule,  followed  im- 
mediately by  their  dogmatic  explanation.  Now,  these 
theological  treatises,  composed  chiefly  with  the  vie\v  of 
elucidating  the  sacrificial  texts  and  explaining  the  origin 
and  hidden  meaning  of  the  various  rites,  form  one  of  the 
most  important  departments  of  the  literature  of  the  period 
which  succeeded  the  systematic  arrangement  of  the  sacri- 
ficial ceremonial,  and  in  which  we  must  place  the  gradual 
consolidation  of  the  Brahmanical  hierarchy.  Such  as  they 
lie  before  us,  they  contain  the  accumulated  wisdom  and 
speculations  of  generations  of  Indian  divines.  They  are 
essentially  digests  of  a  floating  mass  of  single  discourses  or 
dicta  on  various  points  of  the  ceremonial  of  worship, 
ascribed  to  individual  teachers,  and  handed  down  orally 
in  the  theological  schools.  Single  discourses  of  this  kind 
were  called  brahma;/a, — probably  either  because  they 
were  intended  for  the  instruction  and  guidance   of  priests 


'  See  A.Weber,  History  of  Iiulian  Literature,  pp.  9,  115. 
ec  iM.  Haug,  Ait.  lii.  I,  p.  34. 


3  f 


INTRODUCTION.  XXlll 


(brahman)  generally  ;  or  because  they  were,  for  the  most 
part,  the  authoritative  utterances  of  such  as  were  thoroughly 
versed  in  Vedic  and  sacrificial  lore  and  competent  to  act 
as  Brahmans  or  superintending  priests  ^  In  later  times 
a  collection  or  digest  of  such  detached  pieces  came  to  be 
likewise  called  a  Brahmawa.  Works  of  this  kind  have 
come  down  to  us  in  connection  with  all  the  Vedic  Sa;;^hitas, 
generally  in  more  than  one  version  which,  though  on  the 
whole  betraying  a  common  stock  of  material,  often  vary 
considerably,  both  in  their  arrangement  and  their  treat- 
ment of  these  materials.  Nay,  owing  as  they  do  their 
origin  to  different  schools  of  the  same  Veda,  these  re- 
censions not  unfrequently  take  the  very  opposite  view  of 
single  points  of  ceremonial.  Originally  the  number  of  such 
recensions,  more  or  less  differing  from  each  other,  must 
have  been  much  larger ;  but  the  practical  tendencies  of 
a  later  age,  which  led  to  the  production  of  concise  manuals 
of  ceremonial  rules — the  Kalpa-sutras  —  adapted  to  the 
sacrificial  practices  of  more  than  one  school,  were  not 
favourable  to  the  perpetuation  of  these  bulky  cyclopaedias 
of  theological  school-wisdom  :  thus  only  the  Brahma;^as  of 
the  schools  which  had  the  greatest  number  of  followers 
survived ;  while  others  were  probably  never  committed 
to  writing,  or  at  best  had  a  precarious  existence  down  to 
more  recent  times. 

While  the  Brahma/ms  are  thus  our  oldest  sources  from 
which  a  comprehensive  view  of  the  sacrificial  ceremonial 
can  be  obtained,  they  also  throw  a  great  deal  of  light  on 
the  earliest  metaphysical  and  linguistic  speculations  of  the 
Hindus.  Another,  even  more  interesting  feature  of  these 
works,  consists  in  the  numerous  legends  scattered  through 
them.  From  the  archaic  style  in  which  these  mythological 
tales  are  generally  composed,  as  well  as  from  the  fact  that 
not  a  few  of  them  are  found  in  Brahmawas  of  different 
schools  and  Vedas,  though  often  with  considerable  varia- 

^  See  Max  Miiller,  History  of  Ancient  Sanskrit  Literature,  p.  172  ;  Rig-veda- 
sawhita  IV,  p.  \i.  Professors  Weber  (History  of  Sanskrit  Literature,  p.  11), 
Whitney,  Westergaard,  and  other  scholars  derive  brahmawa  from  brahman, 
'  prayer,  worship.' 


XXIV  ^ATAPATHA-BRAIIMAiVA. 

tions,  it  is  pretty  evident  that  the  ground-work  of  many  of 
them  goes  back  to  times  preceding  the  composition  of  the 
Brahrnawas.  From  a  mythological,  and  to  some  extent 
from  a  linguistic,  point  of  view  these  legends  thus  form 
a  connecting  link  between  the  latter  and  the  Vedic  hymns. 
In  the  case  of  some  of  these  legends — as  those  of  Suna./i- 
jepha^  and  the  fetching  of  the  Soma  from  heaven^ — we 
can  even  see  how  they  have  grown  out  of  germs  contained 
in  the  Vedic  hymns ;  their  relation  to  the  latter  being  thus 
not  unlike  that  of  the  Sagas  of  the  younger  Edda  to  the 
songs  of  the  older  Edda.  The  Kaushitaki  Brahma;/a  ^  at 
the  end  of  a  story  of  this  kind  about  Soma,  remarks  that 
it  is  thus  told  by  those  versed  in  legend  (akhyanavida//). 
We  may  perhaps  infer  from  this  passage  that  there  was 
a  class  of  people  who  took  a  special  interest  in  such  legends, 
and  made  it  their  business  to  collect  and  repeat  them. 
Indeed,  many  of  the  elaborate  mythical  stories  with  which 
we  meet  in  the  later  epical  and  Pura/nc  literature  doubtless 
owe  their  origin  to  simple  popular  legends  of  this  kind  *. 

Besides  the  genuine  myths  which  we  find  in  the  Brah- 
mawas,  there  is  also  a  large  number  of  stories  which  were 
evidently  invented  by  the  authors  of  these  treatises  for  the 
purpose  of  supplying  some  kind  of  traditional  support  for 
particular  points  of  ceremonial  ^.  However  small  the  in- 
trinsic merit  of  such  passages,  they,  too,  are  not  entirely 
devoid  of  interest,  especially  from  a  linguistic  point  of 
view,  since  the  style  of  narrative  and  the  archaic  mode  of 
diction  which  they  affect,  readily  lend  themselves  to  syn- 
tactic turns  of  expression  rarely  indulged  in  by  the  authors 
in  the  purely  explanatory  and  exegetic  parts  of  their 
works.  And,  indeed,  whatever  opinion  the  general  reader 
may   form    of    the    Brahmawas,   as    purely   Hterary   com- 

'  See  R.  Roth  in  Weber's  Ind.  Stud.  I,  475  seq. ;  II,  11 1  seq. ;  Max  Miiller, 
History  of  Ancient  Sanskrit  Literature,  p.  408  seq. 

"  See  the  present  volume,  p.  1S3.  Compare  also  Professor  Aufrecht's  remarks 
on  the  myth  of  Apala,  Ind.  Stud.  IV,  p.  8. 

3  K.  B.  Ill,  25;  cf.  Weber,  Ind.  Stud.  II,  313. 

*  Cf.  Max  Miiller,  Upanishads,  I,  p.  39  note. 

'  See,  for  instance.  Sat.  Br.  II,  4,  3,  i,  where  a  legend  of  this  kind  seems  to 
be  directly  ascribed  to  Ya^jiavalkya. 


INTRODUCTION.  XXV 


positions — and,  assuredly,  it  cannot  be  a  very  high  one — 
to  the  Sanskrit  student  these  works  (together  with  their 
supplements,  the  Ara;/yakas ;  and  their  metaphysical  ap- 
pendages, the  Upanishads)  are  of  the  highest  importance 
as  the  only  genuine  prose  works  which  the  Sanskrit, 
as  a  popular  language,  has  produced.  For  the  com- 
parative study  of  syntax,  which  has  been  taken  up  with 
such  signal  success  by  Professor  Delbriick  and  other 
scholars,  the  Brahmawas  offer  a  rich  field  of  enquiry.  Nor 
is  the  style  of  these  compositions — with  its  compact  gram- 
matical forms  and  expressive  particles,  and  its  habitual 
employment  of  the  oratio  directa  instead  of  dependent 
clauses — without  a  certain  rough  beauty  of  its  own,  which, 
however,  almost  entirely  evaporates  in  a  rendering  into 
modern  analytical  speech.  And  notwithstanding  the 
general  emptiness  of  the  speculations  of  the  Indian 
theologians,  'there  are,'  as  Professor  Max  Muller  observes \ 
'passages  in  the  Brahmawas  full  of  genuine  thought  and 
feeling,  and  most  valuable  as  pictures  of  life,  and  as 
records  of  early  struggles,  which  have  left  no  trace  in  the 
literature  of  other  nations.' 

Although  the  Adhvaryus,  who  had  to  perform  all  the 
manual  work  connected  with  the  sacrifice,  were  originally 
looked  upon  as  a  subordinate  class  of  priests,  their  office 
seems  to  have  risen  in  the  general  estimation  with  the 
increasing  importance  that  was  attributed  to  the  endless 
details  of  the  ceremonial.  In  a  passage  of  the  Taittiriya 
Upanishad  (2,  3),  the  Ya^us  is  said  to  be  the  head,  the 
Ri\<.  the  right  side,  the  Saman  the  left  side,  the  Adej"a^ 
the  soul,  and  the  Atharvahgiras  (Atharva-veda)  the  tail. 
With  better  reason  the  Ya^ur-veda  might  be  called  the 
body  of  the  sacrifice,  since  it  contains  almost  the  entire 
apparatus  of  sacrificial  formulas,  while  the  other  ritualistic 
works  are  concerned,  either  chiefly  or  entirely,  with  the 
Soma-sacrifice.  As  a  matter  of  fact,  no  other  Veda  has 
given  rise  to  so  large  a  number  of  schools  as  the  Ya^ur- 

1  History  of  Ancient  Sanskrit  Literature,  p.  408. 

^  That  is,  the  Brahmawa,  according  to  5'ankara.   In  S'at.  Br.  IV,  6,  7,  6,  the  Kih 
and  Saman  are  identified  with  Speech,  and  the  Ya^s  with  the  Mind. 


XXVI  .S-ATAPATHA-BRAHMAA'A. 


veda\  The  numerous  subdivisions  of  the  Adhvaryus 
trace  their  origin  to  either  of  two  principal  schools,  an 
older  and  a  younger  one,  the  latter  of  which  is  itself 
an  offshoot  of  the  former.  The  oral  transmission  of  the 
large  body  of  exegetic  and  legendary  matter  attached  to 
the  sacrificial  formulas  could  hardly  fail,  in  course  of  time, 
to  produce  considerable  variations,  in  different  localities, 
both  as  regards  the  wording  and  the  arrangement  of  these 
works.  Different  schools  would  naturally  arise, — each  with 
its  own  approved  recension  of  the  traditional  texts, — which 
in  their  turn  would  sooner  or  later  become  liable  to  the 
same  process  of  disintegration.  Such,  indeed,  has  been 
the  case,  more  or  less,  with  all  the  Vedic  texts,  until 
mechanical  means  were  devised  to  arrest  this  process  of 
change.  The  names  of  many  such  subdivisions  of  the 
older  Ya^ur-veda  are  recorded  ;  but  hitherto  the  recensions 
of  only  three  of  them  have  come  to  light, — viz.  the  Ka///aka, 
the  Maitrayawi-sawAita,  and  the  Taittiriya-sawhita.  The 
two  former  texts  belong  to  subdivisions  of  the  Ka.t/ia.s  and 
Maitrayawiyas,  two  branches  of  the  old  school  of  the 
/i'arakas  or  A'arakadhvaryus.  The  Taittiriyas,  on  the 
other  hand,  seem  to  have  been  an  independent  branch  of 
the  old  Ya^us^,  the  origin  of  which  is  ascribed  to  a  teacher 
named  Tittiri.  Their  text  has  come  down  to  us  in  the 
recension  of  one  of  its  subdivisions  '■',  the  Apastambins. 

The  chief  characteristic  of  the  old  Ya^'-us  texts  consists, 
as    has    already   been    indicated,   in   the    constant    inter- 

'  Except,  perhaps,  the  Sama-veda,  which,  in  the  A'ara«avyuha,  is  said  to  have 
counted  a  thousand  schools ;  though  that  work  itself  enumerates  only  seven 
schools,  one  of  them  with  five  subdivisions.  The  number  of  teachers  mentioned 
in  connection  with  this  Veda  is,  however,  very  considerable. 

^  As  such,  at  least,  the  Taittiityas  are  mentioned  in  the  A'arawavyuha.  The 
term  A'araka,  however,  is  also  (e.  g.  in  the  Pratig-wa-sulra)  ajiplitd  to  the  schools 
of  the  Black  Ya^us  generally.  If  the  Berlin  MS.  of  the  Ka/Aaka  professes,  in 
the  colophon,  to  contain  the  A'araka  text  of  the  work  (which  Professor  Weber 
takes  to  refer  to  the  A'araya«iya/i),  the  A'araka-sakha  of  the  Kar/iaka  has  perliaps 
to  be  understood  in  contradistinction  to  those  portions  of  the  Ka/Aaka  which  have 
been  adopted  by  the  Taittiriyas  and  incorporated  into  their  Brahma'/a. 

"  The  Taittiriyas  divide  themselves  into  two  schools,  the  Aukhiyas  and  the 
Kha'/f/ikiyas ;  the  Apastambins  are  a  subdivision  of  the  latter  branch.  We' 
have  also  the  list  of  the  contents  (anakrama/n)  of  the  Atreyas,  a  subdivision 
of  the  Aukhiyas. 


INTRODUCTION.  XXVU 


mingling  of  the  sacrificial  formulas  and  the  explanatory  or 
Brahma;/a  portions.  It  was  with  the  view  of  remedying 
this  want  of  arrangement,  by  entirely  separating  the 
exegetic  matter  from  the  formulas,  that  the  new  school  of 
Adhvaryus  was  founded.  The  name  given  to  this  school 
is  Va^asaneyins,  its  origin  being  ascribed  to  Ya^/lavalkya 
Va^asaneya.  The  result  of  this  new  redaction  of  the 
Ya^us  texts  was  the  formation  of  a  Sawhita,  or  collection 
of  mantras,  and  a  Brahma;/a.  This  re-arrangement  was 
doubtless  undertaken  in  imitation  of  the  texts  of  the  Hotri 
priests,  who  had  a  Brahma//a  ^  of  their  own,  while  their 
sacrificial  prayers  formed  part  of  the  i?z'k-sa;/?hita.  Indeed, 
the  Taittiriyas  themselves  became  impressed  with  the 
desirability  of  having  a  Brahma;/a  of  their  own, — and 
attained  their  object  by  the  simple,  if  rather  awkward, 
expedient  of  applying  that  designation  to  an  appendage 
to  their  Sa7-7hita,  which  exhibits  the  same  mixture  of 
mantra  and  brahma/^a  as  the  older  work.  They  also 
incorporated  a  portion  of  the  Ka///aka  text  into  their 
Brahma;/a  and  its  supplement,  the  Taittiriyara/^yaka.  Of 
all  the  schools  of  the  old  Ya^us  those  of  the  Taittiriyas 
seem  to  have  attracted  by  far  the  greatest  number  of 
adherents  ;  and  in  southern  India  their  texts  have  continued 
pre-eminently  the  subject  of  study  till  the  present  day.  In 
northern  India,  on  the  other  hand,  they  have  been  largely 
superseded  by  their  later  rivals.  On  account  of  the  lucid 
arrangement  of  their  sacred  texts,  the  Va^asaneyins  called 
them  the  White  (jukla)  Ya^ur-veda ;  the  term  of  Black  or 
Dark  (krishna.)  Ya^ur-veda  being,  for  the  opposite  reason, 
applied  to  the  texts  of  the  older  schools.  In  later  times,  an 
absurd  story  was  invented  (doubtless  by  followers  of  the 
White  Ya^us),  in  which  the  origin  of  the  name  Taittiriya  is 
connected  with  the  word  tittiri  '^,  in  the  sense  of  '  partridge.' 

^  It  has  come  down  to  us  in  two  different  recensions,  the  Aitareya  and  the 
Kanshitaki  (or  ^ankhayana)  Brahma«a. 

^  Professor  Weber,  however,  thinks  there  may  be  some  reason  for  this  deri- 
vation ;  the  name  of  Taittiriya  having  perhaps  been  applied  to  this  school  on 
account  of  the  motley  (partridge-like"!  character  of  its  texts.  According  to  the 
story  alluded  to,  Yao-Ziavalkya,  having  been  taught  the  old  Yao-us  texts  by  Vai- 
sampayana,  incurred  the  displeasure  of  his  teacher,  and  was  forced  by  him  to 
disgorge  the  sacred  science  which,  on  falling  to  the  ground,  became  soiled 


XXVlll  SATAPATMA-BRAHMAiVA. 

The  Brahma;/a  of  the  Vafasaneyins  bears  the  name  of 
vSatapatha,  that  is,  the  Brahma;/a  '  of  a  hundred  paths,' 
because  it  consists  of  a  hundred  lectures  (adhyayas).  Both 
tlie  Va^asaneyi-sa;;/hita  and  the  5atapatha-brahmawa  have 
come  down  to  us  in  two  different  recensions,  those  of  the 
Madhj'andina  and  the  Kawva  schools.  Of  the  latter  recen- 
sion of  the  Brahmawa,  however,  three  books  out  of  seventeen 
are  wanting  in  the  European  libraries  and  have,  as  far  as  I 
know,  not  yet  been  discovered  in  India.  The  Madhyandina 
text  both  of  the  Sa/z^hita  and  the  Brahma;/a  has  been  edited 
by  Professor  Weber ;  the  former  with  the  various  readings 
of  the  Ka;/va  recension.  To  the  same  scholar  we  owe  a 
German  translation  of  the  first  adhyaya  of  the  first  kanda.^ ; 
and  he  has,  moreover,  subjected  the  entire  accessible  litera- 
ture of  the  White  Ya^ur-veda — with  the  exception  of  the 
Ka«va  text  of  the  Brahma;/a — to  a  careful  examination, 
and  has  extracted  from  it  all  that  seems  calculated  to 
throw  light  on  its  history,  so  that  in  this  respect  little  re- 
mains to  those  who  come  after  him  but  to  state  the  results 
of  his  enquiries.  Professor  Max  Miiller,  in  his  History  of 
Ancient  Sanskrit  Literature,has  also  fully  discussed  the  ques- 
tions regarding  the  date  and  authorship  of  these  texts,  and 
has  done  much  to  clear  up  what  was  obscure  in  their  rela- 
tions to  the  older  Ya^us  texts  and  to  Vedic  literature  gene- 
rally. Many  points,  however,  still  remain  doubtful ;  and, 
above  all,  opinions  are  as  divided  as  ever  regarding  the 
approximate  date  of  the  teacher  with  whose  name  tradition 
connects  the  origin  of  the  modern  school  of  the  Adhvaryus. 

The  schools  of  the  Va^asaneyins  are  stated  to  have  been 
either  fifteen  or  seventeen  ;  and  their  names  are  given, 
though  with  considerable  variations,  in  different  works.  No 
distinct  traces,  however,  have  as  yet  been  discovered  of  any 
recensions  besides  the  two  already  referred  to.  As  regards 
the  names  of  these  two, — the  Madhyandina  and  Ka.;/va, — 
the  latter  is  the  name  of  one  of  the  chief  families  of  i'^/shis 

(hence  Black  Ya^^us"),  and  was  picked  up  by  Yao-Ziavalkya's  condisciples,  who  had 
assumed  the  form  of  partridges.    This  story  seems  first  to  occur  in  ihePurawas; 
see  Wilson's  translation  of  the  Vishwu  Pura;ia(ed.  Hall),  III,  p.  54.  Pa«ini  (IV,  3, 
102')  and  Pala/To-ali  only  know  of  the  Taittiriya  texts  as  'promulgated  byTittiri.' 
'■  Zeitsch.  der  D.M.G.,lV,p.  289  seq.;  reprinted  in  Indische  Streifen  I,p.3i  seq. 


INTRODUCTION.  XXIX 


of  the  7?zk-sa7;/hita ;  and  certain  orthoepic  peculiarities  of 
the  Ya^us  texts  of  the  Ka;2vas  would  seem  to  favour  the 
assumption  of  a  connection  of  this  school  with  the  redac- 
tion of  the  Rik.  The  name  of  the  Madhyandinas,  literally 
'meridional,'  on  the  other  hand,  does  not  occur  in  the  older 
literature.  Nor  can  we  draw  any  definite  conclusions,  as 
to  the  probable  date  of  their  recension,  from  Lassen's 
identification  of  this  name  with  the  \\avbLabLvoi,  mentioned 
by  Megasthenes  (as  quoted  by  Arrian)  as  a  people  on  the 
banks  of  a  tributary  of  the  Ganges  ;  or  from  Professor 
Weber's  conjecture  that  the  Madhyandina  school  may  have 
taken  its  origin  among  that  people. 

The  Madhyandina  text  of  the  5atapatha  is  divided  into 
fourteen  books  (ka;/(7''a).  For  several  reasons,  however, 
some  of  these  books  have  to  be  assigned  to  a  later  period 
than  the  others.  In  the  first  place,  the  twelfth  ksiJida.  is 
called  madhyama,  'the  middle  one;'  a  fact  which  in  itself 
would  suggest  the  idea  that,  at  the  time  when  this  nomen- 
clature was  adopted,  the  last  five  books  (or  perhaps  books 
1 1- 1 3)  were  regarded  as  a  separate  portion  of  the  work^. 
Besides,  Pata;7^ali,  in  a  karika  or  memorial  couplet  to  Pa;?. 
IV,  2,  60,  mentions  the  words  shash^'ipatha  ('consisting 
of  sixty  paths')  and  datapath  a,  with  the  view  of  forming 
derivative  nouns  from  them,  in  the  sense  of  one  who  studies 
such  works.  Now,  as  the  first  nine  books  of  the  5atapatha, 
in  the  Madhyandina  text,  consist  of  sixty  adhyayas,  it 
was  suggested  by  Professor  Weber  that  it  was  probably 
this  very  portion  of  the  work  to  which  Pata^T^ali  applied 
the  term  '  shash/ipatha,'  and  that  consequently  the  first 
nine  books  were  at  that  time  considered  as,  in  some  sense, 
a  distinct  work  and  were  studied  as  such.  This  conjecture 
has  been  generally  accepted.  There  is  indeed  a  possibility 
that  Pata>7^ali  may  have  been  acquainted  with  some  other 

'  The  Ka«va  text  is  divided  into  seventeen  books.  Ka.nda.s  12-15  correspond 
to  Madhyandina  10-13  >  ^.nd  kanda.  16,  which  treats  of  the  Pravarg3'a  ceremony, 
corresponds  to  the  first  three  adhyayas  of  the  last  kandz  of  the  Madhyandinas. 
Thus,  in  the  Ka«va  recension  the  fourteenth  hsLnda.,  called  'madhyama,'  is  the 
middle  one  of  khidas  12-16  ;  the  seventeenth  kanda,,  or  Br/hadara;zyaka,  being 
apparently  considered  as  a  supplement.  Perhaps  this  division  is  more  original 
than  that  of  the  Madhyandinas. 


XXX  ^ATAPATIIA-BRAHMAjy^A. 

recension  of  the  Brahmawa  of  the  Va^asancyins  which 
consisted  of  only  forty  adhyayas  ;  but  even  in  that  case  the 
latter  would  in  all  probability  correspond  to  the  first  nine 
books  of  the  Madhyandina  text.  As  regards  the  Ka//va 
recension,  we  are  unfortunately  not  yet  able,  owing  to  the 
want  of  some  of  its  ka.nda.s,  to  determine  its  exact  extent ; 
and  have  to  rely  on  a  list  added  by  a  scribe  on  the  front 
page  of  one  of  the  ka;/^as  in  the  Oxford  MS.  \  according 
to  which  that  text  consists  of  104  adhyayas.  Still  further 
evidence  regarding  the  mutual  relations  of  the  several 
portions  of  our  Brahmawa  is  contained  in  a  passage  of  the 
Mahabharata  (XII,  11 739),  where  Ya^^avalkya  relates 
that,  at  the  inspiration  of  the  Sun,  he  composed  (kakre) 
the  vSatapatha,  including^  the  Rahas3^a  (mystery),  the 
Sa;«graha  (epitome),  and  the  Parij-ish/a  (supplement). 
Now  the  tenth  book  is  really  called  Agni-rahasya ;  while 
the  eleventh  contains  a  kind  of  summary  of  the  preceding 
ritual;  and  ka.7ida.s  12-14  treat  of  various  other  subjects. 
This  relation  between  the  first  nine  and  the  remaining  five 
books  is  also  fully  borne  out  by  internal  evidence,  as  well 
as  by  a  comparison  with  the  Va^asaneyi-sawhita.  The 
latter  consists  of  forty  adhyayas,  the  first  eighteen  of  which 
contain  the  formulas  of  the  ordinary  sacrifices — the  Havir- 
ya^/7as  and  Soma-sacrifice — and  correspond  to  the  first  nine 
books  of  the  5atapatha-brahma;/a.  The  succeeding  adhya- 
yas have  been  clearly  shown  by  Professor  Weber  ^  to  be 
later  additions.  As  a  rule  only  those  formulas  which  are 
contained  in  the  first  eighteen  adhyayas  are  found  in  the 
Taittiriya-sawhita  ;  while  those  of  the  later  adhyayas  are 
given  in  the  Taittiriya-brahmawa. 

At  the  end  of  the  5atapatha  the  White  Ya^us  is  said  to 
have  been  promulgated  (a-khya)  by  Ya^y7avalkya  Va^asa- 
neya.  Now  the  name  of  this  teacher  is  indeed  more  fre- 
quently met  with  in  the  Brahma;/a  than  that  of  any  other ; 


'  The  accuracy  of  this  list  cannot  be  relied  upon,  as  several  mistakes  occur  in 
the  number  of  ka^iciikas  there  given.  It  is,  however,  unlikely  that  the  scribe 
should  have  committed  any  mistake  regarding  the  number  of  adhyayas. 

*  Literally  '  together  with  the  rahasya  (^saiahasyam),'  «&c. 

^  Iliitory  of  Indian  Literature,  p.  107  seq. 


INTRODUCTION.  XXXI 


especially  in  some  of  the  later  books  where  his  professional 
connection  with  6'anaka,  king  of  Vidcha,  and  his  skill  in 
theological  disputations  are  favourite  topics.  As  regards 
the  earlier  portion  of  the  work,  however,  it  is  a  remarkable 
fact  that,  while  in  the  first  five  books  Ya^y7avalk3'a's  opinion 
is  frequently  recorded  as  authoritative  ^,  he  is  not  once  men- 
tioned in  the  four  succeeding  \ia.nda.s  (6-9).  The  teacher 
whose  opinion  is  most  frequently  referred  to  in  these 
books,  is  ^aw^'ilya.  This  disagreement  in  respect  of  doc- 
trinal authorities,  coupled  with  unmistakable  differences^, 
stylistic  as  well  as  geographical  and  mythological,  can 
scarcely  be  accounted  for  otherwise  than  by  the  assumption 
of  a  difference  of  authorship  or  original  redaction.  Now 
the  subject  with  which  these  four  kaw^as  are  chiefly  con- 
cerned, is  the  agni/^ayana,  or  construction  of  the  sacred 
fire-altar.  For  reasons  urged  by  Professor  Weber,  it  would 
appear  not  improbable  that  this  part  of  the  ceremonial  was 
specially  cultivated  in  the  north-western  districts ;  and 
since  the  geographical  allusions  in  these  four  kindas  chiefly 
point  to  that  part  of  India,  while  those  of  the  other  books 
refer  almost  exclusively  to  the  regions  along  the  Ganges 
and  Jumna,  we  may  infer  from  this  that  the  fire-ritual, 
adopted  by  the  Va^asaneyins  at  the  time  of  the  first  redac- 
tion of  their  texts — that  is,  of  the  first  nine  ka;?^as,  as  far 
as  the  Brahma/^a  is  concerned — had  been  settled  in  the 
north-west  of  India. 

Here,  however,  we  meet  with  another  difficulty.  The 
tenth  book,  or  Agnirahasya,  deals  with  the  same  subject  as 
the  preceding  four  ka;/<^as ;  and  here  also  Sa^idilya  figures 
as  the  chief  authority,  while  no  mention  is  made  of  Ya^;7a- 
valkya.  Moreover,  at  the  end  of  that  ka«(^a,  a  list  of 
teachers  is  given  in  which  the  transmission  of  the  sacri- 
ficial science  (either  in  its  entirety,  or  only  as  regards  the 
fire-ritual)  is  traced  from  a  teacher  Tura  Kavasheya 
— who  is  said  to  have  received  it  from  the  god  Pra^apati — 
downwards,  through  two  intermediate  teachers,  to  Sindi- 

*  See,   however,  Sat.  Br.  II,  5,   i,   2-3,  where   Ya^/7avalkya's    opinion    is 
referred  to  as  being  contrary  to  the  Rig-veda. 
^  See  Weber,  Ind.  Stud.  XIII,  p.  266  seq. 


XXXU  DATAPATH  A-BRAHMAiVA. 


lya;  and  from  thence,  through  six  intermediate  teachers,  to 
5a  w^ivi-putra.   Tura  Kavasheya  is  referred  to  in  another 
passage  of  the  tenth  kawrt'a  (X,  6,  5,  9)  as  having  built  a 
fire-altar^  to  the  gods  at  Karoti ;  and  in  the  Aitareya-brah- 
ma;/a  he  is  mentioned  as  the  high-priest  who  officiated  at 
the    inauguration- ceremony   of    king    6^aname^aya    Pari- 
kshita,  renowned  in  epic  legend.     From  these  indications 
we  may,  it  seems  to  me,  take    it   for   certain    that  Tura 
Kavasheya    and    Saudilya.  (the    latter    of   whom    is    also 
held  in  high  repute  by  the  A'/zandogas  or  Saman-priests) 
were  regarded  by  the  Va^asaneyins  as  the  chief  arrangers, 
if   not    the    originators,  of   the    fire-ritual    such  as   it  was 
finally  adopted  by  that  school.     On  the  other  hand,  we 
saw  that  the  first   nine  books  of  the   5atapatha,  if  their 
identification   with    Pata>7^ali's  '  shash/ipatha '   be   correct, 
must  have  been  regarded  as,  in  some  particular  sense,  a 
complete  work.      Now  this  combination  of  the   fire-ritual 
in  kaWas  6-9  with  the  complete  exposition  of  the  Havir- 
ya^/7a  and  Soma-sacrifice,  contained  in  the  first  five  books, 
would  seem  to  presuppose  some  kind  of  compromise  be- 
tween the  two  schools  recognising  Ya^/7avalkya  and  S^n- 
dilya.  respectively  as  their  chief  authority.    What,  then,  are 
we  to  understand  to  be  the  exact  relations  between  the  later 
kandas,  especially  the  tenth,  and  the  earlier  portion  of  the 
work  ?     We  do  not,  and  could  not,  meet  with  such  a  term 
as  '  /^atvariw/j-at-patha,'  or  work  of  forty  paths,  as  applying 
to  the  last  five  kaw^as  of  the  vSatapatha ;  their  nature  was 
too  well  understood  for  that,  as  we  see  from  the  passage  of 
the  Mahabharata,  above  referred  to.     The  list  of  teachei's 
at  the  end  of  the  tenth  ka;/</a  shows  no  sign  of  any  amal- 
gamation of  the  two  schools  up  to  the  time  of  Sa;;/^ivi- 
putra,  the  last  teacher  mentioned  in  it :  with  one  exception, 
it  belongs  exclusively  to  the  5a;/^/ilya  school.     It  contains, 
however,   an   additional    remark    to   the    effect   that    from 
Sa;//^ivi-putra  downward  the  list  is  '  identical,' — viz.  with 
some  other  list.     Now  this   remark  can  only  refer  to  the 
vawja  given  at  the  end  of  the  last  ka;/^a.     In  this  list  the 

*  The  author  of  this  passage  would  seem  to  imply,  though   i.^  >.  .^.^  not 
exactly  express  it,  ihat  this  was  the  first  fire-altar  built  in  the. proper  way. 


INTRODUCTION.  XXXlll 


transmission  of  the  science  of  the  Adhvaryus  is  traced — as  far 
as  human  agency  is  concerned— from  Kaj'yapa  Naidhruvi, 
through  nine  teachers,  to  Ya^/lavalkya,  and  thence, 
through  four  other  teachers,  to  Sa;;z^ivi- put ra^.  The  only 
name  which  this  hst  has  in  common  with  the  former  one, 
previous  to  Sa;;/^ivi-putra,  is  that  of  Kui'ri.  According  to 
the  former  hst,  he  was  the  teacher  of  Sandilya,,  who,  in  his 
turn,  taught  Vatsya^.  But  since  in  the  same  book  (X,  5, 
5,  1)  he  is  referred  to  as  Va^ajravasa,  and  in  the  hst  at  the 
end  of  the  wSatapatha  he  is  set  down  as  the  pupil  of  Va^a- 
jravas,  the  same  teacher  is  evidently  referred  to  in  both 
lists ;  and  if  we  can  at  all  rely  on  the  authenticity  of  these 
va.7ns3is,  we  should  have  to  infer  from  this  coincidence,  that 
there  was  already  some  connection  between  the  two  schools 
prior  to  both  Ya^/^avalkya  and  Sandilya. 

The  two  lines  of  teachers  meet  once  more  in  the  name  of 
Saw^ivi-putra.  In  the  later  list  the  succession  of  teachers 


*  I  here  give,  side  by  side,  the  lists,  in  inverted  order,  from  Sam^ivi-putra 
upwards.  For  the  complete  lists,  see  Max  Miiller,  History  of  Ancient  Sanskrit 
Literature,  p.  438  seq. 

End  of  Book  XIV.  End  of  Book  X. 

58.  Aditya.  (52)  Brahman  Svayambhu. 

57.  Ambi«i. 

56.  Va^.  ^  (51)  Pra^apati. 

55.  Kasyapa  Naidhruvi. 

54.  5ilpa  Ka.yapa.  ^^^^  ^^^^  Kavasheya. 

53.  Harita  Kasyapa. 

52.  Asita  Varshagana. 

51.  Gihvavat  Badhyoga.  (49)  Yag-jTavaiasRa^astambayana, 

50.  Va^asravas. 

49.  Kusri.  (48)  Kusri. 

48.  Upavesi.  (47)  Sa.ndi\ya.. 

47.  Amna..         ^  (^6)  Vatsya. 
46.  Uddalaka  (Aru«eya).  Vamakakshaya«a. 

4;.  Yae-wavalkya  (Vap'asaneya).  ,    ,  ,,,,  .   ,  . 

ll  Asuri.  (44)  Mahitthx. 

43.  Asuraya^a.  (43)  Kautsa. 

42.  Prasm-putra  (Asuiivasin).  (42)  Mawrfavya. 

41.  Kar^akeyi-putra.  (41)  Ma/icfukayani. 

40.  Sa7?zg'ivi-putra.  (40)  Saw^ivi-putra. 
Follow  39  names  formed  by  the  addition  (Same  as  elsewhere.) 

of 'putra'  to  the  mother's  name. 

'  In  the  Brthad-ara?2yaka  (Kanva)  VI,  5,  4  the  order  is  Kusri,  Vatsya,  5'awcfily a. 

[12]  C 


XXXIV  .SATAPATriA-BRAIIMAA-A. 

is  then  continued  by  forty-nine  more  names — all  of  them 
formed  by  the  addition  of  'putra'  (son)  to  the  mother's 
name — which,  it  appears,  we  are  to  supply  in  the  former 
list.  According  to  Professor  Max  Muller\  '  Sa;«^ivi-putra 
seems  to  have  united  two  lines  of  teachers.'  That  this  must 
have  been  the  case,  cannot  be  doubted,  provided,  of  course, 
that  the  vawwas  are  trustworthy  ^.  Nay,  I  should  even  be 
inclined  to  assign  to  the  time  of  S^;;/^ivi-putra  the  final 
adjustment  of  the  ritual  and  its  dogmatic  exposition  such 
as  we  find  them  in  the  Shash/ipatha  (and  the  first  eighteen 
adhyayas  of  the  Va^asaneyi-sa;//hita),  and  consequently 
the  first  redaction  of  that  part  of  the  .S'atapatha.  Not  that 
all  the  matter  contained  in  the  latter  part  of  the  work  must 
necessarily  be  more  modern.  There  can,  on  the  contrary, 
be  Httle  doubt  that  much  of  it  is  quite  as  old  as  anything  in 
the  earlier  books ;  and  of  the  Madhuka/^^a,  which  forms 
part  of  the  BrzTiad-ara/^yaka  in  the  last  book,  we  know  at 
any  rate,  from  a  reference  to  the  Madhu-brahma;/a  in  the 
fourth  ka;/^/a,  that  some  such  tract  existed  at  that  time. 
But  such  matter  as,  for  some  reason  or  other,  was  not 
included  in  the  systematic  exposition  of  the  ceremonial, 
would  naturally  be  in  a  less  settled  condition  and  more 
liable  to  modifications  and  additions. 

According  to  the  two  lists,  Sa;;/^ivi-putra  is  removed  from 
vS"a;/^ilya  by  six  intermediate  teachers,  the  three  older ^  of 
whom  are  referred  to  in  ka.uda.s  6-9  ;  and  from  Ya^/la- 


*  History  of  Ancient  Sanskrit  Literature,  p.  437. 

'  Professor  Weber,  Ind.  Stud.  11,  201  note,  expresses  his  conviction  that 
'  the  vawsas  are,  on  the  whole,  quite  authentic ;  though  they  do  not  of  course 
belong  to  the  text,  but  are  later  additions ;  judging  from  the  great  number  of 
names,  some  vawsas  must  have  been  added  at  a  very  late  time.'  It  seems  to 
me,  however,  that  if  the  vawias  are  at  all  authentic — and  I  see  no  reason  for 
doubt  as  far  as  the  two  lists  above  referred  to  are  concerned — we  have  rather  to 
assume  that  the  lists  were  kept  from  early  times  and  gradually  added  to.  On 
the  other  hand,  little  can  be  made  of  the  two  vawsas  at  the  end  of  the  Madhu 
and  Ya^/Tavalkiya  ka«rfas.  They  look  rather  like  attempts— and  very  unsuc- 
cessful ones — at  throwing  several  independent  lists  into  one. 

3  Viz.,Vatsya  IX,  5,  i,  62;  Vamakakshayawa  VII,  i,  2,  11;  Mahitthi  VI, 
2,  2, 10;  VIII,  6,  I,  16  seq. ;  IX,  5,  i,  57.  Not  mentioned  are  Kautsa,  M.i«- 
rfavya,  and  Ma«r/ukayani.  A  Ma«(favya  occurs  in  the  twelfth  book  of  the 
Mahabharata,  as  a  contemporary  of  Ganaka  and  Ya^g'/'iavalkya. 


INTRODUCTION.  XXXV 


valkya  by  four  intermediate  teachers,  the  first  of  whom 
(Asuri)^  is  repeatedly  quoted  in  the  second  (and  once  each 
in  the  first,  fourth,  and  fourteenth)  ka;/(^as.  Although  these 
indications  do  not,  of  course,  supply  more  than  a  iermvms 
a  quo  for  the  final  settlement  of  this  part  of  the  work,  they 
would  nevertheless  seem  to  favour  the  supposition  that  the 
combination  of  the  fire-ritual  with  the  sacrificial  system 
cannot  have  taken  place  at  a  time  far  removed  from  that 
of  Sa;;«^ivi-putra.  The  custom  of  forming  metronymics  by 
means  of 'putra'  is  of  some  interest.  It  first  shows  itself 
in  the  predecessor  of  Sa;;/^ivi-putra's  teacher  in  the  Ya^yTa- 
valkya  line,  and  continues  from  thence  down  to  the  very 
end  of  the  va;«i"a.  Unfortunately,  however,  we  have  no 
means  of  ascertaining  whether  this  custom  had  already 
been  commonly  practised,  in  certain  localities,  before  that 
time,  or  whether,  as  seems  to  me  more  probable,  it  was 
a  fashion  of  recent  date.  If  the  latter  alternative  could  be 
proved,  it  might  help  to  settle  the  chronological  relations 
between  Ya^/lavalkya  and  Pa//ini,  since  it  would  appear 
from  Pa«.  IV,  i,  159^  (and  VI,  i,  13),  that  the  great  gram- 
marian was  well  acquainted,  not  only  with  the  practice  of 
forming  metronymics  of  this  kind,  but  also  with  that  of 
forming  patronymics  from  such  metronymics. 

The  relative  date  of  Pacini  and  Ya^»avalkya  has  been 
discussed  more  than  once  by  Sanskrit  scholars^;  but  no 
agreement  has  as  yet  been  come  to  on  what  Goldstucker 
justly  called  '  one  of  the  most  important  problems  of 
Sanskrit  literature.'  The  chief  difficulty  of  this  problem 
lies  in  the  ambiguity  of  Katyayana's  well-known  varttika 
to  Pa;z.  IV,  3,  105.     According  to  Pa/nni's  rule  the  names 

^  He  is  also  the  /2/shi  of  Vag-.  S.  Ill,  37. 

^  This  rule,  which  applies  to  the  people  of  the  north,  is  not  explained  in  the 
Mahabhashya.  The  Kasika  Vr/tti  gives  the  patronyn:iics  of  Gargiputra  and 
Vatsiputra,  both  of  whom  occur  in  our  vawsa.  It  is  worthy  of  remark  that 
Kavasha  Ailusha,  who  is  mentioned  in  Ait.  Br.  II,  19,  and  to  whom  the  hymns 
Rig-vedaX,  30-34  are  ascribed,  is  called  Kavasha  Ailiishiputra  in  the  A'a^Aaka 
25,  7.     Cf.  Weber,  Ind.  Stud.  Ill,  pp.  459,  157,  485. 

'  See  especially  Max  Mliller,  History  of  Ancient  Sanskrit  Literature,  p.  360 
seq. ;  Goldstucker,  Pa^^ini,  p.  132  seq. ;  Weber,  Ind.  Stud.  V,  65  seq. ;  XIII,  443 ; 
Biihler,  Sacred  Laws  of  the  Aryas,  I,  p.  xxxix  note. 

C    2 


XXXVl  ^ATAPATIIA-BRAHM.ViVA. 

of  Brahma;/as  and  Kalpas  proclaimed  by  old  (sages)  are 
formed  by  the  addition  of  the  affix  in  (to  the  sages'  names). 
As  instances  of  Brahma;/as,  the  names  of  which  are  formed 
in  this  way,  the  Kaj-ika  V^'ztti  gives  Bhallavina//  (proclaimed 
by  Bhallu),    5atyayanina//,   Aitareyi//a//.      In   accordance 
with  this   rule  the  texts  of  the  White  Ya^s  are  called 
Va^asaneyina//.     This  name  does  not,  however,  occur  in 
any  of  Pacini's   rules,   but   follows   only   from   the   word 
'  va^asaneya '  being  included  in  the  ga;^a  '  j-aunakadi '  to 
Pa;^  IV,  3,  1 06  ;    and   since  we  have  no  evidence  as   to 
whether  any  of  the  words  in  a  ga;/a  except  the  first  really 
belong  to  Pa//ini,  it  must  remain  doubtful  whether  or  not 
he  knew  of  the  existence  of  the  school  known  by  that 
name.      Katyayana's   varttika    runs    thus :    '  Among    the 
Brahma;/as  and   Kalpas  proclaimed  by  the  old,   there  is 
an  exception  in  regard  to  Ya^^Aavalkya   and    others,   on 
account   of  contemporaneousness :    hence   (Ya^>7avalkya's 
Brahmawas   are    called,  not   Ya^/7avalkina//,   but)  Ya^;7a- 
valkani  Brahma;^^ni ;  Saulabhani  B.'     The  question,  then, 
is,  Does  Katyayana   mean   to    say   that   the    Brahmawas 
proclaimed  by  Ya^/7avalkya  do  not  fall   under  this  rule, 
because  he  was  contemporary  with  Pa;nni, — and  therefore 
not  an  old  sage  in  the  sense  of  the  rule, — or,  that  those 
works  should  have  been  excepted  by  Pa;/ini  from  his  rule, 
because  they  are  of  the  same  age  as  those  (old)  Brahma^/as 
to  which  the  rule  applies  ?     The  former  alternative  was  the 
one  generally  accepted,  until  the  late  Professor  Goldstiicker 
made  known  the  text  of  Pata/7^ali's  and  Kaiya/a's  com- 
ments^ on   this  varttika.      He   showed    that    Kaiya/a,   at 
least,  clearly  interprets  it  in  the  sense  that  Pa//ini  should 
have  excepted  works  like  the  Ya^>7avalkani  Brahma//ani, 
since  they,  too  (api),  are  of  the  same  age  as  the  6"atya- 
yanina/z  and  others.    The  Mahabhashya,  on  the  other  hand, 
is  not  quite  so  explicit.  It  merely  says  that  the  Ya^/7avalkani 
Brahma//ani   &c.   ought  to  have   been  excepted,  because 
they,  too  (api),  are  of  the  same  age.    Goldstiicker  naturally 
took  this  explanation  to  convey  the  same  meaning  as  that 
of   Kaiya/a.      This   view  was,    however,    controverted    by 

'  Pa/jini,  p.  138. 


INTRODUCTION.  XXXVU 


Professor  Weber  in  his  review  of  Goldstiicker's  '  Pacini.' 
The  interpretation  of  the  varttika  adopted  in  the  Kaj-ika 
Vr/tti — according  to  which  Pa;/ini's  rule  does  not  apply  to 
those  works,  because  Ya^»avalkya  and  others  are  not  old 
authorities  in  the  sense  of  Pa;zini's  rule — is  likewise  rejected 
by  him,  since  in  that  case  Katyayana's  exception  would  be 
no  exception  at  all.  On  the  other  hand.  Professor  Weber 
thinks  that,  if  we  accept  Kaiya^'a's  interpretation,  Katya- 
yana's  additional  remark  '  on  account  of  contemporaneous- 
ness' would  be  entirely  superfluous.  He,  therefore,  pro- 
poses, in  the  passage  of  the  Mahabhashya,  to  take  "^api '  in 
the  sense  of  'even,'  and  to  interpret  the  passage  thus^: 
'Among  the  Brahmawas  and  Kalpas  proclaimed  by  the 
ancients,  Pa/nni  ought  to  have  made  an  exception  in  regard 
to  Ya^/«avalkya  &c.,  because  the  Brahma;/as  and  Kalpas 
proclaimed  by  them,  though  indeed  going  back  to  ancient 
(sages),  are  nevertheless  contemporaneous  (with  Pa/zini  him- 
self).' This  rather  paradoxical  argumentation,  on  the  part 
of  Pata%-ali,  would  have  to  be  understood  to  mean,  that 
the  Ya^^avalkani  Brahma;^ani  and  similar  works,  though 
ascribed  to  old  authorities,  are  in  reality  modern  productions ; 
or — if  we  may  venture  to  express  it  in  somewhat  different 
words — Pacini  ought  to  have  made  an  exception  in  regard 
to  works  which,  in  point  of  fact,  are  no  exception  at  all.  Now, 
if  this  be  the  correct  interpretation,  I  can  only  say  this  — 
that,  had  Pata;7^ali  been  anxious  to  conceal  his  real  meaning, 
he  could  scarcely  have  done  so  more  effectually  than  by 
choosing  words  which,  at  first  sight,  look  as  clear  as  day. 

Professor  Biihler^,  who  has  recently  touched  upon  this 
controversy,  sides  with  Kaiya/a  and  Goldstiicker ;  and  I, 
too,  can  take  no  other  view.  But,  like  him,  I  see  no 
necessity  for  accepting  the  inferences  which  Goldstiicker 
has  drawn  from  this  varttika,  viz.  that  we  have  to  assume 
so  long  an  interval  between  Pa;nni  and  Katyayana,  that 
authors,  whom  Katyayana  considered  as  far  older  than 
Pa;nni,  were  in  reality  his  contemporaries.  This  assumption, 
surely,  would  involve  a  degree  of  ignorance,  on  the  part  of 


1  Ind.  Stud.  V,  68  seq. ;  XIII,  443. 

2  Sacred  Laws  of  the  Aryas,  I,  p.  xxxix  note. 


XXXVIU  ^ATArATIIA-ERAHMAA'A. 


Katyayana,  regarding  the  age  of  Pa;/ini,  such  as  would  seem 
altogether  unaccountable.     The  weakness  of  Goldstucker's 
argument  lies    in    his    identification    of  the    Ya^/7avalkani 
Brahma//ani  with  the  Brahma//a  of  the  Va^asaneyins.  With 
Professor  Weber  I  believe  that  Pa//ini  was  perfectly  well 
acquainted  with    the    term  '  Va^asaneyina//,'  but   saw  no 
occasion  for  specially  mentioning  it  in  his  rules.     Surely,  if 
his  silence  could  possibly  have  been  construed  into  an  act 
of  negligence,  Katyayana,  who  was  so  intimately  connected 
with  the  White  Ya^^us  that,  on  Goldstucker's  own  showing, 
he  composed  the  Va^^asaneyi-pratii-akhya  before  he  wrote 
his  varttikas,  would  have  been  the  first  to  notice  it.     The 
Ya^/7avalkani  Brahma;/ani,  in  their  relation  to  the  sacred 
canon  of  the  school,  seem  to  me  to  stand  somewhat  on  a  par 
with  the'Tittiri;/a  prokta/^  j-loka//^,' which,  in  Pata/'/^ali's  time, 
were  excluded  from  the  term  '  Taittiriya/;'  as  uncanonical, 
and  which  Professor  Weber  would  identify,  perhaps  rightly, 
with  some  portions  of  the  Taittiriyara;/yaka.     Both  kinds 
of  tracts  probably  belong  to  the  last  floating  materials  of 
Advaryu  tradition,  which  had   not  yet  been  incorporated 
with  the  canon.     Whether  or  not  the  Ya^/7avalkani  Brah- 
mawani  form  part  of  the  text  of  the  5atapatha  which  has 
come  down  to  us,  and  what  exact  portions  of  that  text  we 
have  to  understand  by  this  designation,  must  remain  un- 
certain for  the  present.     Most  probably,  however,  we  have 
to  look  for  them  to  certain  portions  of  the  last  book  (or 
books)  in  which  Ya^>7avalkya  figures  so  prominently.     If 
we  had  a  complete  copy  of  the  Ka;/va  recension,  we  might 
perhaps  be  in  a  better  position  for  forming  an  opinion  on 
this  subject ;  for  if  that  version  should  really  turn  out  to 
consist  of  1 04  adhyayas,  four  of  these  adhyayas  may  have 
to  be  considered  as  a  later   interpolation  ;    and   the  fact 
might  have  become  obscured  in  the  Madhyandina  recension 
by  a  different  division  of  the  text^.    But,  however  this  may 


'  Mahabhashya  on  Pa/*.  IV,  2,  66;  3, 104. 

*  Possibly,  however,  this  redundancy  may  have  been  caused  by  the  insertion  of 
the  thir.l  or  uddhari-ka//(fa,  consisting  of  1 24  ka«</ikas,  to  whicli  there  seems  to  be 
nothing  corresponding  in  the  Madhyandina  text.  We  have  no  MS.  of  this  parti- 
cular ka'/(/a.  1  may  also  mention  that,  while  in  the  first  karida.  (or  second  Ka'jva\ 
the  Madhyandinas  count  9,  and  the  Kawvas  8  adhyayas, — iu  the  fourth  kajica.  (or 


INTRODUCTION.  XXXIX 


be,  it  appears  to  me  quite  intelligible  why  such  portions 
should  have  been  considered  as  of  equal  age  to  the  body 
of  the  work  ;  in  fact  they  would  probably  go  back  to  about 
the  same  time  as  some  of  the  earlier  portions  ;  only  that, 
owing  to  a  longer  state  of  uncertain  transmission,  they  may 
have  been  more  liable  to  changes  and  additions.  If  these 
tracts  are  not  mentioned  by  Pa//ini,  it  may  be  an  accidental 
omission  on  his  part,  or  he  may  not  have  been  aware  of 
their  existence,  for  geographical  or  other  reasons :  we  can 
hardly  expect  Pacini  to  have  been  so  intimately  acquainted 
with  the  Ya^us  texts  as  Katyayana.  As  regards  the  dates 
of  Katyayana  and  Pata^T^ali,  I  accept  with  Professor  Biihler 
and  others,  as  by  far  the  most  probable,  the  fourth  and  the 
middle  of  the  second  century  B.C.  respectively. 

Under  the  title  of  Va^asaneyaka,  the  5atapatha-brah- 
ma;/a  is  quoted  once  in  La/yayana's  6"rauta-sutra  IV,  12, 
12 ;  but  I  have  not  been  able  to  find  the  passage  either  in 
the  Madhyandina  text  or  in  that  part  of  the  Kawva  text 
which  I  have  hitherto  had  at  my  disposal,  viz.  kandas  I, 
II,  IV-VII  (Ka;/va).  Far  more  frecjuently  the  work  is 
quoted,  either  as  Va^asaneyaka  or  as  Va^-asaneyi-brahmawa, 
by  Apastamba,  both  in  his  6"rauta  and  his  Dharma-sutras. 
On  comparing  one  of  these  quotations  in  the  Dharma- 
sutras  (1,4,12,3)  with  the  corresponding  passage  in  the 
Madhyandina  recension.  Professor  Biihler  found  that  '  its 
wording  possessed  just  sufficient  resemblance  to  allow  us 
to  identify  the  passage  which  Apastamba  meant,  but  dif- 
fered from  the  5atapatha-brahma;za  in  many  details \' 
From  this  he  naturally  inferred  that  Apastamba  probably 
took  his  quotations  from  the  Ka«va  recension.  Now, 
although  I  have  not  been  able  to  compare  this  particular 
passage  with  the  Kawva  text^  I  have  done  so  regarding 
a  number  of  other  passages  quoted  from  Apastamba  in 
Karka's  commentary  on  the  Katiya-5rauta-sutra.  The 
result  was  that  in  no  single  case  did  Apastamba's  quota- 
tions agree  with  the  corresponding  passages  in  the  Ka;/va, 


fifth  Ka«va\  on  the  other  hand,  the  Karavas  have  8,  instead  of  6  adhyayas  ;  and 
in  the  fifth  khida.  t^or  sixth  and  seventh  Ka«vas)  they  have  together  7,  instead  of 
5  adhyayas. 

1  Biihler,  loc.  cit.  p.  xxv.      *  The  passage  occurs  in  Madhyandina  XI,  5, 6,  3. 


xl  5'ATAPATHA-BRAHMAiVA. 

any  more  than  they  did  with  those  of  the  Madhyandina 
text^  In  some  cases  they  came  nearer  to  the  one  text, 
in  others  to  the  other.  To  several  quotations,  again,  I  could 
find  nothing  corresponding  in  either  text.  Now,  supposing 
the  quotations,  as  given  by  Karka,  to  be  on  the  whole 
correct,  there  seem  to  be  only  two  ways  of  accounting  for 
these  discrepancies,  viz,  either  Apastamba  did  not  mean  to 
quote  the  passages  literally,  but  only  to  give  the  substance 
of  them  ;  or  he  had  a  third  recension  of  the  wSatapatha  before 
him.  While  some  passages  would  seem  to  be  in  favour  of  the 
former  alternative,  others  would  scarcely  admit  of  this  expla- 
nation. This  question, however,  requires  further  investigation, 
before  it  can  be  definitely  settled.  In  connection  with  this 
question  the  fact  will  also  have  to  be  taken  into  account,  that 
Katyayana,  in  composing  his  Va^asaneyi-pratii-akhya,  seems 
to  have  had  before  him  a  different  recension  of  the  Sawhita, 
from  those  of  the  Kawva  and  Madhyandina  schools^. 

Professor  Biihler  appears  to  be  inclined  to  place  Apa- 
stamba somewhere  about  the  fifth  century  B.  C. ;  and  though 
probably  he  himself  does  not  consider  the  reasons  he  adduces 
as  conclusive,  they  seem  at  any  rate  to  show  that  that  writer 
cannot  have  lived  later  than  the  third  century  B.C.    From 

'  I  select  a  few  passages : — 

1.  Ap.  (Katy.VII,  i,  36).    pragvamsasya   madhj'amam  sthu/jara^am  alabhya 

^apatiti  va^asanejakam. 
Madhy.  Ill,  i,  i,  11.  sa  purvardhyaw  sthu/iara^^am  abhipadyaitad  yagur  aha, 
Ka«va  IV,  1,1,  7.   sa  yasau  varshish^Aa  purvardhe  salasthu/ta  bhavati  tam 

abhipadya  ^apati. 

2.  Ap.  (Katy.V,  3,  6).  atiapi  mesham  ^ameshim  ka.  karotiti  va^asaneyakam, 
Madhy.  II,  5,  2, 15.  tatrapi  meshaw  ka.  meshiw  ka.  kurvanti. 

Ka;jva  I,  5, 1,13.  mesham  ka.  va  api  meshi;«  ^a  kurvanti. 

3.  Ap.  (Katy.VII,  2,  34).  (vr/trasya  kaninikasiti  traikakudena/J^anenaiikte)  yadi 

traikadukam  nadhigaMAed  yenaiva  kenail^anenaii^iti  vai^asaneyakam. 
Madhy.  Ill,  I,  3,12.   (traikadukam  bhavati;  yatia  va  indro  vr/tram  ahams 

tasya  yad  akshy  asit  taw  giriw  trikakiidain  akarot .  .  .  .)  yadi  traikakudawi 

na  vinded  apy  atraikakudam  eva  syat  samani  hy  eva/ij'anasya  bandhuta. 
Kawva  IV,  I,  3,  10.   (tat  traikakudaw  syat;   yatra  va  indro  vr/tram  ahams 

tasya  ha  ya  kaninakasa  yak  ^akshus  tam  etam  giriw  ^-akara  trikakudaw ; 

sa  yat  traikakudam  bhavati  iakshushy  evaita*  iakshur  dadhati) ;  yadi 

traikakudaw  na  vinded  api  yad  eva  ki/7^a  syat. 

4.  Ap.  (Katy.VII,  3,  28).  ush«ishe«a  pradakshi/iaw  siro  vesh/ayata  iti  va^asa- 

neyakam. 
Madhy.  Ill,  2,  i,  16-17.  sa  pror/jute. 
Ka;iva  IV,  3,  i,  11-12.  athainaw  pror«oti, — sa  pror«oti, 
'  See  Weber,  Ind.  Stud.  IV,  p.  69. 


INTRODUCTION.  xH 


the  fact  that  5vetaketu,  the  son  of  Uddalaka  Aruwi,  the 
reputed  teacher  (and  rivaP)  of  Ya^;7avalkya,  is  counted 
by  Apastamba  among  the  Avaras  or  moderns,  Dr.  Biihler 
infers  that  the  promulgator  of  the  White  Ya^us  cannot 
have  preceded  Apastamba 'by  a  longer  interval  than,  at 
the  utmost,  two  or  three  hundred  years.'  That  the  two 
authors  may  not  have  been  separated  from  each  other  by 
a  longer  interval  seems  likely  enough  ;  but,  on  the  other 
hand,  Apastamba,  by  his  remark,  pays  no  very  great  com- 
pliment to  the  inspired  texts  of  his  own  school,  since  Aru/?a 
Aupavej-i,  the  grandfather  of  ^"vetaketu  Aruweya,  is  twice 
referred  to  in  the  Taittiriya-sawhita^. 

The  geographical  and  ethnical  allusions  contained  in 
the  wSatapatha-brahmaz/a  have  been  carefully  collected  by 
Professor  Weber  ^.  With  the  exception  of  those  in  ksindas 
6-IO,  as  I  have  already  remarked,  they  point  almost 
exclusively  to  the  regions  along  the  Ganges  and  Jumna. 
In  the  legend  about  Videgha  Mathava^,  and  his  Purohita 
Gotama  Rahuga;/a,  tradition  seems  to  have  preserved 
a  reminiscence  of  the  eastward  spread  of  Brahmanicai 
civilisation.  Among  the  peoples  that  occupied  those 
regions,  a  prominent  position  is  assigned  in  the  >S"atapatha 
to  the  closely-allied  Kuru-Pa«/^alas.  The  Kurus  occupied 
the  districts  between  the  Jumna  and  Ganges — the  so- 
called  Madhyadej'a  or  middle  country — and  the  Pan- 
Mlas  bordered  on  them  towards  the  south-east.  According 
to  vSat.  Br.  XIII,* 5,  4,  7,  the  'Fs.nkala.s  were  in  olden  times 
called  Krivi ;  and  a  tribe  of  this  name  is  evidently  referred 
to  in  Rig-veda  VIII,  20,  24  ;  (22,  12)^,  in  connection  with  the 
rivers  Sindhu  and  Asikni.  The  Kurus,  on  the  other  hand,  are 
not  directly  referred  to  in  the  Rik  ;  but  a  king  Kuru^rava;^a, 
*  glory  of  the  Kurus,'  and  a  patron  with  the  epithet 
Kaurayawa  are  mentioned  in  the  hymns.  In  Aitar.  Br. 
VIII,  14,  the  Uttara  (northern)  Kurus,  together  with  the 
Uttara-Madras,  are  said  to  dwell  beyond  the  Himalaya. 

^  See  Br/h.  Ar.  3,  5,  where  he  is  defeated  by  Ya^jlavalkya  in  disputation. 
'  Taitt.  S.VI,  1,9,  2  ;  4,  5,  i.  ^  Ind.  Stud.  I,  187  seq. 

*  See  the  present  volume,  p.  104,  with  note.  It  would  have  been  safer  to  give 
the  name  as  Videgha  Mathava,  instead  of  Mathava  the  Videgha. 

^  See  Ludwig,  Rig-veda  III,  p.  205 ;  Zimmer,  Altindisches  Leben,  p.  103. 


xlii  iSATAPATHA-BRAIBrAiVA, 

From  these  indications  Professor  Zimmcr  infers  that,  in 
the  times  of  the  hymns,  the  Kurus  and  Krivis — whose  names 
evidently  are  merely  variations  of  the  same  word — may 
have  hved  together  in  the  valleys  of  Kaj-mir,  on  the  upper 
Indus  ;  and  he  also  offers  the  ingenious  conjecture,  that 
we  may  have  to  look  for  the  Kuru-Krivis  in  the  twin- 
people  of  the  Vaikar;/au,  mentioned  in  Rig-vedaVII,  i8,  ii. 
The  names  of  the  principal  teachers  of  the  5atapatha  mark 
them  as  belonging  to  the  land  of  the  Kuru-Pa/7/^alas  ;  and 
as  in  I,  7,  2,  8,  preference  is  given  to  a  certain  sacrificial 
practice  on  the  ground  that  it  is  the  one  obtaining  among 
these  peoples,  it  seems  highly  probable  that  the  redaction 
of  the  work,  or  at  least  of  the  older  portion  of  it,  took 
place  among  the  Kuru-Pa/7/^alas  ^  A  prince'^  of  Pan- 
Hla,  Pravaha;/a  6*aivali,  is  mentioned  XIV,  9,  i,  i,  in 
connection  with  Yao-/7avalkya's  teacher,  Uddalaka  Aru;n. 

East  of  the  Madhyade^a,  we  meet  with  another  con- 
federacy of  kindred  peoples,  of  hardly  less  importance  than 
the  Kuru-Pa>7Mlas,  at  the  time  of  the  redaction  of  the 
Brahma;^a,  viz.  the  Kosala-Videhas.  In  the  legend  above 
referred  to  they  are  said  to  be  the  descendants  of  Videgha 
Mathava,  and  to  be  separated  from  each  other  by  the 
river  Sadanira  (either  the  modern  Ga;/^aki  or  Karatoya). 
The  country  of  the  Videhas,  the  eastern  branch  of  this 
allied  people,  corresponding  to  the  modern  Tirhut  or 
Puraniya,  formed  in  those  days  the  extreme  east  of  the 
land  of  the  Aryas.  In  the  later  books  of  the  vSatapatha, 
king  6"anaka  of  Vidcha  appears  as  one  of  the  principal 
promoters  of  the  Brahmanical  religion,  and  especially  as  the 
patron  of  Ya^;7avalkya.     In  XI,  6,  2,  i,  6^anaka  is  repre- 

'  The  passage  III,  2,  3,  15,  where  the  Kuru-Paiiialas  are  apparently  placed 
in  the  north — in  direct  contradiction  to  XI,  4,  i,  i,  where  they  are  placed  ia 
opposition  to  the  Northerners  (udUyaA) — seems  to  go  against  this  supposition. 
Professor  Weber,  Ind.  Stud.  I,  191,  tries  to  get  over  this  difficulty  by  translating 
Kurupa/IAalalra  by  '  as  among  the  Kuru-PailXalas,'  instead  of '  among  the  Kuru- 
PajtHlas;'  so  that  the  meaning  of  the  passage  would  be  that  'the  same 
language  is  spoken  in  the  northern  region,  as  among  the  Kuru-Pa?T^alas.'  Unfor- 
tunately, however,  the  Ka«va  text  of  the  passage  is  not  favourable  to  this 
interpretation.  It  runs  as  follows  (K.  IV,  2,  f ,  10) :— udi/tim  pathyaya  svastya 
vag  vai  pathya  svastis  tasmad  atrottaiahai  vag  vadalityahuA  kunipa/lialeshu 
kurumahavishcshv  ity  etaw  hi  taya  disawi  pra^anann  esha  hi  tasya  dik  prag'/'ata. 

^  lie  is  styled  ra^anyabandhu  in  A'Aandogyop.  V,  3,  ;. 


INTRODUCTION.  xllii 


sented  as  meeting,  apparently  for  the  first  time,  with 
6'vetaketu  Aru«eya,  Somaj"ushma  Satyaya^/7i,  and  Ya^''^7a- 
valkya,  while  they  were  travelling  (dhavayadbhi//).  Probably 
we  are  to  understand  by  this  that  these  divines  had  then 
come  from  the  west  to  visit  the  Videha  country.  A  con- 
siderable portion  of  the  Br/hadara;;yaka  deals  with  learned 
disputations  which  Ya^>7avalkya  was  supposed  to  have 
held  at  G^anaka's  court  with  divers  sages  and  with  the  king 
himself.  In  Brfh.  Ar.  II,  i,  i  (and  Kaush.  Up.  IV,  i) 
kanaka's  fame  as  the  patron  of  Brahmanical  sages  is  said 
to  have  aroused  the  jealousy  of  his  contemporary,  A^ata- 
i-atru,  king  of  the  Kaj-is  ^.  The  name  6^anaka  is  also  in- 
teresting on  account  of  its  being  borne  likewise  by  the 
father  of  Sita,  the  wife  of  Rama.  Unfortunately,  however, 
there  is  not  sufficient  evidence  to  show  that  the  two  kings 
are  identical.  With  the  legend  of  the  other  great  epic,  the 
5atapatha  offers  more  points  of  contact ;  but  on  this 
subject  also  no  definite  results  have  as  yet  been  obtained, 
it  being  still  doubtful  whether  the  internecine  strife  between 
the  royal  houses  of  the  Kurus  and  Pa/7/^alas  which,  according 
to  the  late  Professor  Lassen,  forms  the  central  fact  of  the 
legend  of  the  Mahabharata,  had  not  yet  taken  place  at  the 
time  of  the  vSatapatha-brahmawa,  or  whether  it  was  already 
a  thing  of  the  pasf-^.  In  the  Mahabharata,  I,  4733,  Pa;z^u,  in 
speaking  to  his  wife  Kunti,  mentions  5vetaketu,  the  son  of 
the  Maharshi  Uddalaka,  as  having  lived  '  not  long  ago  ^,' 

As  regards  the  two  recensions  of  the  vSatapatha-brah- 
ma;^a,  this  is  hardly  the  place  to  enter  into  any  detailed 
discussion  of  their  mutual  relations.  Nor  is  my  acquaint- 
ance with  the  Kauva.  text  as  yet  sufficiently  extensive  to 
do  justice  to  this  important  question.  I  intend,  however, 
to  publish  before  long  a  number  of  extracts  from  several 
ka;?.«/as  of  this    recension, — including  the  text  of  all  the 

'  They  occupied  the  country  about  the  modern  Benares  (Kasi). 

^  Dhntarash^ra  Vai^itraviiya,  whose  sons  and  nephews  form  the  chief  parties 
of  this  great  feud,  is  mentioned  in  the  Ka^Aaka  lo,  6.  From  this  passage — which, 
unfortunately,  is  not  in  a  very  good  condition  in  the  Berlin  MS. — it  would  appear 
that  animosities  had  then  existed  between  the  Kurus  and  Pa/lHlas.  It  is 
doubtful,  however,  whether  this  part  of  the  KaMaka  is  older  than  the  bulk  of 
the  6'atapatha.     See  Weber,  Ind.  Stud,  III,  469  seq. 

3  See  Weber,  Ind.  Stud.  I.  176. 


xliv  5ATAPATHA-BRAIIMAiVA. 

legends  as  well  as  other  portions  which  seemed  to  me  of 
special  interest, — from  which  Sanskrit  scholars  will  be  able 
to  form  an  opinion  regarding  the  exact  nature  of  the  varia- 
tions between  the  two  versions.  In  my  notes  to  the  present 
translation  of  the  first  two  kaw^as,  I  have  considered  it 
desirable  occasionally  to  notice  some  of  the  variae  lectiones 
of  the  Ka7/va  school ;  it  should,  however,  be  understood 
that  these  readings  have  been  given  solely  on  the  authority 
of  the  Oxford  MS.,  for  the  loan  of  which  I  am  deeply  in- 
debted to  the  liberality  of  the  Curators  of  the  Bodleian 
Library.  With  the  aid  of  the  Paris  MS.,  the  use  of  which 
has  also  just  been  kindly  granted  to  me,  I  hope  soon  to  be 
able  to  verify  these  extracts.  For  most  of  the  ka;/r/as, 
from  the  fourth^  onwards,  our  materials  have  been  lately 
enriched  by  a  copy  which  Mr.  Whitley  Stokes  has  had 
made  for  Professor  Weber  from  a  Benares  MS. 

The  various  readings  of  the  Ka7/va  recension  of  the 
Va^asaneyi-sa7;zhita  have  been  given  in  Professor  Weber's 
edition,  at  the  end  of  each  ka;/^a.  They  may  be  said  to 
consist  either  of  mere  verbal  variations  or  of  additional 
mantras.  In  regard  to  these  readings  the  Brahma;/a  of  the 
same  school  exhibits  a  feature  which  may  have  an  important 
bearing  on  the  textual  criticism  of  the  Sawhita.  While  the 
Brahma«a  generally  shows  the  same  verbal  variations  in 
the  sacrificial  texts  as  the  Sa;;/hita,  it,  as  a  rule,  takes  no 
notice  whatever  of  the  additional  mantras,  but  agrees  in 
this  respect  pretty  closely  with  the  Madhyandina  text. 
Indeed,  so  far  as  I  am  able  to  judge,  the  two  relations  seem 
to  coincide  almost  entirely,  as  far  as  the  subject-matter  is 
concerned  ;  the  differences,  considerable  as  they  sometimes 
are,  being  rather  of  a  grammatical  and  stylistic  nature. 
Occasional  omissions,  which  I  have  hitherto  noticed-,  may 
perhaps  turn  out  to  be  due  to  the  carelessness  of  scribes. 
As  regards  the  additional  mantras  referred  to,  they  may  have 
found  their  way  into  the  Sa;A!hita  at  the  time  when  the  Sutras 

*  Viz.  ka?i(fas  4-7,  9,  10,  12,  14-17. 

^  For  instance,  the  brahma«as  Madhy.  I,  4,  3  ;  II.  3,  2  and  3  ;  IV.  5,  10  ;  6,  8 
are  wanting  in  the  O.xford  MS. ;  see  p.  338,  note  3. — In  the  fourth  (fifth  Kawva) 
kcL'ida,  the  Ka«vas,  on  the  other  hand,  have  two  brahma/ias  (V,  7,  5  ;  8,  2,  the 
latter  of  which  treats  of  the  adabhya  graha,  Va^.  S.  VIII,  47-50)  which  are  not 
found  in  the  Madhyandina  text. 


INTRODUCTION.  xlv 


were  composed ;  though,  it  is  true,  they  do  not  as  a  rule  appear 
in  the  Katiya-sutra,  and  no  other  sutra  of  the  White  Ya^us, 
as  far  as  I  know,  has  hitherto  come  to  hght^.  On  the  other 
hand,  as  there  are  also  not  a  few  mantras  in  the  Madhyan- 
dina  Sawhita^,  which  are  not  noticed  in  the  Brahmawa  of  that 
school,  this  question  must  be  left  for  future  investigation. 

I  have  already  referred  to  the  connection  which  seems 
to  have  existed  between  the  Ka;^va  school  of  the  White 
Ya^us  and  the  redactors  of  the  Rtk-sarnhha..  One  of  the 
chief  points  of  contact  between  our  existing  recension  of 
the  Rik  and  the  Ka«va  text  of  the  Ya^ur-veda  is  the  use 
of  the  letters  /  and  Ik  instead  of  d  and  d/i  used  by  the 
Madhyandinas.  Besides,  the  riks  of  the  Ka;/va  text  gene- 
rally approach  more  nearly  to  the  readings  of  the  Rig-veda 
than  those  of  the  other  school.  Another,  even  more  inter- 
esting, feature  which  the  Ka/^va  recension  has  in  common 
with  the  Rik,  is  the  constant^  employment  of  the  ordinary 
genitive  and  ablative  of  feminine  bases,  where  the  other 
Sawhitas  and  Brahmawas  generally  use  the  dative ;  thus 
the  Ka;/vas  read  'tasya/^'  instead  of  'tasyai'  (M.  I,  i,  4,  16); 
'gayatrya//'  instead  of  '  gayatryai'  (I,  7,  i,  i);  '  pr/thivya/? ' 
instead  of  'przthivyai'  (I,  2,  5,  18) ;  '  kumbhya  bhastraya/?' 
instead  of  'kumbhyai  bhastrayai'  (I,  r,  2,  7);  'stir;zayi 
vede/^'  instead  of  'stirwayai  vede/^'  (IV,  2,  5,  3);  'dheno/^' 
instead  of '  dhenvai'  (III,  i,  2,  21),  &c.  Thus  the  Kawva  text 
is  in  this  respect  more  in  accordance  with  the  Rik-samhita. 
than  even  the  Aitareya-brahma;/a  ^.  Again,  the  Kawvas 
seem  to  form  the  dative  of  feminine  i-bases  in  accordance 
with  the  usual  and  older  practice  of  the  Rik  ;  at  least  I  find 
everywhere  'ahutaye'  and  'guptaye'(as  also  in  the  Atharvan) 
instead  of  'ahutyai'  and  'guptyai'  as  the  Madhyandinas 
(and  Taittiriyas)  read^.     Of  minor  points  of  grammatical 

*  Professor  Weber  thinks  that  the  sutra  of  Vai^avapa,  of  which  mention  is 
occasionally  made  in  the  commentaries  on  the  Katiya-sutra,  may  belong  to  the 
White  Ya^us.  See  History  of  Indian  Literature,  p.  142.  Professor  Blihler, 
Sacred  Laws,  I,  p.  xxvi,  remarks  that  'Kanva  is  considered  the  author  of  the 
still  existing  Kalpa-sutras  of  the  Ka«va  school ;'  but  I  have  found  no  notice  of 
these  sutras  anywhere. 

^  That  is,  in  those  adhyayas  to  which  the  Brahmawa  forms  a  rumiing 
commentary. 

'  I  have  not  met  with  any  exception  in  the  ka« Jas  hitherto  examined. 

*  See  Aufrecht,  Ait.  Br.  p.  428.     '  See  also  the  form  *  dhenoA  '  mentioned  above. 


xlvi  i-ATAPATHA-BRAHMAA^A. 

differences  may  be  mentioned  the  form  '  nililyc/  which 
occurs  once  in  the  Madhyandina  text  (I,  2,  3,  1),  and  is 
otherwise  only  found  in  the  Mahabharata  ;  while  the  Ka;/va 
recension  has  the  periphrastic  form  (nilayaw/  ^akre),  which 
the  Madhyandina  text  also  offers  in  the  other  two  cases 
(I,  6,  4,1;  IV,  I,  3, 1)  in  which  the  w^ord  occurs.  On  the  other 
hand,  the  Kawvas  seem  to  read  invariably  '  atmani  (dha  or 
kr/),'  where  the  Madhyandinas  have  '  atman,'  which  is  also 
(doubtless  on  metrical  grounds)  the  more  usual  formation 
in  the  Rig-veda^.  Of  cases  of  material  differences  I  can 
only  at  present  adduce  the  passage  I,  i,  4, 12  (M.),  where  the 
Madhyandina  text  is  guilty  of  a  transposition  of  the  second 
and  third  castes,  while  that  of  the  Ka;/vas  gives  them  in 
the  proper  order.  Though  most  of  these  points  of  differ- 
ence between  the  two  schools  would  seem  to  tell  in  favour 
of  the  higher  antiquity  of  the  Kaz/va  text,  there  will 
always  be  great  difficulty  in  deciding  this  question,  as 
it  is  by  no  means  impossible  that  these  variations  are 
entirely  due  to  different  local  or  family  traditions.  In 
favour  of  the  latter  alternative  one  or  two  other  points  may 
be  mentioned.  The  Meidhyandina  text,  as  has  already 
been  remarked,  offers  not  a  few  grammatical  and  other 
differences  between  the  first  five  and  the  succeeding  four 
ka;/das,  or,  as  we  may  say,  between  the  Ya^/7avalkya  and 
the  SsiudWya.  books  of  the  Shash/Ipatha.  Though  I  cannot 
speak  with  confidence  on  this  point,  as  I  have  not  yet 
examined  the  Ka«va  text  of  the  Safidilys.  ka;/^as,  I  may 
refer  here  to  at  least  two  points  in  which  the  Ka;/vas,  in 
the  Ya^;7avalkya  portion,  agree  with  the  ^a;/<^ilya  portion 
of  the  Madhyandina  text,  viz.  the  use  of  the  imperfect 
(aspardhanta)  instead  of  the  perfect  (paspr/dhire)  in  the 
opening  clause  of  legends  ;  and  the  frequent  employment 
of  the  particle  'vava'  in  the  place  of  '  vai.' 

As  regards  the  present  translation  of  the  first  two  ka;/^/as, 

*  Another  curious  feature  of  the  Ka;n-a  text  is  the  frequent  insertion  of  an 
'  ity  uva^a'  in  the  middle  of  speeches,  much  like  the  colloquial  '  says  he.'  As 
an  instance  1  may  adduce  K.  IV,  2,  3,  3  (M.  Ill,  2,  3,  5)  : — Sa  hovata  'ham  eva 
vo  ya^/7am  amumuham  iti  hova^a  yad  eva  mayi  tanvana  iti  maw  yagnad  aiitara- 
gata  tcnaiva  vo  ya^«am  amfimuham  iti  te  mahyam  nu  bhagaw  kalpayatety  atha 
vo  yagna.A  praroHshyata  iti  tathcti  ho^-us,  &c.  The  Ka^ivas  also  insert  much 
more  frequently  an  '  iti '  in  the  middle  of  speeches. 


INTRODUCTION.  xlvH 


I  need  hardly  say  that  I  am  fully  aware  of  its  shortcomings. 
My  chief  endeavour  has  been  to  translate  as  literally  as 
seemed  at  all  compatible  with  the  English  idiom.     If,  in 
consequence  of  this,  many  passages  should  be  found  to  read 
somewhat  awkwardly,  I  hope  at  least  that  the  wish  to  follow 
the  original  as  closely  as  possible,  has  not  rendered  them 
unintelligible.     Those  who  have  given  any  attention  to  the 
Brahma;/as  and  the  sacrificial  system  of  the  Hindus,  know 
how  difficult  the  task  is,  and  how  easy  it  is  to  commit  mis- 
takes regarding  the  intricate  minutiae  of  the  ceremonial.  The 
Brahma;zas  presuppose  a  full  knowledge  of  the  course  of 
sacrificial  performance,  and  notice  only  such  points  as  afford 
an  opportunity  for  dogmatic  and  symbolic  explanations,  or 
seem  to  call  for  some  authoritative  decision  to  guard  them 
against  what  were  considered  as  heretical  practices.  In  order 
to  enable  the  reader  to  follow  the  course  of  the  performance 
with  something  like  completeness^  I  have  supplied  in  my 
notes  the  chief  details  from  Katyayana's  Kalpa-siltras.  That 
not  a  few  of  these  details  did  not  belong  to  the  sacrificial 
ceremonial  of  the  wSatapatha,  but  were  the  result  of  later 
development,  or  of  an  adaptation  of  sacrificial  practices  of 
other  schools,  can  scarcely  be  doubted.     Dr.  Hillebrandt^  is 
of  opinion  that  sacrificial  manuals,  somewhat  similar  to  the 
later  Prayogas,  must  have  existed  as  early  as  the  time  of 
the  composition  of  the  Brahma;/as.     In  the  absence  of  any 
direct  evidence,  speculation  on  this  point  can  scarcely  lead 
to  any  definite  results.     I  may  say,  however,  that  it  seems 
to  me  quite  sufficient  to  assume  that  the  performance  of 
sacrifices  was  taught  as  a  practical  art,  and  that  the  theoretic 
instruction,  supplied  by  the  Brahmawas,  was  conveyed  orally 
in  connection  with  such  practical  performances.     That  the 
latter  was  the  case,  is  sufficiently  evident  from  the  constant 
occurrence  in  the  Brahma/^as  of  demonstrative  pronouns 
and  particles  of  a  'deictic'  forced 

I  have  occasionally  referred  to  corresponding  passages 
of  the  Taittiriyas :  an  exhaustive  comparison  of  the  two 
branches  of  the  Ya^ur-veda,  however  interesting  this  might 
be,  lay  outside  the  scope  of  my  notes.    A  general  view  of 

'  Das  Altindische  Neu-  und  Vollmondsopfer,  p.  xv. 
*  See,  for  instance,  -Sat.  Br.  I,  3,  i,  7  ;  8,  1,  14. 


xlviii  S-ATAPATHA-BRAHMAiVA. 

the  sacrificial  system  might  be  considered  desirable  in  this 
place ;  but  I  have  found  it  necessary  to  defer  this  part  of 
my  duty  as  translator  to  some  future  opportunity.  Those 
who  desire  further  information  on  this  point,  I  may  refer 
to  Professor  Weber's  general  survey  of  Hindu  sacrifices,  in 
vols.  X  and  xiii  of  his  Indische  Studien.  No  other  scholar 
has  contributed  so  much  to  our  knowledge  of  the  sacrificial 
ceremonial  of  the  Hindus.  I  need  hardly  say  that  I  have 
also  obtained  much  useful  information  from  the  late  Pro- 
fessor Haug's  notes  to  his  translation  of  the  Aitareya- 
brahma;/aj  although  on  many  points  the  practices  of  modern 
^Votriyas,  on  which  he  chiefly  relied,  are  manifestly  at  vari- 
ance with  those  enjoined  by  the  old  ritualistic  authorities. 
For  the  first  kanda,  I  have  also  been  able  to  avail  myself 
of  Dr.  Hillebrandt's  careful  exposition  of  the  new  and  full- 
moon  sacrifice ;  and  though  I  had  already  worked  myself 
through  that  part  of  the  ritual  before  the  appearance  of  his 
treatise,  his  constant  references  to  the  Sutras  of  the  Black 
Ya^ur-veda  have  been  of  great  assistance  to  me. 

The  Brahmawas  and  Kalpa-sutras  treat  of  the  so-called 
vSrauta  or  Vaidik  sacrifices,  requiring  for  their  performance 
three  sacrificial  fires;  while  the  Paka-ya^/7as,  or  simple 
oblations  of  cooked  food  prepared  on  the  domestic  fire,  are 
dealt  with  in  the  Grz'hya-sutras.  The  present  volume  con- 
tains that  portion  of  the  Brahma;/a  which  deals  with  the 
Havirya^>7as — or  offerings  of  milk,  butter,  rice,  barley,  and 
similar  materials — as  distinguished  from  the  animal  and  Soma 
sacrifices.  The  new  and  full-moon  offering  being  considered 
as  the  normal  type  of  an  ish/i,  or  simplest  form  of  a  com- 
plete sacrificial  performance,  the  place  of  honour  is  assigned 
to  it  in  most  texts  of  the  Ya^s  ;  only  points  of  difference 
being  generally  noted  regarding  the  performance  of  ish/'is,  as 
parts  of  subsequent  sacrifices.  In  point  of  time,  the  Darj-a- 
pur;/amasau  ought  to  be  preceded — as  indeed  they  are  in  the 
Ka;/va  text  of  the  Brahma;/a — by  the  Agnyadhana,  or  esta- 
blishment of  a  sacred  fire  on  the  part  of  a  young  householder ; 
and  by  the  Agnihotra,  or  morning  and  evening  libations. 


DATAPATH  A-BRAHMA/l^A. 

FIRST     KkNDA. 


THE  DAR5APtFR7\^AMASA-ISHr!  OR  NEW  AND 
FULL-MOON    SACRIFICES. 


First    Adhyaya.       First    BRAiiMAivA. 

A.   The  Vow  of  Abstinence. 

Each  of  the  two  half-monthly  sacrifices,  the  regular  performance 
of  which  is  enjoined  on  the  Brahma?/ical  householder  for  a  period 
of  thirty  years  from  the  time  of  his  performance  of  the  ceremony  of 
agny-adhana,  or  setting  up  of  a  fire  of  his  own, — according 
to  some  authorities  even  for  the  rest  of  his  life — usually  occupies 
the  greater  part  of  two  consecutive  days.     Whilst  the  first  day — 
the  upavasatha  or  fast-day — is  chiefly  taken  up  with  preparatory 
rites,  such  as  the  sweeping  and  trimming  of  the  fire-places  and 
lighting  of  the  fires ;  and  the  formal  taking  of  the  vow  of  absti- 
nence (vrata)  by  the  sacrificer  and  his  wife;   the  second  day  is 
reserved  for  the  main  performance  of  the  sacrifice.     As  to  the 
exact  days  of  the  month  appointed  for  these  ceremonies,  there 
is  some  diff"erence  of  opinion  among  native  authorities,  some  of 
them  deciding  in  favour  of  the  last  two  days  of  each  half  of  the 
lunar  month,  whilst  the  generality  of  ritualistic  writers  consider  the 
first  day  of  the  half-month — or  the  first  and  sixteenth  day  of  the 
month  respectively — to  be  the  proper  time  for  the  main  perform- 
ance.    The  personal   restrictions   involved  in   the  householder's 
entering  on  the  vrata  include  chiefly  the  abstention  from  certain 
kinds  of  food,  especially  meat,  and  from  other  carnal  pleasures; 
the  cutting  (optional,  according  to  some)  of  the  beard  and  hair, 
except  the  crest-lock ;  the  sleeping  on  the  ground  in  one  of  the 
chief  fire-houses ;  and  the  observance  of  silence  during  the  cere- 
monies.    It  was,  however,  permitted  to  compress  the  two-days' 
[12]  B 


^•ATAPATHA-BRAHMAiVA. 


rites  of  the  Full-moon  sacrifice  into  one  single  day,  in  which  case 
some  of  these  restrictions  would  of  course  not  be  applicable. 

The  ceremonies  begin  with  the  preparation  of  the  sacrificial 
fires.  [First,  the  fivefold  lustration  successively  of  the  Ahavanlya 
and  Dakshiwagni  fire-places,  to  render  them  fit  for  receiving  the 
fire  from  the  Garhapatya  or  householder's  fire,  viz.  by  thrice 
sweeping  the  hearths;  thrice  besmearing  them  with  gomaya; 
drawing  three  lines  across  them  from  west  to  east,  or  south  to 
north,  with  the  wooden  sword  (sphya);  removing  the  dust  from 
the  lines  with  the  thumb  and  ring-finger;  and  thrice  sprinkling  the 
lines  with  water ^]  Then  the  Adhvaryu  performs  the  agny-uddha- 
ra«a,  or  twice  taking  out  of  the  fire  from  the  Garhapatya, 
and  putting  it  successively  on  the  forepart  of  the  Ahavaniya  and 
Dakshiwagni  hearths.  After  this  takes  place  the  agny-anva- 
dhana,  or  putting  (fuel)  on  the  fires,  by  either  the  householder 
or  the  Adhvaryu ;  two  logs  being  put  on  each  of  the  three  fires. 
This  may  be  done  in  three  different  ways,  viz.  first  on  the 
Ahavaniya,  then  on  the  Garhapatya,  and  last  on  the  Dakshi;/agni, 
in  which  case  the  first  log  is  put  on  by  him  whilst  muttering  the 
verse  Rig-vedaX,  128,  i  (Taitt.  S.  IV,  7,  14,  i),  'Let  there  be  lustre, 
O  Agni,  at  my  invocations  !'  8iC.,  the  second  log  silently.  Or  the 
first  logs  are  put  on  with  one  of  the  three  mystical  words  'bhur, 
bhuva//,  svar'  on  the  Garhapatya,  Dakshi;;agni,  and  Ahavaniya 
successively,  and  the  second  logs  again  silently.  Or  both  logs  may 
be  put  on  silently,  the  order  of  fires  being  in  that  case  the  one  in 
which  they  originate,  viz.  Garhapatya,  Ahavaniya,  and  Dakshiwagni. 

In  the  afternoon  the  householder  and  his  wife  partake  of  the 
vratopaniya  or  fast-day  food  (prepared  chiefly  of  rice,  barley, 
or  mudga  beans)  with  clarified  butter ;  whereupon  they  take  the 
vow  in  the  manner  prescribed  in  the  Brahma;/a.  In  the  evening, 
immediately  after  sunset,  and  on  the  following  morning  just  before 
sunrise,  the  householder  has,  as  usual,  to  perform  the  Agnihotra, 
a  burnt-offering  of  fresh  milk,  which  has  to  be  made  by  him  twice 
daily,  with  certain  exceptions,  from  the  Agnyadhana  to  the  end 
of  his  life. 

I.   He  who  is  about  to  enter  on  the  vow,  touches 

A 

water  2,   whilst   standing   between    the   Ahavaniya 

^  The  statements  enclosed  in  brackets  [  ]  are  drawn  from  the 
comments  and  Paddhati  on  Katyayana's  ^rauta-sfitra. 

^  I.  e.  '  he  dips  his  hand  into  water  contained  in  a  vessel,'  Schol. 
Katy.  Si,  S.  I,  10,  14.     According  to  the  general  rule  there  given^ 


I    KAA^DA,   T   ADHYAYA,    I   BRAHMAiVA,   3.  3 

and  Garhapatya  fires,  with  his  face  turned  towards 
east.  The  reason  why  he  touches  water  is,  that  man 
is  (sacrificially)  impure  on  account  of  his  speaking 
untruth ;  and  because  by  that  act  an  internal  purifi- 
cation (is  effected), — for  water  is  indeed  (sacrificially) 
pure.  'After  becoming  sacrificially  pure,  I  will  enter 
on  the  vow/  thus  (he  thinks) ;  for  water  is  indeed 
purifying.  '  Having  become  purified  through  the 
purifying  one,  I  will  enter  on  the  vow,'  thus  (he 
thinks,  and)  this  is  the  reason  why  he  touches 
water. 

2.  Looking  towards  the  (Ahavaniya)  fire^,  he 
enters  on  the  vow,  with  the  text  (Va^.  S.  I,  5  a) : 
'  O  Agni,  Lord  of  Vows !  I  will  keep  the  vow  !  may 
I  be  equal  to  it,  may  I  succeed  in  it ! '  For  Agni  is 
Lord  of  Vows  to  the  gods,  and  it  is  to  him  therefore 
that  he  addresses  these  words.  In  the  words,  *  I 
will  observe  the  vow ;  may  I  be  equal  to  it ;  may 
I  succeed  in  it,'  there  is  nothing  that  requires 
explanation. 

3.  After  the  completion  (of  the  sacrifice)  he  di- 
vests himself  (of  the  vow),  with  the  text  (Va^.  S.  II, 
28  a),  *0  Agni,  Lord  of  Vows!  I  have  kept  the 
vow ;  I  have  been  equal  to  it ;  I  have  succeeded  in 


the  same  purificatory  act  has  to  be  repeated  whenever,  in  the  course 
of  ceremonial  performances,  a  sacrificial  formula  or  prayer  has  been 
used,  which  is  addressed  to,  or  directed  against,  Rudra,  the  Ra- 
kshas  and  Asuras,  and  the  Manes ;  or  one  directed  against  some 
specified  enemy  of  the  sacrificer  with  the  view  of  exorcising  or 
averting  the  evil  influences  with  which  the  latter  is  supposed  to  be 
threatened  from  that  quarter ;  or  lastly,  when  a  touching  of  one's 
self  has  taken  place,  either  accidentally  or  as  part  of  the  ceremonial. 
^  '  Stepping  between  the  Garhapatya  and  Dakshi/m  fires  (apa- 
ragni),  and  standing  west  of  the  Ahavaniya,  with  his  face  turned 
eastward  and  looking  at  the  fire.'  Katy.  Si.  S.  II,  i,  n. 

B    2 


5ATAPATHA-BRAHMAJVA. 


it ; '  for  he  who  has  attained  the  completion  of  the 
sacrifice,  has  indeed  been  equal  to  it ;  and  he  who 
has  attained  the  completion  of  the  sacrifice,  has 
succeeded  in  it.  It  is  in  this  way  that  most  (sacri- 
ficers)  will  probably  enter  on  the  vow  ;  but  one  may 
also  enter  on  it  in  the  following  way. 

4.  Twofold,  verily,  is  this,  there  is  no  third,  viz. 
truth  and  untruth.  And  verily  the  gods  are  the 
truth,  and  man  is  the  untruth.  Therefore  in  saying 
(Va^.  S.  I,  5  b),  'I  now  enter  from  untruth  into 
truth,'  he  passes  from  the  men  to  the  gods  ^ 

5.  Let  him  then  only  speak  what  is  true ;  for  this 
vow  indeed  the  gods  do  keep,  that  they  speak  the 
truth  ;  and  for  this  reason  they  are  glorious  :  glorious 
therefore  is  he  who,  knowing  this,  speaks  the  truth. 

6.  After  the  completion  (of  the  sacrifice)  he  di- 
vests himself  (of  the  vow),  with  the  text  (V^^.  S.  II, 
28  b) :  *  Now  I  am  he  who  I  really  am.'  For,  in 
entering  upon  the  vow,  he  becomes,  as  it  were,  non- 
human;  and  as  it  would  not  be  becoming  for  him  to 
say,  '  I  enter  from  truth  into  untruth  ;'  and  as,  in 
fact,  he  now  again  becomes  man,  let  him  there- 
fore divest  himself  (of  the  vow),  with  the  text : 
'  Now  I  am  he  who  I   really  am.' 

7.  Now  then  of  the  eating  (or)  fasting^.  And  on 
this  point  Ashad/ia  Savayasa,  on  the  one  hand, 
was  of  opinion  that  the  vow  consisted  in  fasting.  For 
assuredly,  (he  argued,)  the  gods  see  through  the  mind 
of  man ;    they  know  that,  when  he  enters  on  this 

*  I.  e.  '  he  obtains  a  divine  body  (devatajariram),'  Mahidh. ; 
'man's  existence  is  untruth  on  account  of  its  perishableness,'  id. 

^  The  discussion  which  here  follows  refers  to  the  evening  meal 
which  the  sacrificer  is  allowed  to  take  after  he  has  performed  the 
Agniholra.    Cf.  Katy.  ^r.  S.  II,  i,  13. 


I    KANDA,   I  ADHYAYA,   I   BRAIIMAATA,    lO. 


VOW,  he  means  to  sacrifice  to  them  the  next 
morning.  Therefore  all  the  gods  betake  them- 
selves to  his  house,  and  abide  by  (him  or  the 
fires,  upa-vas)  in  his  house;  whence  this  (day)  is 
called  upa-vasatha^ 

8.  Now,  as  it  would  even  be  unbecoming  for  him 
to  take  food,  before  men  (who  are  staying  with  him 
as  his  guests)  have  eaten ;  how  much  more  would  it 
be  so,  if  he  were  to  take  food  before  the  gods  (who 
are  staying  with  him)  have  eaten  :  let  him  therefore 
take  no  food  at  all. 

9.  Ya^;2avalkya,  on  the  other  hand,  said:  'If 
he  does  not  eat,  he  thereby  becomes  a  sacrificer  to 
the  Manes ;  and  if  he  does  eat,  he  eats  before  the 
gods  have  eaten :  let  him  therefore  eat  what,  when 
eaten,  counts  as  not  eaten.'  For  that  of  which  no 
offering  Is  made,  even  though  it  is  eaten,  is  con- 
sidered as  not  eaten.  When  he  therefore  eats, 
he  does  not  become  a  sacrificer  to  the  Manes ;  and 
by  eating  of  that  of  which  no  offering  is  made,  he 
does  not  eat  before  the  gods  have  eaten. 

10.  Let  him  therefore  eat  only  what  grows  in  the 
forest,  be  it  forest  plants  or  the  fruit  of  trees.  And 
in  regard  to  this  point  Barku  Varsh;2a  said: 
*Cook  ye  beans  for  me,  for  no  offering  is  made  of 
them  !'    This,  however,  he  should  not  do  ;  for  pulse 

^  The  primary  meaning  of  upa-vas  probably  is  'to  dwell  or 
abide  near  (?  the  gods  or  fires);'  its  secondary  and  technical 
meaning  being  'to  fast,'  whence  upavasatha,  'a  fasting  or  fast- 
day,'  literally  '  the  abiding  near  (?  or  honouring,  the  gods  or  fires).' 
Cf  III,  9,  2,  7.  The  term  is  more  usually  applied  to  the  prehmi- 
nary  fast-day  of  the  Soma-sacrifice;  but  the  latter  being  considered 
the  most  solemn  and  efficacious  of  sacrificial  rites,  a  strong  ten- 
dency prevails  to  estabUsh  some  kind  of  connection  between  it  and 
the  other  ceremonies.     Cf,  Katy.  St.  S.  IV,  15,  36. 


5ATAPATHA-BRAHMAiVA. 


serves  as  an  addition  to  rice  and  barley;  and  hence 
he  increases  the  rice  and  barley  by  means  of  it :  let 
him  therefore  eat  only  what  grows  in  the  forest. 

II.  Let  him  sleep  that  night  in  the  house  of  the 
Ahavaniya  fire  or  in  the  house  of  the  Garhapatya 
fire.  For  he  who  enters  on  the  vow  approaches  the 
gods ;  and  he  sleeps  in  the  midst  of  those  very 
gods  whom  he  approaches.  Let  him  sleep  on  the 
ground  ^ ;  for  from  below,  as  it  were,  one  serves 
one's  superior. 

B.    The  Preparation  of  the  Offerings. 

After  the  morning's  performance  of  the  Agnihotra  and  the 
subsequent  rising  of  the  sun,  the  sacrificer  chooses  his  Brahman, 
or  superintending  priest.  [In  the  first  place  he  gets  six  seats 
ready,  covered  with  sacrificial  grass :  two  of  these,  to  be  used  by 
the  Brahman  and  sacrificer  during  the  ceremony  of  election,  are 
placed  somewhere  on  the  north  side  of  the  sacrificial  ground  ; 
another  south  of  the  Ahavaniya  fire,  to  serve  for  the  Brahman's 
permanent  seat  (brahmasadanam),  and  west  of  the  latter  (placed 
so  as  to  be  quite  close  to  the  altar  to  be  constructed  hereafter,  cf 
Katy.  Sr.  I,  8, 28),  the  sacrificer's  permanent  seat ;  finally  a  seat  north 
of  each  of  the  two  fires,  the  Garhapatya  and  the  Ahavaniya,  to  be 
used  by  the  Adhvaryu  on  certain  occasions.  The  sacrificer  and  future 
Brahman  then  having  seated  themselves  on  the  two  first-mentioned 
seats  on  the  north  side,  the  former  with  his  face  turned  northward, 
and  the  latter  looking  toward  east;  the  sacrificer,  holding  the 
wooden  sword  (sphya)in  his  left  hand,  touches  the  right  knee  of  the 
Brahman  with  his  right  hand,  in  which  he  holds  barley-corns  and] 
chooses  him  for  his  Brahman  with  the  formula :  ['  Thou,  of  such 
and  such  a  family,  N.  N.  ^Sarman !  we  are  about  to  perform  the 
Full-moon  sacrifice,']  '  O  Lord  of  the  earth !  Lord  of  the  world  1 
Lord  of  the  great  universe !  we  choose  thee  for  our  Brahman  ! '  The 
chosen  one  then  mutters  (cf  V%.  S.  p.  57)  :  'I  am  the  lord  of  the 
earth,  I  lord  of  the  world,  I  lord  of  the  great  universe  (maha- 
bhuta)!  earth!  ether!  heaven!  O  God  Savit/-/,  thee  they  choose 
for  their  Brahman,  their  lord  of  prayer  (Brzhaspati)  I'  &c.,  '  Brt- 
haspati  is  Brahman  to  the  gods,  I  to  the  men  1'     He  (or,  according 

^  A  shake -down  of  grass  (astara;/am,  ?  a  blanket)  is  not  for- 
bidden.   Paddh.  on  Katy.  Sr.  II,  i. 


I  KAiVDA,   I   ADIIYAYA,    I   BRAHMAiVA,   12,  7 

to  some,  the  sacrificer)  further  says,  '  O  Lord  of  speech,  protect 
the  sacrifice  !'  after  which  he  betakes  himself  to  the  Brahman's  seat 
(south  of  the  Ahavaniya),  and  whilst  [standing  north  of  it,  with  his 
face  turned  eastward  and]  looking  on  it,  he  mutters :  '  Avaunt ! 
unholy  one  (daidhishavya,  Ht.  son  of  a  re-married  woman)! 
take  thee  away  from  here  and  seat  thee  on  another's  seat  who  is 
less  exalted  (pakatara)  than  we!'  He  takes  one  blade  of  grass 
from  the  seat  and  flings  it  towards  south-west  (the  region  of  the 
Rakshas  or  evil  spirits)  with  the  formula :  '  Expelled  is  sin  with 
him  whom  we  detest ! '  and  then  sits  down  with  the  formula : 
'  Here  I  sit  on  the  seat  of  BriTiaspati,  at  the  command  of  the 
divine  Savitrz'!  This  I  proclaim  to  the  fire,  this  to  the  wind, 
this  to  the  earth ! '  Here  he  remains  seated,  with  his  face  towards 
the  Ahavaniya  fire,  to  watch  the  progress  of  the  ceremony  and 
give  directions,  whenever  he  is  appealed  to.  When  the  full  or  new- 
moon  sacrifice  is  performed  for  the  first  time,  it  should  be  pre- 
ceded by  the  Anvarambha^ziya  offering,  performed  in  much  the 
same  way  as  the  Paur??amasi,  except  that  the  oblations  themselves 
consist  of  a  rice  cake  on  eleven  potsherds  for  Agni  and  Vish;m, 
a  potful  of  boiled  (rice)  grains  (,^aru)  for  Sarasvati ;  and  a  rice 
cake  on  twelve  potsherds  for  Sarasvat ;  the  priest's  fee  on  this 
occasion  consisting  of  a  cow  four  years  old,  or  a  pair  of  cattle, 
instead  of  the  Anvaharya  mess.    Katy.  St.  IV,  5,  22-23. 

12.  By  way  of  his  first  act  on  the  following 
morning  he  (the  Adhvaryu  priest)  betakes  him- 
self to  the  water,  and  brings  water  forward  ^ :   for 

^  He,  in  the  first  place,  pours  water  into  a  jug  [usually  made  of 
vara«a  wood  (Cratseva  Roxburghii),  four-cornered,  about  a  span  or 
twelve  fingers'  breadths  deep  and  four  fingers'  breadths  square,  and 
furnished  with  a  handle],  puts  it  down  north  of  the  Garhapatya  fire, 
and  touches  it  with  the  formula  :  '  I,  the  existent,  will  operate  with 
thee(?tva  karishyami),  Oexistentone!'  He  then  addresses  himself 
to  the  Brahman  :  '  O  Brahman  !  shall  I  bring  the  water  forward } ' 
and  to  the  patron  or  sacrificer  :  '  Sacrificer,  restrain  thy  speech  ! ' 
The  Brahman, — after  muttering  the  mantra  (as  he  does,  with  certain 
modifications,  on  similar  occasions  when  his  permission  is  asked  in 
the  course  of  the  performance) :  'Lead  on  the  sacrifice  !  gladden  the 
deities  !  May  the  sacrificer  be  on  the  vault  of  heaven  !  Where  the 
world  of  the  seven  pious  7\?/shis  is,  thither  do  thou  lead  this  sacrifice 
and  sacrificer  !' — replies  aloud  :  '  Hail  (om) !  bring  forward!' 


8  ^ATAPATHA-BRAHMAiSTA. 

water  is  (one  of  the  means  of)  sacrifice.  Hence  by 
this  his  first  act  he  approaches  (engages  in)  the 
sacrifice  ;  and  by  bringing  (water)  forward,  he  spreads 
out  (prepares)  the  sacrifice. 

13.  He  brings  it  forward  with  those  mysterious 
words  (Vaf.  S.  1,6):  'Who  (or  Pra^apati)  joins  (or 
yokes)  thee  (to  this  fire) ^?  He  joins  thee.  For  what 
(or,  for  Pra^apati)  does  he  join  thee  ?  For  that  (or 
him)  he  joins  thee!'  For  Pra^apati  is  undefined^ 
(mysterious);  Pra^apati  is  the  sacrifice:  hence 
he  thereby  yokes  (gets  ready  for  the  performance) 
Pra^apati,  this  sacrifice. 

14.  The  reason  why  he  brings  forward  water  is, 
that  all  this  (universe)  is  pervaded  by  water  ^;  hence 
by  this  his  first  act  he  pervades  (or  gains)  all  this 
(universe). 

15.  And  whatever  here  in  this  (sacrifice)  the 
Hotr/,  or  the  Adhvaryu,  or  the  Brahman,  or 
the  Agnidhra,  or  the  sacrificer  himself,  does  not 
succeed  in  accomplishing,  all  that  is  thereby  ob- 
tained (or  made  good). 

16.  Another  reason  why  he  brings  forward  water 
is  this  :  whilst  the  gods  were  engaged  in  performing 
sacrifice,  the  Asuras  and  Rakshas  forbade  (raksh) 


^  '  Ka  (i.  e.  who  ?  or  Pra^apati)  joins  thee  (i.  e.  places  thee,  O 
water,  by  the  side  of  the  Ahavaniya  fire)?(!)  .  .  .  Kasmai  (i.e.  for 
what  purpose?  or,  for  whom?  or,  for  Pra^-apati)  does  he  join 
thee  ?  (!) '  iNIahidh.  Dark  is  the  meaning  of  these  words  because  of 
the  ambiguity  of  ka,  the  interrogative  pronoun,  which  speculative 
theology  also  takes  for  a  mystic  name  of  Pra^apati.  Cf.  XI,  5,  4,  i 
seq. ;  Max  Miiller,  History  of  Ancient  Sanskrit  Literature,  p.  433. 

-  Cf.  also  I,  6,  I,  20,  where  Sayawa  says  that  Pra^apati  is  ani- 
rukta,  because  he  represents  all  deities. 

^  A  play  on  the  word  apa//  (ap), '  water,'  and  the  root  ap, '  to 
obtain,  to  pervade.' 


I    KANDA,   I   ADHYAYA,   I   BRAIIMAJVA,   20.  9 

them,  saying,  *  Ye  shall  not  sacrifice  ! '  and  because 
they  forbade  (raksh),  they  are  called  Rakshas. 

17.  The  gods  then  perceived  this  thunderbolt,  to 
wit,  the  water  :  the  water  is  a  thunderbolt,  for  the 
water  is  indeed  a  thunderbolt ;  hence  wherever 
it  goes,  it  produces  a  hollow  (or  depression  of 
ground) ;  and  whatever  it  comes  near,  it  destroys 
(lit.  it  burns  up).  Thereupon  they  took  up  that 
thunderbolt,  and  in  its  safe  and  foeless  shelter 
they  spread  (performed)  the  sacrifice.  And  thus 
he  (the  Adhvaryu  priest)  likewise  takes  up  this 
thunderbolt,  and  in  its  safe  and  foeless  shelter 
spreads  the  sacrifice.  This  is  the  reason  why  he 
brings  forward  water. 

18.  After  pouring  out  some  of  it  (into  the  jug) 
he  puts  it  down  north  of  the  Garhapatya  fire. 
For  water  (ap)  is  female  and  fire  (agni)  is  male; 
and  the  Garhapatya  is  a  house  :  hence  a  copulation 
productive  of  offspring  is  thereby  effected  in  this 
house.  Now  he  who  brings  forward  the  water, 
takes  up  a  thunderbolt ;  but  when  he  takes  up  the 
thunderbolt,  he  cannot  do  so  unless  he  is  firmly 
placed ;  for  otherwise  it  destroys  him. 

19.  The  reason  then  why  he  places  it  near  the 
Garhapatya  fire  is,  that  the  Garhapatya  is  a  house, 
and  a  house  is  a  safe  resting-place ;  so  that  he 
thereby  stands  firmly  in  a  house,  and  therefore  in 
a  safe  resting-place  :  in  this  way  that  thunderbolt 
does  not  destroy  him, — for  this  reason  he  places  it 
near  the  Garhapatya  fire. 

20.  He  then  carries  it  north  of  the  Ahavaniya 
fire  \     For  water  is  female  and  fire  is  male  :  hence 

^  After  the  water  has  been  brought  forward  by  the  Adhvaryu  from 
the  house  of  the  Garhapatya  fire,  its  technical  name  is  Prawita/^, 


lO  S-ATAPATHA-BRAHM.ViV^A. 

a  copulation  productive  of  offspring  is  thereby 
effected.  And  in  this  way  alone  a  regular  copu- 
lation can  take  place,  since  the  woman  lies  on  the 
left  (or  north)  side  of  the  man. 

2  1.  Let  nobody  pass  between  the  water  (and  the 
fire),  lest  by  passing  between  them  he  should  dis- 
turb the  copulation  which  is  taking  place.  Let  him 
set  the  water  down  without  carrying  it  beyond  (the 
north  side  of  the  fire,  i.  e.  not  on  the  eastern  side) ; 
nor  should  he  put  it  down  before  reaching  (the 
north  side,  i.  e.  not  on  the  western  side).  For,  if 
he  were  to  put  the  water  down  after  carrying  it 
beyond, — -there  being,  as  it  were,  a  great  rivalry 
between  fire  and  water, — he  would  cause  this  rivalry 
to  break  forth  on  the  part  of  the  fire  ;  and  when  they 
(the  priests  and  the  sacrificer)  touch  the  water  of 
this  (vessel),  he  would,  by  carrying  it  and  setting  it 
down  beyond  (the  northern  side),  cause  the  enemy 
to  rise  (spirt)  in  the  fire.  If,  on  the  other  hand,  he 
were  to  put  it  down  before  gaining  (the  northern 
side),  he  would  not  gain  by  it  the  fulfilment  of  the 
wish  for  which  it  has  been  brouMit  forward.  Let 
him    therefore    put    it   down   exactly   north   of  the 

A 

Ahavaniya  fire. 

2  2.  He  now  strews  sacrificial  grass  all  round  (the 
fires)  \  and  fetches   the    utensils,   taking   two    at   a 

'  brought  forward.'  On  putting  it  down  north  of  the  Ahavaniya, 
he  covers  the  jug  over  with  sacrificial  grass. 

^  Katy.  St.  II,  3,  6  :  '  Having  strewn  sacrificial  grass  around  the 
fires,  beginning  on  the  east  side,'  which  the  Comm.  interprets : 
'  He  strews  eastward  and  northward-pointed  grass  around  first 
the  Ahavaniya,  then  the  Garhapatya,  and  last  the  Dakshiwagni, 
beginning  each  time  on  the  eastern  side,  and  then  moving  around 
from  left  to  right,  and  turning  his  right  side  towards  the  fire,  so  as 
to  end  on  the  north  side '  (cf.  Katy.  IV,  1 3, 1 5).    The  Paddhati,  on 


I    KANDA,    I   ADHYAYA,   2  BRAHMAiVA,   I.  II 

time,  viz.  the  winnowing  basket  and  the  Agnihotra 
ladle,  the  wooden  sword  and  the  potsherds,  the 
wedge  and  the  black  antelope  skin,  the  mortar  and 
the  pestle,  the  large  and  the  small  mill-stones. 
These  are  ten  in  number ;  for  of  ten  syllables  con- 
sists the  Vira^  (metre),  and  radiant  (viracrji  also  is 
the  sacrifice  :  so  that  he  thereby  makes  the  sacrifice 
resemble  the  Vira^.  The  reason  why  he  takes  two 
at  a  time  is,  because  a  pair  means  strength  ;  for 
when  two  undertake  an}'thing,  there  is  strength  in 
it.  Moreover,  a  pair  represents  a  productive  copu- 
lation, so  that  a  productive  copulation  (of  those 
respective  objects)  is  thereby  effected. 

Second  BRAHMAiVA. 

I.  Thereupon  he  takes  the  winnowing  basket  and 
the  Agnihotra  ladle  2,  with  the  text  (Va^.  S.  I,  6  b) : 
'For  the  work  (I  take)  you,  for  pervasion  (or  accom- 
plishment) you  two!'  For  the  sacrifice  is  a  work  : 
hence,  in  saying  'for  the  work  you  two,'  he  says,  'for 
the  sacrifice.'     And  'for  pervasion  you  two,'  he  says, 

the  other  hand,  following  Apastamba,  interprets  it  to  the  effect  that 
on  the  eastern  and  western  sides  he  strews  the  grass  with  its  tops 
turned  northward,  and  on  the  southern  and  northern  sides  with  the 
tops  turned  eastward. 

^  Or, -'and  the  sacrifice  also  is  VirS^,'  as  the  scholiast  inter- 
prets the  passage  on  the  ground  that  at  the  performance  of  the 
(ryotish/oma  190  stotriya  verses  are  used,  and  that  this  number 
is  dividable  by  ten,  the  number  of  syllables  in  the  Vira^  metre ;  cf. 
Weber,  Ind.  Streifen  I,  36,  note  4.  See  also  X,  4,  3,  21,  where  the 
fire  is  identified  with  the  vira^  on  the  ground  that  there  are  ten 
fires,  viz.  eight  dhish«ya  fires  and  the  Ahavaniya  and  Garhapa- 
tya.     In  VIII,  4,  5,  5  vira^  is  explained  as  *  that  which  rules.' 

^  For  the  Agnihotra-hava?ii  or  ladle  used  for  making  the 
morning  and  evening  milk-oblations,  see  note  on  I,  3,  i,  i.  For 
the  winnowing  basket  (jurpa),  see  I,  i,  4,  19  seq. 


12  S-ATAPATIIA-BRAHMAiVA. 

because    he,   as    it  were,   pervades    (goes    through, 
accompHshes)  the  sacrifice. 

2.  He  then  restrains  his  speech  ;  for  (restrained) 
speech  means  undisturbed  sacrifice ;  so  that  (in  so 
doing)  he  thinks  :  '  May  I  accomphsh  the  sacrifice!' 
He  now  heats  (the  two  objects  on  the  Garhapatya), 
with  the  formula  (Vaj^.  S.  I,  7  a) :  '  Scorched  is  the 
Rakshas,  scorched  are  the  enemies!'  or  (Va^.  S.  I, 
7b):'  Burnt  out  is  the  Rakshas,  burnt  out  are  the 
enemies ! ' 

3.  For  the  gods,  when  they  w^ere  performing  the 
sacrifice,  were  afraid  of  a  disturbance  on  the  part  of 
the  Asuras  and  Rakshas:  hence  by  this  means 
he  expels  from  here,  at  the  very  opening  ^  of  the 
sacrifice,  the  evil  spirits,  the  Rakshas. 

4.  He  now  steps  forward  (to  the  cart-),  with  the 
text  (Vac^,  S.  I,  7  c) :  'I  move  along  the  wide  aerial 
realm.'  For  the  Rakshas  roams  about  in  the  air, 
rootless  and  unfettered  in  both  directions  (below  and 
above) ;  and  in  order  that  this  man  (the  Adhvaryu) 
may  move  about  the  air,  rootless  and  unfettered  in 
both  directions,  he  by  this  very  prayer  renders  the 
atmosphere  free  from  danger  and  evil  spirits. 

5.  It  is  from  the  cart  that  he  should  take  (the  rice 
required  for  the  sacrifice).  For  at  first  the  cart  (is 
the  receptacle  of  the  rice)  and  afterwards  this  hall ; 

^  Literally,  '  from  the  very  mouth,'  which  refers  both  to  the 
mouth  or  hollow  part  of  the  two  vessels  (from  which  the  enemies 
are,  as  it  were,  burnt  out),  and  to  the  opening  of  the  sacrifice. 
The  same  symbolical  explanation  is  met  with  on  the  occasion  of 
the  heating  of  the  sacrificial  spoon,  I,  3,  i,  5. 

"^  The  cart  containing  the  rice  or  barley,  or  whatever  material 
may  be  used  instead,  stands  behind  (i.  e.  west  of)  the  Garhapatya, 
fitted  with  all  its  appliances  (except  the  oxen).  Katy.  St.  II,  3,  12. 
Rice-grains,  as  the  most  common  material,  will  be  assumed  to  con- 
stitute the  chief  havis  (sacrificial  food)  at  the  present  sacrifice. 


I    KANDA,    I   ADHYAYA,  2   BRAHMAiVA,   8.  1 3 

and  because  he  thinks  'what  was  at  first  (in  the 
cart,  and  hence  still  unimpaired  by  entering  the 
householder's  abode),  that  I  will  operate  upon ; '  for 
that  reason  let  him  take  (rice)  from  the  cart. 

6.  Moreover,  the  cart  represents  an  abundance ; 
for  the  cart  does  indeed  represent  an  abundance  : 
hence,  when  there  is  much  of  anything,  people  say 
that  there  are  '  cart-loads '  of  it.  Thus  he  thereby 
approaches  an  abundance,  and  for  this  reason  he 
should  take  from  the  cart. 

7.  The  cart  further  is  (one  of  the  means  of)  the 
sacrifice ;  for  the  cart  is  indeed  (one  of  the  means 
of)  sacrifice.  To  the  cart,  therefore,  refer  the  (fol- 
lowing) Ya^s-texts,  and  not  to  a  store-room,  nor  to 
a  jar.  The  Rishls,  it  is  true,  once  took  (the  rice) 
from  a  leathern  bag,  and  hence,  in  the  case  of  the 
i?2'shis,  the  Ya^is-texts  applied  to  a  leathern  bag. 
Here,  however,  they  are  taken  in  their  natural 
application.  Because  he  thinks  'from  (or,  by  means 
of)  the  sacrifice  I  will  perform  the  sacrifice/  let  him, 
therefore,  take  (rice)  from  the  cart. 

8.  Some  do  indeed  take  it  from  a  (wooden)  jar. 
In  that  case  also  he  should  mutter  the  Ya^us-texts 
without  omitting  any;  and  let  him  in  that  case  take 
(the  rice)  after  inserting  the  wooden  sword  ^  under 

^  The  sphya  is  a  straight  sword  (khaa'ga)  or  knife,  a  cubit 
long,  carved  out  of  khadira  wood  (Mimosa  Catechu).  Katy.  ^r. 
Ij  3j  33  j  39-  It  is  used  for  various  purposes  calculated  to  sym- 
bolically insure  the  safe  and  undisturbed  performance  of  the  sacri- 
fice. On  the  present  occasion  it  represents  the  yoke,  by  touching 
which  (par.  10)  the  cart  is  connected  with  the  sacrifice.  At  the 
close  of  the.  sacrifice  also  the  offering  spoons  are,  as  it  were,  un- 
yoked (or  relieved  of  their  duties),  by  being  placed  on  the  yoke,  if 
the  rice  was  taken  from  the  cart ;  or  on  the  wooden  sword  lying  on 
the  jar,  if  it  was  taken  from  the  latter.     See  I,  8,  3,  26. 


14  S'ATAPATIIA-BRAHMAT'/A, 

(the  jar).  He  does  so,  thinking  'where  we  want 
to  yoke,  there  we  unyoke;'  for  from  the  same  place 
where  they  yoke,  they  also  unyoke. 

9.  (Like)  fire,  verily,  is  the  yoke  of  that  very  cart; 
for  the  yoke  is  indeed  (like)  fire:  hence  the  shoulder 
of  those  (oxen)  that  draw  this  (cart)  becomes  as  if 
burnt  by  fire.  The  middle  part  of  the  pole  behind 
the  prop  represents,  as  it  were,  its  (the  cart's)  altar^  ; 
and  the  enclosed  space  of  the  cart  (which  contains 
the  rice)  constitutes  its  havirdhanam  (receptacle 
of  the  sacrificial  food)  -. 

10.  He  now  touches  the  yoke,  with  the  text 
(Va^.  S.  I,  8  a) :  '  Thou  art  the  yoke  (dhur) ;  injure 
(dhurv)  thou  the  injurer !  injure  him  that  injures 
us!  injure  him  whom  we  injure!'  For  there  being 
a  fire  in  the  yoke  by  which  he  will  have  to  pass 
when  he  fetches  the  material  for  the  oblation,  he 
thereby  propitiates  it,  and  thus  that  fire  in  the  yoke 
does  not  injure  him  when  he  passes  by. 

11.  Here  now  Aru;^i  said:  'Every  half-moon^ 
I  destroy  the  enemies.'  This  he  said  with  reference 
to  this  point. 

^  The  pole  of  an  Indian  cart  consists  of  two  pieces  of  wood,  joined 
together  in  its  forepart  and  diverging  towards  the  axle.  Hence,  as 
Saya«a  remarks,  it  resembles  the  altar  in  shape,  being  narrower 
in  front  and  broader  at  the  back,  the  altar  measuring  twenty-four 
cubits  in  front  and  thirty  cubits  at  the  back.  At  the  extreme  end 
of  the  pole  a  piece  of  wood  is  fastened  on,  or  the  pole  itself  is 
turned  downwards,  so  as  to  serve  as  a  prop  or  rest  (popularly 
called  '  sipoy '  in  Western  India,  and  '  horse '  in  English). 

^  The  havirdhana  (-mawc^apa)  is  a  temporary  shed  or  tent 
erected  on  the  sacrificial  ground  for  the  performance  of  the  Soma- 
sacrifice,  in  which  the  two  carts  containing  the  Soma-plants  are 
placed.  These  carts  themselves,  however,  are  also  called  havir- 
dhana.    Cf.  IV,  6,  9,  loseq. ;  III,  5,  3,  7. 

'  I.  e.  at  the  time  of  the  new  and  the  full  moon.    Schol. 


I    KANDA,    I   ADHYAYA,   2   BRAHMAiVA,    1 4.  I  5 

1 2.  Thereupon,  whilst  touching  the  pole  behind 
the  prop,  he  mutters  (Va^.  S.  I,  8  b-9  a) :  '  To  the 
gods  thou  belongest,  thou  the  best  carrying  one, 
the  most  firmly  joined  ^  the  most  richly  filled  ^, 
the  most  agreeable  (to  the  gods),  the  best  caller 
of  the  gods!'  '  Thou  art  unbent,  the  receptacle  of 
oblations;  be  thou  firm,  waver  not!'  Thus  he 
eulogises  the  cart,  hoping  that  he  may  obtain  the 
oblation  from  the  one  thus  eulogised  and  pleased. 
He  adds  (Va^.  S.  I,  9  b),  '  May  thy  Lord  of  Sacri- 
fice not  waver!'  for  Lord  of  Sacrifice  is  the  sacri- 
ficer,  and  it  is  for  the  sacrificer,  therefore,  that  he 
thus  prays  for  firmness. 

13.  He  now  ascends  (the  cart  by  the  southern 
wheel),  with  the  text  (Vaf.  S.  I,  9  c):  'May  Vish;2u 
ascend  thee ! '  For  Vish;^u  is  the  sacrifice ;  by 
striding  (vi-kram)  he  obtained  for  the  gods  this 
all-pervading  power  (vikranti)  which  now  belongs 
to  them.  By  his  first  step  he  gained  this  very 
(earth),  by  the  second  the  aerial  expanse,  and  by 
the  last  step  the  sky.  And  this  very  same  per- 
vading power  Vish;2u,  as  sacrifice,  by  his  strides 
obtains  for  him  (the  sacrificer). 

14.  He  then  looks  (at  the  rice)  and  (addressing 
the  cart)  mutters  (Va^.  S.  I,  9  d) :  '  Wide  open  (be 

^  Sasni-tama  (? '  the  most  bountiful');  sasni  is  explained  by 
Mahidhara  (in  accordance  with  Yaska,  Nir.  V,  i)  by  sa?«snata, 
from  sna,  'to  purify,  cleanse,'  or  from  sna  (snai),  'to  envelop, 
wrap  round ; '  hence  '  cleanest  or  purest,'  or  '  most  firmly  secured 
by  being  tied  (with  thongs,  &c.) '  The  latter  was  probably  the 
meaning  connected  with  the  word  in  this  sacrificial  formula ; 
though  the  correct  derivation  is  no  doubt  from  san,  'to  acquire, 
gain,'  and  'to  bestow'  (Roth,  Nirukta  notes,  p.  52).  In  modern 
Indian  carts  the  yoke  is  fastened  on  to  the  pole  by  a  string. 

^  Papritama, '  most  filled  with  rice,'  &c.   Schol. 


1 6  i-ATAPATHA-BRAHMAiVA. 

thou)  to  the  wind ! '  For  wind  means  breath  ;  so 
that  by  this  prayer  he  effects  free  scope  for  the 
air  of  the  (sacrificer's)  breath. 

15.  With  the  text  (Vaf.  S.  I.  9  e),  'Repelled  is 
the  Rakshas!'  he  then  throws  away  whatever  (grass, 
See.)  may  have  fallen  on  it.  But  if  nothing  (have 
fallen  on  it),  let  him  merely  touch  it.  He  thereby 
drives  away  from  it  the  evil  spirits,  the  Rakshas. 

16.  He  touches  (the  rice),  with  the  text  (Va^.  S. 
I,  9  f),  'Let  the  five  take!'  for  five  are  these 
fingers,  and  fivefold  also  is  the  sacrifice  ^ ;  so  that 
he  thereby  puts  the  sacrifice  on  it  (the  cart). 

1 7.  He  then  takes  (the  rice),  with  the  text  (Va^.  S.  I, 
10  a,  b):  'At  the  impulse  (prasavana)  of  the  divine 
Savitrz,  I  take  thee  with  the  arms  of  the  Ai^vins, 
with  the  hands  of  Plash  an,  thee,  agreeable  to  Agni!' 
For  Savitrz  is  the  impeller  (prasavitr?)  of  the 
gods  :  therefore  he  takes  this  as  one  impelled  by 
Sa.vitrz.  '  With  the  arms  of  the  A^vins,'  he  says, 
because  the  two  Ai'vins  are  the  Adhvaryu  priests  (of 
the  gods).  'With  the  hands  of  Ptjshan,' he  says, 
because  PCishan  is  distributer  of  portions  (to  the 
gods),  who  with  his  own  hands  places  the  food 
before  them.  The  gods  are  the  truth,  and  men  are 
the  untruth  :  thus  he  thereby  takes  (the  rice)  by 
means  of  the  truth. 


^  According  to  Savawa,  because  there  are  five  kinds  of  obla- 
tions (havish-pahkti)  at  the  Soma-sacrifice.  Cf.  Ait.  Br.  II,  24, 
with  Haug's  translation.  Compare  also  the  distinction  of  five 
different  parts  in  the  victim  at  animal  sacrifices  :  .Sat.  Br.  I,  5,  2,  16  ; 
Ait.  Br.  II,  14;  III,  23;  and  the  five  kinds  of  victims,  viz.  man, 
horse,  bullock,  ram,  and  he-goat :  Ath.  V.  XI,  2,9;  Sat.  Br.  I,  2,  3, 
6.  7  ;  VI,  2,  I,  6.  18;  VII,  5,  2,  10;  Taitt.  S.  IV,  2,  10;  A7nind. 
Up.  II,  6,1. 


I    KANDA,   I   ADHYAYA,   2  BRAHMAiVA,  20.  I  7 

1 8.  He  now  announces  (the  oblation)  to  the  deity 
(for  whom  it  is  intended).  For  when  the  Adhvaryu 
is  about  to  take  the  oblation,  all  the  gods  draw  near 
to  him,  thinking,  '  My  name  he  will  choose !  my 
name  he  will  choose  !'  and  among  them  who  are  thus 
gathered  together,  he  thereby^  establishes  concord. 

19.  Another  reason  for  which  he  announces  (the 
oblation)  to  the  deity,  is  this :  whichever  deities  are 
chosen,  they  consider  it  as  an  obligation  that  they 
are  bound  to  fulfil  whatever  wish  he  entertains  whilst 
taking  (the  oblation) ;  and  for  that  reason  also  he  an- 
nounces it  to  the  deity.  After  taking  the  oblations 
(to  the  other  deities)  in  the  same  way  as  before  ^ — 

20.  He  touches  (the  rice  that  is  left),  with  the  text 
(Va^.  S.  I,  II  a):  'For  existence  (or,  abundance, — 
I  leave)  thee,  not  for  non-offering  ^1'  He  thereby 
causes  it  to  increase  again. 

^  Viz.  by  calling  out  the  names,  since,  without  this  being  done, 
quarrels  would  arise  among  the  deities  as  to  whom  the  offering 
might  be  intended  for.    Mahidh. 

^  Viz.  as  in  the  case  of  the  oblation  to  Agni,  and  substituting 
the  name  of  the  respective  deity  in  the  formula  used  above  (par.  17), 
'Thee,  agreeable  to  (Agni)!'  The  oblations  prescribed  for  the 
full-moon  sacrifice  are  a  cake  on  eight  potsherds  for  Agni,  and  one 
on  eleven  potsherds  for  Agni  and  Soma  :  for  each  of  these  cakes 
he  takes  four  handfuls  from  the  cart  [and  throws  them  into  the 
Agnihotra  ladle  lying  on  the  winnowing  basket  which  he  holds 
with  his  left  hand.  With  each  of  the  first  three  handfuls  of  each 
of  the  two  oblations  he  repeats  the  above  text,  whilst  the  fourth 
handful  is  thrown  in  silently.  After  the  oblation  for  Agni  is  taken, 
he  pours  it  from  the  ladle  into  the  winnowing  basket  so  as  to  lie 
on  the  southern  side ;  and  then  takes  out  the  oblation  for  Agni- 
Soma,  which  is  afterwards  poured  into  the  basket  so  as  to  lie 
north  of  the  first  heap].    Katy.  Sr.  II,  3,  20-21  and  Scholl. 

^  Thus  Mahidhara  (i.  e.  'to  serve  for  future  oblations,  or  as  food 
for  the  priests').  Perhaps  the  meaning  is,  'For  a  (divine  or  human) 
being  thee,  not  for  the  evil  spirit!'  Cf.  St.  Petersburg  Diet.  s.  v. 
bhuta. 

[12]  C 


1 8  .SATAPATHA-BRAIIMAA'A. 

2  1.   He    now  (whilst  seated    on    the   cart)   looks 
towards  east,  with  the  text  (Va^.  S.  I,  1 1  b) :  '  I\Iay 

I  perceive  the  light!'  For  that  cart  being-  covered 
up,  its  eye  is  thereby,  as  it  were,  affected  with  evil. 
Light,  moreover,  represents  the  sacrifice,  the  day, 
the  gods,  and  the  sun ;  so  that  he  thereby  perceives 
this  same  (fourfold)  light. 

2  2.  He  then  descends  (from  the  cart),  with  the 
text  (Va^.  S.  I,  1 1  c) :  '  May  those  provided  with  doors 
stand  firm  on  the  earth ! '  Those  provided  with  doors 
are  the  houses  :  for  the  houses  of  the  sacrificer 
might  indeed  be  capable  of  breaking  down  behind 
the  back  of  his  Adhvaryu,  when  he  walks  forward 
(from  the  cart)  with  the  sacrifice,  and  might  crush 
his  (the  sacrificer's)  family.  By  this  (text),  however, 
he  causes  them  to  stand  firmly  on  this  earth,  so  that 
they  do  not  break  down  and  crush  (his  family) ;  for 
this  reason  he  says  :  '  May  those  provided  with  doors 
stand  firm  on  the  earth!'  He  then  walks  forward 
(north  of  the  Girhapatya  fire),  with  the  text(Va^.  S.  I, 

I I  d), '  I  move  along  the  wide  aerial  realm  ;'  the  appli- 
cation of  which  is  the  same  (as  before  ;   see  par.  4). 

23.  In  the  case  of  one  (viz.  householder)  whose 
Garhapatya  fire  they  (the  priests)  use  for  cooking 
oblations,  they  place  the  utensils  in  the  Garhapatya 
(house) ;  and  let  him  (the  Adhvaryu)  in  that  case  put 
(the  winnowing  basket  with  the  rice)  down  at  the 
back  (or  west)  side  of  the  Garhapatya.  But  in  the 
case  of  one  whose  Ahavaniya  they  use  for  cooking 
oblations,  they  place  the  utensils  together  in  the 
Ahavaniya;  and  let  him  in  that  case  put  it  (the 
rice)  down  at  the  back  of  the  Ahavaniya.  He 
should  (in  either  case)  do  so,  with  the  text  (Va^.  S.  I, 
lie),'  On  the  navel  of  the  earth  I  place  thee!'  for 


I    KAA^DA,   I   ADHYAYA,  3  BRAHMAiVA,   2.  IQ 

the  navel  means  the  centre,  and  the  centre  is  safe 
from  danger:  for  this  reason  he  says,  '  On  the  navel 
of  the  earth  I  place  thee!'  And  further,  '  In  the 
lap  of  Aditi  (the  boundless  or  inviolable  earth) !'  for 
when  people  guard  anything  very  carefully,  they 
commonly  say  that  *  they,  as  it  were,  carried  it  in 
their  lap ; '  and  this  is  the  reason  why  he  says,  '  In 
the  lap  of  Aditi ! '  And  further,  '  O  Agni,  do  thou 
protect  this  offering!'  whereby  he  makes  this  obla- 
tion over  for  protection  both  to  Agni  and  to  this 
earth  :  for  this  reason  he  says,  '  O  Agni,  do  thou 
protect  this  offering!' 

Third  BRAHMAiVA. 

1.  He  now  prepares  two  strainers  (pavitra)\  wath 
the  text  (Va^.  S.  I,  12  a):  '  Purifiers  (or  strainers, 
pavitra)  are  ye,  and  belonging  to  Vish/^u!'  For 
Vish;^u  is  the  sacrifice ;  so  that  he  thereby  says, 
*  You  belong  to  the  sacrifice.' 

2,  Two  there  are  of  them:  for  means  of  cleansingf 
(pavitra)  is  this  (wind)  which  here  ventilates  (pa- 
vate)  ;  and  this,  it  is  true,  ventilates  as  one  only; 
but  on  entering  into  man,  it  becomes  a  forward  and 
a  backward  one,  and  they  are  these  two,  to  wit,  the 
prsLua.  (breathing  out)  and  the  udana  (breathing  up 
or  in)^.     And  as  this  (clarifying  process)  takes  place 

^  These  strainers  (or  clarifiers)  are  to  consist  of  two  blades  of 
Kuj-a  grass,  with  unbroken  or  undecayed  tops,  and  without  buds 
on  them  ;  and  they  must  be  severed  from  their  roots  by  means  of 
other  Kuja  blades,  so  as  to  be  of  equal  length  (viz.  one  prade^a, 
or  span  of  thumb  and  fore-finger,  long).    Katy.  Sv.  II,  3,  31. 

^  Thus  Sayawa  here  takes  the  terms  pra«a  (ii/apihgaladina</i- 
dvara  bahir  mrga.Ak^d.n  pranaJi  prafi)  and  udana  (tathaiva  dvara 
punar  anta>^  pravixan  pratyah).  In  Ait.  Br.  II,  29,  and  X/iand. 
Up.  I,  3,  3,  prawa,  apana,  and  vyana  are  mentioned  as   the 

C  2 


20  .SATAPATIIA-BRAHMAiVA. 

in  accordance  with  the  measure  of  that  (process  of 
breathing),  therefore  there  are  two  (strainers). 

3.  There  may  also  be  three  :  for  the  vyana  (or 
pervading  vital  air)  ^  is  a  third  (kind  of  breathing) ; 
but  in  reality  there  are  only  two.  Having  then 
strained  the  sprinkling  water  ^  with  these  two 
(strainers),  he  sprinkles  with  it.  The  reason  why 
he  strains  it  with  the  two   (strainers)  is  this  : 

4.  Vrnra  in  truth  lay  covering  all  this  (space) 
which  here  extends  between  heaven  and  earth. 
And  because  he  lay  covering  {yri)  all  this,  there- 
fore his  name  is  Vrz'tra. 

5.  Him  Indra  slew.  He  being  slain  flowed  forth 
stinking  in  all  directions  towards  the  water  ;  for  in 
every  direction  lies  the  ocean.  And  in  consequence 
of  this,  some  of  the  waters  became  disgusted,  and, 
rising  higher  and  higher,  flowed  over :  whence 
(sprung)  these  grasses  (of  which  the  strainers  are 
made) ;  for  they  represent  the  water  which  was  not 
putrified.     With   the  other  (water),  however,  some 

three  vital  airs;  where  pra«a  is  taken  by  Professors  Haug  and 
Miiller  as  '  in-breathing '  ('  respiration '  or  '  expiration,'  Roer),  and 
apana  as  'out-breathing'  ('inspiration,'  Roer).  Five  vital  airs 
are  generally  enumerated  {SzX.  Br.  IX,  2,  2,  5)  ;  but  theological 
speculation  evidently  considered  these  bodily  processes  a  very  con- 
venient source  of  symbolism,  as  we  find  mention  made  in  the 
6'at.  Br.  of  six  (XIV,  i,  3,  32);  seven  (III,  1,3,  21;  XIII,  i,  7,  2); 
nine  (I,  5,  2,  5);  and  ten  (XI,  6,  3,  7)  breaths  or  vital  airs. 

'  'A  combination  of  the  out-breathing  and  in-breathing;'  but 
as  there  is  no  distinction  between  this  kind  of  breath  and  the 
others  (<  ombined),  two  must  be  considered  as  the  normal  number 
of  strainers.   Schol. 

^  He  pours  water  into  the  Agnihotra  ladle  (in  which  some  of 
the  awn  of  the  rice  remains),  and  after  cleaning  it  with  the  two 
strainers,  he  sprinkles  with  it.  Katy.  II,  3,  33  seq.  The  details  of 
this  process  are  given  in  par.  6  scq. 


I    KAiVDA,   I   ADHYAYA,  3  BRAHMAA^A,   7.  21 

matter  has  become  mixed  up,  inasmuch  as  the 
putrid  Vrhra.  flowed  into  it.  This  he  now  removes 
from  it  by  means  of  these  two  strainers  ;  whereupon 
he  sprinkles  with  the  (sacrificially)  pure  water.  This 
is  the  reason  why  he  strains  it  through  them. 

6.  He  strains  it,  with  the  text  (Va^.  S.  I,  12  b): 
'  By  the  impulse  of  Savitr?  I  purify  thee  with  this 
flawless  purifier  (or  ventilator,  pavitra),  with  the  rays 
of  the  sun!'  For  Savitr^  is  the  impeller  (prasavitr?) 
of  the  gods,  so  that  he  strains  this  (water)  as  one 
impelled  by  Savitr/.  '  With  this  flawless  purifier  (ven- 
tilator, pavitra),'  he  says,  because  this  (wind)  which 
here  ventilates  (or  purifies,  pavate)  is  a  flawless  puri- 
fier. '  With  the  rays  of  the  sun,'  he  says,  because  they, 
the  rays  of  the  sun,  are  certainly  purifying;  and  for 
this  reason  he  says,  '  With  the  rays  of  the  sun.' 

7.  Having  taken  it  (the  water  with  the  ladle)  in 
his  left  hand,  he  makes  it  spirt  upwards  with  his 
right  hand,  and  eulogises  and  glorifies  it,  with  the 
text  (Va^.  S.  I,  12  c)  :  'Shining  (or  divine)  waters! 
ye  the  first-going,  the  first-drinking  ^  ones  ! '  For 
the  waters  are  shining ;  and  for  this  reason  he  says, 
'  Shining  waters  ! '  '  First-going,'  he  calls  them,  be- 
cause they  flow  towards  the  sea  and  are  therefore 
going  in  front  (or  forwards).  '  First-drinking,'  he 
calls  them,  because  they  are  the  first  that  drink 
of  king  Soma^  and  are  therefore  'drinking  first.' 
And  farther :    '  Forward    now   lead  this   sacrifice  ^ 

^  Agrepuva-^;  Mahidhara  allows  to  it  the  alternative  meaning 
'  first- purifying.' 

2  '  Because,  for  the  sake  of  extracting  the  juice  from  the  Soma- 
plants,  water  is  poured  on  them,  so  that  the  water  drinks  of  the 
juice  before  the  gods  do.'    Say. 

^  I.  e.  '  carry  the  sacrifice  through  without  hindrance.'   Mahidh. 


2  2  SATAPATHA-BRAIIMAiVA. 


forward  the  Lord  of  Sacrifice,  the  Hberal,  god-loving 
Lord  of  Sacrifice  ! '  whereby  he  says,  '  Well  (lead) 
the  sacrifice,  w^ell  the  sacrificer!' 

8.  And  further  (Va^.  S.  I,  13  a):  'You  Indra 
chose  (for  his  companions)  in  the  battle  against 
VVz'tra!'  For  Indra,  when  he  was  battling  with 
Vr/tra,  did  choose  them  (the  waters)  and  with  their 
help  he  killed  him;  and  for  this  reason  he  says, 
'  You  Indra  chose  in  the  battle  against  Vmra !' 

9.  'You  chose  Indra  in  the  battle  against  Vr/tra!' 
for  they,  too,  chose  Indra  when  he  was  battling  with 
Vmra,  and  with  them  he  killed  him  :  therefore  he 
says,  'You  chose  Indra  in  the  battle  against  Vrztra  !' 

10.  And  further  (Va^.  S.  I,  13d)  :  'Consecrated 
by  sprinkling  are  ye  !'  With  these  words  he  makes 
amends  to  them  \  He  then  sprinkles  the  (first) 
oblation  -.  One  and  the  same  meaning  applies  to 
the  (whole  process  of)  sprinkling,  viz.  he  thereby 
makes  sacrificially  pure  that  (which  he  sprinkles). 

11.  He  sprinkles,  with  the  text  (Va^.  S.  I,  13  e)  : 
'Thee, agreeable  toAgni,I  sprinkle!'  Thus  for  which- 
ever deity  the  oblation  is  intended,  for  that  one  he 
thereby  renders  it  sacrificiall)'  pure.  When  he  has  in 
the  same  way  as  before  sprinkled  (all)  the  oblations, — 

12.  He    then    sprinkles    the    sacrificial    vessels^, 

^  He,  in  the  first  place,  sprinkles  the  sprinkling  water  in  the 
ladle  with  itself;  and  the  guilt  incurred  in  the  act  of  consecrating 
it  with  itself,  that  is,  with  something  unconsecrated,  is  made  amends 
for  by  the  accompanying  formula.  Say.  Similarly  Mahidhara : 
'The  unconsecrated  (water)  cannot  consecrate  other  (water).' 

^  Before  doing  so  he  asks  the  Brahman's  permission  (cf.  p.  7, 
note  i), '  O  Brahman  !  shall  I  sprinkle  the  oblation?'  when  the  latter, 
after  muttering  the  mantra,  'Sprinkle  the  sacrifice!  gladden  the 
deities,'  &c.,  gives  the  permission  by  '  Om  !  sprinkle!'  Paddh.  on 
Katy.  II,  3,  36. 

^  According  to  some  authorities  the  vessels  are  placed  together 


I    KANDA,   I   ADHYAYA,  4  BRAHMAA^A,   I.  23 

with  the  text  (Va^.  S.  I,  13  g),  '  Be  ye  pure  for  the 

divine  work,  for  the  sacrifice  to  the  gods!'  for  it  is 

for  the  divine  work,  the  sacrifice  to  the  gods,  that  he 

consecrates  them.     'Whatever,  that  belongs  to  you, 

the  impure  have  defiled  by  touching,  that  I  hereby 

purify  for  you!'      For  whatever  belonging  to  them 

some  impure  one — either  a  carpenter  or  some  other 

impure  person — has  on  this  occasion  desecrated  by 

touching,  that  he  thereby  renders  sacrificially  pure 

for  them  by  means  of  the  water;  and  therefore  he 

says,  '  Whatever,   that  belongs  to  you,  the  impure 

have  defiled  by  touching,  that  I  hereby  purify  for 

you  M ' 

Fourth  BRAHMAivA, 

I.  He  now  takes  the  black  antelope  skin  2,  for 
completeness  of  the  sacrifice.  For  once  upon  a 
time  the  sacrifice  escaped  the  gods,  and  having  be- 
come a  black  antelope  roamed  about.  The  gods 
having  thereupon  found  it  and  stripped  it  of  its 
skin,  they  brought  it  (the  skin)  away  with  them. 

on  one  heap,  and  are  then  consecrated  together  by  one  sprinkling. 
According  to  others,  each  vessel  must  be  consecrated  separately, 
Katy.  ^r.  11,  3,  39. 

^  After  he  has  done  the  sprinkling,  he  puts  the  remaining  water 
away  in  some  place  where  nobody  is  allowed  to  walk  [as  between 
the  prawitas  and  the  Ahavaniya;  or  (according  to  Apastamba) 
before,  or  east  of,  the  Garhapatya,  since  nobody  is  allowed  to  pass 
between  the  Garhapatya  and  Ahavaniya.  The  two  strainers  also 
remain  in  the  sprinkling  water].    Katy.  Sr.  II,  3,  40. 

2  The  skin  of  the  black  antelope  may  be  regarded  as  one  of 
the  symbols  of  Brahmanical  worship  and  civilisation.  Thus  it  is 
said  in  Manu  II,  22-23:  'That  which  lies  between  these  two 
mountain  ranges  (the  Himalaya  and  the  Vindhya),  from  the  eastern 
to  the  western  ocean,  the  wise  know  as  Aryavarta  (the  land  of  the 
Aryas).  Where  the  black  antelope  naturally  roams  about,  that 
should  be  known  as  the  land  suitable  for  sacrifice;  what  lies 
beyond  that  is  the  country  of  the  iSlleMMs  (barbarians).' 


2  4  ^ATAPATIIA-BRAliMAiVA. 

2.  Its  white  and  black  hairs  represent  the  Rik- 
verses  and  the  Saman-verses;  to  wit,  the  white  the 
Saman  and  the  black  the  Rik\  or  conversely,  the 
black  the  Saman  and  the  white  the  Rik.  The 
brown  and  the  yellow  ones,  on  the  other  hand, 
represent  the  Ya^us-texts. 

3.  Now  this  same  threefold  science  is  the  sacri- 
fice ;  that  manifold  form,  that  (varying)  colour  of 
this  (science)  is  what  is  (represented  by)  this 
black  antelope  skin.  For  the  completeness  of  the 
sacrifice  (he  takes  the  skin)  :  hence  the  rite  of  ini- 
tiation (for  the  Soma-sacrifice)  is  likewise  performed 
on  the  black  antelope  skin  ; — for  the  completion  of 
the  sacrifice  :  hence  it  is  also  used  for  husking  and 
bruising  (the  rice)  on,  in  order  that  nothing  of  the 
oblation  may  get  spilt ;  and  that,  if  any  grain  or 
flour  should  now  be  spilt  on  it,  the  sacrifice  would 
still  remain  securely  established  in  the  sacrifice.  For 
this  reason  it  is  used  for  husking  and  bruising  upon. 

4.  He  thus  takes  the  black  antelope  skin,  with 
the  text  (Va^.  S.  I,  14  a):  'Bliss-bestowing  (i-arman) 
art  thou!'  Vox  /'arman  ('hide  ')  is  the  name  of  that 
(skin  of  the)  black  deer  used  among  men,  but 
i'arman  (bliss)  is  (that  used)  among  the  gods;  and 
for  this  reason  he  says,  '  Bliss-bestowing  art  thou  ! ' 
He  shakes  it,  with  the  text  (Vaj^.  S.  I,  14  b), 
'  Shaken  off  is  the  Rakshas,  shaken  off  are  the 
enemies ! '  whereby  he  repels  from  it  the  evil  spirits, 
the  Rakshas.  He  shakes  it  whilst  holding  it  apart 
from  the  vessels  ^ ;  whereby  he  shakes  off  w'hatever 
impure  matter  there  may  have  been  on  it. 

'  According  to  some  exegetes  the  Adhvar}  u  himself  must  step 
beyond  (i.  e.  aside  from)  the  vessels  when  he  shakes  the  skin  j 
according  to  others,  he  should  not  move,  but  only  hold  the  skin 


I    KANDA,   I   ADHYAYA,  4  BRAHMA7VA,   7.  25 

5.  He  Spreads  it  (on  the  ground  with  the  hairy 
side  upwards,  and)  with  its  neck-part  turned  to  the 
west^  with  the  text  (Vaf.  S.  I,  14  c)  :  'The  skin  of 
Aditi  art  thou!  May  Aditi  acknowledge  thee!' 
For  Aditi  is  this  earth,  and  whatever  is  on  her, 
that  serves  as  a  skin  to  her:  for  this  reason  he  says, 
'  The  skin  of  Aditi  art  thou  ! '  And  '  may  Aditi 
acknowledge  thee ! '  he  says,  because  one  who  is 
related  (to  another)  acknowledges  (him).  Thereby 
he  establishes  a  mutual  understanding  between  her 
and  the  black  antelope  skin,  (thinking)  '  they  will 
not  hurt  each  other.'  While  it  is  still  being  held 
down  with  his  left  hand, — 

6.  He  at  once  takes  the  mortar  with  his  rieht 
hand,  fearing  lest  the  evil  spirits,  the  Rakshas, 
might  rush  in  here  in  the  meantime.  For  the 
priest  (brahma;^a)  ^  is  the  repeller  of  the  Rakshas : 
therefore,  whilst  it  is  still  being  held  down  with  his 
left  hand, — 

7.  He  puts  the  m.ortar  (on  it),  with  the  text  (Va^. 
S.  I,  14  d,  e)  :    'A  wooden  stone  (adri)  art  thou!' 

apart  from  the  vessels,  so  that  no  impure  matter  should  fall  on 
them.  Some  also  maintain  that  the  skin  should  only  be  shaken 
once,  whilst  others  think  it  should  be  done  three  times.  Cf.  Katy. 
Sr.  II,  4,  2.    Schol. 

^  Special  mention  is  here  made  of  this  feature,  since  as  a  rule 
(Katy.  I,  10,  4)  the  skin  is  spread  with  its  neck-part  turned  east- 
wards. He  lays  it  down  on  the  north  side  of  the  sacrificial  ground, 
either  west  of  the  utkara  (the  mound  formed  by  the  earth  dug 
out  in  constructing  the  altar,  and  by  other  rubbish)  or  exactly 
north  of  the  Garhapatya.    Schol.  on  Katy.  II,  4,  3. 

^  Only  a  Brahman  can  perform  sacrifice.  If,  as  is  permitted  in 
certain  ceremonies,  a  Kshatriya  or  Vaijya  officiates,  he,  as  it  were, 
becomes  a  Brahman  (and  is  addressed  as  such)  for  the  occasion, 
by  means  of  the  diksha,  or  rite  of  initiation.  Cf.  -Sat.  Br.  Ill, 
2,  I,  39;  XIII,  4,  I,  3. 


26  5ATArATIIA-BRAHMAiVA. 

or  'A  broad-bottomed  stone  (grdvan)  art  thou!' 
For,  just  as  there  (in  the  Soma-sacrifice)  they  press 
king  Soma  out  with  stones  (gravan),  thus  here 
also  he  prepares  the  oblation  (havirya^Tla)  by 
means  of  the  mortar  and  pestle,  and  the  large  and 
small  mill-stones  ^  Now  'stones  (adraya/^)'  is 
the  common  name  of  these,  and  therefore  he  says, 
'  a  stone  art  thou.'  And  '  wooden,'  he  calls  it,  be- 
cause this  one  (the  mortar)  really  is  made  of  wood  -. 
Or,  he  says,  'a  broad-bottomed  stone  (gravan)  art 
thou,'  because  it  is  both  a  stone  and  broad-bottomed. 
He  adds  :  '  May  Aditi's  skin  acknowledge  (receive) 
thee ! '  whereby  he  establishes  a  mutual  understand- 
ing between  it  (the  mortar)  and  the  black  antelope 
skin,  thinking:  '  they  will  not  injure  each  other.' 

8.  He  then  pours  the  (two  portions  of)  rice  (from 
the  winnowing  basket  into  the  mortar),  with  the  text 
(Va^.  S,  I,  15  a)  :  'Thou  art  the  body  of  Agni, 
thou  the  releaser  of  speech  ! '  For  it  is  (material 
for)  sacrifice,  and  hence  (by  being  offered  in  the  fire) 
it  becomes  Agni's  body.  '  The  releaser  of  speech,' 
he  adds,  because  he  now  releases  that  speech  which 
he  restrained  when  he  was  about  to  take  the  rice 
(from  the  cart).  The  reason  why  he  now  releases  his 
speech,  is  that  the  sacrifice  has  now  obtained  a  firm 
footing  in  the  mortar,  that  it  has  become  diffused ; 
and  for  this  reason  he  says,  '  the  releaser  of  speech  ! ' 

'  Here,  as  in  I,  5,  2,  11  (havirya^?1e  'tha  saumye  'dhvare), 
we  have  the  simple  division  of  the  ASrauta-sacrifices  into  obla- 
tions (of  ghee,  milk,  rice,  barley,  &c.)  and  libations  (of  Soma). 
I\Iore  usually  the  pajubandhu,  or  animal-sacrifice,  is  added  as 
a  third  division.     See  also  I,  7,  2,  10. 

^  The  mortar  (ulukhala)  and  pestle  (musala)  are  to  be  made 
of  very  hard  wood,  viz.  both  of  varawa  wood  (Crataega  Roxburghii), 
or  the  mortar  of  palai'a  wood  (Butea  Frondosa),  and  the  pestle  of 


I   KAiVDA,    I   ADHYAYA,  4  BRAHMAiVA,   II.  2/ 

9.  Should  he,  however  (by  some  accident),  utter 
any  human  sound  before  this  time,  let  him  in  that 
case  mutter  some  Rik  or  Ya^is-text  addressed  to 
Vish;m  ^ ;  for  Vish;m  is  the  sacrifice,  so  that  he 
thereby  again  obtains  a  hold  on  the  sacrifice,  and 
penance  is  thereby  done  by  him  (for  not  keeping 
silent).  He  adds  :  '  For  the  pleasure  of  the  gods 
I  seize  thee  ! '  for  the  oblation  is  taken  with  the 
intention  'that  it  shall  gladden  the  gods.' 

10.  He  now  takes  the  pestle,  with  the  text  (Va^. 
S.  I,  14  b),  *  A  large,  wooden  stone  art  thou!'  for 
it  is  a  large  stone,  and  made  of  wood,  too.  He 
thrusts  it  down,  with  the  text  (Va^.  S.  1,14c),  'Do 
thou  prepare  this  oblation  for  the  gods  ^ !  do  thou 
prepare  it  thoroughly ! '  thereby  saying,  '  Get  this 
oblation  ready  for  the  gods  !  get  it  quite  ready ! ' 

11.  He  then  calls  the  Havishkr^t^  (preparer 
of  the  sacrificial  food),  '  Havishkr/t,  come  hither  ! 
Havishkm,  come  hither  ! '  The  Havishkm  ^  no 
doubt  is  speech,  so  that  he  thereby  frees  speech  from 

khadira  wood  (Acacia  Catechu).  The  former  is  to  be  of  the  height 
of  the  knee,  and  the  latter  three  aratnis  (cubits)  long.  Schol.  on 
Katy.  I,  3,  36;  M.  Miiller,  Die  Todtenbestattung  bei  den  Brah- 
manen,  Zeitsch.  der  D.  Morg.  Ges.  IX,  p.  xl. 

^  Katy.  ^r.  II,  2,  6-7  lays  down  the  general  rule,  that  if  the 
Brahman  or  Adhvaryu  (and  according  to  some,  the  sacrificer  also) 
by  some  slip  were  to  utter  any  sound  during  the  time  for  which 
restraint  of  speech  (vag-yama)  is  enjoined,  they  must  atone  for 
the  transgression  by  muttering  some  mantra  addressed  to  Vish«u, 
such  as  the  couplet  (V%.  S.  V,  38,  41),  '  Widely,  O  Vishwu,  stride  1' 
&c.,  or  the  formula  (ib.  I,  4),  '  O  Vishwu,  preserve  the  sacrifice ! ' 

^  Or  '  for  the  god,'  '  for  the  goddess,'  as  the  case  may  be. 

^  Or,  he  pronounces  the  havishkrz't  formula,  see  next  note. 
According  to  Katy.  Sx.  II,  4,  13  he  calls  out  three  separate  times. 

*  Havishkr/'t  denotes  not  only  the  person  that  prepares  the 
oblation,  but  also  this  formula  by  which  that  person  is  called. 


28  ^ATAPATHA-BRAIIMAiVA. 

restraint.  And  speech, moreover,  represents  sacrifice^ 
so  that  he  thereby  again  calls  the  sacrifice  to  him. 

12.  Now  there  are  four  different  forms  of  this 
call,  viz.  'come  hither  (ehi)!'  in  the  case  of  a 
Brahman;  '  approach  (agahi) !'  and  'hasten  hither 
(adrava)  !'  in  the  case  of  aVaii^ya  and  a  member  of 
the  military  caste  (ra^^anyabandhu -)  ;  and  'run 
hither  (adhava)  !'  in  that  of  a  .S'udra.  On  this 
occasion  he  uses  the  call  that  belongs  to  a  Brah- 
man, because  that  one  is  best  adapted  for  a  sacrifice, 
and  is  besides  the  most  gentle  :  let  him  therefore 
say,  'come  hither  (ehi) !' 

13.  Now  in  former  times  it  was  no  other  than  the 
wife  (of  the  sacrificer)  who  rose  at  this  (call,  to  act) 
as  Havishkr/t;  therefore  now  also  (she  or)  some 
one  (priest) 3  rises  in  answer  to  this  call.  And  at 
the  time  when  he  (the  Adhvaryu)  calls  the  Havish- 
kr/t,  one  of  the  priests  *  beats  the  two  mill-stones. 

'  Viz.  in  the  shape  of  the  sacrificial  formulas. 

*  This  inversion  of  the  order  of  the  second  (or  Kshatriya)  and 
third  (or  Vaii-ya)  castes  is  rather  strange.  The  Sutras  of  Bharadv., 
Apast.,  and  Hirawy.  assign  the  same  formulas  to  the  several  castes 
as  here.    Cf.  Hillebrandt,  Neu-  und  Vollmondsopfer,  p.  29. 

^  According  to  the  Schol.  on  Katy.  Sr.  II,  4,  i.j,  either  the 
wife  of  the  patron  or  the  Agnidhra  (the  priest  who  kindles  the 
fire)  acts  as  Havishkrz't.  Mahidh.  on  Va^.  S.  I,  15  includes  the 
patron  (sacrificer)  himself,  unless  ya^^amana/^  patni  is  a  misprint 
for  ya^amanapatni.  According  to  Apastamba,  'either  a  maid- 
servant or  the  wife  grinds ;  or  the  wife  threshes  and  the  .Sudra 
woman  grinds'  (cf.  Schol.  on  Katy.  St.  II,  5,  7).  Similarly  Bharadv, 
and  Ilirawy. ;  cf.  Hillebrandt,  p.  38,  n.  2.  Similar  cases  of  dif- 
ferences between  the  ritualistic  practices  of  the  present  time  and 
those  of  former  times  are  very  frequently  alluded  to  in  the  ritualistic 
books ;  and  are  of  especial  interest,  as  they  afford  some  insight 
into  the  gradual  development  of  the  sacrificial  ceremonial.  Cf. 
Weber,  Ind.  Stud.  X,  156  seq. 

*  Viz.  the   Agnidhra,  whilst  seated  north  of  the  expansion 


I    KANDA,   I   ADHYAYA,  4  BRAHMAiVA,   1 6.  29 

The  reason  why  they  produce  this  discordant  noise, 
is  this  : 

14.  Manu  was  in  possession  of  a  bulP.  Into  him 
had  entered  an  Asura-kilHng,  foe-kilhng  voice ;  and 
by  his  snorting  and  roaring  the  Asuras  and  Rakshas 
were  continually  being  crushed.  Thereupon  the 
Asuras  said  to  one  another :  '  Evil,  alas !  this  bull 
inflicts  upon  us  !  how  can  we  possibly  destroy  him  ?' 
Now  Kilata  and  Akuli  were  the  two  priests 
(brahman)  of  the  Asuras. 

15.  These  two  said,  'God-fearing,  they  say,  is 
Manu  :  let  us  two  then  ascertain  ! '  They  then  went 
to  him  and  said  :  '  Manu!  we  will  sacrifice  for  thee !' 
He  said:  'Wherewith?'  They  said:  'With  this 
bull!'  He  said:  'So  be  it!'  On  his  (the  bull's) 
being  killed  the  voice  went  from  him. 

16.  It  entered  into  Manavt,  the  wife  of  Manu; 
and  when  they  heard  her  speak,  the  Asuras  and 
Rakshas  were  continually  being  crushed.  There- 
upon the  Asuras  said  to  one  another :  '  Hereby 
even  greater  evil  is  inflicted  on  us,  for  the  human 
voice  speaks  more ! '  Kilata  and  Akuli  then  said : 
'  God-fearing,  they  say,  is  Manu  :  let  us  then  ascer- 
tain ! '  They  went  to  him  and  said  :  '  Manu !  we 
will  sacrifice  for  thee  ! '     He  said  :    '  Wherewith  ?  ' 

(vihara)  of  the  fires  ;  he  strikes  with  the  wedge  (^amya,  a  stick  of 
khadira  wood,  usually  some  six  or  eight  inches  long,  used  for 
placing  under  the  lower  grindstone  on  the  north  side,  so  as  to 
make  it  incline  towards  east)  twice  the  lower  and  once  the  upper 
grindstone.    Schol.  on  Katy.  Sr.  II,  4,  15. 

^  This  bull  of  Manu  has  been  compared  by  Dr.  Kuhn  (Zeit- 
schrift  fur  Vergl.  Sprachf.  IV,  91  seq.)  with  the  Minotaur  of  the 
Greeks.  Cf.  also  J.  ]\Iuir,  Original  Sanskrit  Texts,  vol.  i.  p.  188 
seq. ;  and  Professor  Weber's  Translation  of  the  first  Adhyaya,  Ind. 
Streifen,  I,  p.  50. 


30  5ATAPATHA-BRAHMAA'A. 

They  said:  'With  this  thy  wife!'  He  said:  'So 
be  it ! '  And  on  her  being  killed  that  voice  went 
from  her. 

17.  It  entered  into  the  sacrifice  itself,  into  the 
sacrificial  vessels ;  and  thence  those  two  (Asura 
priests)  were  unable  to  expel  it.  This  same  Asura- 
killing,  foe-killing  voice  sounds  forth  (from  the  mill- 
stones when  they  are  beaten  with  the  wedge).  And 
for  whomsoever  that  knows  this,  they  produce  this 
discordant  noise  on  the  present  occasion,  his  enemies 
are  rendered  very  miserable. 

18.  He  beats  the  mill-stones  with  the  wedge, 
with  the  text  (Va^.  S.  I,  16  a)  :  'A  honey-tongued 
cock  (kukku/a  ^)  art  thou  (O  wedge) ! '  For  honey- 
tongued  indeed  was  he  (the  bull)  for  the  gods, 
and  poison-to ngued  for  the  A  suras :  hence  he 
thereby  says :  *  What  thou  wert  for  the  gods,  that 
be  thou  for  us !'  He  adds:  'Sap  and  strength  do 
thou  call  hither !  with  thy  help  may  we  conquer  in 
every  battle!'  In  these  words  there  is  nothing  that 
is  obscure. 

19.  Thereupon  -  he  (the  Adhvaryu)  takes  the 
wannowing  basket,  with  the  text  (Va^.  S.  I,  14b): 
'  Rain-grown  art  thou  !'  For  rain-grown  it  is  indeed, 
whether  it  be  made  of  reeds  or  of  cane  or  of  rushes, 
since  it  is  the  rain  that  makes  these  grow. 


^  IMahidhara  offers  the  following  etymological  derivation  of  this 
word:  i.  from  kva  kva,  'where?  where?'  ['  He  who,  wishing  to 
kill  the  Asuras,  roams  about  everywhere,  crying  'where,  where 
are  the  Asuras?'];  2.  from  kuk,  'a  hideous  noise,'  and  ku/,  'to 
spread;'  or  3.  one  who,  in  order  to  frighten  the  Asuras,  utters 
a  sound  resembling  that  of  the  bird  called  kukku/a  (cock).  Pro- 
fessor Weber  translates  it  by  '  Briiller '  (roarer,  crier). 

'■■'  Viz.  when  the  rice  has  been  husked  (by  the  Havishkr/t  in  the 
mortar).    Schol.  on  Kaly.  *S'r.  II,  4,  i6. 


I    KANDA,    I   ADHYAYA,  4  BRAHMA7VA,  22.  3 1 

20.  He  then  pours  out  the  (threshed)  rice  (from 
the  mortar  into  the  winnowing  basket),  with  the  text 
(Vd^.  S.  I,  16  c)  :  '  May  the  rain-grown  acknowledge 
(receive)  thee ! '  For  rain-grown  also  are  these 
(grains),  whether  they  be  rice  or  barley,  since  it  is 
the  rain  that  makes  them  grow.  By  these  words  he 
establishes  an  understanding  between  them  and  the 
winnowing  basket,  in  the  hope  '  that  they  will  not 
injure  each  other.' 

21.  He  now  winnows  (the  rice),  with  the  text 
(Va^.  S.  I,  i6d):  'Cleared  off  is  the  Rakshas ! 
cleared  off  are  the  evil-doers  ! '  The  husks  (which 
have  fallen  on  the  ground)  he  throws  away\  with 
the  text  (Va^.  S.  I,  i6e),  '  Expelled  is  the  Rakshas!' 
for  those  evil  spirits,  the  Rakshas,  he  thereby  expels. 

22.  He  then  separates  (the  husked  grains  from 
the  unhusked),  with  the  text  (Va^.  S.  I,  i6  f ):  '  May 
the  wind  separate  you  !'  For  it  is  that  wind  (which 
is  produced  by  the  winnowing)  which  here  purifies 
(or  blows,  pavate);  and  it  is  the  wind  that  separates 
everything  here  (on  earth)  that  undergoes  separation : 
therefore  it  also  separates  here  those  (two  kinds  of 
grain)  from  each  other.  Now  when  they  are  under- 
going this  process,  and  whilst  he  is  separating^  (the 
husked,  so  as  to  drop  them  into  a  pot), — 

^  He  puts  them  into  the  central  one  of  the  potsherds  for  the 
Agni  cake,  and  throws  them  on  the  utkara,  or  heap  of  rubbish 
(cf.  p.  25,  note  i).  Schol.  on  Katy,  ;5'r.  II,  4,  19.  Before  he  pro- 
ceeds with  his  work,  he  has  to  touch  water;  cf  p.  2,  note  2. 

'^  He  separates  them  whilst  holding  the  mouth  of  the  winnowing 
basket  sideways  or  horizontally,  and  makes  the  husked  ones  fall 
into  the  pot.  Schol.  on  Katy.  ^r.  II,  4,  20.  According  to  the  Pad- 
dhati,  he  now  puts  the  unhusked  once  more  into  the  mortar  and 
threshes  them  again,  and  then  pouring  them  back  into  the  basket, 
repeats  the  same  process. 


-^2  .SATAPATHA-BRAHMAiVA. 


J 


23.  He  addresses  (those  in  the  pot)  thus  (Vd^.  S. 
I,  16  g):  'May  the  divine  Savitrz,  the  golden- 
handed,  receive  you  with  a  flawless^  hand!'  By  this 
he  says:  'May  they  be  well  received!'  He  then 
cleans  them  thrice  - ;  for  threefold  is  the  sacrifice. 

24.  Here  now  some  clean  them  with  the  formula: 
*  For  the  gods  get  clean !  for  the  gods  get  clean !' 
But  let  him  not  do  so  :  for  this  oblation  is  intended 
for  some  particular  deity ;  and  if  he  were  to  say, 
'  For  the  eods  eet  clean ! '  he  would  make  it  one 
intended  for  all  the  deities,  and  would  thereby  raise 
a  quarrel  among  the  deities.  Let  him  therefore  do 
the  cleaning  silently ! 

Second  Adhyaya.     First  Brahmaa^a. 

A 

1.  Now  the  one  (viz.  the  Agnidhra)  puts  the 
potsherds  on  (the  Garhapatya  fire);  the  other  (viz. 
the  Adhvaryu)  the  two  mill-stones  (on  the  black 
antelope  skin) :  these  two  acts  are  done  simulta- 
neously. The  reason  why  they  are  done  simul- 
taneously (is  this)  : 

2.  The  head  of  this  sacrifice  is  (represented  by) 
the  rice-cake":  for  those  potsherds  (kapala),  no 
doubt,  are  to  this  (rice-cake)  what  the  skull  bones 
(kapala)  are  to  the  head,  and  the  ground  rice  is 

^  Viz.  with  the  fingers  joined  together  so  as  not  to  allow  any 
grains  to  fall  to  the  ground.    Mahidh. 

2  By  removing  the  minute  husks  and  grains  (k  a «  a)  he  makes  the 
husked  grains  (tawa'ula)  free  from  dust  and  shiny  (this  is  apparently 
done  by  repeated  winnowings).    Schol.  on  Katy.  St.  II,  4,  22. 

^  This  idea  was  no  doubt  suggested  by  the  derivation  of  the 
word  puro^aj  (rice-cake),  from  puras,  'before,  in  front,  at  the 
head,'  and  da^-,  'to  offer'  (see  I,  6,  2,  5);  the  double  meaning  of 
kapala  (shell  or  cup  and  skull)  being  made  use  of  to  complete 
the  simile. 


I    KAiVDA,    2  ADHYAYA,   I  BRAHMAA^A,   5.  33 

nothing  else  than  the  brain.  Now  this  (combination 
of  skull  and  brain)  certainly  forms  one  limb  :  '  Let 
us  put  that  (which  is)  one  together !  Let  us  make  it 
one!'  thus  they  think ;  and  therefore  the  two  acts 
are  done  simultaneously. 

3.  He  who  puts  the  potsherds  on  (the  fire),  takes 
the  shovelling-stick  (upavesha),  with  the  text  (Va^-. 
S.  I,  17a):  'Bold  (dhrtsh^i)  art  thou!'  For  since 
with  it  he,  as  it  were,  attacks  the  fire  boldly,  there- 
fore it  is  called  dhr/sh/i\  And  since  with  it  he 
touches  (the  coals)  at  the  sacrifice,  since  with  it  he 
attends  to  (upa-vish)  this  (Garhapatya  fire),  there- 
fore it  is  called  upavesha. 

4.  With  it  he  shifts  the  coals  to  the  fore-part^ 
(of  the  khara  or  hearth-mound),  with  the  text  (Va^. 
S.  I,  17b):  *0  fire!  cast  off  the  fire  that  eateth 
raw  flesh  !  drive  away  the  corpse-eating  one  ! '  For 
the  raw  flesh-eating  (fire)  is  the  one  with  which  men 
cook  what  they  eat ;  and  the  corpse-eating  one  is 
that  on  which  they  burn  (the  dead)  man  :  these  two 
he  thereby  expels  from  it  (the  Garhapatya). 

5.  He  now  pulls  toward  himself^  one  coal,  with 
the  text  (Vaf.  S.  I,  17c):  '  Bring  hither  that  (fire) 
which  maketh  offerings  to  the  gods!'  He  thinks: 
'  On  that  (fire),  which  makes  offerings  to  the  gods,  we 

^  The  upavesha,  or  dhrz'sh/i,  is  made  of  fresh  vara7za  or 
palaja  wood,  a  cubit  (aratni)  or  span  (vitasti)  long;  one  of  its  ends 
having  the  shape  of  a  hand  (hastakrz'ti),  to  serve  as  a  coal  shovel; 
cf.  Mahidh.  and  Schol.  on  Katy.  I,  3,  36;  II,  4,  26.  Dhri'shfi  is 
apparently  derived  from  the  root  dhr/sh/  to  be  bold.' 

^  The  burning  coals  have  been  hitherto  lying  on  the  western 
side  of  the  Garhapatya  hearth,  and  as  this  side,  which  has  been 
well  heated  by  this  time,  will  be  used  for  the  potsherds  to  be  put  on, 
he  shifts  the  coals  to  the  eastern  or  fore-part  of  the  hearth. 

^  Viz.  to  the  centre  of  the  cooking-place. 

[12]  D  • 


34  SATAVATllA-BRAinh^NA. 

will  cook  the  oblations!  on  that  one  we  will  perform 
the  sacrifice!'  and  for  this  reason  he  pulls  (one  of 
the  coals)  toward  himself. 

6.  On  it  he   places  the  central  potsherd  ^     For 

^  In  Ya^fiika  Deva's  commentary  on  Katy.  II,  4,  37,  full  explana- 
tions are  given  regarding  the  manner  of  arranging  the  potsherds 
(k  a  pal  as)  on  which  the  sacrificial  cakes  are  spread,  and  which 
vary  in  number  and  shape.  The  Adhvaryu  is  first  to  describe 
a  circle,  the  diameter  of  which  is  six  ahgulas  (an  ahgula  or 
thumb's  breadth  =  about  f  inch).  This  circle  he  then  divides  into 
three  parts  by  drawing  across,  from  west  to  east,  two  parallel  lines 
at  a  distance  of  two  ahgulas  from  one  another,  so  as  to  make  the 
two  outer  (or  southern  and  northern)  segments  of  equal  size.  The 
middle  division  he  then  covers  with  three  equal  square  potsherds 
(measuring  two  ahgulas  on  each  side),  by  laying  down  first  the 
central  one,  then  the  one  behind  or  west  of  it,  and  lastly  the  front 
or  eastern  one.  He  then  lays  down  another  (the  fourth)  south  of 
the  first  or  central  one ;  after  which  he  divides  the  still  remaining 
potsherds  equally  between  the  southern  and  the  northern  segments, 
or,  in  case  of  that  number  being  uneven,  assigns  the  odd  potsherd 
to  the  southern  division.  Thus,  in  the  present  case,  where  in  the 
first  place  a  cake  on  eight  potsherds  is  to  be  offered  to  Agni; 
after  laying  down  the  three  intermediate  ones  and  the  fourth,  or 
central  one  of  the  southern  division,  he  divides  the  remaining  four 
equally  between  the  southern  and  northern  segments,  beginning, 
in  laying  them  dov/n,  in  the  soutli-east  corner,  and  moving  around 
from  right  to  left,  so  as  to  end  in  the  north-east.  Similarly  in  the 
case  of  the  cake  on  eleven  potsherds  for  Agnishomau,  after 
laying  down  the  first  four  potsherds,  he  assigns  four  of  the  re- 
maining seven  to  the  southern,  and  three  to  the  northern  division. 
Thus  with  cakes  requiring  an  uneven  number  of  potsherds,  the 
number  of  those  of  the  southern  division  exceeds  that  of  the  nor- 
thern one  by  two ;  and  in  the  case  of  an  even  number,  by  one 
only.  This  is  the  rule  applying  to  cakes  requiring  at  least  six 
potsherds.  When  one  potshertl  only  is  required,  it  is  to  be  of  the 
size  of  a  hand ;  when  two,  they  are  to  form  a  circle  divided  into 
two  equal  parts  by  a  line  drawn  from  south  to  north ;  when  three, 
the  circle  is  divided  into  three  sections  from  south  to  north ;  when 
four  or  five,  it  is  divided  into  two  halves  from  west  to  east ;  and  in 
the  one  case  three  potsherds  are  placed  in  the  southern  and  one 
(of  half-moon  shape)  in  the  northern  half;  in  the  other  case  three 
in  the  northern  and  two  in  the  southern  division.     The  potsherds, 


I    KAA^DA,   2  ADHYAYA,   I   BRAHMAiVA,   7.  35 

the  gods,  when  they  were  performing  sacrifice,  were 
in  fear  of  a  disturbance  from  the  Asuras  and 
Rakshas.  They  were  afraid  lest  those  evil  spirits, 
the  Rakshas,  might  rise  from  below  them.  Now 
Agni  (fire)  is  the  repeller  of  the  Rakshas,  and  for 
this  reason  he  thus  places  (the  potsherd)  on  it. 
The  reason  why  it  is  just  this  (coal)  and  no  other 
(on  which  the  potsherd  is  put)  is,  that  this  one, 
having  been  consecrated  by  the  (above)  sacrificial 
formula,  is  sacrificially  pure  :  that  is  why  he  places 
the  central  potsherd  on  it. 

7.  He  puts  it  on,  with  the  text  (Vaf.  S.  I,  17  d) : 
'Thou  art  firm;  make  thou  the  earth  firm!'  For 
under  the  form  of  the  earth  he  renders  this  same 
(sacrifice)  firm  ;  by  it  he  chases  away  the  spiteful 
enemy.  He  adds :  '  Thee,  devoted  to  the  brah- 
man, devoted  to  the  kshatra,  devoted  to  the 
(sacrificer's)  kinsmen,  I  put  on  for  the  destruction  of 
the  enemy ! '  Manifold,  indeed,  are  the  prayers  for 
blessing  in  the  sacrificial  texts  (ya^us) :  by  this  one 
he  prays  for  the  priestly  and  military  orders,  those 
two  towers  of  strength  (virye,  energies)  ^  'Thee, 
devoted  to  the  (sacrificer's)  kinsmen,'  he  says,  be- 
cause kinsmen  mean  wealth,  and  wealth  he  thereby 
prays  for.  When  he  says,  '  I  put  thee  on  for  the 
destruction  of  the  enemy,'  whether  or  not  he  wishes 
to  exorcise,  let  him  say,  '  for  the  destruction  of  so 

though  mostly  irregular  in  shape,  must  always  exactly  fit  one 
another,  so  as  not  to  leave  any  space  between.  This  is  effected  by 
rubbing  the  edges.  The  cake  itself  is  to  be  of  the  shape  of  a 
tortoise ;  the  convex  shield,  or  carapace,  of  the  latter  consisting  of 
plates  arranged  in  a  somewhat  similar  way  as  the  potsherds  of  most 
cakes,  viz.  in  a  central  (dorsal)  and  two  lateral  sets. 

^  For  special  prayers  for  the  two  highest  castes,  in  the  Va^as. 
Sawh.,  cf.  Weber,  Ind.  Stud.  X,  27. 

D  2 


^6  .SATAPATIIA-BRAnMAiVA. 

and  so ! '  The  moment  it  (the  potsherd)  has  been 
put  down  (and  while  it  is  still  being  touched)  with 
the  (fore-)finger  of  his  left  hand, — 

8.  He  seizes  a  (second)  coal,  lest  the  evil  spirits, 
the  Rakshas,  should  in  the  meantime  rush  in  here. 
For  the  Brahman  is  the  repeller  of  the  Rakshas  ^ : 
hence,  the  moment  it  (the  potsherd)  has  been  put 
down  (and  while  it  is  still  being  touched)  with  the 
finger  of  his  left  hand, — 

9.  He  pushes  the  coal  on  it,  with  the  text  (Va^. 
S.  I,  18  a)  :  'Accept,  O  Agni,  this  holy  work  (brah- 
man)-!' He  says  this,  lest  the  evil  spirits,  the 
Rakshas,  should  rush  in  here  before  ;  for  Agni  is 
the  repeller  of  the  Rakshas  :  this  is  the  reason  why 
he  pushes  it  on  (the  potsherd). 

10.  He  then  puts  on  that  (potsherd)  which  is 
(to  stand)  behind  (or  west  of  the  first  or  central 
one),  with  the  text  (Vi^.  S.  I,  18  b) :  'A  support  art 
thou!  make  firm  the  aerial  region!'  Under  the 
form  of  the  atmosphere  he  makes  this  (sacrifice) 
firm;  by  this  he  chases  away  the  spiteful  enemy.  He 
adds  :  'Thee,  devoted  to  the  brahman,  devoted  to 
the  kshatra,  devoted  to  the  (sacrificer's)  kinsmen, 
I  put  on  for  the  destruction  of  the  enemy  i ' 

11.  He  then  puts  on  that  one  which  is  (to  stand) 
before  (i.  e.  east  of  the  first  potsherd),  with  the  text 
(Va^'.  S.  I,  18  c)  :  'A  stay  art  thou  !  do  thou  make 
firm  the  sky  ! '  Under  the  form  of  the  sky  he  makes 
this  same  (sacrifice)  firm  ;  by  it  he  chases  away  the 
spiteful  enemy.  He  adds  :  '  Thee,  devoted  to  the 
brahman,  devoted  to  the  kshatra,  devoted  to  the 
kinsmen,  I  put  on  for  the  destruction  of  the  enemy!' 

1  Cf.  I,  I,  4,  6. 

'-=  Mahidhara  admits  the  alternative  interpretation, 'Receive  (me) 
the  priest !' 


I  KANDA,  2  ADHYAYA,   I  BRAHMAiSTA,    1 3.  ^y 

12.  He  now  puts  on  the  one  that  is  (to  stand)  on 
the  right  (i.e.  south  of  the  first),  with  the  text  (Vd^.  S. 
I,  18  d)  :  '  For  all  the  regions  I  put  thee  on  !'  What 
fourth  (world)  there  is  or  is  not  beyond  these  (three) 
worlds,  by  that  indeed  he  thereby  chases  away  the 
spiteful  enemy.  Uncertain,  no  doubt,  is  what  fourth 
(world)  there  is  or  is  not  beyond  these  (three) 
worlds,  and  uncertain  also  are  all  those  regions ;  for 
this  reason  he  says,  '  For  all  the  regions  I  put  thee 
on!'  The  remaining  potsherds  he  puts  on  ^  either 
silently,  or  with  the  text  (Va^.  S.  I,  i8  e)  :  *  Layer- 
forming  are  ye !  heap-forming  are  ye  1 ' 

13.  He  then  covers  them  over  with  (hot)  coals, 
whilst  muttering  the  text  (Va^.  S.  I,  18  f):  'May 
ye  be  heated  with  the   heat  of  the  Bhrigus  and 

^  Viz.  dividing  them  in  the  manner  explained  at  p.  34,  note  i, 
and  beginning  (south)-east,  and  moving  around  from  left  to  right 
(i.  e.  following  the  course  of  the  sun).     Mr.  Ralph  Griffith  (Trans- 
lation of  the  Ramayan,  I,  p.  90)  has  compared  this  Hindu  rite  of 
pradakshi?/a   or  dakshi«ikara«a  with  the  Gaelic   deasil,  as 
described  in  the  following  passage  of  Sir  W.  Scott's  The  Two 
Drovers  :  ' "  But  it  is  Uttle  I  would  care  for  the  food  that  nourishes 
me,  or  the  fire  that  warms  me,  or  for  God's  blessed  sun  itself,  if 
aught  but  weel  should  happen  to  the  grandson  of  my  father.    So 
let  me  walk  the  deasil  round  you,  that  you  may  go  safe  out  into 
the  far  foreign  land,  and  come  safe  home."    Robin  Oig  stopped, 
half  embarrassed,  half  laughing,  and  signing  to  those  near  that  he 
only  complied  with  the  old  woman  to  soothe  her  humour.    In  the 
meantime  she  traced  around  him,  with  wavering  steps,  the  pro- 
pitiation, which  some  have  thought  has  been   derived  from  the 
Druidical  mythology.    It  consists,  as  is  well  known,  in  the  person, 
who  makes  the  deasil,  walking  three  times  round  the  person  who 
is  the  object  of  the  ceremony,  taking  care  to  move  according  to 
the  course  of  the  sun.'     Cf.  note  at  p.  45.     Note  also  the  etymolo- 
gical connection  between  dakshi«a  and  deiseil  (Old  Ir.  dessel, 
from  dess,  Gael,  deas,  south  or  right  side).    For  the  corresponding 
rite  (dextratio)  at  the  Roman  marriage  ceremonies  see  Rossbach, 
Romische  Ehe,  pp.  315,  316;  Weber,  Ind,  Stud.V,  p.  221. 


38  i'ATAPATHA-BRAHMAiVA. 

Arigiras^ !'  for  it  is  indeed  the  brightest  Hght,  that 
of  the  Bhr/q;us  and  Ahoiras.  He  covers  them  with 
the  view  that  '  they  shall  be  well  heated.' 

14.  Now  he  -  who  puts  the  two  mill-stones  on 
(the  black  antelope  skin),  (in  the  first  place)  takes 
up  the  black  antelope  skin,  with  the  text  (Va^.  S.  I, 
19) :  '  Bliss-bestowing  art  thou  ! '  He  shakes  it,  with 
the  text  (ib.) :  '  Shaken  off  is  the  Rakshas,  shaken 
off  are  the  enemies ! '  the  import  and  application  of 
which  is  the  same  (as  above,  I,  1,  4,  4).  He  spreads 
it  (on  the  ground)  with  the  neck-part  turned  towards 
west,  whilst  muttering  the  text  (ib.)  :  '  The  skin  of 
Aditi  (the  inviolate  or  boundless  earth)  art  thou  I 
MayAditi  acknowledge  (receive)  thee!'  the  import  (of 
this  formula)  being  the  same  (as  before,  I,  i,  4,  5). 

15.  He  then  puts  the  lower  mill-stone  on  it, 
with  the  text  (Vaf.  S.  1,19):  'A  rock-bowl  art  thou ! 
May  the  skin  of  Aditi  acknowledge  thee  ! '  for  it  is 
a  bowl  (dhisha?/a)  and  a  rock  too ;  and  by  saying, 
'  May  the  skin  of  Aditi  acknowledge  thee,'  he  esta- 
blishes an  understanding  between  it  and  the  black 
antelope  skin,  so  that  'they  will  not  hurt  each  other.' 
This  one  (the  lower  mill-stone)  represents  the  earth. 

16.  He  now  puts  upon  (the  west  side  of)  it  the 
wedge  ^  with  its  point  turned  towards  north,  whilst 

'  The  old  families  of  the  Bhrz'gus  and  Ahgiras  are  frequently 
mentioned  together,  and  often  also  in  conjunction  with  the  Athar- 
vans:  it  is  indeed  to  these  three  families  that  the  native  authori- 
ties attribute  the  texts  and  ritual  of  the  Atharva-veda,  or  fourth 
Veda,  which  is  generally  referred  to  in  the  later  Vedic  writings 
under  the  designation  Atharvahgirasas.  It  is  probable  that 
the  Bhrz'gu- Ahgiras  in  the  above  formula  of  the  Va^as.  Saw- 
hita  are  intended  as  equivalent  to  the  latter  term.  Cf.  Weber, 
Omina  et  Portenta,  p.  346. 

*  Viz.  the  Adhvaryu ;  cf.  I,  2,  1,1. 

^  According  to  the  corresponding  rule  of  Katyayana  (II,  5,  4) 


I    KANDA,  2  ADHYAYA,    I   BRAHMAiVA,   1 8.  39 

muttering  the  text  (Va^.  S.  I,  19)  :  '  The  stay  of 
the  sky  art  thou!'  that  is  to  say,  it  represents  the 
atmosphere ;  for  by  means  of  the  atmospheric 
region  those  two,  the  sky  and  the  earth,  are  firmly 
kept  asunder ;  and  for  this  reason  he  says,  '  The 
stay  of  the  sky  art  thou  ! ' 

17.  He  then  puts  the  upper  mill-stone  on  (the 
lower  one),  with  the  text  (Va^.  S.  I,  19)  :  'A  rock- 
born  bowl  art  thou !  May  the  rock  acknowledge 
thee ! '  For  this  one  being  smaller  is,  as  it  were,  the 
daughter  (of  the  lower  mill-stone)  ^ ;  for  this  reason 
he  calls  it  '  rock-born.'  '  May  the  rock  acknow- 
ledge thee ! '  he  says,  because  one  of  the  same  kin 
acknowledges  (receives  the  other) :  thereby  he  esta- 
blishes an  understanding  between  those  two  mill- 
stones, thinking  '  they  will  not  hurt  one  another ! ' 
This  one,  as  it  were,  represents  the  sky ;  (or)  the 
two  mill-stones  are,  as  it  were,  the  two  jaws,  and 
the  wxdge  is  the  tongue  :  that  is  why  he  beats 
(the  mill-stones)  with  the  wedge  ^,  for  it  is  with  the 
tongue  that  one  speaks. 

18.  He  now  pours  the  rice  on  (the  lower  stone), 
with  the  text  (Va^.  S.  I,  20):  'Grain  (dhanyam) 
art  thou  !  do  thou  gratify  (dhi)  ^  the  gods  ! '  for  it  is 

and  to  his  commentators  (and  Mahidhara  on  Va^.  S.  I,  19)  and 
the  Black  Yagur-veda,  he  does  not  lay  the  wedge  on  the  lower  mill- 
stone, but  inserts  it  under  the  west  or  back-part  of  the  stone,  so  as 
to  make  the  latter  incline  towards  east  and  to  steady  it. 

^  In  the  GobhiliyaGrzTiya-sutrall,  i,  16  the  upper  stone  is  similarly 
called  'the  son  or  child'  of  the  lower  one  [dr/shatputra],  which  the 
editor,  ^andrakanta,  interprets  as  'dr/shad  and  its  son;'  or  option- 
ally, 'the  son  of  the  dmhad.'  Cf.  Weber, Ind.  Stud.  V,  p.  305  note. 

2  See  I,  I,  4,  13. 

^  Mahidhara  derives  dhanya  from  the  root  dhi;  and  appa- 
rently allows  to  it  here  the  double  meaning  '  corn  or  grain,'  and 
'  that  which  satisfies  or  pleases.' 


40  S-ATAPATHA-BRAHMAiVA. 


grain ;    and    it   is  with   the   intention   '  that  it   may 
gratify  the  gods  '  that  the  rice-oblation  is  taken. 

19.  He  then  grinds  it,  with  the  text  (Va^.  S.  I, 
20) :  '  For  out-breathing  {I  grind)  thee  !  for  in-breath- 
ing thee !  for  through-breathing  (pervading  vital 
air)  ^  thee  !  May  I  impart  a  long  duration  to  the 
life  (of  the  sacrificer)  ^ ! '  He  pours  it  (the  ground 
rice  on  the  skin),  with  the  text  (ib.) :  '  INIay  the 
divine  Savitr/,  the  golden-handed,  receive  thee  with 
a  flawless  hand  M '  '  For  his  (the  sacrificer's)  eye 
(I  look  at)  theeM' 

20.  The  reason  why  he  thus  grinds  it,  is  that 
the  sacrificial  food  of  the  gods  is  living,  is  amr?ta 
(ambrosia,  or  not  dead)  for  the  immortals.  Now 
with  the  mortar  and  pestle,  and  with  the  two  mill- 
stones they  kill  this  rice-offering  (haviryaf  7'^a). 

21.  When  he  now  says  :  'For  out-breathing  thee  ! 
for  in-breathing  thee  ! '  he  thereby  again  imparts 
out-breathing  and  in-breathing  (to  it),  and  by  saying 
'  for  through-breathing  thee ! '  he  imparts  through- 
breathing  (to  it).  By  '  may  I  impart  a  long  duration 
to  the  life  !'  he  bestows  life  on  it.  By  'may  the  divine 
Savitr?',  the  croklen-handed,  receive  thee  with  a  flaw- 


^  On  the  three  kinds  of  breathing,  see  I,  i,  3,  2-3. 

2  According  to  Katyayana  (II,  5,  7)  and  INIahidhara,  this  last 
formula  ('  INIay  I,'  &c.)  should  be  joined  to  the  one  that  follows, 
and  pronounced  by  the  Adhvaryu  whilst  he  pours  the  ground  rice 
on  the  skin.  Mahidhara  interprets  it  thus :  '  I  put  thee,  (O  rice  ! 
on  the  black  antelope  skin)  for  (increasing)  the  life  (of  the  sacri- 
ficer)  with  a  view  to  a  long  continuance  (of  the  sacrificial  work);' 
or  '  I  place  thee  along  the  long  expanse  (i.  e.  the  skin)  for  ihy 
(the  rice's)  long  life  !' 

'  See  I,  I,  4,  23. 

*  Thus,  according  to  Katy.  or  INIahidh.,, whilst  he  looks  at  the 
ground  rice  on  the  skin. 


I  KANDA,  2   ADHYAYA,  I  BRAHMAA^A,  2  2.     4 1 

less  hand  ! '  he  says  :  *  May  they  be  well  received ! ' 
By  '  for  the  eye  thee ! '  he  bestows  eye-sight  on  it. 
Now  these  (attributes)  are  those  of  a  living  being ; 
and  thus  that  sacrificial  food  for  the  gods  is  indeed 
living,  is  amr^'ta  (ambrosia,  or  not  dead)  for  the  im- 
mortals. This  is  the  reason  why  he  thus  grinds  (the 
rice).  (Whilst)  they  are  grinding  the  (ground)  grains  \ 
(and  whilst)  they  are  heating  the  potsherds, — 

22.  Some  one  ^  pours  clarified  butter  (into  the 
aj^asthali,  or  butter-pot).  Now  whatever  oblation, 
in  being  taken,  is  announced  to  a  (particular)  deity, 
that  belongs  to  the  respective  deity,  that  he  takes 
with  a  special  prayer ;  but  in  taking  this  oblation, 
to  wit,  the  butter,  he  does  not  announce  it  to 
any  particular  deity,  and  therefore  takes  it  with  an 
undefined  formula,  viz.  with  (Va^.  S.  I,  20)  :  'Juice 
of  the  great  ones  art  thou  ! '  For  '  the  great  ones ' 
some  (take  to  be)  a  name  for  the  cows  ;  and  their 
juice  indeed  it  is  :  for  this  reason  he  says,  '  The 
juice  of  the  great  ones  art  thou!'  And  thus,  more- 
over, is  some  of  that  (butter)  taken  with  a  sacrificial 
formula:  and  for  this  reason  also  he  says,  'The  juice 
of  the  great  ones  art  thou  ! ' 


^  Piwshanti  pish/ani;  the  grinding  of  the  ground  or  grinding 
of  flour  (pish/a-pesha«a)  is  a  common  expression  in  later 
Sanskrit  for  doing  a  useless  work  ('  carrj'ing  owls  to  Athens,'  or 
'  coals  to  Newcastle  ').  In  the  present  passage,  however,  the  phrase 
has  to  be  understood,  according  to  Saya«a,  as  meaning  '  whilst 
they  (the  sacrificer's  people)  carry  on  the  work  of  grinding  begun 
by  the  Adhvaryu.' 

A 

^  The  Agnidhra  or  somebody  else,  according  to  Saya;'/a  ;  but 
according  to  the  Schol.  on  Katy.  II,  5,  9,  it  is  done  by  the  sacrificer 
himself,  who  thereupon  prepares  the  veda  or  bunch  of  sacrificial 
grass,  tied  in  the  middle,  and  cut  straight  at  each  end,  and  used 
for  sweeping,  &c.     Cf.  Katy.  I,  3,  21-22;  II,  5,  9. 


5ATAPATITA-ERAITMAi\rA. 


Second  BRAiiMAivA. 

1.  He  pours  (the  ground  rice)  into  that  which 
contains  the  strainers — viz.  into  a  dish  (patri)  on 
which  he  has  laid  the  two  strainers — with  the  text 
(Va^.  S.  I,  21) :  'At  the  impulse  of  the  divine  Savi- 
tri  I  pour  thee  out,  with  the  arms  of  the  A^vins,  with 
the  hands  of  Pushan  !'  The  import  of  this  formula 
is  the  same  (as  before,  I,  i,  2,  17). 

2.  He  now  sits  down  somewhere  inside  the  altar 
(vedi)  \  Then  some  one  (viz.  the  Agnidhra)  comes 
with  the  kneading-water-  and  brings  it  to  him.  He 
(the  Adhvaryu)  receives  it  through  the  strainers, 
with  the  text  (Vaf.  S.  I,  21):  'Let  the  waters 
mingle  with  the  plants ! '  for  thereby  the  water  unites 
with  the  plants,  viz.  with  the  ground  rice, — '  The 
plants  with  the  sap ! '  for  the  plants  thereby  unite 
with  the  sap ;  viz.  that  ground  rice  with  the  water, 
for  water  is  their  sap, — '  The  shining  (or  wealthy 
ones)  with  the  moving!'  for  the  shining  ones  are  the 
waters,  and  the  moving  ones  are  the  plants,  and 
these  two  are  thereby  mixed  together, — '  Let  the 
sweet  mingle  with  the  sweet!'  whereby  he  says,  'let 
the  savoury  be  mixed  with  the  savoury  !  * 

3.  He  then  mixes  (the  two)  together,  with  the 
text  (Va^.  S.  I,  22) :  '  For  generation  I  unite  thee!' 
for,  in  order  that  it  (the  dough  or  the  sacrificial  cake 
prepared  from  it)  may  bring  offspring  to  the  sacri- 

^  '  He  sits  down  (with  the  dish)  either  behind  the  cooking  fire, 
or  inside  the  altar,'  Katy.  II,  5,  11.  According  to  IMahadeva,  the 
former  alternative  is  the  one  favoured  by  the  Kawvas. 

'^  According  lo  Katy.  II,  5,  i,  the  kneading-water  (or  mixing- 
water,  upasar^ani)  has  been  put  on  the  (Garhapatya)  fire  (by 
the  Agnidh)  at  the  time  of,  or  previously  to,  the  spreading  of 
the  black  antelope  skin. 


I  KANDA,   1   ADHYAYA,  2  BRAHMAiV^A,  6.      43 

ficer,  for  his  prosperity,  for  food,  and  so  on, — for 
these  reasons  he  mixes  them  tocrether.  And  he  also 
mixes  them  together  with  the  intention  of  placing 
it  (the  dough)  on  (the  fire) :  hence,  in  order  that  it 
(the  sacrificial  cake)  may  be  produced  over  the  fire, 
for  that  purpose  also  he  mixes  them  together. 

4.  He  now  divides  it  into  two  halves,  if  there  be 
two  oblations  :  at  the  full-moon  sacrifice  there  really 
are  two  oblations.  He  then  touches  them, — where 
(by  so  doing)  he  would  not  again  mix  (the  two) 
together, —  with  the  (respective)  formulas  (Va^. 
S.  I,  22):  'This  to  Agni!'  'This  to  Agni-Soma!' 
Separately  indeed  they  take  that  sacrificial  food 
(from  the  cart)  in  the  first  place  ^ ;  then  they  thresh 
it  together,  then  they  grind  it  together,  then  he 
again  divides  it :  for  this  reason  he  thus  touches 
(them  separately).  The  one  (the  Adhvaryu)  now 
places  the  cake  over  (the  fire),  the  other  (the  Agnt- 
dhra)  puts  the  clarified  butter  on : 

5.  These  two  acts  are  done  simultaneously.  The 
reason  why  these  two  acts  are  done  simultaneously 
is  that  one  half  of  the  body  of  the  sacrifice  no  doubt 
is  that  butter,  and  the  other  half  is  this  rice-offering. 
'  That  half  and  this  half,  these  two  let  us  now  take 
to  the  fire!'  thus  (they  think):  for  this  reason  those 
two  acts  are  done  simultaneously,  and  thus  this  body 
of  the  sacrifice  is  joined  together. 

6.  That  one  (the  Agnidhra)  puts  the  butter  on, 
with  the  text  (Vaf.  S.  I,  22):  'For  sap — thee!'  When 
he  says  '  for  sap  thee ! '  he  says  it  for  the  sake  of 
rain ;  therefore  he  takes  it  off  again,  with  the  text 
(Va^.  S.  I,  30) :   '  For  juice — thee  ! '    What  juice  is 

^  See  I,  I,  2,  17  seq.,  especially  p.  17,  note  2. 


44  S-ATAPATHA-BRAHMAiVA. 

derived  (by  the   plants)  from  the  rain,  for  that  he 
says  this. 

7.  Now  he  (the  Adhvaryii)  puts  on  (adhi-vr/>) 
the  cake,  with  the  text  (Va^.  S.  I,  22):  '  Heat  (or  a 
hot  vessel,  gharma)  art  thou!'  whereby  he  makes  it 
(a  means  of)  sacrifice,  and  puts  it  on  in  the  same 
way  as  if  he  were  putting  the  (pravargya)  cauldron 
(gharma)^  on,  —  'Life-sustaining  (vi^vayus) !'  he 
adds,  whereby  he  obtains  life  (for  the  sacrificer). 

8.  He  spreads  it  (over  the  respective  potsherds), 
with  the  text  (Va^.  S.  I,  22):  'Spread  widely,  thou 
wide-spreading  one  !'  whereby  he  causes  it  to  spread. 
He  adds  :  '  May  thy  Lord  of  Sacrifice  spread  widely 
(prosper) ! '  Lord  of  Sacrifice,  namely,  is  the  sacri- 
ficer :  hence  it  is  for  the  sacrificer  that  he  thereby 
prays  for  blessing. 

9.  Let  him  not  make  it  too  broad ;  for  he  would 
make  it  a  human  (profane,  common  cake),  if  he  were 
to  make  it  (too)  broad.  Unlucky  for  (or,  excluded 
from)  the  sacrifice  indeed  is  that  one,  to  wit,  the 
common  (cake).     '  That  I  may  not  do  anything  that 


'  Gharma,  literally  'heat,'  is  also  the  technical  term  for  a  kind 
of  cauldron  (also  called  mahavira)  used  at  the  Prav'argya  cere- 
mony, a  preparatory  rite  of  the  Soma-sacrifice  :  the  empty  cauldron 
is  there  put  on  the  fire,  and  when  thoroughly  heated  (whence  its 
name),  fresh  milk  is  poured  into  it.  The  technical  phrase  for 
putting  on  the  cauMron  is  pra-vr/_g^,  from  which  pravargya  is 
derived ;  and  the  same  verb,  though  with  a  different  preposition 
(viz.  adhi-vr/^),  being  technically  used  for  the  putting  on  of 
the  sacrificial  cake,  this  verbal  coincidence  has  probably  suggested 
this  connection  of  the  two  ceremonies,  there  being  a  constant 
tendency  to  establish  some  kind  of  relation  between  ordinary 
offerings  and  the  Soma-sacrifice,  as  the  most  solemn  one;  cf.  Ill, 
4,  4,  i;  X,  2,  5,  3  seq. ;  Ait.  Br.  I,  18  seq.  Previously  to  the 
spreading  of  the  cake,  the  cinders  are  swept  off  from  the  potsherds 
with  the  grass-brush  (veda),  Ililleb.  p.  41,  note  7. 


I   KANDA,  2  ADHYAYA,  2  BRAHMAiVA,   1 3.  45 


is   unlucky  at   the   sacrifice/   thus   (he   thinks,   and) 
for  that  reason  he  should  not  make  it  too  broad. 

10.  And  some  now  say:  '  He  should  make  it  of 
the  size  of  a  horse's  hoof!'  But  who  knows  how 
large  is  a  horse's  hoof?  Let  him  make  it  of  such 
a  size  as  in  his  own  mind  he  does  not  think  would 
be  too  broad. 

11.  He  then  touches  it  over  with  water,  either 
once  or  three  times :  for  whatever  in  this  (rice- 
oftering)  they  either  injure  or  tear  asunder  in  the 
threshing  or  grinding  of  it,  that — water  being  (a  means 
of)  expiation  (or  purification) — he  thereby  expiates 
with  water,  that  is,  with  (the  means  of)  expiation; 
that  he  thereby  makes  good :  for  this  reason  he 
touches  it  over  with  water. 

12.  He  touches  it  over,  with  the  text  (Vd^.  S.  I, 
22) :  '  May  the  fire  not  injure  thy  skin ! '  for  on  the 
fire  he  is  now  going  to  heat  it :  '  May  that  (fire)  not 
injure  thy  skin!'  this  is  what  he  thereby  says. 

13.  He  now  carries  fire  round  it  ^  By  this  he 
encloses   it  with   an   unbroken  fence,   lest  the  evil 

^  The  paryagnikara?zam  consists  in  performing  prada- 
kshi/za  (see  p.  37,  note  i)  on  an  object  whilst  holding  a  fire-brand 
or  burning  coal ;  or  (according  to  the  Paddhati)  in  moving  one's 
hand,  which  holds  the  burning  coal,  round  the  oblation,  from 
left  to  right.  According  to  Katy.  II,  5,  22,  the  Adhvaryu  does  so 
on  the  present  occasion,  whilst  muttering  the  formula,  '  Removed 
is  the  Rakshas  !  removed  are  the  enemies!'  (Taitt.  S.  I,  i,  8,  i.) 
This  practice  ofparyagnikarawam  may  be  compared  with  the 
carrying  of  fire  round  houses,  fields,  boats,  &c.,  on  the  last  night 
of  the  year,  a  custom  which,  according  to  Mr.  A.  Mitchell  (The 
Past  in  the  Present,  p.  145),  still  prevails  in  some  parts  of  Scot- 
land, and  which  he  thinks  is  probably  a  survival  of  some  form  of 
fire-worship,  and  intended  to  secure  fertility  and  general  prosperity. 
The  obvious  meaning  of  the  ceremony  would  seem  to  be  the 
warding  off  of  the  dark  and  mischievous  powers  of  nature. 


46  DATAPATH  A-BRAHMAiVA. 

spirits,  the  Rakshas,  should  seize  upon  it;  for  Agn'i 
(fire)  is  the  repeller  of  the  Rakshas :  this  is  the 
reason  why  he  carries  fire  round  it. 

14.  He  bakes  ^  it,  with  the  text  (Va^.  S.  I,  22): 
'  Let  the  divine  (or  God)  Savitr/  bake  thee ! '  for  it 
is  not  a  man  that  bakes  it,  but  a  god  it  is :  therefore 
it  is  the  God  Savitr2  that  bakes  it  2.  He  adds  :  '  In 
the  highest  heaven  !'  He  means  to  say  '  among  the 
gods,'  when  he  says  'in  the  highest  heaven.'  He 
touches  it :  'I  will  ascertain  whether  it  is  done ! ' 
thus  (he  thinks,  and)  for  that  reason  he  touches  it. 

15.  He  touches  it,  with  the  text  (Va^.  S.  I,  23): 
'Be  not  afraid!  shrink  not !'  He  thereby  says  :  'Do 
not  thou  be  afraid,  do  not  thou  shrink,  because  I.  a 
man,  touch  thee  that  art  not  human ! ' 

1 6.  When  it  is  done,  he  covers  it  over  (with  hot 
ashes)  :  '  Lest  the  evil  spirits,  the  Rakshas,  should 
espy  it,'  thus  (he  thinks) ;  and  '  Lest  it  should  lie, 
as  it  were,  naked  and  despoiled ! '  thus  also  (he 
thinks) : — that  is  the  reason  why  he  covers  it  over. 

17.  He  covers  it  over,  with  the  text  (Va^.  S.  I, 
23):  'May  the  sacrifice  not  be  liable  to  languish, 
nor  the  sacrificer's  race  liable  to  languish  ! '  '  That 
the  sacrifice  or  the  sacrificer  may  not  lano;-uish  after 
this,  when  I  cover  this  over,'  thus  (he  thinks,  and) 
for  this  reason  he  covers  it  over  in  this  manner 
(i.  e.  with  the  above  text). 


'  On  the  upper  side  it  is  baked  by  burning  straw  put  on  or  held 
over  it,  whereby  it  takes  a  crust  {ivz.^;  'skin').    Schol.  on  Katy. 

n,  5, 23. 

^  With  the  name  of  no  other  God  the  epithet  deva  ('  shining,' 
'God')  is  so  frequently  used  as  with  that  of  Savitr?':  hence, 
according  to  the  author's  reasoning,  it  is  he  that  must  be  intended, 
whenever  a  god  not  otherwise  specified  is  alluded  to. 


I    KANDA,  2  ADHYAYA,  3  BRAHMAiVA,   2.  47 

18.  He  then  pours  out  for  the  Aptya  deities  the 
water  with  which  the  dish  has  been  rinsed  and 
that  in  which  he  has  washed  his  fingers  ^  The 
reason  why  he  pours  it  out  for  the  Aptyas  (is  this) : 

Third  BRAHMAiVA. 
The  Preparation  of  the  Altar. 

1,  Fourfold,  namely,  was  Agni  (fire)  at  first.  Now 
that  Agni  whom  they  at  first  chose  for  the  office 
of  Hotri  priest  passed  away.  He  also  whom  they 
chose  the  second  time  passed  away.  He  also  whom 
they  chose  the  third  time  passed  away  2.  There- 
upon the  one  who  still  constitutes  the  fire  in  our  own 
time,  concealed  himself  from  fear.  He  entered  into 
the  waters.  Him  the  gods  discovered  and  brought 
forcibly  away  from  the  waters.  He  spat  upon  the 
waters,  saying,  '  Bespitten  are  ye  who  are  an  unsafe 
place  of  refuge,  from  whom  they  take  me  away 
against  my  will ! '  Thence  sprung  the  Aptya  deities, 
Trita,  Dvita,  and  Ekata. 

2.  They  roamed  about  with  Indra,  even  as  now- 
adays a  Brahman  follows  in  the  train  of  a  king. 
When  he  slew  Vij-varupa,  the  three-headed  son  of 
Tvash/r/,  they  also  knew  of  his  going  to  be  killed; 
and  straightway  Trita  slew  him.  Indra,  assuredly, 
was  free  from  that  (sin),  for  he  is  a  god  ^. 


^  The  washing  of  the  fingers  and  the  dish,  and  has  taken  place 
after  the  putting  on  and  touching  over  of  the  cake,  and  before  the 
paryagnikarawam  is  performed. 

^  In  I,  3,  3,  13-16,  the  three  former  Agnis  (or  the  three  brothers 
of  Agni,  ace.  to  Mahidh.,  Va^.  S.  II,  2)  are  said  to  have  fled  from 
fear  of  the  thunderbolt,  in  the  shape  of  the  v ash  a/  formula. 

^  Cf.  I,  6,  3,  I  seq.  In  the  Taitt.  Sa/;/h.  II,  5,  i,  i,  Vijvarupa, 
the  Tvash/ra,  is  said  to  have  been  a  sister's  son  of  the  Asuras,  and 


48  ^-ATAPATIIA-BRAIIMAJVA. 

3.  And  the  people  thereupon  said  :  '  Let  those  be 
o-iiilty  of  the  sin  who  knew  about  his  going  to  be 
killed!'  'How?'  they  asked.  'The  sacrifice  shall 
wipe  It  off  upon  (shall  transfer  it  to)  them  !'  they  said. 
Hence  the  sacrifice  thereby  wipes  off  upon  them 
(the  guilt  or  impurity  incurred  in  the  preparation  of 
the  offering),  when  they  pour  out  for  them  the  water 
with  which  the  dish  has  been  rinsed,  and  that  in 
which  he  (the  Adhvaryu)  has  washed  his  fingers. 

4.  And  the  Aptyas  then  said  :  '  Let  us  make  this 
pass  on  beyond  us!'  'On  whom?'  they  asked. 
'  On  him  who  shall  make  an  offering  without  a 
dakshi?^a  (gift  to  the  officiating  priests)!'  they  said. 
Hence  one  must  not  make  an  offering  without  a  da- 
kshi^^a;  for  the  sacrifice  wipes  (the  guilt)  off  upon 
the  Aptyas,  and  the  Apt)^as  wipe  it  off  upon  him 
who  makes  an  offering  without  a  dakshi^za. 

5.  Thereupon  the  gods   ordained  this  to  be  the 

house-priest  (pur  o  hit  a)  to  the  gods,  and  to  have  been  killed  by 
Indra,  because  he  had  secretly  contrived  to  let  the  oblations 
go  to  the  Asuras,  instead  of  to  the  gods.  Thus  by  killing  him, 
Indra  (or  Trita,  according  to  our  version  of  the  legend)  became 
guilty  of  that  most  hideous  crime,  the  brahmahatya,  or  killing 
of  a  Brahmawa.  Trita,  the  Aptya  (i.e.  probably  'sprung 
from,  or  belonging  to  the  ap,  or  waters  of  the  atmosphere'), 
seems  to  have  been  a  prominent  figure  of  the  early  Indo- 
Iranian  mythology,  the  prototype,  in  many  respects,  of  Indra,  the 
favourite  god  of  the  Vedic  hymns.  The  notion  of  wishing  evil  and 
misfortune  away  to  Trita,  or  far,  far  away,  is  a  familiar  one  to  the 
Vedic  bards.  The  name  Traitana  also  occurs  once  in  Rig-veda 
(I,  158,  5),  though  in  a  rather  dark  passage.  On  the  connection 
between  Trita  (?  Traitana)  and  the  Iranian  Thraetona  (Feridun), 
son  of  Athvya,  see  E.  Burnouf,  Journ.  Asiat.  V.  120;  R.  Roth, 
Zeitschr.  d.  Deutsch.  Morg.  Ges.  II,  p.  216  seq.  Dvita  (the  second) 
and  Ekata  are  no  doubt  later  abstractions  suggested  by  the 
etymology  of  the  name  Trita  (the  third),  although  the  former, 
Dvita,  occurs  already  in  the  Vedic  hymns. 


I    KAiVDA,   2  ADHYAYA,   3  BRAHMAA^A,  5.  49 

dakshi;/a  at  the  new-  and  full-moon  sacrifices,  to 
wit,  the  Anvaharya  mess  of  rice^,  'lest  the  obla- 
tion should  be  without  a  dakshi;2a.'  That  (rinsing 
water)  he  pours  out  (for  each  Aptya)  separately  :  thus 
he  avoids  a  quarrel  among  them.  He  makes  it  hot 
(previously)^ :  thus  it  becomes  boiled  (drinkable)  for 
them.  He  pours  it  out  with  the  formulas,  '  For 
Trita  thee  !'  '  For  Dvita  thee  !'  *  For  Ekata  thee  !' 
— Now  it  is  as  an  animal  sacrifice  that  this  sacri- 
ficial cake  is  offered  ^ 

^  The  Anvaharya  consists  of  boiled  rice  prepared  from  the 
rice-grains  that  remain  after  the  sacrificial  cakes  have  been  pre- 
pared. It  is  put  on  the  Dakshiwa  fire  by  the  Adhvaryu  for 
cooking  after  covering  over  the  cakes  and  pouring  out  the  water. 
Katy.  II,  5,  27.  Sayawa  explains  the  term  as  'that  which  takes 
away  (anva-hr/)  from  the  sacrificer  the  guilt  incurred  by  mistakes 
during  the  sacrifice ;'  but  the  St.  Petersburg  Dictionary  offers  the 
more  probable  explanation  of  it  as  '  that  which  serves  to  supple- 
ment (anva-hr/)  the  sacrifice.' 

"^  According  to  Sayawa  '  he  makes  the  poured-out  water  hot 
with  a  coal.'  Katyayana  (II,  5,  26)  and  his  commentators,  on  the 
other  hand,  supply  the  following  particulars  :  '  Having  heated  (with 
straw  lighted  in  the  Garhapatya)  the  water  which  has  been  used 
for  washing  the  dish  and  hands,  he  pours  it  out  for  the  Aptyas 
(from  east  to  west  into  three  lines  drawn  with  the  wooden  sword 
from  west  to  east,  north  of  the  sacrificial  ground)  in  such  a  manner 
that  it  does  not  flow  together,  with  the  formulas,  "  For  Trita  thee  1" 
&c.,  respectively.' 

^  That  is  to  say,  the  sacrificial  cake  is  a  substitute  or  symbol 
(pratima)  for  the  animal  sacrifice  (as  this  it  would  seem  was  ori- 
ginally a  substitute  for  the  human  sacrifice)  by  which  the  sacrificer 
redeems  himself  from  the  gods.  Cf.  6'at.  Br.  XI,  i,  8,  3  ;  Taitt.  Br. 
Ill,  2,  8,  8.  The  initiation  (diksha)  of  the  sacrificer  constitutes 
his  consecration  as  the  victim  at  the  animal  sacrifice  (^at.  Br.  XI, 
7,1,3;  Ait.  Br.  II,  3  ;  9 ;  11 ;  Taitt.  Br.  II,  2,  82  ;  T.  S.  VI,  i,  1 1, 
6 ;  Kaush.  Br.  X,  3 ;  XI,  8),  or  as  the  sacrificial  food  at  the  havir- 
ya^wa  (^at.  Br.  Ill,  3,  4,  21 ;  Taitt.  Br.  Ill,  2,  8,  9),  or  as  the  horse 
at  the  horse-sacrifice  (Taitt.  Br.  Ill,  9,  17,  4-5),  &c.  See,  also, 
Taitt.  S.VII,  2,  10,  4;  YAth.  34,  11,  where  it  is  said  that  one  must 

[12]  E 


50  .SATAPATIIA-BRAIIMAA'A. 

6.  At  first,  namely,  the  gods  offered  up  a  man  as 
the  victim  \  When  he  was  offered  up,  the  sacrificial 
essence  went  out  of  him.  It  entered  into  the  horse. 
They  offered  up  the  horse.  When  it  was  offered 
up,  the  sacrificial  essence  went  out  of  it.  It  entered 
into  the  ox.  They  offered  up  the  ox.  When  it  was 
offered  up,  the  sacrificial  essence  went  out  of  it.  It 
entered  into  the  sheep.  They  offered  up  the  sheep. 
When  it  was  offered  up,  the  sacrificial  essence  went 
out  of  it.  It  entered  into  the  goat.  They  offered 
up  the  goat.  When  it  was  offered  up,  the  sacrificial 
essence  went  out  of  it. 

7.  It  entered  into  this  earth.  They  searched  for 
it,  by  digging.  They  found  it  (in  the  shape  of)  those 
two  (substances),  the  rice  and  barley  :  therefore  even 
now  they  obtain  those  two  by  digging ;  and  as  much 

not  perform  the  dvadajaha  for  any  one,  since  in  having  to  eat  of 
the  victim,  the  cake,  &c.,  one  would  eat  the  sacrificer's  own  flesh, 
&c.  Cf.  Weber,  Ind.  Streifen,  I,  p.  73.  In  accordance  with  these 
notions  it  would  seem  that  man  originally  sacrificed  his  equal,  as 
the  best  substitute  for  his  own  self;  and  that,  as  advancing  civilisa- 
tion rendered  human  sacrifices  distasteful,  the  human  victim  was 
supplied  by  domestic  animals,  ennobled  by  constant  contact  with 
man  ;  and  finally  by  various  materials  of  human  diet. 

^  On  this  legend  and  the  one  in  the  Ait.  Br.  II,  8,  but  slightly 
differing  from  ours,  see  Max  INIuller's  History  of  Ancient  Sanskrit 
Literature,  p.  420;  A.Weber's  Ind.  Streifen,  I,  p.  55;  Haug's 
Transl.  of  the  Ait.  Br.  p.  90 ;  J.  Muir's  Original  Sanskrit  Texts,  IV, 
p.  289  note.  Professor  INIax  IMiiller  remarks:  'The  drift  of  this 
story  is  most  likely  that  in  former  times  all  these  victims  had  been 
offered.  We  know  it  for  certain  in  the  case  of  horses  and  oxen, 
though  afterwards  these  sacrifices  were  discontinued.  As  to  sheep 
and  goats,  they  were  considered  proper  victims  to  a  still  later  time. 
When  vegetable  offerings  took  the  place  of  bloody  victims,  it  was 
clearly  the  wish  of  the  author  of  our  passage  to  show  that,  for 
certain  sacrifices,  these  rice-cakes  were  as  efficient  as  the  flesh  of 
animals.'     Cf.  also  II,  i,  4,  3. 


I    KAiVDA,   2  ADHYAYA,   3  BRAIIMAiVA,  9.  5 1 

efficacy  as  all  those  sacrificed  animal  victims  would 
have  for  him,  so  much  efficacy  has  this  oblation  (of  rice 
&c.)  for  him  who  knows  this.  And  thus  there  is  in  this 
oblation  also  that  completeness  which  they  call  '  the 
fivefold  animal  sacrifice.' 

8.  When  it  (the  rice-cake)  still  consists  of  rice- 
meal,  it  is  the  hair\  When  he  pours  water  on  it,  it 
becomes  skin  ^.  When  he  mixes  it,  it  becomes  flesh  : 
for  then  it  becomes  consistent ;  and  consistent  also 
is  the  flesh.  When  it  is  baked,  it  becomes  bone  :  for 
then  it  becomes  somewhat  hard ;  and  hard  is  the  bone. 
And  when  he  is  about  to  take  it  off  (the  fire)  and 
sprinkles  it  with  butter,  he  changes  it  into  marrow. 
This  is  the  completeness  which  they  call  'the  five- 
fold animal  sacrifice.' 

9.  The  man  (purusha)  whom  they  had  offered  up 
became  a  mock-man  (kim-purusha^).  Those  two, 
the   horse  and  the   ox,   which   they  had  sacrificed. 


^  According  to  Saya;za,  because,  like  the  hair  of  the  victim,  the 
particles  of  the  ground  rice  are  minute  and  numerous.  According 
to  Ait.  Br.  II,  9,  on  the  other  hand,  the  awn  or  beard  of  the  rice 
represents  the  hair ;  the  husks  the  skin  ;  the  minute  particles  of 
chaff  removed  by  the  final  winnowings,  the  blood  ;  the  ground  rice 
the  flesh ;  and  '  whatever  other  substantial  part  is  in  the  rice '  are 
the  bones  of  the  victim. 

^  '  Because  it  becomes  as  flexible  as  skin,'  Sayawa. 

*  It  is  doubtful  what  particular  kind  of  being  the  term  kim pu- 
rusha (depraved  man)  is  here  intended  to  denote.  The  authors 
of  the  St.  Petersburg  Dictionary,  whom  Professor  Weber  follows 
(Ind.  Stud.  IX,  246),  take  it  (probably  correctly)  to  denote 
'  a  monkey.'  Professor  Haug,  on  the  other  hand,  in  his  transla- 
tion of  the  corresponding  passage  in  the  Ait.  Br.  II,  8,  thinks  'the 
author  very  likely  meant  a  dwarf,'  whilst  Professor  Max  JNIiiller 
(History  of  Ancient  Sanskrit  Literature,  p.  420)  translates  it  by 
'  a  savage.'  Perhaps  one  of  the  species  of  apes  which  particularly 
resemble  man,  is  intended  by  it.  Cf.  Weber,  Omina  et  Portenta, 
P-  356. 


E    2 


52  5ATAPATHA-BRAHMAiVA. 

became  a  bos  gaums  and  a  gayal  (bos  gavaeus) 
respectively.  The  sheep  which  they  had  sacrificed, 
became  a  camel.  The  goat  which  they  had  sacri- 
ficed, became  a  i"arabha^  For  this  reason  one  should 
not  eat  (the  flesh)  of  these  animals,  for  these  animals 
are  deprived  of  the  sacrificial  essence  (are  impure). 

Fourth  BRAHMAiVA. 

1.  When  Indra  hurled  the  thunderbolt  at  Vr/tra, 
that  hurled  one  became  fourfold.  Of  (three  parts 
of)  it  the  wooden  sword  (sphya)  represents  one-third 
or  thereabouts,  the  sacrificial  post  one-third  or  there- 
abouts, and  the  chariot  one-third  or  thereabouts.  That 
piece,  moreover,  with  which  he  struck  him,  was  broken 
off  (srz)  ;  and  on  falling  down  it  became  an  arrow 
(^•ara) :  hence  the  designation  arrow,  because  it  was 
broken  off.  And  in  this  way  the  thunderbolt  became 
fourfold. 

2.  In  consequence  of  this,  the  priests  make  use  of 
two  (of  these  pieces)  at  the  sacrifice,  and  men  of  the 
military  caste  (ra^anyabandhu)  also  make  use  of 
two  of  them  in  battle :  viz.  the  priests  make  use  of  the 
sacrificial  post  and  the  wooden  sword,  and  the  men  of 
the  military  caste  of  the  chariot  and  the  arrow. 

3.  Now  when  he  takes  up  the  wooden  sword^,  he 
raises  that  thunderbolt  against  the  wicked,  spiteful 
enemy,  even  as  Indra  at  that  time  raised  the  thunder- 
bolt against  Vmra  :  that  is  the  reason  why  he  takes 
the  wooden  sword. 

4.  He  takes  it,  with  the  text  (Va^.  S.  I,  24) :  'At 
the  impulse  of  the  divine  Savitr/,  I  take  thee  with 

'  A  fabulous  kind  of  deer  wilh  eight  legs,  which  was  supposed 
to  kill  elephants  and  lions. 
'  See  note  on  I,  i,  2,  8. 


I    KANDA,  2  ADHYAYA,  4  BRAHMAi\7A,   7.  53 


the  arms  of  the  A^vins,  with  the  hands  of  Piishan  ; 
thee  that  performs  sacred  rites  to  the  gods !'  Savitrz, 
namely,  is  the  impeller  of  the  gods  :  thus  he  thereby 
takes  that  (wooden  sword)  as  one  impelled  by  Savitr/. 
'  With  the  arms  of  the  A^vins,'  he  says,  because  the 
Aj-vins  are  the  two  Adhvaryu  priests  (of  the  gods) : 
with  their  arms  he  therefore  takes  it,  not  with  his  own. 
Pushan  is  distributer  of  portions  (to  the  gods) :  with 
his  hands  he  therefore  takes  it,  not  with  his  own;  for 
it  is  the  thunderbolt,  and  no  man  can  hold  that :  he 
thus  takes  it  with  (the  assistance  of)  the  gods. 

5.  'I  take  (thee)  that  performs  sacred  rites  to  the 
gods,'  he  says,  because  a  sacred  rite  means  a  sacrifice : 
'  that  performs  sacrifices  to  the  gods,'  he  thereby  says. 
After  taking  it  in  his  left  hand  and  touching  it  with 
his  right,  he  murmurs — by  what  he  murmurs  he 
makes  it  sharp, — 

6.  He  murmurs  (Va^.  S.  I,  24) :  '  Thou  art  Indra's 
right  arm  !'  for  Indra's  right  arm  no  doubt  is  the  most 
powerful  one,  and  for  that  reason  he  says :  '  Thou  art 
Indra's  right  arm !'  *  The  thousand-spiked,  hundred- 
edged  !'  he  adds,  for  a  thousand  spikes  and  a  hundred 
edges  had  that  thunderbolt  which  he  hurled  at  Vmra : 
he  thereby  makes  it  to  be  that  (thunderbolt). 

7.  '  The  sharp-edged  Vayu  (wind)  art  thou !'  he 
adds;  for  that  indeed  is  the  sharpest  edge,  to  wit, 
that  (wind)  v/hich  here  blows  :  for  that  one  sweeps 
right  across  these  worlds.  He  thereby  makes  it  sharp. 
When  he  (further)  says  :  '  The  killer  of  the  enemy ! ' 
let  him,  whether  he  wishes  to  exorcise  or  not,  say : 
'  The  killer  of  so  and  so  !'  When  it  has  been  sharp- 
ened, he  must  not  touch  either  himself  or  the  earth 
with  it:  'Lest  I  should  hurt  either  myself  or  the  earth 
with  that  sharp  thunderbolt,'  thus  he  thinks,  and  for 


54  ^ATAPATIIA-BRAHMAiVA, 

that  reason  he  does  not  touch  either  himself  or  the 
earth  with  it. 

8.  The  gods  and  the  Asuras,  both  of  them  sprung 
from  Pra^a.pati\  were  contending  for  superiority.  The 
gods  vanquished  the  Asuras ;  and  yet  these  after- 
wards harassed  them  again. 

9.  The  gods  then  said  :  '  We  do,  no  doubt,  van- 
quish the  Asuras,  but  nevertheless  they  afterwards 
again  harass  us.  How  then  can  we  vanquish  them 
so  that  we  need  not  fio^ht  them  acjain  ?' 

10.  Agni  then  said  :  '  By  fleeing  northwards  they 
escape  from  us.'  By  fleeing  northwards  they  had 
indeed  escaped  from  them. 

11.  Agni  said:  '  I  will  go  round  to  the  northern 
side,  and  you  avIII  then  shut  them  in  from  here^ ;  and 
whilst  shutting  them  in,  we  will  put  them  down  by 
these  (three)  worlds ;  and  from  what  fourth  world 
there  Is  beyond  these  (three)  they  will  not  be  able 
to  rise  again.' 

12.  Agni  thereupon  went  round  to  the  northern 
side ;  and  they  (the  other  gods)  shut  them  in  from 
here ;  and  whilst  shutting  them  In,  they  put  them  down 
with  these  (three)  worlds  ;  and  from  what  fourth  world 

^  Pra^apati  is  called  the  father  of  the  gods  and  Asuras,  I,  5,  3,  2  ; 
and  they  are  represented  as  entering  on  his  inheritance,  I,  7,  2,  22  ; 
IX,  5, 1, 12.  Not  only  the  gods  and  Asuras,  but  also  the  men  derive 
their  origin  from  Pra^apati,  XIV,  8,  2,  i.  He  has  created  all 
beings,  I,  6,  3,  35 ;  Ait.  Br.  Ill,  36. 

■^  1.  e. '  from  the  sacrificial  ground,'  Saya«a.  It  seems  doubtful  to 
me  whether  it  does  not  rather  mean  '  you  will  then  shut  them  in,  or 
block  them  up,  within  that  place,'  that  is  to  say,  north  of  the  altar, 
where  the  utkara,  or  heap  of  rubbish,  lies.  The  four  worlds  by 
which  he  puts  down  the  enemies  are  represented  by  the  loose  soil 
which  is  dug  up  by  the  sphya  being  flung  four  separate  times  at 
the  grass-bush  lying  on  the  altar  (vedi),  and  which  is  then  thrown 
on  the  utkara. 


I    KANDA,   2  ADHYAYA,  4  BRAHMAJVA,    I  5.  55 


there  is  beyond  these  (three)  they  did  not  rise  again. 
Now  this  same  (expulsion  of  the  Asuras)  is  virtually 
the  same  act  as  the  flinging  away  of  the  grass-bush  \ 

13.  The  Agnidhra  goes  round  to  the  north,  for  he 
is  virtually  the  same  person  as  Agni  himself  The 
Adhvaryu  then  shuts  them  in  from  here ;  and  whilst 
shutting  them  in,  he  puts  them  down  by  means  of 
these  (three)  worlds ;  and  from  what  fourth  world 
there  is  beyond  these  (three)  they  do  not  rise  again. 
Thus  now  also  they  do  not  rise  again,  for  by  the 
same  means  by  which  the  gods  kept  them  off,  the 
priests  now  also  keep  them  off  during  the  sacrifice. 

14.  And  whoever  has  evil  designs  upon  the  sacri- 
ficer  and  hates  him,  him  he  thereby  puts  down  by 
means  of  these  (three)  worlds,  and  what  fourth  world 
there  is  beyond  these.  And  in  putting  him  down 
with  these  (three)  worlds,  and  what  fourth  world 
there  is  beyond  these,  he  flings  everything  away 
from  this  (earth),  for  on  it  all  these  worlds  rest :  for 
what  would  he  fling  away,  if  he  were  to  fling  (the 
grass-bush)  away  with  the  words,  '  The  air  I  throw 
away,  the  heaven  I  throw  away!'  therefore  he  flings 
everything  away  from  this  (earth)  2. 

15.  Thereupon,  after  putting  the  grass-bush  be- 
tween^, he  flings  (the  wooden  sword  at  it).     '  Lest  I 

^  The  ceremony  called  stambaya^us(-hara«am)  consists  in 
'  the  throwing  away  of  the  grass-bush  after  cutting  it  by  the  (flinging 
of  the)  wooden  sword,  with  the  simultaneous  reciting  of  Ya^s- 
texts'  [ya^^urmantrako  darbha>^  stambaya^u/^,  takka.  stambarupa/;? 
sphyena  bhittvotkarade^e  haret,  Say.,Taitt.  S.  I,  i,  9]. 

■■^  This  passage,  in  which  the  author  seems  to  argue  against 
some  other  ritualistic  authority,  is  not  quite  clear  to  me.  The  Taitt. 
Br.  has,  'from  the  atmosphere  he  drives  him  away  (by  the  second 
throw),  from  the  sky  he  drives  him  away  (by  the  third  throw).' 

^  That  is,  between  himself,  or  the  wooden  sv/ord,  and  the  altar. 
According  to  Katy.  II,  6,  15,  he  lays  the  grass-bush  down  on  the 


56  S-ATAPATHA-BRAHMAiVA. 

should  injure  the  earth  with  this  sharp  thunderbolt!' 
thus  (he  thinks,  and)  for  that  reason  he  flings  after 
putting  the  grass-bush  between. 

1 6.  He  flings  it,  with  the  text  {Vi^.  S.  I,  25) :  '  O 
earth,  that  affordest  the  place  for  making  offerings 
to  the  gods !  may  I  not  injure  the  root  of  thy  plant!' 
He  thereby  makes  her,  as  it  were,  with  roots  remain- 
ing in  her^  Whilst  he  takes  up  (the  earth  dug  up 
by  the  sword),  he  thus  addresses  her :  '  May  I  not 
injure  the  roots  of  thy  plants  !' — And  in  further  say- 
ing, 'Go  to  the  fold,  the  abode  of  the  cows!'  when 
he  is  about  to  throw  it  away  (on  the  heap  of  rubbish), 
he  causes  it  not  to  forsake  him  ;  for  that  which  is 
within  the  fold^  does  not  forsake  him  :  for  that  rea- 
son he  says, '  Go  to  the  fold,  the  abode  of  the  cows !' — 
He  further  says  (whilst  looking  at  the  hole  in  the 
ground):  'May  the  sky  rain  on  thee!'  Wherever, 
in  digging  into  her,  they  wound  and  injure  her — 
water  being  (a  means  of)  expiation — that  he  thereby 
expiates  by  the  water  which  is  (a  means  of)  expiation; 
that  he  thereby  makes  good  by  means  of  the  water  : 
that  is  the  reason  why  he  says  :  '  May  the  sky  rain 
on  thee!' — 'Tie  him  down,  O  divine  Savit?%  to  the 
furthest  end  of  the  earth  !'  he  says  (whilst  throwing 
on  the  heap  of  rubbish  the  soil  dug  up) ;  he  thus 

altar  wiih  its  top  pointing  northwards,  with  the  text :  '  The  armour 
of  the  earth  art  thou  ! ' 

'  Sayawa  explains  it  by  uttaramulam  iva  karoti ;  '  pr/thivim 
uparibhagavasthitamulayuktam  iva'  (?'with  the  roots  remaining  in 
its  (the  earth's)  upper  part,  or  surface').     Cf.  also  Say.  on  Taitt.  S. 

I,  I.  9  (P-  155)- 

^  The  Taitt.  Br.  (Ill,  2,  9,  3)  identifies  the  fold  (pen,  stable)  with 

the  metres  (.''  which  enclose  the  altar  in  the  shape  of  the  first  set 

of  lines),  cf.  ^at.  Br.  I,  2,  5,  6  seq.    This  identification  rests  on  the 

double  meaning  of  go  (in  gosthanam)  as  '  cow'  and  'metre.' 


I    KANDA,   2  ADHYAYA,  4  BRAHMAATA,   1 8.  57 

says  to  the  divine  Savitrz :  '  Tie  him  down  to  blind 
darkness!'  when  he  says  'to  the  furthest  end  of  the 
earth,' — '  With  a  hundred  fetters  !'  by  this  he  means 
to  say,  'so  that  he  cannot  free  himself.' — '  Him  who 
hates  us  and  whom  we  hate,  do  not  release  from 
there !'  Whether  or  not  he  wishes  to  exorcise,  let 
him  say:  '  So  and  so  ...  do  not  release  from  there!' 

17.  He  then  throws  (the  wooden  sword)  a  second 
time,  with  the  text  (Va^.  S.  I,  26):  'May  I  drive 
Araru  away  from  the  earth,  the  place  of  offerings !' 
Araru^  namely,  was  an  Asura  and  Rakshas.  Him 
the  gods  drove  away  from  this  (earth),  and  in  the 
same  way  he  (the  Adhvaryu)  thereby  drives  him 
away  from  this  (earth).  He  adds  (whilst  repeating 
the  several  corresponding  acts) :  '  Go  to  the  fold, 
the  abode  of  the  cows  !  May  the  sky  rain  on  thee  ! 
Tie  him  down,  O  divine  Savitrz,  to  the  furthest  end 
of  the  earth,  with  a  hundred  fetters,  him  who  hates 
us  and  whom  we  hate,  do  not  release  him  from 
there  !' 

18.  The  Agnidhra  presses  it  down  (on  the  heap 
of  rubbish),  with  the  text  (Va^.  S.  I,  26):  '  O  Araru! 
thou  shalt  not  fly  up  to  heaven  !'  For  when  the  gods 
drove  away  Araru,  the  Asura- Rakshas,  he  wished  to 
fly  up  to  heaven.  Agni  pressed  him  down,  saying, 
'  O  Araru,  thou  shalt  not  fly  up  to  heaven!'  and  he 
did  not  fly  up  to  heaven.     In  the  same  way  the 


^  Of  this  demon  we  have  no  further  particulars  except  that  in 
Rig-vedaX,  99, 10,  he  is  said  to  have  four  feet;  see  also  Taitt.  Br.III, 
2,  9,  4  seq.  Perhaps  there  is  some  connection  between  Araru  and 
the  Arurmaghas  in  Ait.  Br.  VII,  28,  and  the  Arunmukhas  in  Kaushit. 
Up.  3,  I  ;  both  of  them  enemies  of  Indra.  Cf.  M.  Haug's  and 
Max  Miiller's  translations  of  these  works ;  and  Weber,  Ind.  Stud. 
I,  411. 


58  S-ATAPATHA-BRAIIMAiVA. 

Adhvaryu  thereby  cuts  him  off  from  this  world,  and 

A  

the  Agnidhra  from  the  side  of  heaven.  That  is  the 
reason  why  he  does  this. 

19.  He  then  throws  (the  wooden  sword)  a  third 
time,  with  the  text  (Va^.  S,  I,  26)  :  'Let  thy  drop 
not  spring  up  to  the  sky!'  Her  (the  earth's)  drop 
no  doubt  is  that  moisture  of  hers  upon  which  the 
creatures  subsist.  '  Let  this  thine  (moisture)  not  fly 
away  to  the  sky  !'  he  thereby  says. — He  adds  (whilst 
again  repeating  the  several  acts) :  '  Go  to  the  fold, 
the  abode  of  the  cows!  May  the  sky  rain  on  thee ! 
Tie  him  down,  O  divine  Savitr?',  to  the  furthest  end 
of  the  earth,  with  a  hundred  fetters,  him  who  hates 
us  and  whom  we  hate,  do  not  release  him  from 
there!' 

20.  Three  times  he  throws  It,  with  the  sacrificial 
formula  (Ya^is) ;  for  three  are  these  worlds,  and 
with  these  worlds  he  thereby  puts  him  (the  evil 
spirit)  down  ^  And  what  these  worlds  are,  that 
in  truth  Is  the  Ya^is :  for  that  reason  he  throws  It 
thrice  with  the  sacrificial  formula. 

21.  Silently  (he  throws)  a   fourth   time-.     What 
\ fourth  world  there  may  or  may  not  be  beyond  these 

(three),  by  that  one  he  thereby  drives  away  the 
spiteful  enemy.  For  uncertain  indeed  is  what  fourth 
world  there  may  or  may  not  be  beyond  these  (three); 
and  uncertain  also  Is  what  (Is  clone)  silently  :  for  that 
reason  (he  throws)  silently  a  fourth  time. 


'  In  the  corresponding  passage  of  the  Black  Ya^us  (Taitt.  Br. 
Ill,  2,  9,  5  seq.)  the  Adhvaryu  is  represented  as  driving  the  enemy 
away  from  the  four  worlds  by  throwing  the  sword  four  times. 

"^  When,  together  with  the  dug-out  soil,  he  throws  the  grass-bush 
on  the  heap  of  rubbish.     Katy.  II,  6,  24. 


I  KANDA,  2   ADHYAYA,  5  BRAHMAA^A,  5.      59 

Fifth  BRAHMAivA. 

1.  The  gods  and  the  Asuras,  both  of  them  sprung 
from  Pra^dpati,  were  contending  for  superiority.  Then 
the  gods  were  worsted,  and  the  Asuras  thought:  '  To 
us  alone  assuredly  belongs  this  world  ! ' 

2.  They  thereupon  said:  'Well  then,  let  us  divide 
this  world  between  us ;  and  having  divided  it,  let 
us  subsist  thereon!'  They  accordingly  set  about 
dividing  it  with  ox-hides  from  west  to  east. 

3.  The  gods  then  heard  of  this,  and  said  :  '  The 
Asuras  are  actually  dividing  this  earth  :  come,  let  us 
go  to  where  the  Asuras  are  dividing  it.  For  what 
would  become  of  us,  if  we  were  to  get  no  share  in  it  ?  ' 
Placing  Vis  h;^u,  (in  the  shape  of)  this  very  sacrifice, 
at  their  head,  they  went  (to  the  Asuras). 

4.  They  then  said  :  '  Let  us  share  in  this  earth 
along  with  yourselves  1  Let  a  part  of  it  be  ours !' 
The  Asuras  replied  rather  grudgingly :  '  As  much  as 
this  Vish;^u  lies  upon,  and  no  more,  we  give  you  ! ' 

5.  Now  Vish/^u  was  a  dwarf  \    The  gods,  however, 

^  This  legend  is  given  in  Muir's  Original  SanskritTexts,  IV,  p.  122, 
where  it  is  pointed  out  that  we  have  here  the  germ  of  the  Dwarf 
Incarnation  of  Vish«u  ;  and  in  A.  Kuhn's  treatise,  '  Ueber  Entwick- 
lungsstufen  der  Mythenbildung,'  p.  128,  where  the  following  re- 
marks are  made  on  the  story  :  '  Here  also  we  meet  with  the  same 
struggle  between  light  and  darkness :  the  gods  of  light  are 
vanquished  and  obtain  from  the  Asuras,  who  divide  the  earth  be- 
tween themselves,  only  as  much  room  as  is  covered  by  Vish«u, 
who  measures  the  atmosphere  with  his  three  steps.  He  represents 
(though  I  cannot  prove  it  in  this  place)  the  sun-light,  which,  on 
shrinking  into  dwarf's  size  in  the  evening,  is  the  only  means  of 
preservation  that  is  left  to  the  gods,  who  cover  him  with  metres, 
i.  e.  with  sacred  hymns  (probably  in  order  to  defend  him  from  the 
powers  of  darkness),  and  in  the  end  kindle  Agni  in  the  east — the 
dawn — and  thereby  once  more  obtain  possession  of  the  earth.* 
Compare  also  the  corresponding  legend  in  Taitt.  Br.  Ill,  2,  9,  7, 


60  i'ATAPATIIA-BRAHMAiVA. 

were  not  offended  at  this,  but  said :  '  Much  indeed 
they  gave  us,  who  gave  us  what  is  equal  in  size 
to  the  sacrifice.' 

6.  Having  then  laid  him  down  eastwards,  they 
enclosed  him  on  all  (three)  sides  with  the  metres, 
saying  (Va^.  S.  I,  27),  on  the  south  side,  'With  the 
Gayatri  metre  I  enclose  thee ! '  on  the  west  side  : 
*  With  the  Trish/ubh  metre  I  enclose  thee ! '  on  the 
north  side :  'With  the  6^agati  metre  I  enclose  theeM' 

7.  Having  thus  enclosed  him  on  all  (three)  sides, 
and  having  placed  Agni  (the  fire)  on  the  east  side, 
they  went  on  worshipping  and  toiling  with  it  (or 
him,  i.e.  Vish;/u,  the  sacrifice).  By  it  they  obtained 
(sam-vid)  this  entire  earth;  and  because  they  obtained 
by  it  this  entire  (earth),  therefore  it  (the  sacrificial 
ground)  is  called  vedi  (the  altar).  For  this  reason 
they  say,  '  As  great  as  the  altar  Is,  so  great  is  the 
earth  ; '  for  by  it  (the  altar)  they  obtained  this  entire 
(earth).  And,  verily,  he  who  so  understands  this, 
wrests  likewise  this  entire  (earth)  from  his  rivals, 
excludes  his  rivals  from  sharino-  in  it. 

8.  Thereupon  this  Vish;^u  became  tired;  but  being 
enclosed  on  all  (three)  sides  by  the  metres,  with  the 

where  the  gods  are  granted  by  the  Asuras  as  much  as  they  can 
enclose  ;  and  by  the  Vasus  being  placed  in  the  south,  the  Rudras  in 
the  west,  the  Adityas  in  the  north,  and  Agni  in  the  east,  they  obtain 
the  whole  of  the  earth. 

'  In  the  actual  performance  of  the  sacrifice  this  represents  the 
pfirva-parigraha,  or  first  enclosing  of  the  altar  by  a  single  line 
being  drawn  with  the  wooden  sword  on  each  of  the  three  sides  (viz. 
S.W.  to  S.  E. ;  S.W.  to  N.W. ;  N.W.  to  N.  E.)  whilst  muttering  the 
respective  texts.  Before  doing  so  he  has,  however,  to  ask  and 
receive  the  permission  of  the  Brahman,  mutatis  mutandis,  in  the 
usual  way  (cf.  p.  7  note):  the  same  forms  have  to  be  gone  through  at 
the  marking  of  the  second  and  third  enclosures.  Katy.  II,  6,  25  seq. 
On  the  ritualistic  application  of  the  metres,  see  note  on  I,  3,  2,  9. 


I    KAA^DA,   2  ADHYAYA,  5  BRAHMAiVA,   II.  6 1 

fire  on  the  east,  there  was  no  (means  of)  escaping: 
he  then  hid  himself  among  the  roots  of  plants. 

9.  The  gods  said  :  'What  has  become  of  Vish;m  ? 
What  has  become  of  the  sacrifice  ? '  They  said : 
'  On  all  (three)  sides  he  is  enclosed  by  the  metres, 
with  Agni  to  the  east,  there  is  no  (way  of)  escaping  : 
search  for  him  in  this  very  place !'  By  slightly 
digging  they  accordingly  searched  for  him.  They 
discovered  him  at  a  depth  of  three  inches  (or  thumb's 
breadths) :  therefore  the  altar  should  be  three  inches 
deep;  and  therefore  also  Pa;^/^i^  made  the  altar  for 
the  Soma-sacrifice  three  inches  deep. 

10.  This,  however,  one  must  not  do.  Among 
the  roots  of  the  plants  he  (Vish;^u)  hid  himself: 
therefore  let  him  (the  Adhvaryu)  bid  (the  Agnidhra) 
to  cut  out  the  roots  of  the  plants.  And  since  they 
found  (anu-vid)  Vish/m  in  that  place,  therefore  it  is 
called  vedi  (altar). 

1 1.  When  they  had  found  him,  they  enclosed  him 
with  a  second  enclosure,  saying  (Va^.  S.  I,  27),  'Of 
good  soil  art  thou,  and  auspicious  art  thou !'  on  the 
south  side ;  for  when  they  had  thus  obtained  this 
earth  they  made  it  of  good  soil  and  auspicious ; — 
'  Pleasant  art  thou,  and  soft  to  sit  upon!'  they  said 
on  the  west  side,  for  when  they  had  thus  obtained 
this  earth,  they  made  it  pleasant  and  soft  to  sit 
upon; — 'Abounding  in  food  and  drink  art  thou!'  they 
said  on  the  north  side,  for  when  they  had  thus 
obtained  this  earth,  they  made  it  abounding  in  food 
and  drink. 

^  This  teacher  is  mentioned  again,  ^S'at.  Br.  II,  i,  4,  27,  along 

A 

with  two  others,  viz.  Asuri  and  Madhuki,  but  nothing  further  is 
known  of  him.  According  to  the  Black  Ya^us  the  altar  is  made 
four  (not  three)  afigulas  deep. 


62  ^ATAPATIIA-BRAHMAJVA. 

12.  ThreefolcP  he  draws  round  the  first  hne  of 
enclosure,  threefold  the  second  :  hence  sixfold  (the 
two) ;  for  six  seasons  there  are  in  the  year,  and  the 
year,  as  Pra^^'apati  (Lord  of  Creation),  is  the  sacrifice  2. 
As  large  as  the  sacrifice,  as  wide  as  its  extent  is, 
so  wide  does  he  thereby  enclose  it. 

13.  With  six  sacred  words  ^  he  draws  around  the 
first  line  of  enclosure,  with  six  the  second :  thus 
(together)  twelvefold,  for  twelve  no  doubt  are  the 
months  of  the  year ;  and  the  year,  as  Pra^apati,  is 
the  sacrifice.  As  large  as  the  sacrifice,  as  wide  as  its 
extent  is,  so  w^ide  does  he  thereby  enclose  it. 

14.  'Let  it  (the  altar)  measure  a  fathom^  across 
on  the  west  side,'  they  say :  that,  namely,  is  the 
size  of  a  man,  and  it  (the  altar)  should  be  of  (the) 
man's    size.     '  Three   cubits   long    (should   be)   the 

^  Viz.  each  enclosing  line  consists  of  three  divisions  correspond- 
ing to  the  three  sides  (S.,  W.,  N.)  of  the  altar. 

^  Pra^apati  (Lord  of  Creation)  is  here,  as  elsewhere,  identified 
with  the  year  (probably  as  the  representative  of  the  eternal  process 
of  regeneration)  and  consequently  with  the  annual  cycle  of  sacri- 
ficial performance,  or  the  sacrifice  itself.     Cf.  Sai.  Br.  I,  5,  2,  16  ; 

X,  4.  3>  I- 

'  According  to  Sayawa,  because  each  of  the  three  mantras, 
'gayatrewa  (traish/ubhena,  ^agatena  resp.)  tva  -^/^andasa  pari 
gr/hnami,'  consists  of  two  parts,  the  first  ending  with  tva,  the 
second  with  gr/hwami,  which  makes  together  six.  Similarly  with 
the  second  triad  of  mantras.  In  the  former  case  the  Taittiriya 
text  (Taitt.  S.  I,  i,  9,  3),  'The  Vasus  may  enclose  thee  with 
the  Gayatri  metre,  the  Rudras  with  the  Trish/ubh  metre,  the 
Adityas  with  the  G^agati  metre  !'  would  furnish  a  more  natural 
explanation  of  the  six  sacred  words. 

*  Vyama,  the  space  between  the  extreme  ends  of  the  out- 
stretched arms.  It  is  doubtful  whether  it  is  here  intended  for  a 
fixed  measure,  or  whether  it  is  a  relative  one,  depending  on  the 
size  of  the  respective  sacrifices  The  size  of  a  man  was  supposed 
to  be  equal  to  the  extent  of  his  outstretched  arms. 


I    KANDA,  2  ADHYAYA,   5   BRAHMA2VA,    I  7.  63 

"easterly  line  \"  for  threefold  is  the  sacrifice,'  (so 
they  say,  but)  in  this  there  is  no  (fixed)  measure  : 
let  him  make  it  as  long  as  he  thinks  fit  in  his 
own  mind ! 

15.  The  two  shoulders  (of  the  altar)  he  carries 
along  both  sides  of  the  (Ahavaniya)  fire.  For  the 
altar  (vedi,  fem.)  is  female  and  the  fire  (agni,  masc.) 
is  male ;  and  the  woman  lies  embracing  the  man  : 
thereby  a  copulation  productive  of  offspring  is 
obtained.  For  this  reason  he  carries  the  two 
shoulders  (of  the  altar)  along  both  sides  of  the  fire. 

16.  It  (the  altar)  should  be  broader  on  the  west 
side,  contracted  in  the  middle,  and  broad  again  on 
the  east  side ;  for  thus  shaped  they  praise  a  woman  : 
*  broad  about  the  hips,  somewhat  narrower  between 
the  shoulders,  and  contracted  in  the  middle  (or,  about 
the  waist).'  Thereby  he  makes  it  (the  altar)  pleasing 
to  the  gods. 

17.  It  should  be  sloping  towards  east,  for  the 
east  is  the  quarter  of  the  gods ;  and  also  sloping 
towards  north,  for  the  north  is  the  quarter  of  men. 
To  the  south  side  he  sweeps  the  rubbish  (loose  soil), 
for  that  is  the  quarter  of  the  deceased  ancestors. 
If  It  (the  altar)  were  sloping  towards  south,  the 
sacrlficer  would  speedily  go  to  yonder  world ;  and 
thus  (by  making  the  altar  in  the  prescribed  way) 
the  sacrlficer  lives  for  a  long  time  :  for  this  reason 
he   sweeps  the  loose  soil  to  the  south  side.     Let 


^  I.  e.  a  line  drawn  from  the  middle  of  the  western  side  through 
the  centre  of  the  altar  to  the  Ahavaniya  fire.  The  same  line  pro- 
longated from  the  western  side  of  the  altar  westwards  to  the  Garha- 
patya  would  measure  eight  (eleven  or  twelve)  steps  (prakrama  or 
vikrama,  of  two  feet  or  pada  each)  from  fire  to  fire.  See  I,  7, 
3,  23-25. 


64  fi-ATAPATHA-BRAHMAA^A. 

him  then  cover  it  (the  altar)  over  with  (fresh)  rubbish : 
for  rubbish  means  cattle,  and  well-stocked  with  cattle 
he  thereby  makes  it  \ 

A 

1 8.  He  (the  Agnidhra)  smooths  it  down  (from  east 
to  west).  The  gods,  namely,  when  they  were  pre- 
paring for  the  contest,  said  to  one  another  :  '  Come, 
let  us  remove  to  the  moon  for  safety  what  im- 
perishable place  of  worship  there  is  on  this  earth  ; 
so  that  if  the  Asuras,  on  vanquishing  us,  should  drive 
us  away  from  here,  we  may  afterwards,  by  praising 
and  mortifying,  prevail  again !'  They  accordingly 
removed  to  the  moon  what  imperishable  place  of 
worship  there  was  on  this  earth.  That  now  is  the 
black  (spots)  in  the  moon  :  hence  they  say,  '  In  the 
moon  is  the  place  of  worship  for  this  earth.'  It  is 
in  this  place  of  worship  also  that  his  sacrifice  is 
performed :  for  that  reason  he  smooths  (the  altar) 
down  2. 

19.  He  smooths  it  down,  with  the  text  (Va<^.  S.  I, 
28):  'Before  the  bloody  (battle)  with  its  rush- 
ings  hither  and  thither'^,  O  mighty  one!'  the 
bloody  one  no    doubt   is    the  battle,  for   in  battle 

^  Purisha,  rubbish;  'sandy  or  gravel-like  soil,'  Say.  on  Taitt. 
Br.  Ill,  2,  9,  12;  purisha  also  means  'faeces,  manure,'  in  which 
sense  it  is  probably  taken  symbolically  for  '  cattle.'  The  Taitt.  Br. 
better :  '  well  supplied  with  cattle  he  thereby  makes  h  i  m  (the 
sacrificer).' 

'^  ]  By  stroking  along  the  altar  he  shifts  it  to  the  moon. 

'  The  interpretation  ofpura  krurasya  visr/pa^  here  given 
by  the  author,  and  also  by  Mahidhara  on  Vag-.  S.  I,  28,  is  more  than 
doubtful.  Sayawa  on  Taitt.  S.  I,  i,  9  is  probably  more  correct  in 
taking  pura  visripzh  (abl.  or  gerund)  krurasya  to  mean  'before 
the  sneaking  away  of  the  cruel  enemy  (Araru,  lying  fettered  on  the 
heap  of  rubbish) ' — he  supplies  :  '  thou,  O  altar,  containest  merely 
the  divine  oblations,  but  since  his  removal  thou  containest  every- 
thing.'    Cf.  also  Weber,  Ind.  Streifen,  II,  p.  463. 


I    KANDA,  2  ADHYAYA,   5   BRAHMAiVA,   21.  65 

bloody  deeds  are  done,  and  slain  lie  man  and  horse ; 
and  before  that  battle  they  removed  it  (the  altar 
to  the  moon) ;  therefore  he  says,  '  Before  the  bloody 
(battle)  with  its  rushings  hither  and  thither,  O  mighty 
one!' — 'lifting  up  the  life-bestowing  earth,' for 
after  lifting  up  w^hat  was  living  on  this  earth,  they 
removed  it  to  the  moon ;  therefore  he  says,  '  lifting 
up  the  life-bestowing  earth;' — 'which  they  raised 
to  the  moon  by  prayers,'  'which  they  placed 
in  the  moon  by  worship,'  he  thereby  says, — 'that 
(earth)  the  wise  still  point  out  and  worship,' 
to  that  they  accordingly  address  their  worship  ;  and 
the  offering  of  him  also  who  so  understands  this,  is 
performed  in  that  place  of  worship. 

20.  He  now  says  (to  the  Agnidhra  ;  Va^.  S.  I,  28), 
'  Put  the  sprinkling-water  down  (on  the  altar) !'  That 
thunderbolt,  the  wooden  sword,  and  the  priest  (brah- 
ma;^a)  have  hitherto  defended  that  sacrifice.  Now 
the  water  also  is  a  thunderbolt :  that  thunderbolt 
he  thereby  lays  down  for  its  defence.  While  the 
sprinkling-water  is  being  held  close  above  the  wooden 
sword,  he  takes  up  the  latter.  If  he  were  to  set  the 
sprinkling-water  down,  wh  le  the  wooden  sword  is 
still  lying,  the  two  thunderbolts  would  come  into  col- 
lision with  each  other;  but  in  this  way  the  two 
thunderbolts  do  not  come  into  collision  with  each 
other:  for  that  reason  he  takes  up  the  wooden 
sword,  while  the  sprinkling-water  is  being  held  close 
above  it. 

21.  He  pronounces  this  (entire)  speech:  —  'Put 
the  sprinkling-water  down  (on  the  altar)!  put  fuel 
and  barhis  (sacrificial  grass)  beside  it !  wipe  the 
ladles  !  gird  the  (sacrificer's)  wife  !  come  hither  with 
the  clarified  butter!'     This  is  a  direction  (given  to 

[12]  -F 


66  5'ATAPATHA-BRAHMAA^A. 

the  Agnidhra);  he  (the  Adhvaryu)  may  pronounce  it, 
if  he  choose ;  or,  if  he  so  choose,  he  may  omit  it : 
for  he  (the  Agnidhra)  himself  knows  that  this  work 
has  now  to  be  done. 

2  2,  He  then  flings  the  wooden  sword  northwards 
(on  the  heap  of  rubbish).  If  he  wishes  to  exorcise ^ 
(he  does  so),  with  the  text, '  I  fling  thee  as  a  thunder- 
bolt for  so  and  so!'  and  as  a  thunderbolt  the  wooden 
sword  accordingly  strikes  down  (the  enemy). 

23.  He  then  washes  his  hands  ^ ;  for  what  there 
was  bloody  (or  injured)  on  it  (the  altar)  that  he 
thereby  removes  from  it :  that  is  why  he  washes 
his  hands. 

24.  Now  those  who  made  offerings  in  former 
times,  touched  (the  altar  and  oblations)  at  this 
particular  time,  while  they  were  sacrificing.  They 
became  more  sinful.  Those  who  washed  (their 
hands)  became  righteous.  Then  unbelief  took  hold 
of  men  :  '  Those  who  sacrifice  become  more  sinful, 
and  those  who  sacrifice  not  become  righteous,'  they 
said.  No  sacrificial  food  then  came  to  the  gods  from 
this  world  :  for  the  gods  subsist  on  what  is  offered 
up  from  this  world  '^ 

25.  The  gods  thereupon  said  to  Brzhaspati  Aii- 
girasa,  'Verily,  unbelief  has  come  upon  men;  ordain 
thou  the  sacrifice  to  them ! '  Brz'haspati  Angirasa 
then  went  and  said,  'How  comes  it  that  you  do  not 
sacrifice?'     They  replied,  ' From  a  desire  for  what 

^  Otherwise  he  uses  the  text  (Va^.  S.  I,  28):  'A  killer  of  the 
enemy  art  thou  !'  Kdty.  II,  6,  42. 

-  He  does  so  (on  the  utkara)  and  then  lays  down  the  wooden 
sword  west  of  the  prawita  water.    Katy.  II,  6,  43. 

*  Men,  on  the  other  hand,  subsist  on  what  is  bestowed  on  them 
from  yonder  world.    Taitt.  S.  Ill,  2,  9,  7;  Taitt.  Br.  II,  2,  7,  3. 


I  KANDA,   3  ADHYAYA,  I  BRAHMAA^A,  I.      67 

should  we  sacrifice,  since  those  who  sacrifice  become 
more  sinful,  and  those  who  sacrifice  not  become 
righteous  ?' 

26.  BWhaspati  Angirasa  then  said,  *  What  we 
have  heard  of  as  produced  ^  for  the  gods  that  is 
this  sacrifice,  that  is  to  say,  the  cooked  oblations 
and  the  prepared  altar ;  therewith  you  have  per- 
formed while  touching :  that  is  why  you  have 
become  more  sinful.  Sacrifice  therefore  without 
touching,  for  thus  you  will  become  righteous  !'  How 
long  ?'  they  asked.  '  Till  the  spreading  of  the  sacri- 
ficial grass  (on  the  altar),'  he  said.  By  the  sacrificial 
grass,  namely,  it  (the  altar)  becomes  appeased.  If, 
therefore,  before  the  spreading  of  the  sacrificial  grass 
anything  were  to  fall  on  it,  let  him  only  remove 
it  at  the  time  when  he  spreads  the  sacrificial  grass ; 
for  when  they  spread  the  sacrificial  grass,  then  they 
also  step  on  it  with  the  foot.  He  who  knowing  this 
sacrifices  without  touching,becomes  indeed  righteous: 
let  him  therefore  sacrifice,  without  touching  (the  altar 
and  oblations). 

Third  Adhyaya.     First  BRAHMAiVA. 
I.   He  (the  Agnidhra)  now  brushes  the  spoons^ 
(with  the  grass-ends).     The  reason  why  he  brushes 

^  Parishutam,  which  Saya«a  interprets  by  parigr/hitam, 
'hedged  round'  [?  'set  apart'].    The  Ka«va  MS.  reads  parishutam. 

^  Besides  the  Agnihotra-hava«i,  or  milk  ladle  used  at  the 
morning  and  evening  oblations  (see  p.  11,  note  2;  and  II,  3,  i,  17), 
three  different  sru/^  or  offering-spoons  are  used,  viz.  the  ^uhu, 
upabhr/t,  and  dhruva.  They  are  made  each  of  a  different  kind  of 
wood,  of  an  arm's  length  (or,  according  to  others,  a  cubit  long),  with 
a  bowl  of  the  shape  and  size  of  the  hand,  and  a  hole  cut  through  the 
bark  and  front  side  of  the  bowl  and  fitted  with  a  spout  some  eight 
or  nine  inches  long,  and  shaped  like  a  goose's  bill.  The  sruva  or 
dipping-spoon,  on  the  other  hand,  chiefly  used  for  ladling  the  clarified 

F  2 


68  ^ATAPATHA-BRAHMAiVA. 

the  Spoons  is  that  the  course  ^  pursued  among  the 
gods  is  in  accordance  with  that  pursued  among 
men.  Now,  when  the  serving  up  of  food  is  at 
hand  among  men, — 

2.  They  rinse  the  vessels,  and  having  rinsed  them, 
they  serve  up  the  food  with  them  :  in  the  same  way 
is  treated  the  sacrifice  to  the  gods,  that  is  to  say,  the 
cooked  oblations  and  the  prepared  altar;  and  those 
vessels  of  theirs,  the  sacrificial  spoons. 

3.  Now,  when  he  brushes  (the  spoons),  he  in  reality 
rinses  them,  thinking,  '  with  these  rinsed  ones  I  will 
proceed.'  He  thereby  rinses  them  with  two  sub- 
stances for  the  gods,  and  with  one  for  men ;  viz. 
with  water  and  the  brahman  (spirit  of  worship)  for 
the  gods, — for  the  water  is  (represented  by)  the  sacri- 
ficial grass  -,  and  the  brahman  (by)  the  sacrificial 
formula  ; — and  with  one  for  men,  that  is  with  water 
alone  :  and  thus  this  takes  place  separately^. 

4.  He,  in  the  first  place,  takes  the  dipping-spoon 

butter  (or  milk)  from  the  butter  vessel  into  the  offering-spoons,  is 
of  khadira  wood  (Acacia  Catechu),  a  cubit  long,  with  a  round  bowl 
measuring  a  thumb's  joint  across,  and  without  a  spout.  In  our 
text  the  term  sru^'  is  used  both  in  the  general  sense  of 'spoon' 
and  in  the  narrower  one  of  '  offering-spoon,'  as  distinguished  from 
the  sruva  or  'dipping-spoon.' 

*  The  brushing  of  the  spoons  is  here  compared  with  the  rinsing 
of  vessels  preparatory  to  their  being  used  for  serving  up  the  food. 
At  the  same  time,  we  shall  see  further  on  (I,  8,  3,  26-27)  that  the 
two  principal  offering-spoons,  the^uhu  and  upabhr/t,  are  looked 
upon  as  yoke-fellows,  they  being  the  two  horses  that  are  supposed 
to  convey  the  sacrifice  (and  consequently  the  sacrificcr  himself)  to 
the  world  of  the  gods;  hence  this  process  of  cleaning  also  corres- 
ponds to  the  rubbing  down  of  the  horses  preparatory  to  the  setting 
out  of  the  sacrificer  on  his  progress  to  the  world  of  the  gods. 

2  See  I,  I,  3,  5. 

*  It  is  doubtful  to  me  whether  this  last  passage  merely  refers  to 
the  several  spoons,  or  whether  it  refers  to  the  symbolical  meaning 


I    KANDA,   3  ADHYAYA,   I    BRAHMAiVA,  6.  69 

(sruva,  masc.)  and  makes  It  hot  (on  the  Garhapatya 
fire), with  either  of  the  texts  (Va^.S.  I,  29),  'Scorched 
is  the  Rakshas,  scorched  are  the  enemies !'  or, '  Burnt 
out  is  the  Rakshas, burnt  out  are  the  enemies!' 

5.  For  when  the  gods  were  performing  sacrifice 
they  were  afraid  of  a  disturbance  on  the  part  of 
the  Asuras  and  Rakshas.  Hence  by  this  means 
he,  from  the  very  opening  of  the  sacrifice,  expels 
from  here  the  evil  spirits,  the  Rakshas  ^ 

6,  He  brushes  it  thus  inside  with  the  (grass-)tops 
(cut  off  from  the  grass  in  tying  the  veda),  with  the 
text(Va^.  S.  I,  29), 'Not  sharps  art  thou,  (but  yet) 
a  destroyer  of  the  enemies!'  he  says  this  in  order 
that  it  may  unceasingly  destroy  the  enemies  of  the 
sacrificer.  Further,  'Thee,  the  food-abounding 
(masc),  I  cleanse  for  the  kindling  of  food^!' — 
*  thee  that  art  suitable  for  the  sacrifice,  I  cleanse  for 
the  sacrifice,'  he  thereby  says.  In  the  same  way  he 
brushes  all  the  spoons,  saying,  '  Thee,  the  food- 
abounding  (fern.) . . . ,'  in  the  case  of  the  offering-spoon 
(sru>^,  fem.).  The  prai'itrahara;/a^  (he  brushes) 
silently. 

of  the  wiping  with  sacrificial  grass  and  the  accompanying  formula. 
In  the  latter  case  it  might  mean :  '  and  thus  that  (act)  becomes 
diflferent  (i.e.  has  a  different  significance).' 

^  Cf.  I,  I,  2,  3,  and  note. 

^  A-nijita,  'not  sharpened/  from  sa.  (so),  'to  sharpen'  (thus 
also  Mahidh.).  If,  however,  anuparata,  'unceasing,'  in  the  text  is 
intended  by  the  author  to  explain  an  i jit  a,  he  would  seem  to 
identify  the  root  ^a  with  sa  (so),  '  to  bring  to  an  end,  to  finish.' 
The  spoon  is  sharpened  by  the  wiping,  cf.  Taitt.  Br.  Ill,  3,  i,  i. 

^  Va^edhyayai,  'for  the  lighting  (brightening)  of  the  sacrifice 
(by  means  of  the  butter  which  is  poured  into  the  fire),  the  sacrifice 
being  the  food  of  the  gods,'  Mahidh.  The  St.  Petersburg 
Dictionary  suggests  va^etyayai, '  thee,  the  courser,  I  wipe  for  the 
race  !'    Cf.  p.  68,  note  i. 

*  The    prai'itraharawa   is   a    pan   of  khadira   wood,    either 


70  5ATAPATITA-BRAIIMAA^V. 

7,  Inside  he  brushes  with  the  (grass-)tops  thus 
(viz,  from  the  handle  to  the  top,  or  in  a  forward, 
eastward  direction  from  himself) ;  outside  with  the 
lower  (grass-)ends  thus  (viz.  in  the  opposite  or 
backward  direction,  towards  himself)^:  for  thus  (viz. 
in  the  former  way)  goes  the  out-breathing,  and  thus 
(in  the  opposite  way)  the  in-breathing.  Thereby  he 
obtains  out-breathing  and  in-breathing  (for  the  sacri- 
ficer):  hence  these  hairs  (on  the  upper  side  of  the 
elbow)  point  that  way,  and  these  (on  the  lower  side) 
point  that  way  ^. 

8.  Each  time  he  has  brushed  and  heated  (a  spoon), 
he  hands  it  (to  the  Adhvaryu).  Just  as,  after  having 
rinsed  (the  eating  vessels)  while  touching  them,  one 
would  finally  rinse  them  without  touching  them,  so 
here  :  for  this  reason  he  hands  over  each  (spoon) 
after  heating  it^. 

square  or  round  (?  oval,  of  the  shape  of  a  cow's  ear,  Say.;  of  the 
shape  of  a  mirror,  Katy.),  used  for  holding  the  Brahman's  portion 
(prai-itra)  of  the  sacrificial  cake.  According  to  Kaiy.  II,  6,  49, 
the  jrz'tavadanam  (cake-cutter)  and  (purodaj'a-)patri  (cake- 
dish)  also  have  to  be  cleaned  on  this  occasion. 

'  While  brushing  the  spoons  he  stands  eait  of  the  Ahavaniya 
fire-house,  looking  toward  east.  The  way  of  brushing,  prescribed 
by  the  Black  Ya^us  (Taitt.  Br.  Ill,  3,  i,  3-4;  comm.  on  Taitt.  S. 
I,  I,  10),  seems  to  be  more  complicated. 

'^  Viz.  the  former  ('aratner  uparibhagasya  lomani'),  according 
to  Saya«a,  point  in  a  forward  direction  (away  from  the  body),  and 
the  latter  ('  pr/sh///abhagasya  lomani ')  in  a  backw-ard  direction. 
The  Taitt.  Br.  Ill,  3,  i,  4  has  'on  the  elbow  (aratnau)  the  hairs 
above  (point)  forward,  those  below  backward,'  which  Saya;;a  (Taitt. 
S.  I,  I,  I,  10)  explains  by  '  the  short  hairs  above  the  wrist  (.?  ma«i- 
bandhad  iardhvam)  are  forward-pointed  (prahmukha),  but  those 
below  are  backward-pointed  (pratya7l-(').' 

^  That  is  to  say,  the  heating  of  the  spoons  corresponds  to  the 
usual  final  rinsing  of  household  vessels  with  water  without  touching 
them.     Sava;/a. 


I    KAiVDA,  3  ADHYAYA,   I   BRAHMAiVA,    12.  7 1 

9.  The  dipping-Spoon  (sruva,  masc.)  he  brushes 
first,  and  then  the  other  spoons  (sru-^,  fern.).  The 
offering-spoon  (sru/C-),  namely,  is  female,  and  the 
dipping-spoon  is  male,  so  that,  although  in  this  way 
several  women  meet  together,  the  one  that  is,  as  it 
were,  the  only  male  youth  among  them,  goes  there 
first,  and  the  others  after  him.  This  is  the  reason 
why  he  brushes  the  dipping-spoon  first,  and  after- 
wards the  other  (offering-)spoons. 

10.  Let  him  brush  them  so  as  not  to  spatter 
anything  towards  the  fire,  as  he  would  thereby 
bespatter  him,  to  whom  he  will  be  bringing  food, 
with  the  slops  of  the  vessels :  therefore  let  him 
brush  them  so  as  not  to  spatter  anything  towards 
the  fire,  that  is  to  say,  after  stepping  outside  (the 
Ahavaniya  fire-house)  towards  the  east. 

11.  Here  now  some  throw  the  grass-ends  used  for 
cleaning  the  spoons  into  the  (Ahavaniya)  fire.  *  To 
the  veda  (grass-bunch)  they  assuredly  belonged,  and 
the  spoons  have  been  cleaned  with  them :  hence  it 
is  something  that  belongs  to  the  sacrifice,  and  (we 
throw  It  Into  the  fire)  in  order  that  it  should  not 
become  excluded  from  the  sacrifice/ thus  (they  argue). 
Let  him,  however,  not  do  so,  since  he  would  thereby 
make  him  to  whom  he  will  offer  food,  drink  the 
slops  of  the  vessels  \  Let  him  therefore  throw  them 
away  (on  the  heap  of  rubbish), 

12.  He  (the  Agnidhra)  then  girds  the  wife  (of  the 

^  The  Black  Ya^jo-us  (Taitt.  Br.  Ill,  3,  2,  i)  prescribes  that  the 
grass-ends,  after  the  brushing,  should  be  thrown  into  the  fire,  and  not 
on  the  heap  of  rubbish,  as  some  do ;  or  at  all  events  they  should 
not  be  thrown  on  the  utkara,  without  their  having  been  previously 
washed  with  water,  as  they  would  otherwise  bring  ill-luck  to  the 
cattle. 


72  ^ATAPATHA-BRAHMAiVA. 


sacrificer)\  She,  the  wife,  truly  is  the  hinder 
part  of  the  sacrifice.  '  May  the  sacrifice  go  on 
increasing  befoe  me!'  thus  (she  thinks  while)  he 
girds  her,  thinking,  'may  she  sit  thus  girt  by  my 
sacrifice !' 

13.  He  girds  her  with  a  cord  (yoktra) :  for  with 
a  cord  (yoktra)  they  yoke  the  draught-animal 
(yogya).  Impure  indeed  is  that  part  of  woman 
which  is  below  the  navel ;  and  therewith  she  will 
be  facing  the  sacrificial  butter :  that  part  of  her 
he  thereby  conceals  with  the  cord,  and  onl)'  with 
the  pure  upper  part  of  her  body  she  then  faces  the 
sacrificial  butter.  This  is  the  reason  why  he  girds 
the  wife  -. 

14.  He  girds  her  over  the  garment.  Now  the 
garment  represents  the  plants,  and  (the  cord  repre- 
sents) Varu;^a's  noose  ^  (ra^^ni) :  hence  he  thereby 
places  the  plants  between  (her  and  the  noose),  and 


^  The  mistress  of  the  houFie  is  seated  south-west  of  the  Garha- 
patya  fire  [with  bent  (or  raised)  knees  and  her  face  turned  towards 
north-east].  The  Agnidhra  then  girds  her  round  the  waist,  outside 
the  garment,  with  a  triple  cord  of  reed-grass  (mu?l^a).  Katy,  II, 
7,  i;  and  Sayaz/a  on  our  passage. 

2  According  to  Taitt.  Br.  Ill,  3,  3,  2-3  the  symbolical  meaning 
of  this  act  is,  that  it  represents  the  vratopanayana,  or  initiation 
of  the  wife  into  the  sacred  rite.  The  girding  of  the  wife  would  thus 
possess  a  significance  similar  to  that  of  the  ordinary  upanayana, 
or  investiture  of  the  youth  with  the  sacred  cord. 

^  The  noose  (paja)  is  one  of  the  chief  attributes  of  God 
Varu«a,  the  symbol  of  his  supreme  power  and  his  abhorrence  of 
sin.  Thus  we  read  in  Atharva-veda  IV,  16,  4  seq.  :  'And  if  one  were 
to  flee  far  beyond  the  sky,  one  would  not  escape  from  king  Varuwa. 
From  heaven  his  spies  issue  forth  to  this  (world),  and  with  their 
thousand  eyes  survey  the  earth.  King  Varu«a  sees  all  that  happens 
between  heaven  and  earth  and  beyond  them  :  the  very  twinklings 
of  the  eyes  of  men  are  numbered  by  him.  .  .  .  INIay  all  those  bale- 
ful nooses  of  thine,  O  Varu/^a,  that  are  thrown  sevenfold  and  three- 


I    KANDA,   3  ADHYAYA,    I   BRAHMAiVA,    1 7.  73 

thus  that  noose  of  Varu/za  does  not  injure  her.  This 
is  the  reason  why  he  girds  her  over  the  garment. 

15.  He  girds  her,  with  the  text  (Va^.  S.  I,  30), 
'A  zone  art  thou  for  Aditi!'  Aditi,  indeed,  is  this 
earth.  She  is  the  wife  of  the  gods,  and  that  one 
is  his  (the  sacrificer's)  wife.  It  is  for  the  latter, 
accordingly,  that  he  makes  it  a  zone  instead  of  a 
noose  (or  string).  A  zone  means  a  girdle,  and  he 
thereby  makes  it  this  for  her. 

16.  Let  him  not  make  a  knot^  for  the  knot  is 
Varu;/a's  (attribute) ;  and  Varu;2a  would  lay  hold 
on  the  (sacrificer's)  wife,  if  he  w^ere  to  make  a  knot. 
For  this  reason  he  does  not  make  a  knot. 

17.  He  twists  it  through  upwards  2,  with  the  text 
(Va^.  S.  I,  30),  '  The  pervader^  of  Vish;m  art  thou!' 
Let  her  not  sit  to  the  west  of  the  sacrifice,  with  her 
face  towards  the  east.  For  Aditi  is  this  earth  ^,  she 
is  the  wife  of  the  gods,  and  she  indeed  sits  on  the 
west  of  the  sacrifice  of  the  gods,  with  her  face  turned 

fold,  ensnare  him  who  speaks  untruth,  and  pass  by  him  who  speaks 
the  truth  ! ' 

^  Taitt.  Br.  IIT,  3,  3,  4,  on  the  contrary,  prescribes  a  knot 
(granthiw  grathnati),  as  the  symbol  which  is  to  secure  all 
blessings  for  her. 

2  He  winds  the  cord  round  her  waist  from  left  to  right  (prada- 
kshi«am),  and  having  fixed  the  southern  end  by  twice  twisting  round 
the  northern  one,  he  draws  the  southern  end  through  the  encircling 
cord  upwards  (so  as  to  hang  down,  uparish/al  lanibayet,  Sayawa. 
Kdty.  II,  7,  I,  &c.,  SchoU.). 

^  Veshya=vyapaka,  Mahidh.;  'perhaps  a  headband,'  St, 
Petersb.  Diet.  It  is  apparently  an  etymological  play  on  the  name 
of  Vishwu  (?  the  all-pervading  sun).  The  formula,  according 
to  Mahidhara,  is  addressed  to  the  southern  end  of  the  cord  which 
is  drawn  through  the  girdle  (?  the  pervading  ray  of  Vishwu). 

*  Aditi  is  the  earth  and  therefore  the  altar,  which  represents  the 
earth  :  hence  Aditi,  in  the  shape  of  the  altar,  looks  towards  the  east. 


74  i-ATAPATHA-BRAHMAiVA. 

towards  the  east :  and  this  lady  would,  therefore, 
raise  herself  to  her  (Aditi),  and  would  speedily  go 
to  yonder  world.  And  thus  (viz.  by  sitting  in  the 
prescribed  way)  she  lives  for  a  long  time,  thus  she 
propitiates  her  (Aditi),  and  thus  the  latter  harms  her 
not.  For  this  reason  let  her  sit  somewhat  to  the 
south. 

1 8.  She  looks  down  upon  the  sacrificial  butter^; 
for  assuredly  that  wife  is  a  woman,  and  the  butter 
(represents)  seed :  hence  a  productive  union  is 
thereby  brought  about.  For  this  reason  she  looks 
towards  the  butter. 

19.  She  looks,  with  the  text(Va^.  S.  I,  30), '  With 
an  unimpaired  eye  I  look  on  thee;'  whereby 
she  says,  '  with  an  uninjured  eye  I  look  on  thee.' — 
'  Agni's  tongue  art  thou!'  for  when  they  offer  up 
that  (butter)  in  the  fire,  then  Agni's  tongues,  as  it 
were,  issue  forth:  therefore  she  says,  'Agni's  tongue 
art  thou!' — 'A  good  caller  ^  of  the  gods,' whereby 
she  says,  'well  for  the  gods;' — 'be  thou  for  every 
dainty  (or,  sacrificial  site,  dhaman),  for  every 
prayer  of  mine!'  whereby  she  says,  'for  every 
sacrifice  of  mine  be  thou  (a  good  caller)!' 

20.  Having  then   taken   up  the  butter  (from  the 

^  He  takes  the  pot  containing  the  clarified  butter  from  the  fire, 
with  the  text  (Va^,  S.  I,  30):  'For  juice  thee  !'  [see  I,  2,  2,  6,] 
puts  it  down  on  the  ground  before  the  sacrificer's  wife  and  bids  her 
look  down  on  it.     Katy.  II,  7,  4. 

2  Suhu/^.  The  Kawva  recension  and  Taitt.  S.  I,  i,  10,  3  have 
subhUi^,  'well-being,  good/  which  reading  seems  also  to  be  presup- 
posed by  our  author's  explanation  '  well  (or  good)  for  the  gods.' 
The  Black  Ya^g^us  assigns  this  entire  mantra  to  the  Adhvaryu,  when 
he  has  taken  the  butter  from  the  Ahavaniya,  and  puts  it  down  north 
of  the  altar.  In  other  respects  also  il  differs  considerably  from  the 
order  followed  by  our  author. 


I    KAiVDA,   3  ADHYAYA,   I   BRAHMAiVA,  2  1.  75 

A 

ground),  he  (the  Agnidhra)  carries  it  eastwards.     In 

A 

the  case  of  one  whose  Ahavaniya  fire  is  used  for  the 
cooking,  he  (now  in  the  first  place)  puts  it  on  the 
Ahavaniya,  thinking,  '  My  oblation  shall  be  entirely 
cooked  on  the  Ahavaniya  M'  The  reason  why  he 
first  puts  it  thereon  (viz.  on  the  Garhapatya)  is, 
because  he  will  have  to  make  the  wife  look  at  it : 
for  it  would  not  be  proper,  if  he  were  to  take  it  (from 
the  Ahavaniya)  to  the  west  in  the  midst  of  the  per- 
formance, for  the  purpose  of  making  the  wife  look 
at  it ;  and  if  he  were  not  to  let  the  wife  look  at  it 
at  all,  he  would  thereby  exclude  her  from  the  sacri- 
fice. And  in  this  way,  then,  he  does  not  exclude 
the  (sacrificer's)  wife  from  the  sacrifice  :  therefore 
he  does  not  take  it  eastwards  till  after  melting  it 
close  by  the  wife  (on  the  Garhapatya),  and  making 
her  look  at  it.  In  the  case  of  one  who  (through 
death  or  from  other  causes)  has  not  his  wife  with 
him,  he  puts  it  from  the  very  beginning  on  the  Aha- 
vaniya. He  then  takes  it  again  from  thence  and 
puts  it  down  within  the  altar. 

21.  Here  now  they  say, — 'He  must  not  place  it 
within  the  altar ;  for  from  that  (butter)  they  make 
the  oblation  to  the  wives  of  the  gods  ^ :  he  therefore 
excludes  the  wives  of  the  gods  from  the  company  (of 

^  According  to  the  ritual  of  tlie  Black  Ya^us,  the  butter,  after 
the  sacrificer's  wife  has  looked  at  it,  is  again  heated  on  the  Garha- 
patya fire,  in  order  to  remove  the  impurity  which  has  thereby  been 
imparted  to  it. 

2  The  patnisa;7iya^as  are  four  oblations  of  butter  to  Soma, 
Tvash//'/,  the  wives  of  the  gods,  and  Agni  Grzhapati  respectively, 
made  at  the  end  of  these  sacrifices.  See  I,  9,  2,  i.  It  would 
seem  that,  according  to  the  ritual  of  the  Black  Ya^us,  the  butter  is 
not  put  on  the  altar,  but  on  a  line  drawn  with  the  wooden  sword 
north  of  the  altar.     See  p.  74,  note  2. 


76  S-ATAPATHA-BRAIIMAiVA. 

their  husbands) \  and  thereby  his  (the  sacrificer's) 
wife  becomes  dissatisfied  with  her  own  husband.' 
Ya^;^avalkya,  however,  said  in  reference  to  this  point, 

*  Let  it  be  so  as  it  has  been  prescribed  for  the  wife  ! 
who  would  care  whether  his  wife  may  consort  with 
other  men  ^  ?'  'As  the  altar  is  (part  of  the)  sacrifice, 
and  the  butter  is  (part  of  the)  sacrifice,  I  will  build 
up  the  sacrifice  from  out  of  the  sacrifice!'  thus 
thinking,  let  him  place  it  within  the  altar. 

22.  The  two  strainers  are  lying'  in  the  sprinkling 
water.  He  takes  them  from  thence  and  purifies 
(ut-pfi)  the  butter  with  them.  Now  one  of  them  is 
related  to  the  wind  (that  blows)  upwards  (utpa- 
vana)^,  so  that  he  thereby  makes  it  (the  butter) 
sacrificially  pure. 

23.  He  clarifies  it,  with  the   text  (\  a^.  S.  I,  31), 

*  By  the  impulse  of  Savitr/  I  purify  thee  with  a 
flawless  purifier  (strainer),  with  the  rays  of  the  sun!' 
The  meaning  (of  this  formula)  is  the  same  (as  before). 

24.  He  then  purifies  the  sprinkling  water  with  the 
strainers  covered  with  butter,  w^ith  the  text  (Va^.  S. 

^  Avasabha^  karoti^avagatajn^anasamfiha//  karoti.  Say.;  the 
gods  are  supposed  to  be  assembled  around  the  altar  (cf.  1,  3,  3, 
8) :  hence  by  placing  the  butter,  from  which  the  oblations  to  the 
wives  of  the  gods  are  to  be  made,  within  the  altar,  the  Adhvaryu 
would  separate  the  wives  from  their  husbands. 

"^  I  am  not  quite  certain  as  to  whether  this  last  scornful  remark 
is  really  to  be  assigned  to  Ya^'-fiavalkya.  The  Kawva  text  has, — 
Ya^?lavalkya,  however,  said,  'Let  him  place  it  within  the  altar!' 
thus  he  said.  'Let  it  be  so  as  it  has  been  prescribed  for  the  wife,' 
thus  (thinking)  let  him  place  it,  whether  or  not  she  consort  with 
other  men. 

^  Probably  the  same  as  ud-ana  (breathing  upwards  or  inspira- 
tion), which  one  of  the  strainers  is  said  to  represent  in  I,  i,  3,  2. 
See  also  I,  i,  3,  6  ;  Taitt.  Br.  Ill,  3,  4,  4.  The  St.  Petersburg 
Dictionary  proposes  the  meaning  'an  implement  for  cleaning'  for 
utpavana  in  this  passage. 


I    KANDA,  3  ADHYAYA,   I   BRAHMAA^A,   26.  y/ 

I,  31),  'By  the  impulse  of  Savltr/  I  purify  you  (O 
waters)  with  a  flawless  purifier,  with  the  rays  of  the 
sun!'     The  meaning  is  the  same  (as  before). 

25.  The  reason  why  he  purifies  the  sprinkling 
water  with  the  strainers  covered  with  butter  is,  that 
he  thereby  puts  milk  into  the  water,  and  that  the  milk 
thereby  (becomes)  beneficiaP  in  the  water,  for,  when 
it  rains,  plants  are  thereby  produced ;  and  on  eating 
the  plants  and  drinking  the  water,  vital  fluid  (serum) 
results  therefrom  :  and  thus  (he  does  this)  in  order 
to  supply  the  vital  fluid  (of  the  sacrificer). 

26.  He  then  looks  down  on  the  butter.  Here  now 
some  make  the  sacrificer  look  down.  Ya^;/avalkya, 
however,  said  in  reference  to  this  point, — 'Why  do  not 
(the  sacrificers)  themselves  become  (act  as)  Adhvaryu 
priests  ?  and  why  do  not  they  (the  sacrificers)  them- 
selves recite  when  far  higher  blessings  are  prayed 
for^?  How  can  these  (people)  possibly  have  faith 
in  this^?  Whatever  blessing  the  officiating  priests 
invoke  during  the  sacrifice  that  is  for  the  benefit  of 
the  sacrificer  alone.'  The  Adhvaryu  should  accord- 
ingly look  down  on  it.' 

^  A  play  on  the  word  hitam,  which  means  both  'put,  placed,' 
and  'beneficial,  salutary.' 

^  The  Ka«va  text  has  as  follows, — Here  now  some  make  the 
sacrificer  eye  it,  arguing,  '  whatever  blessing  (resides  therein)  that 
he  should  himself  pray  for.'  Ya^navalkya,  however,  said  in  re- 
ference to  this  point,  '  Why  then  does  not  he  himself  become 
Adhvaryu  ?  and  why  does  he  not  recite  (the  solemn  prayers  of  the 
Hot;-/  priest),  and  that  when  they  pray  for  higher  blessing  ?  What- 
ever blessing  the  priests  invoke  at  the  sacrifice,  that  they  invoke  for 
the  sacrificer  alone;'  thus  he  said.  The  Adhvaryu,  therefore, 
should  look  down  01  it. 

^  Teshawz  jakhinam  atraivavekshawaw?  ya^amanenaiva  kartavyam 
iti  kasmat  karawat  jraddha  ^ata,  evam  tafn  jraddham  prahasya,  Say. 
The  Kawva  text  omits  this  derisive  remark. 


78  5ATAPATHA-BRAHMAiVA. 

27.  He  looks  down  on  it.  The  eye  assuredly  is 
the  truth,  for  the  eye  is  indeed  the  truth.  If,  there- 
fore, two  persons  were  to  come  disputing  with  each 
other  and  saying,  'I  have  seen  it!'  'I  have  heard 
it!'  we  should  believe  him  who  ;  aid,  'I  have  seen 
it!'  and  not  the  other:  hence  he  thereby  causes  it 
(the  butter)  to  increase  by  means  of  the  truth. 

28.  He  looks  down  on  it,  with  the  text  (Va^.  S.  I, 
31),  'Lustrous  art  thou!  resplendent  art  thou!  im- 
mortal (or,  ambrosia)  art  thou!'  That  prayer  is 
indeed  true,  for  that  (butter)  is  lustrous,  it  is 
resplendent,  it  is  immortal:  hence  he  thereby  causes 
it  to  increase  by  that  (prayer)  which  is  true. 

Second  BRAHMAiVA. 

1.  Now  the  sacrifice  is  the  man.  The  sacrifice  is 
the  man  for  the  reason  that  the  man  spreads  (per- 
forms) it ;  and  that  in  being  spread  it  is  made  of 
exactly  the  same  extent  as  the  man^  ;  this  is  the 
reason  why  the  sacrifice  is  the  man. 

2.  The^uhu  (spoon)  further  belongs  to  that  (man- 
shaped  sacrifice)  and  so  does  the  upabhru  ;  and  the 
dhruva-  represents  its  trunk.     Now  it  is  from  the 

^  The  sacrifice  is  the  representation  of  the  sacrificer  himself; 
and  hence  its  dimensions  are  to  be  those  of  a  man,  viz.  the  altar 
(vedi)  on  its  western  side  is  to  measure  a  fathom,  or  space  between 
the  extreme  ends  of  the  outstretched  arms  (?  of  the  sacrificer), 
which  is  supposed  to  be  equal  to  the  size  of  a  man ;  see  I,  2,  5,  14. 
Originally  these  measurements  were  no  doubt  relative  to  the  size  of 
the  sacrificer ;  but  it  is  doubtful  whether  this  was  still  the  case  at 
the  time  of  our  author. 

^  For  a  description  of  these  spoons,  see  p.  67,  note  2.  The^uhfl 
is  supposed  to  represent  the  right,  and  the  upabhr/t  the  left  arm, 
and  the  dhruva  the  trunk. 


I    KAA^DA,  3  ADHYAYA,   2  BRAHMAiVA,  8.  79 

trunk  that  all  these  limbs  proceed,  and  for  this  rea- 
son the  entire  sacrifice  proceeds  from  the  dhruvd. 

3.  The  dipping-spoon  (sruva,  masc.)  is  no  other 
than  the  breath.  This  breath  passes  through  (or, 
goes  to)  all  the  limbs,  and  for  that  reason  the  dipping- 
spoon  goes  to  all  the  offering-spoons  (sru/^,  fem.). 

4.  That  ^uhu  further  is  to  him  no  other  than 
yonder  sky,  and  the  upabhrz't  this  atmosphere,  and 
the  dhruvi  this  same  (earth).  Now  it  is  from  this 
(earth)  that  all  the  worlds  originate  :  and  from  the 
dhruva,  therefore,  the  whole  sacrifice  proceeds. 

5.  The  dipping-spoon  then  is  no  other  than  that 
blowing  one  (the  wind) ;  it  is  this  that  sweeps  across 
all  these  worlds:  and  for  that  reason  the  sruva 
goes  to  all  the  offering-spoons. 

6.  Now  when  this  sacrifice  is  being  performed,  it 
is  performed  for  the  gods,  the  seasons,  and  the  metres 
(or  sacred  texts).  To  the  gods  belongs  what  sacrificial 
food  there  is,  to  wit,  king  Soma  and  the  sacrificial 
cake  :  all  this  he  takes,  while  announcing  it  with  the 
formula,  '  I  take  thee,  agreeable  to  so  and  so !'  for 
thus  it  becomes  theirs. 

7.  And  whatever  oblations  of  butter  are  taken, 
they  are  taken  for  the  seasons  and  the  metres.  Every 
one  of  them  he  takes  in  the  form  of  butter  without 
announcing  it  (to  any  particular  deity).  In  the  ^hti 
he  takes  of  it  four  times  (with  the  sruva  from  the 
pot),  in  the  upabhrzt  eight  times \ 

8.  Now  when  he  takes  of  it  four  times  (with  the 
sruva)  in  the/uhu,  he  takes  it  for  the  seasons,  since 

^  He  takes  butter  in  the  ^uhu  and  upabhrz't  by  four  or  eight 
ladlings  with  the  dipping-spoon.  As  we  learn  further  on,  the 
quantity  taken  in  the  ^uhu,  by  ladling  four  times,  should  exceed 
that  in  the  upabhr/'t,  although  the  latter  requires  eight  ladlings. 
Cf.  K%.  II,  7, 13. 


8o  ^ATAPATHA-BRAHMA^VA. 

he  takes  it  for  the  fore-offerings \  and  the  fore-offer- 
ings are  the  seasons :  all  this  he  takes  in  the  form  of 
butter  without  making  any  announcement,  in  order 
to  avoid  sameness  ;  for  if  he  were  to  take  it  with 
the  formulas  'For  Spring  (I  take)  thee!'  'For 
Summer — thee  !'  he  would  commit  (the  fault  of)  a 
repetition  ^ :  he  therefore  takes  it  in  the  form  of 
butter  without  making  any  announcement. 

9.  When,  on  the  other  hand,  he  takes  eight  times 
(with  the  sruva)  in  the  upabhrz't,  he  takes  it  for  the 
metres ^  since  it  is  for  the  after-offerings^  that  he 
takes  it ;  and  the  after-offerings  are  the  metres  :  all 
this  he  takes  in  the  form  of  butter  without  making 
any  announcement,  in  order  to  avoid  sameness;  for 
were  he  to  take  it  with  the  formulas  'For  the  Gaya- 
tri  —  thee!'  'For  the  Trish/ubh — thee!'  he  would 
commit  a  repetition  :  he  therefore  takes  it  in  the 
form  of  butter  without  making  any  announcement. 

I  p.  Again,  when  he  takes  four  times  (with  the  sruva) 

^  On  the  praya^as,  or  oblations  of  clarified  butter  introductory 
to,  and  the  anuya^as,  oblations  of  the  same  material  made  subse- 
quently to,  the  chief  sacrifice,  see  I,  5,  3,  i  seq.,  and  I,  8,  2,  i  seq. 

2  Repetition  of  one  and  the  same  sacrificial  act  on  the  same  day 
is  to  be  avoided,  as  far  as  possible.  The  repetition  in  the  present 
case  would  consist  in  his  announcing  the  butter-oblations  to  the 
several  deities  in  the  same  way  as  he  has  done  in  regard  to  the  rice- 
portions.     See  I,  I,  2,  17-18. 

^  On  the  frequent  symbolical  employment  of  the  metres  in  the 
ritual,  as  the  embodiment  of  supreme  harmony  and  the  efficacy  of 
prayer,  see  Weber,  Ind.  Stud.  VIII,  8  seq.  The  three  principal  Vedic 
metres  are  the  gayatri  (three  times  eight  syllables),  the  trish/ubh 
(four  times  eleven  syllables),  and  the  ^agati  (four  times  twelve 
syllables);  and  three  anuya^as  there  are  at  these  sacrifices,  viz.  to 
the  barhis  or  sacrificial  grass,  to  Naraja;«sa  and  Agni  Svish- 
/akrz't  respectively.  In  the  present  instance  (see  par.  16)  the  trish- 
/ubh  and  ^f^agati  metres  are  taken  together  as  one,  and  as  a  fourth 
is  added  the  anush/ubh  (four  times  eight  syllables). 


I  KANDA,   3  ADHYAYA,  2  BRAHMAA^A,  1 4.     8  I 

in  the  dhruva,  he  takes  it  for  the  whole  sacrifice,  and 
all  this  he  takes  in  the  form  of  butter  without  mak- 
ing any  announcement.  To  whom  indeed  should  he 
announce  it,  since  he  cuts  it  off  for  all  the  deities  ? 
He  therefore  takes  it  in  the  form  of  butter  without 
making  any  announcement. 

11.  Now  the  sacrihcer  stands  behind  the  ,cruhu, 
and  he  w^ho  means  evil  to  him  stands  behind 
the  upabhr^'t.  The  eater  stands  behind  the^uhij, 
and  what  (or,  he  who)  is  to  be  eaten  stands  behind 
the  upabhret.  And  the^uhu,  indeed,  is  the  eater, 
and  the  upabhrn  is  that  which  is  to  be  eaten.  In 
the  ^uh{i  he  takes  four  times  (with  the  sruva),  and 
in  the  upabhrn  eight  times. 

12.  Now  when  he  takes  four  times  (butter)  in  the 
^uhii,  he  thereby  makes  the  eater  more  limited, 
smaller ;  and  when  he  takes  eight  times  in  the 
upa.hhrzt,  he  makes  that  which  is  to  be  eaten  more 
unlimited,  more  abundant :  for  a  flourishing  con- 
dition indeed  exists  where  the  eater  is  smaller  and 
that  which  is  to  be  eaten  more  abundant. 

13.  In  taking  four  times  in  the  ^uhu,  he  takes 
(altogether)  more  butter,  and  in  taking  eight  times 
in  the  upabhm  he  takes  less  butter. 

14.  For  when,  in  taking  four  times  (butter  with 
the  sruva)  in  the  ^uhu,  he  takes  more  butter,  he 
thereby,  in  making  the  eater  more  limited,  smaller, 
imparts  vigour  and  strength  to  him.  And  when,  in 
taking  eight  times  in  the  upabh?^/t,  he  takes  less 
butter,  he  thereby,  in  making  that  which  (or,  him 
who)  is  to  be  eaten  more  unlimited,  more  abundant, 
makes  it  (or,  him)  vigourless  and  weaker.  And  thus 
a  king  who  has  established  himself  among  a  number- 
less people,  subdues  them  even  from  a  single  dwelling, 

[12]  G 


82  5'ATAPATHA-BRAHMAiVA. 

and  takes  possession  of  whatever  he  hkes  ^ :  with  that 
very  same  energy  (the  Adhvaryu  acts)  when  he  takes 
a  greater  quantity  of  butter  in  the^^uhu.  Now  what 
he  takes  in  the  ,^uhLl,  that  he  offers  with  the  ^^uh(i ; 
and  what  he  takes  in  the  upabhrz't,  that  also  he 
offers  with  the^uhta, 

15.  And  in  reference  to  this  point  they  say: 
'Wherefore  then  is  he  to  take  it  in  the  upabhr/t,  if 
he  does  not  offer  it  with  the  upabhr/t  ?'  Now,  if  he 
were  to  offer  it  with  the  u  pabhrz  t,  tliose  subjects  (of 
the  king)  would  assuredly  become  separated  from 
him,  nor  would  there  be  either  an  eater  or  what  is 
to  be  eaten.  When,  on  the  other  hand,  he  pours 
(the  butter)  together  and  thus  offers  it  with  the 
^uhli,  thereby  the  people  pay  tribute  to  the  Ksha- 
triya.  Hence  by  what  he  takes  in  the  upabhr/t, 
the  Vaii-ya  (man  of  the  people),  under  the  rule  of 
the  Kshatriya,  becomes  possessed  of  cattle;  and 
when  he  pours  (the  butter)  together  and  offers  it 
with  the  ^uhii,  thereby  the  Kshatriya,  whenever 
he  likes,  says,  '  Hallo  Vaii'ya,  just  bring  to  me  what 
thou  hast  stored  away!'  Thus  he  both  subdues  him 
and  obtains  possession  of  anything  he  wishes  by 
dint  of  this  very  energy. 

16.  These  butter-portions,  then,  arc  taken  for  the 
metres.  Now  what  he  takes  in  the  ;'uhil  (by  ladling) 
four  times  (with  the  sruva),  that  he  takes  for  the 
gayatri;  and  what  he  takes  in  the  upabhr/t  (by 
ladling)  eight  times,  that  he  takes  for  the  trish/ubh 
and^agati;  and  what  he  takes  in  the  dhruva  (by 

^  Tasmad  uta  ra^apara;;/  visa.f/i  pravasayapy  ekavejmanaiva 
('  by  one  who  has  a  single  dwelling,  i.  e.  by  himself,'  Saya«a) 
^inali  Ivad  yalha  tvat  kamayate  tatha  sa/?'ate.  The  MS.  of  the 
Kawva  text  has  :  'Tasmat  kshatriyo  r%otaparad  vijam  piavasaya 
^inati  tvad  yatha  tva(t)  kamayate  tat  karoti.' 


I    KANDA,  3  ADHYAYA,   3  BRAHMAiVA,    I.  83 

ladling)  four  times,  that  he  takes  for  the  anush^ubh. 
For  the  anush/ubh  is  speech,  and  from  speech  all 
this  (universe)  springs  :  hence  it  is  from  the  dhruva 
that  the  whole  sacrifice  originates.  The  anush/ubh 
also  is  this  (earth),  and  from  it  all  this  (universe) 
orio^inates :  hence  it  is  from  the  dhruva  that  the 
whole  sacrifice  orio^inates. 

17.  He  takes  (butter  with  the  sruva),  with  the 
text  (Va^.  S.  I,  31),  'Verily,  thou  art  the  favourite 
resort  (or,  dainty)  of  the  gods!'  He  thereby  makes 
that  butter  the  most  favourite  resort  of  the  gods :  for 
this  reason  he  says,  '  verily,  thou  art  the  favourite 
resort  of  the  gods!' — 'An  unassailable  means  of 
worship!'  the  butter  is  indeed  a  thunderbolt:  there- 
fore he  says,  'an  unassailable  means  of  worship!' 

18.  Once  he  puts  (butter  with  the  sruva)  into  the 
^ihu  with  this  formula,  three  times  silently.  With 
the  same  formula  he  puts  (butter)  once  into  the 
upabhrz't,  seven  times  silently.  With  the  same  for- 
mula he  puts  once  (butter)  into  the  dhruva,  three 
times  silently.  Now,  as  to  this,  they  say, 'Thrice  he 
should  take  with  the  formula  in  each  case,  for  three- 
fold is  the  sacrifice.'  Nevertheless  (it  is  done)  only 
once  with  each  (spoon),  for  it  is  just  in  this  way  that 
the  taking  thrice  (with  a  formula)  is  accomplished. 

Third  BRAHMAivA. 
I.   The  Adhvaryu  takes  the  sprinkling-water,  and 
sprinkles  in  the  first  place  the  fire-wood \  with  the 

^  The  fire-wood  had  been  brought  by  the  Agnidhra  and  laid  down 
on  the  altar.  The  Adhvaryu  now  unties  and  sprinkles  it.  [Before 
doing  so  he  has,  as  usual,  to  ask  and  obtain  the  permission  of  the 
Brahman.  The  same  is  the  case  in  regard  to  the  bar  his,  but  not 
in  regard  to  the  altar.]     Katy.  II,  7,  19. 

G    2 


84  ^-ATAPATHA-BRAIIMAiVA. 

text  (Va^.  S.  II,  i),  'A  black  deer,  living  in  the 
den,  art  thou^  ;  I  sprinkle  thee,  agreeable  to  Agni !' 
He  thereby  makes  it  sacrificially  pure  for  Agni. 

2.  He  then  sprinkles  the  altar,  with  the  text  (Va^. 
S.  II,  i),  '  Thou  art  the  altar;  I  sprinkle  thee,  agree- 
able to  the  barhis  (sacrificial-grass  covering)!'  He 
thereby  makes  it  sacrificially  pure  for  the  grass 
covering. 

3.  He  (the  Agnidhra)  then  hands  the  sacri- 
ficial grass^  to  him  (the  Adhvaryu).  The  latter 
puts  it  down  (on  the  altar)  with  the  knot  turned 
to  the  east,  and  sprinkles  it,  with  the  text  (V^f.  S. 
II,  i),  'Barhis  art  thou!  I  sprinkle  thee,  agree- 
able to  the  spoons!'  He  thereby  makes  it  sacri- 
ficially pure  for  the  spoons. 

4.  Thereupon     he     pours    the     sprinkling-water 

^  ?  Akhare-sh//;a;  it  probably  has  a  double  meaning  in  this 
place,  viz.  'that  which  dwells  in  a  den  (akhara)'  and  'that  which 
has  its  place  on  the  hearth  (khara).' 

^  '  At  the  beginning  of  the  sacrifice  the  Adhvaryu  makes  of  the 
load  of  Darbha  or  sacred  grass,  which  has  been  brought  to  the 
sacrificial  compound,  seven  mush/is  or  bunches,  each  of  which 
is  tied  together  with  a  stalk  of  grass,  just  as  the  Baresma  (Barsom) 
of  the  Parsis.  The  several  names  of  these  seven  bunches  are,  i. 
Ya^amanamush/i,  the  bunch  kept  by  the  sacrificer  himself  in  his 
hand  as  long  as  the  sacrifice  lasts.  2.  Three  bunches  from  the 
Barhis,  or  the  covering  of  the  Vedi  on  which  the  sacrificial  vessels 
are  put.  These  are  unloosened  and  spread  all  over  the  Vedi.  3. 
Prastara.  This  bunch,  which  must  remain  tied,  is  put  over  the 
Darbha  of  the  Vedi.  4.  Paribho^ani.  From  this  bunch  the 
Adhvaryu  takes  a  handful  out  for  each  priest,  and  the  sacrificer  and 
his  wife,  which  they  then  use  for  their  seat.  5.  The  Veda.  This 
bunch  is  made  double  in  its  first  part ;  the  latter  part  is  cut  oflf 
and  has  to  remain  on  the  Vedi ;  it  is  called  parivasana.  The 
Veda  itself  is  always  wandering  from  one  priest  to  the  other,  and 
is  given  to  the  sacrificer  and  his  wife.  It  is  handed  over  to  the 
latter  only  when  one  of  the  priests  makes  her  recite  a  mantra.' 
Haug's  translation  of  the  Ait.  Br.  p.  79. 


I    KAiVDA,   3  ADHYAYA,   3  BRAHMAiVA,   7.  85 

which  is  left  on  the  roots  of  the  (grass)  plants,  with 
the  text  (Va^.  S.  II,  2),  *  A  moistening  art  thou  for 
Aditi !'  Aditi,  indeed,  is  this  earth  ;  hence  it  is  for 
the  latter  that  he  thus  moistens  the  roots  of  the 
plants :  thereby  these  plants  become  root-moistened ; 
and  even  if  their  tops  are  dry,  their  roots  at  least 
remain  moist. 

5.  Having  thereupon  untied  the  knot,  he  takes 
the  prastara  bunch  from  the  front  (of  the  barhis), 
with  the  text  (Va^.  S.  II,  2),  '  Vish;ai's  crest  art 
thou!'  Vish;^u,  namely,  is  the  sacrifice,  and  this 
(the  prastara)  is  his  top-knot  or  crest :  this  he 
thereby  makes  it  at  this  sacrificed  From  the  front 
he  takes  it,  because  this  top-knot  also  is  (worn)  on 
the  front  (of  the  head) :  for  this  reason  he  takes 
it  from  the  front. 

6.  He  then  undoes  the  band  (of  the  barhis).  '  His 
(the  sacrificer's)  wife  is  sure  to  bring  forth  without 
difficulty-,'  thinking  thus  he  undoes  the  band.  He 
puts  it  down  on  the  right  hip  (of  the  altar) ;  for  this 
represents  his  (the  sacrificer's)  waist-band,  and  it  is 
on  the  right  side  that  the  waist-band  is  (tied)  :  this 
is  the  reason  why  he  puts  it  down  on  the  right  hip. 
He  again  covers  it  over  (with  sacrificial  grass)  ;  for 
the  waist-band  also  is  covered  (by  the  upper  gar- 
ment) :  for  this  reason  he  again  covers  it. 

7.  He  now  spreads  the  barhis  (on  the  altar). 
For  the  prastara  is  the  top-knot;   and  this  other 

^  Because,  according  to  Sayawa,  it  lies  on  the  front,  or  eastern 
side  of  the  altar,  near  the  Ahavaniya  fire,  and  men  also  wear  their  top- 
knot (in  the  form  of  a  ball  or  lump)  on  the  fore-part  of  their  head. 
The  prastara  he  hands  to  the  Brahman-priest.     Katy.  II,  7,  22. 

"^  Prak//ptam;  Sayawa  takes  it  in  the  sense  of  'a  completely 
formed  (child).' 


S6  ^ATAPATIIA-BRAHMAiVA. 

sacrificial  grass  is  for  this  (sacrifice)  what  other  hair 
there  is  below  that  (top-knot,  viz.  the  beard,  &c.) : — 
that  (hair)  he  thereby  puts  on  it,  and  for  this  reason 
he  spreads  the  barhis. 

8.  Now  the  altar  (vedi,  fern.)  is  a  woman,  and 
around  her  sit  the  gods  and  those  priests  who  have 
studied  and  teach  revealed  lore  ^ ;  and  as  they  thus 
sit  around  her,  he  makes  her  not  naked  :  hence  it 
is  in  order  to  avoid  nudity  (on  her  or  the  altar's 
part)  that  he  spreads  the  barhis. 

9.  As  large  as  the  altar  is,  so  large  is  the  earth  ; 
and  the  plants  (are  represented  by)  the  barhis; 
so  that  he  thereby  furnishes  the  earth  with  plants  ; 
and  those  plants  are  firmly  established  in  this  earth  : 
for  this  reason  he  spreads  the  barhis. 

10.  Here  now  they  say,  'Let  him  strew  abundantly; 
for  where  the  plants  are  most  abundant  on  her,  there 
the  means  of  subsistence  are  most  amply  afforded 
by  her:  let  him  therefore  strew  abundantly!'  It  is 
in  favour  of  him  (the  sacrificer)  who  procures  (the 
sacrificial  grass),  then,  (that  this  is  done.)  He  strews 
it  threefold  -,  for  threefold  is  the  sacrifice.  Or  he 
may  also  spread  it  whilst  lifting  up  (the  tops) "  ;  for 

^  'Around  her  on  the  south  sit  the  gods  and  those  man-gods 
(manushyadeva,^),  the  priests  who  have  studied  and  teach  revealed 
lore.'    Kawva  recension. 

^  Viz.  in  three  layers,  one  beside  the  other,  each  consisting  of 
one  handful  of  grass.  He  first  spreads  a  layer  on  the  east  side 
from  the  southern  to  the  northern  shoulder  of  the  altar,  with  the 
tops  of  the  blades  turned  towards  the  east ;  then  a  second  one  west 
of  it,  so  as  to  cover  the  roots  of  the  first  with  the  tops  of  the 
second  layer ;  and  in  the  same  way  a  third  one  on  the  west  side  of 
the  altar.  If  he  thinks  fit,  he  may  make  more  dian  three  layers, 
but  their  number  should  be  uneven.    Katy.  II,  7,  22-26  (schol.). 

^  That  is  to  say,  he  is  to  begin  on  the  west  side,  and  in  laying 
down  the  successive  layers,  he  is  to  lift  up  (with  a  stick  or  some 


I    KAiVDA,   3  ADHYAYA,   3  BRAHMAATA,   1 3.  Sy 

it  has  been  said  by  the  seer  (Vaf.  S.  VII,  32), 'They 
spread  the  barhis  continuously.'  He  spreads  it 
with  the  roots  below  (the  tops);  for  it  is  with  their 
roots  below  that  those  plants  are  firmly  established 
in  this  earth  :  for  this  reason  he  spreads  it  with  the 
roots  below. 

11.  He  spreads  it,  with  the  text  (Va^.  S.  II,  2), 
*  I  spread  thee,  soft  as  wool,  pleasant  to  sit  upon 
for  the  gods  !' — when  he  says  *  thee,  soft  as  wool,'  he 
thereby  means  to  say  'agreeable  to  the  gods;'  and 
by  '  pleasant  to  sit  upon  for  the  gods,'  he  means  to 
say  '  forming  a  good  seat  for  the  gods.' 

A 

12.  He  now  trims  the  fire^  The  Ahavaniya, 
doubtless,  is  the  head  of  the  sacrifice,  for  the  head 
is  the  fore-part  ^ :  that  fore-part  of  the  sacrifice  he 
thereby  trims.  He  trims  it  while  holding  the 
prastara  (which  he  has  received  back  from  the 
Brahman)  close  over  it;  for  the  prastara  is  the 
top-knot,  and  it  is  this  which  he  thereby  puts  on 
it :  for  this  reason  he  trims  (the  fire)  while  holding 
the  prastara  close  over  it. 

13.  He  then  lays  the  (three)  enclosing-sticks 
(paridhi)  around  (the  fire).  The  reason  why  he 
lays  the  enclosing-sticks  around  (is  this).  When 
at  first  the  gods  chose  Agni  for  the  office  of  Hotri, 
he  said  :  '  Verily,  I  am  not  equal  to  this,  that  I 
should  be  your  Hotrz,  and  that  I  should  carry  your 
oblation.     Already  you   have  chosen  three  before, 

other  object)  the  heads  of  the  preceding  layer  and  push  the  roots  of 
the  succeeding  one  under  them.     lb.  27  (schol.). 

^  He  takes  one  stick  from  the  fuel  and  gets  the  fire  ready  (for 
the  oblations,  either  by  throwing  the  stick  into  it,  or  by  stirring  it 
with  the  stick).     lb.  29. 

"^  The  Ahavaniya  is  at  the  foremost  or  eastern  end  of  the  sacri- 
ficial ground. 


88  S-ATAPATIIA-BRAHMAA^A. 

and  they  have  passed  away  ^  Restore  them  to  me  : 
then  I  shall  be  equal  to  this,  that  I  should  be  your 
Hotri  and  that  I  should  carry  your  oblation  I'  They 
said,  '  So  be  it ! '  and  they  restored  to  him  those 
(three  former  Agnis) :  they  are  these  enclosing-sticks. 

14.  He  then  said,  'The  thunderbolt,  (in  the  shape 
of)  the  vasha/-call -,  has  struck  these  down:  I  am 
afraid  of  that  thunderbolt,  the  v  as  ha /-call.  Lest 
that  thunderbolt,  the  vasha/-call,  should  strike  me 
down,  enclose  me  by  those  (three  Agnis,  or  pari- 
dhis);  and  thus  that  thunderbolt,  the  vashaAcall, 
will  not  strike  me  down.'  They  said,  'So  be  it!' 
and  they  enclosed  him  with  those  (three  sticks),  and 
that  thunderbolt,  the  vasha/-call,  did  not  strike  him 
down.  When  he  encloses  Agni  with  those  (sticks) 
he  buckles  armour  on  him. 

15.  They  (the  other  three  Agnis)  then  said,  'If 
you  join  us  with  the  sacrifice  in  this  wise,  then  let 
us  also  have  a  share  in  the  sacrifice  !' 

16.  The  gods  said:  'So  be  it!  What  shall  fall  out- 
side the  enclosure,  that  is  offered  unto  you  ;  and 
what  they  shall  offer  just  upon  you,  that  will  sate 

'  See  I,  2,  3,  I. 

^  The  call  'vasha/'  (or  vausha/),  apparently  signifying  'may 
he  (Agni)  carry  it  (the  oblation)  up!'  (from  vah,  to  bear,  carry),  is 
pronounced  by  the  llotn'  at  the  end  of  the  ya^yas  or  offering 
prayers  (see  note  on  I,  5,  i,  16).  Professor  Weber  has  somewhere 
proposed  to  derive  it  from  vaksh,  to  grow,  increase,  hence  'may  it 
prosper,  or  agree,  with  you  1'  Different,  but  quite  fanciful,  inter- 
pretations of  vasha/  are  given  Sat.  Br.  I,  5,  2,  18  ;  Ait.  Br.  3,  6. 
As  to  the  awful  solemnity  of  this  formula,  and  the  danger  arising 
from  a  careless  use  of  it,  see  Ait.  Br.  3,  8,  on  which  Ilaug  remarks, 
'  Up  to  the  present  day  the  Shrotriyas  or  sacrificial  priests  never 
dare  to  pronounce  this  formula  save  at  the  time  of  sacrificing. 
They  say  that  if  they  would  do  so  at  any  other  time,  they  would  be 
cursed  by  the  gods.' 


I    KAiVDA,  3  ADHYAYA,   3  BRAHMAiVA,    1 9.  89 

you  ;  and  what  they  shall  offer  up  in  the  fire  that  will 
sate  you !'  Thus  what  they  offer  up  in  the  fire,  that 
satisfies  them  (the  Agnis)  ;  and  what  they  offer  up 
just  upon  them  (the  enclosing-sticks,  or  Agnis),  that 
satisfies  them  ;  and  what  is  spilled  outside  the  en- 
closure, that  is  offered  to  them^ :  hence  no  sin  attaches 
to  what  (butter)  is  spilt ;  for  into  this  earth  they  en- 
tered (when  they,  the  Agnis,  passed  away),  and  what- 
ever is  spilt  here, — all  that  remains  indeed  in  her. 

17.  That  which  is  spilt  he  touches,  with  the 
formulas  (Va^".  S.  II,  2),  'To  the  Lord  of  the  Earth — 
svaha  !'  '  To  the  Lord  of  the  World — svaha  !'  '  To 
the  Lord  of  Beings — svaha  ! '  These,  indeed,  are  the 
names  of  those  Agnis, — to  wit.  Lord  of  the  Earth, 
Lord  of  the  World,  and  Lord  of  Beings.  Thus  in 
like  manner  as  that  (oblation)  which  is  accompanied 
by  '  Vasha/'  is  offered  up  (to  the  particular  deity  to 
which  it  is  announced),  so  is  this  (offered  up)  on  his 
(the  sacrificer's)  part  to  those  Agnis. 

18.  Here  now  some  people  take  the  sticks  they 
lay  around  from  the  fire-wood;  but  let  him  not  do  so, 
for  unsuitable  for  laying  around  are  those  which  they 
take  from  the  fire-wood,  since  the  fire-wood  is  pre- 
pared for  the  purpose  of  being  put  upon  (the  fire);  but 
what  other  (kind  of  sticks)  they  bring  to  him,  called 
'enclosing-sticks  (paridhis),'  they  are  indeed  suitable 
for  his  purpose  :  let  them  therefore  bring  others. 

19.  Indeed,   they    should    be    of    Palai-a    wood 

^  The  Kanva.  text  has  as  follows : — They  said,  '  So  be  it !  what 
shall  fall  outside  the  enclosure  that  shall  be  yours !  and  what  they 
shall  offer  just  upon  you  that  shall  sate  you!'  for  what  they  offer 
just  upon  them  that  does  indeed  sate  them  (en an);  and  what  they 
offer  up  in  the  fire  that  is  theirs  (esham,  .?  the  gods');  and  what 
falls  outside  the  enclosure  by  that  he  shall  incur  no  guilt,  &c. 


90  DATAPATH  A-BRA  MM  AiVA. 

(Butea  Frondosa);  for  the  Palai^a  tree,  doubtless,  is 
the  Brahman  \  and  Agni  also  is  the  Brahman  :  for 
this  reason  the  Agnis  should  be  of  Pala^-a  wood. 

20.  Should  he  be  unable  to  procure  them  of  Pa- 
la.fa  wood,  they  maybe  ofVikankata  wood  (Ma- 
courtia  Sapida);  and  if  he  be  unable  to  procure  any 
ofVikankata,  they  may  be  of  Karshmarya  wood 
(Gmelina  Arborea);  and  if  he  be  unable  to  procure 
any  of  Karshmarya  wood,  they  may  be  of  Vilva 
(Aegle  Marmelos),  or  of  Khadira  (Acacia  Catechu), 
or  of  Udumbara  wood  (Ficus  Glomerata).  These, 
doubtless,  are  the  trees  that  arc  suitable  for  sacrificial 
purposes,  and  from  these  trees  they  (the  enclosing- 
sticks)  are  therefore  (taken). 

Fourth   BRAiiMAiVA. 

1.  They  should  be  green  (fresh);  for  that  is  (what 
constitutes)  their  living  element,  by  that  they  are 
vigorous,  by  that  possessed  of  strength :  for  this 
reason  they  should  be  green. 

2.  The  middle  stick  he  lays  down  first  (on  the 
west  side  of  the  fire),  with  the  text  (Vaf.  S.  II,  3),' 
'May  the  Gandharva  Vii^vavasu-  lay  thee   around 

^  The  Brahman,  or  supreme  spirit  (?  or,  sacred  writ),  is  more 
than  once  identified  with  the  Pala^a  tree  in  the  ^Vatapatha  Br.,  as  in 
V,  2,  4,  18  ;  VI,  6,  3,  7  ;  XII,  7,  2,  15 ;  and  with  the  leaf  of  that 
tree  (palajasya  palai'am)  in  II,  6,  2,  8.  [?  Cf.  Rig-veda  X,  31,  7, 
'  Which  was  the  wood,  which  was  the  tree,  out  of  which  they 
fashioned  heaven  and  earth  .-''  and  Taitt.  Br.  II,  8,  9,  6,  'Brahma 
was  the  wood,  Brahma  was  that  tree  out  of  which  they  fashioned 
heaven  and  earth  ;'  also  Ath.-veda  X,  7,  38,  'The  gods  form  part 
of  the  divine  essence  (Skambha-Brahma)  as  branches  of  a  tree.'] 

^  The  genius  Vijvavasu  is  already  mentioned  in  Rig-veda  X, 
85,  21  seq.,  and  X,  139,  4,  where  Grassmann  identifies  him  with 
the  rainbow  (cf  Roth,  Nirukta  notes,  p.  145).  See  also  ■S'at.  Br. 
Ill,  2,  4,  2;  XIV,  9,  4,  18. 


I    KANDA,   3  ADHYAYA,  4  BRAHMAiVA,  6.  9 1 

for  the  security  of  the  All !  Thou  art  a  fence  to 
the  sacrificer,  thou  (art)  Agni,  invoked  and  worthy 
of  invocation !' 

3.  He  then  lays  down  the  southern  one,  with  the 
text  (ib.),  *  Thou  art  Indra's  arm  for  the  security 
of  the  All !  Thou  art  a  fence  to  the  sacrificer;  thou 
Agni,  invoked  and  worthy  of  invocation  ! ' 

4.  He  then  lays  down  the  northern  one,  with  the 
text  (ib.),  '  May  Mitra-Varu/za  lay  thee  around  in 
the  north  with  firm  law  for  the  security  of  the  All ! 
Thou  art  a  fence  to  the  sacrificer,  thou  Agni,  invoked 
and  worthy  of  ihvocation  !'  They  are  indeed  Agnis, 
and  for  that  reason  he  says,  'Agni,  invoked  and 
worthy  of  invocation  ! ' 

5.  Thereupon  he  puts  on  (the  fire)  a  samidh 
(kindling-stick).  He  first  touches  with  it  the  middle 
enclosing-stick :  thereby  he  first  kindles  those  (three 
Agnis).  After  that  he  puts  it  on  the  fire:  thereby 
he  kindles  the  visible  fire. 

6.  He  puts  it  on  \  with  the  gayatri  stanza  (Va^. 
S,  H,  4),  'Thee,  O  Sage,  who  callest  (the  gods)  to  the 
feast,  we  will  kindle  so  as  to  shine  brilliantly;  thee, 
O  Agni,  mighty  at  the  sacrifice ! '  He  thereby  kindles 
the  gayatri  - ;  the  gayatri,  when  kindled,  kindles  the 
other  metres ;  and  the  metres,  when  kindled,  carry 
the  sacrifice  to  the  gods. 

^  According  to  Sayawa,  the  two  sticks  or  pieces  of  wood  are  put 
on  the  fire  in  a  manner  similar  to  that  in  which  the  two  agharas 
or  sprinklings  of  clarified  butter  are  made  (see  I,  4,  4-5);  viz.  the 
first  in  the  direction  north-west  to  south-east,  and  the  second  from 
south-west  to  north-east. 

^  The  gayatri  is  the  first  of  the  three  principal  metres,  cf.  p.  80, 
note  3.  It  consists  of  three  octo-syllabic  padas,  of  which  Rig-veda 
I,  164,  25  says, — '  The  gayatra,  they  say,  has  three  flames  (or  fire- 
brands, samidh):  therefore  it  excelled  in  grandeur  and  power.' 


92  ^ATAPATHA-BRAHMAiVA. 

7.  By  the  second  kindling-stick  (samidh),  which 
he  now  puts  on,  he  kindles  the  spring ;  the  spring, 
when  kindled,  kindles  the  other  seasons ;  and  the 
seasons,  when  kindled,  cause  living  beings  to  be  pro- 
duced and  the  plants  to  ripen.  He  puts  it  on,  with 
the  formula  (Vaf.  S.  II,  5),  'A  kindler  (samidh)  art 
thou!'  for  the  spring  is  indeed  a  kindler. 

8.  When  he  has  put  it  on,  he  murmurs  (ib.),  'May 
the  sun  guard  thee  from  the  east  against  any  im- 
precation !'  for  the  enclosing-sticks  serve  for  pro- 
tection on  all  (the  other  three)  sides  ;  and  thereby 
he  makes  the  sun  the  protector  on  the  east  side, 
fearing  'lest  the  evil  spirits,  the  Rakshas,  should  rush 
in  from  the  east:'  for  the  sun  is  the  repeller  of  the 
evil  spirits,  the  Rakshas. 

9.  By  that  third  kindling-stick,  then,  which  he  puts 
on  at  the  after-offerings  \  he  kindles  the  officiating 
priest  (brahma;^a);  and  he,  the  priest,  when  kindled, 
carries  the  sacrifice  to  the  crods. 

10.  He  now  returns  to  the  altar  covered  (with 
sacrificial  grass).  Having  taken  two  stalks  of  grass, 
he  lays  them  clown  across  (the  barhis  or  grass 
covering,  with  the  tops  to  the  north),  with  the 
formula  (Va^.  S.  II,  5),  '  Savitr/'s  arms-  are  ye!' 
The  prastara  bunch  is  indeed  the  top-knot  (of  the 
sacrifice) ;  and  he  now  lays  down  these  two  cross- 
wise as  its  eye-brows  :  thereby  these  two  (represent) 
the  transverse  eye-brows.     The  prastara,  further, 

'  See  I,  8,  2,  3. 

^  Bahu,  'the  two  arms,'  is  apparently  taken  here  by  our  author 
both  in  its  natural  sense  and  as  the  arms  of  the  bow  or  arch,  formed 
by  the  eye-brows.  The  barhis,  or  grass  covering  of  the  altar,  was, 
as  we  saw  (I,  3,  3,  7),  identified  with  the  beard  and  other  hair  of  the 
body. 


I    KANDA,  3  ADHYAYA,  4  BRAHMAiVA,    1 4.  93 

(represents)  the  kshatra  (or  military  class);  and 
the  other  barhis  the  vis  (or,  the  common  Aryan 
people); — (and  the  two  stalks  he  puts  down  between 
them)  for  the  sake  of  separating  (vidhriti)  the 
kshatra  and  the  vis:  for  this  reason  he  lays 
them  down  crosswise ;  and  for  this  reason  these  two 
(stalks)  are  called  vidh?^/ti. 

11.  On  them  he  spreads  the  prastara,  with  the 
formula  (Va^.  S.  II,  5),  '  I  spread  thee,  soft  as  wool, 
pleasant  to  sit  upon  for  the  gods!'  When  he  says 
'  thee,  soft  as  wool,'  he  means  to  say  '  agreeable  to 
the  gods ; '  and  by  'pleasant  to  sit  upon  for  the  gods' 
he  means  to  say  'forming  a  good  seat  for  the  gods.' 

12.  He  presses  it  down  (with  his  left  hand),  with 
the    text   (ib.),  '  May   the  Vasus,   the    Rudras,   the 

A 

Adityas  sit  on  thee!  These  three,  that  is,  the 
Vasus,  the  Rudras,  and  the  Adityas,  namely,  are 
(classes  of)  gods;  and  these,  he  means  to  say,  are 
to  sit  down  on  it.  While  it  is  still  being  held  down 
with  his  left  hand, — 

13.  He  seizes  the  ^uhCi  with  his  right,  fearing 
'lest  the  evil  spirits,  the  Rakshas,  should  enter  there 
in  the  meantime;'  for  the  officiating  priest  (brah- 
ma?2a)  is  the  repeller  of  the  Rakshas :  therefore, 
while  it  (the  prastara)  is  still  being  held  down  with 
his  left  hand, — 

14.  He  seizes  the  ^uhu,  with  the  text  (Va^.  S. 
11,6), '  Fond  of  butter  art  thou,  C'uhu  by  name  !'  for 
fond  of  butter  indeed  it  is,  and  6^uh  u  by  name ; — '  Sit 
down  here  with  the  favourite  resort^  (or  dainty)  on  the 
favourite  seat!'  The  upabhrzt(he  takes),  with  the 
formula  (ib.),  'Fond  of  butter  art  thou,   Upabhrzt 

^  Viz.  the  butter,  which  is  the  dear  resort,  or  home,  of  the  gods; 
see  I,  3,  2,  17.  Possibly,  however,  dh am  an  may  here  mean 'dainty.' 


94  DATAPATH  A-BRA  LIMA  A^A. 

by  name!'  for  fond  of  butter  indeed  it  is,  and  Upa- 
bhrz't  by  name  ; — '  Sit  down  here  with  the  favourite 
resort  on  the  favourite  seat!'  The  dhru  va  (he  takes) 
with  'Fond  of  butter  art  thou,  Dhruva  by  name!' 
for  fond  of  butter  indeed  it  is,  and  Dhruva  by 
name ; — '  Sit  down  here  with  the  favourite  resort 
on  the  favourite  seat ! '  What  other  sacrificial  food 
there  is,  (he  puts  down  on  the  prastara),  with  the 
formula,  '  With  the  favourite  resort  sit  down  on  the 
favourite  seat !' 

15.  He  lays  the  j'uhu  down  on  (the  prastara), 
and  the  other  spoons  down  below,  (viz,  on  the 
barhis,  north  of  the  ,^uhu,  and  so  as  not  to  touch 
it  or  one  another);  for  the  ^^''uhu  assuredly  is  the 
kshatra,  and  the  other  spoons  (sruX')  are  the 
vis:  he  thereby  makes  the  kshatra  superior  to 
the  VIS.  Hence  the  people  here  serve,  from  a 
lower  position,  the  Kshatriya  seated  above  them  : 
for  this  reason  he  places  the  ^uhu  upon  (the  pra- 
stara) and  the  other  spoons  down  below  it. 

16.  He  touches  the  offerings,  with  the  text  (Va^. 
S.  H,  6),  'Safely  they  have  sat  down,'  for  safely 
indeed  they  sat  down; — 'in  the  lap  (yoni)  of  divine 
truth!'  for  the  sacrifice  is  indeed  the  lap  of  divine 
truth,  and  in  the  sacrifice  they  sat  down ; — '  Protect 
these,  O  Vish;ai !  protect  the  sacrifice  !  protect  the 
lord  of  sacrifice  ! '  thereby  he  refers  to  the  sacrificer  ; 
— '  Protect  me,  the  leader  of  the  sacrifice  ! '  thereby 
he  does  not  exclude  himself  either  from  the  sacrifice, 
Vish;^u,  assuredly,  is  the  sacrifice  :  hence  it  is  to  the 
sacrifice  that  he  makes  all  that  over  for  protection. 
This  is  the  reason  why  he  says,  '  Protect  these, 
OVishmi!' 


I    KAA^DA,   3  ADHYAYA,   5  BRAHMAiVA,   3.  95 


Fifth  BRAHMAiVA. 

The  Kindling  of  the  Fire,  the  Pravara,  and  the  Two 
Libations  (Aghara)  of  Butter. 

1.  With  the  fire-wood  {id h ma,  Hghting  material) 
the  Adhvaryu  Hghts  (indh)  the  fire:  hence  it  is 
called  fire-wood.  And  with  the  kindline  verses 
(samidheni)  the  Hot;'/  kindles  (sam-indh,  to  make 
blaze):  hence  they  are  called  kindling  verses. 

2.  He  (the  Adhvaryu  ^)  says  (to  the  Hotr/):  '  Re- 
cite to  the  fire  as  it  is  being  kindled !'  for  it  is  to  the 
fire,  when  it  is  being  kindled,  that  he  recites. 

3.  Here  now  some  people  say,  '  O  Hotar,  recite 
to  the  fire  as  it  is  being  kindled ! '  But  let  him 
not  say  so  ;  for  that  (priest)  is  not  a  Hotr/  as  yet ; 
only  when  he   (the  sacrificer)  elects  him  ^,  does  he 

^  The  Adhvaryu,  in  the  first  place,  prepares  a  seat  for  the  Hotn', 
either  west  of  the  altar  or  north  of  its  left  hip  ;  and  covers  it  with 
dry  Kuj-a  grass.  [He  then  calls,  'O  Hotn,  come!']  The  Hot;-/', 
having  rinsed  his  mouth  north-east  of  the  Ahavaniya,  with  his  face 
to  the  east,  turns  round  from  left  to  right  and  betakes  himself  to  the 
sacrificial  ground,  always  keeping  his  right  foot  before  the  left.  He 
finally  takes  up  his  position  so  as  to  have  the  heel  of  the  right  foot 
in  a  line  with  the  north  hip  of  the  altar,  and  the  toes  on  the  barhis ; 
whilst  he  keeps  the  hands  on  a  level  with  the  heart,  spread  open 
and  joined  together,  and  looks  towards  the  junction  of  the  earth 
and  sky.  The  Adhvaryu  then  takes  a  samidh  (kindling-stick)  and 
calls  on  him  as  above.  The  Hotr/  now  mutters  the  formulas 
'Adoration  to  the  teacher!  Adoration  to  the  observer!  Adoration 
to  the  promulgator !'  &c.  {Asv.  -Srautas  I,  2,  i).  The  sacrificer  then 
takes  the  wooden  sword  and  says,  '  Recite  for  me,  as  it  were, 
stretching  along  (i.  e.  continuously)!'  whereupon  the  Hotrz',  having 
asked  and  received  the  permission  of  the  Brahman,  proceeds  to 
recite  the  kindling  verses.     Katy.  Ill,  i,  i  seq. ;  Asv.  I,  i,  4  seq. 

2  This  does  not  take  place  until  the  pravara  or  invitation 
addressed  to  Agni,  the  Hotn  of  the  gods,  to  assist  in  calling  the 


96  5ATAPATIIA-BRAHMAA'A. 

become  a  Hotrz.     Let  him  therefore  say,  '  Recite  to 
the  fire  as  it  is  being  kindled !' 

4.  He  recites  (verses)  addressed  to  Agni :  he 
accordingly  kindles  it  (the  fire)  with  the  aid  of  its 
own  deity.  In  the  gayatri  metre  (are  the  verses 
which)  he  recites  ;  for  the  gayatri  is  Agni's  metre  : 
by  means  of  its  own  metre  he  thereby  kindles  it.  The 
gayatri  is  vigour,  the  gayatri  is  the  brahman^  (the 
priestly  order) :  with  vigour  he  thereby  kindles  it. 

5.  Eleven  (verses)  he  recites  ;  for  of  eleven  sylla- 
bles consists  the  trish/ubh  metre.  The  gayatri  is 
the  brahman  and  the  trish/ubh  is  the  kshatra 
(or  military  order)".  With  the  aid  of  these  two 
enertries  he  thus  kindles  it:  for  this  reason  he  recites 
eleven  (verses), 

6.  Thrice  he  recites  the  first  verse,  and  thrice  the 
last  one ;  for  of  threefold  beginning  are  sacrifices, 
and  of  threefold  termination  :  therefore  he  recites 
thrice  the  first  and  the  last  (verses). 

7.  Fifteen  samidheni  verses  result  (from  this  re- 
petition of  the  first  and  last  of  the  eleven  verses).  The 
fifteen-versed  chant ^,  doubtless,  is  the  thunderbolt, 


gods  to  the  sacrifice,  cf.  Sayawa  and  Sat.  Br.  I,  5,  i,  i  seq.  Accord- 
ing to  some  authorities,  however,  the  choosing  of  the  Hotr;'  seems 
to  take  place  at  this  particular  lime,  or  even  before,  at  the  time  of 
the  agnyanvadhana  ;  cf.  Hillebrandt,  p.  73. 

'  The  gayatri  (though  it  is  not  the  most  frequent  metre) 
is  considered  as  the  first,  as  it  is  the  shortest,  of  Vedic  metres. 
The  hymns  addressed  to  Agni  are  mostly  in  the  gayatri  metre. 

^  The  hymns  celebrating  the  heroic  deeds  of  Indra  and  his 
associates,  the  wind -gods,  are  almost  entirely  composed  in  the 
trish/ubh,  the  most  frequent  of  Vedic  metres. 

^  The  paTi/^'adaj'a-stoma,  or  form  of  recitation  in  fifteen 
verses  at  the  Soma-sacrifice,  is  sacred  to  Indra  (Nirukta  7,  10),  the 
wielder  of  the  thunderbolt. 


I    KANDA,  3  ADHYAYA,  5  BRAHMAiVA,    lO.  97 

and  the  thunderbolt  means  strength ;  so  that  he 
thereby  converts  the  samidhenis  into  strength: 
hence,  if  he  should  hate  any  one,  he  may  crush  him 
with  his  great  toes  ^  at  the  time  when  those  (verses) 
are  recited.  By  saying,  'I  here  crush  so  and  so!' 
he  crushes  him  with  that  thunderbolt. 

8.  Fifteen  nights  indeed  there  are  in  a  half- 
moon  ;  and  growing  by  half-moons  the  year  passes : 
hence  he  thereby  obtains  the  nights. 

9.  Now  in  the  fifteen  gayatri  verses  there  are 
indeed  three  hundred  and  sixty  syllables  ^ ;  and 
three  hundred  and  sixty  days  there  are  in  a  year  : 
hence  he  thereby  obtains  the  days,  he  thereby  obtains 
the  year. 

10.  For  an  ish^i  (which  is  performed  in  order  to 
obtain  the  fulfilment  of  a  special  wish)^  let  him  recite 
seventeen  samidhent  verses;  for  in  a  low  voice  he 
sacrifices  to  the  deity  to  which  he  offers  an  ish/i. 

'  Or,  with  his  thumbs  (angushZ/zabhyam).  The  Ka?zva  text  has 
'padyabhyam  angushMabhyam ; '  but  Katy.  Ill,  i,  7  has  'afi- 
gush//^abhya/;z  padyabhyaw  va,'  which  would  seem  to  leave  a  choice 
between  the  thumbs  and  the  great  toes ;  the  commentator,  how- 
ever, takes  va  in  a  restrictive  sense.  The  sacrificer  is  to  press 
down  the  earth  with  his  great  toes  (or  thumbs)  each  time  when  a 
kindling  verse  is  recited. 

^  The  gayatri  verse  consists  of  three  times  eight  syllables, 
and  24  X  15  =  360.  In  the  place  of  the  last  samidheni  (called 
paridhaniya),  however,  the  Vasish///as  have  a  trish/ubh  stanza 
(4x11  syllables),  so  that  the  above  computation  of  syllables  does 
not  hold  good  in  their  case.  One  might  be  inclined  to  infer  from 
this  that  the  trish/ubh  was  the  more  original,  a  gayatri  being 
substituted  later  to  yield  the  above  symbolical  number  of  syllables. 
Cf.  Taitt.  S.  II,  5,  7  seq. ;  Taitt.  Br.  Ill,  5,  3. 

3  The  kamyesh/is,  and  ish/is  generally,  are  performed  with  cer- 
tain modifications,  on  the  model  of  the  new  and  full-moon  sacrifice, 
of  which  they  are  therefore  said  to  be  vikrz'tis  or  modifications. 

[12]  H 


98  ^ATAPATHA-BRAIIMAiVA. 

Twelve  months,  namely,  there  are  in  a  year,  and 
five  seasons  '  :  this  (makes)  the  seventeenfold  Pra- 
^apati.  For  verily  Pra^apati  is  all  :  hence  for 
what  wish  he  performs  the  ish/i,  that  wish  he 
thus  accomplishes  by  means  of  the  All.  In  a 
low  voice  he  sacrifices  to  the  deity ;  for  what  is 
spoken  in  a  low  voice  is  undefined  (indistinct), 
and  undefined  is  the  '  All :'  hence  for  whatever  wish 
he  performs  the  ish/i,  that  wish  he  thus  accom- 
plishes by  means  of  the  All.  This  is  the  practice 
in  regfard  to  an  ish/i. 

11.  Some  people  say  :  '  Let  him  recite  twenty-one 
samidhenl  verses  also  at  the  full  and  new-moon 
sacrifice.'  Twelve,  doubtless,  are  the  months  of  the 
year,  five  the  seasons,  and  three  these  worlds : 
this  (makes)  twenty ;  and  the  twenty-first  is  this 
very  (sun)  that  here  shines :  he  is  the  resort,  he  the 
stay ;  thereby  he  (the  sacrificer)  obtains  this  resort, 
this  stay.      He  may  therefore  recite  twenty-one. 

1 2.  Let  him  recite  them  only  for  one  of  established 
prosperity  (gatairi),  who  would  not  wish  to  become 
either  better  or  worse.  For,  what  he  for  whom 
they  recite  is  like,  like  that  he  will  either  be  or 
worse  -,    for    whom,    that    knows    this,    they   recite 

'  In  other  passages,  and  in  later  times  generally,  six  seasons, 
comprising  two  months  each,  are  counted,  but  the  transitional 
season  between  winter  and  spring,  j-ijrira,  is  not  unfrequently,  as 
in  our  passage,  combined  with  the  winter  season  (hemanta),  or 
partially  with  that  and  the  spring  (vasanta).  On  the  identification 
of  Pra^apati  with  the  year,  cf.  note  on  I,  2,  5,  12. 

2  The  condition  of  one  who  is  gata^ri  cannot  be  improved,  but 
only  impaired.  The  construction  of  this  paragraph  is  somewhat 
doubtful  to  me.  It  runs  thus  :  Ta  haita  gatajrer  evanubruyad  ya 
iM/iQTi  na  5-reyant  syam  na  papiyan  iti  yadr/jaya  haiva  sate 
'nvahus  tadnh  va  haiva  bhavati  papiyan  va  yasyaivaw  vidusha  eta 


I    KANDA,  3  ADHYAYA,   5   BRAHMAiVA,    1 4.  99 

those  (twenty-one  verses).  This,  however,  is  mere 
speculation,  for  those  (twenty-one  verses)  are  not 
recitecP. 

13.  Thrice  he  should  recite  the  first  and  thrice 
the  last  (verse),  without  drawing  breath  ;  for  three 
are  these  worlds,  so  that  he  thereby  spreads  (san- 
tan)  these  worlds,  gains  these  worlds.  Also  three 
breaths  there  are  in  man  :  this  recitation  thereby 
causes  him  (the  sacrificer)  to  be  extended  (santata), 
not  cut  short  (by  death). 

14.  He  (the  Hotr?)  should  endeavour  to  recite 
thus  (uninterruptedly)  as  long  as  his  strength  lasts. 
If,  on  the  other  hand,  he  were  to  take  breath  in 
the  middle  (of  the  verse),  it  would  be  a  slight  on 
this   very  (sacrifice)^:    by  reciting  this  (holy)   com- 

anvahu/z  so  esha  mima?«saiva  na  tv  evaita  anu>^'yante.  Sayawa 
seems  to  take  it  thus : — '  He  should  recite  them  only  for  a  gatajrf. 
A  householder  who  desires  neither  an  improvement  nor  a  lowering 
of  his  position,  is  just  such  a  one  or  whom  the  Hotrz's  recite  the 
samidhenis  in  the  appointed  (niyatena)  way.  Further,  for 
whomsoever,  that  thus  knows  the  irregular  ?  aniyata,  not  regulated) 
way  of  recitation,  they  recite  those  twenty-one  samidhenis,  he 
becomes  either  worse  or  better.  What  is  set  forth  in  the  words 
from  "A  householder  who  desires  neither  an  improvement"  &c. 
is  mere  speculation ;  the  recitation  is  not  to  be  performed  in  this 
way.'  The  corresponding  paragraph  of  the  Ka^zva  recension  is 
much  briefer  and  clearer : — Tad  etad  gatajrir  eva  kurvita  na  ha 
jreyan  na  papiyan  bhavati  yasyaivam  anvahu^  saisha  mima/«saiva 
na  tv  anij/('yante,  'only  a  gata^ri,  however,  should  do  this;  for 
neither  better  nor  worse  becomes  he  for  whom  they  recite  thus. 
This  is  indeed  speculation,  but  they  (the  twenty-one  samidhenis) 
are  not  recited.' 

^  In  the  Taitt.  S.  II,  5,  10,  the  number  of  verses  (effected  by  the 
repetition)  is  given  as  varying,  according  to  the  special  object 
in  view,  between  fifteen  and  forty-eight. 

^  ?  Or,  it  would  be  an  act  of  neglect  on  his,  the  sacrificer's,  part : 
by  (the  Hotrt)  reciting  without  fetching  breath,  that  act,  that  neglect 
would  be  avoided. 

H    2 


lOO  JATAPATHA-BRAIIMAiVA. 

position   without   taking  breath,  that  sh'ght  will   be 
avoided. 

15.  If,  however,  he  do  not  care  to  undertake  this, 
he  may  also  recite  one  (verse)  at  a  time  without 
drawing  breath  :  he  thereby  spreads  those  worlds 
one  by  one,  gains  those  worlds  one  by  one.  The 
reason  why  he  takes  breath,  is  that  the  gayatri  is  in- 
deed breath  ;  and  that  by  reciting  a  complete  gayatri 
verse,  he  accordingly  bestows  complete  breathing 
(on  the  sacrificer) :  let  him  therefore  recite  one 
(verse)  at  a  time  without  breathing. 

16.  He  recites  them  in  a  continuous,  uninterrupted 
way :  thereby  he  makes  the  days  and  nights  of  the 
year  continuous,  and  in  a  continuous,  uninterrupted 
way  revolve  those  days  and  nights  of  the  year. 
And  in  this  way  he  gives  no  access  to  the  spiteful 
enemy;  but  access  he  would  indeed  give,  if  he  were 
to  recite  them  discontinuously  :  he  therefore  recites 
in  a  continuous,  uninterrupted  way. 

Fourth  Adiiyaya.    First  Brailmaa^a. 

I.  He  recites  after  uttering  (the  syllable)  '  Hiii  !' 
Sacrifice,  they  say,  is  not  (performed)  without  the 
Saman;  and  neither  is  the  Saman  chanted  without 
'  Hiii  '  having  been  uttered.  By  his  uttering  '  Hiii  1' 
the  peculiar  nature  (rupam)  of  the  word  'Hiri'  is 
produced  (in  the  sacrifice) ;  and  by  the  sacred  syl- 
lable (om)  it  assumes  the  nature  of  the  Saman.  By 
uttering  'Om  !  Om  ^ !'  this  his  entire  sacrifice  becomes 
endowed  with  the  Saman. 

*  That  is,  by  uttering  '  Om  !'  after  each  verse.  The  recitation  of 
the  first  verse  is  preceded  by  the  mystic  words  '  Hiu  bhur  bhuva^  svar 
om  !'  Asv.  S.  I,  2,  3.  Both  syllables  '  hin  '  and  '  om '  are  essential 
elements  in  the  recitation  of  Saman  hymns.   See  II,  2,4,11  seq. 


J 


I    KANDA,  4  ADHYAYA,   I   BRAHMAiVA,   5.  TO  I 

2.  And  (another  reason)  why  he  utters  '  Hiii!'  is 
this.  The  word  'Hiri'  means  breath,  for  the  word 
'Hiii'  does  indeed  mean  breath:  he  cannot  there- 
fore pronounce  the  word  'Hiri,'  when  he  closes  his 
nostrils.  The  rz^  (verse)  he  recites  with  his  voice. 
Now,  voice  and  breath  are  a  pair,  so  that  a  produc- 
tive union  of  the  samidhenis  is  thereby  effected 
at  the  outset :  for  this  reason  he  recites,  after  utter- 
ing '  Hiri  !' 

3.  He  utters  the  word  'Hiri'  in  a  low  voice. 
Were  he,  on  the  contrary,  to  pronounce  'Hiri'  aloud, 
he  would  make  'voice'  of  both  the  one  and  the  other  : 
for  this  reason  he  utters  the  word  'Hiri'  in  a  low 
voice. 

4.  He  recites  with  'a  (hither)!'  and  '  pra  (forth  or 
thither)  M'  He  thereby  joins  a  gayatri  verse  di- 
rected hitherward  to  one  directed  away  from  here  : 
the  one  which  tends  from  hence  carries  the  sacri- 
fice to  the  gods,  and  the  one  which  tends  hitherward 
pleases  the  men.  For  this  reason  he  recites  with 
'a'  and  'pra.' 

5.  And  (another  reason)  why  he  recites  with  'a' 
and  'pra,'  is  this.  'Pra  (forth)'  clearly  means  out- 
breathing,  and  '  a  (hither)'  means  in-breathing:  hence 
he  thereby  obtains  out-breathing  and  in-breathing 
(for  the  sacrificer).  For  this  reason  he  recites  with 
'  a'  and  '  pra.' 

^  The  particles  pra  and  a  were  apparently  used  in  phrases 
wishing  one  a  safe  journey  and  return  (of.  Ait.  Br.  3,  26,  with 
Haug's  note).  The  first  samidheni  begins, '  pra  vo  v%a  abhfdya- 
va/z'  (forth  go  your  viands,  heavenward);  and  the  second,  '  agna 
a  yahi  vitaye'  (come  hither,  Agni,  to  the  feast!).  It  is  from 
these  verses  that  the  above  symbolical  explanation  is  derived. 
Cf.  Taitt.  S.  II,  5,  7,  3  [pra/cina/«  reto  dhiyate  — prati-^U  pra^d 
^ayante]. 


I  02  DATAPATH A-BRAIlMAiVA. 


6.  Yet  (other  reasons)  why  he  recites  with  '  hither 
(a)'  and  'thither  (pra),'  are  these.  'Thither'  the 
seed  Is  cast,  aiid  '  hither'  birth  takes  place.  '  Thither' 
the  cattle  disperse  (for  grazing),  'hither'  they  return. 
Indeed,  everything  here  (moves)  'hither'  and  '  thither:' 
for  this  reason  he  recites  with  '  a '  and  '  pra.' 

7.  He   recites  \  'Forth   g«  your  viands,  heaven- 


^  The  following  is  a  connected  translation  (as  literal  as  possible, 
if  not  elegant)  of  the  eleven  samidhenis,  or  kindling  verses,  in 
the  same  octosyllabic  metre  as  the  original.  The  first  and  eleventh 
verses  are  recited  three  times ;  and  when  at  the  end  of  each  verse 
the  Hot/-/ pronounces  the  syllable  om,  the  Adhvaryu  throws  a  stick 
(samidh)  into  the  fire, — up  to  the  eighth  verse,  at  the  end  of  which 
the  tenth  stick  is  thrown  in.  At  the  end  of  the  ninth  verse  five  of 
the  remaining  six  sticks  are  thrown  into  the  fire.  The  th -owing 
of  the  first  stick  is  accompanied  by  the  sacrificer  pronouncing  the 
dedicatory  formula  (tyaga),  'For  Agni  this,  not  for  me!' 

1.  Forth  go  your  viands,  heavenward, 
In  havis  rich ;  with  buttered  (spoon) 
He  nears  the  gods,  wishful  of  bliss. 

2.  Come  hither,  Agni,  to  the  feast; 
Invoked  for  the  offering-gift. 

As  Hot/7  on  the  barhis  sit !  .;  ' 

3.  With  samidhs  thee,  O  Augiras, 
With  butter  we  exhilarate : 

Shine  forth,  O  youngest,  brilliantly  ! 

4.  Agni,  do  thou  obtain  for  us 
That  region  wide  and  glorious. 
That  great  and  mighty  one,  O  God ! 

5.  Praiseworthy  he,  adorable. 
Visible  through  the  veil  of  gloom, 
Agni,  the  mighty  one,  is  lit. 

6.  The  mighty  Agni  is  lit  up. 

Yea,  as  a  horse  that  bears  the  gods : 
With  offerings  him  they  glorify. 

7.  O  mighty  one!  we  mighty  men 
Do  kindle  thee,  the  mighty  one, — 
O  Agni,  thee  that  brightly  shines. 


I  KANDA,   4  ADHYAYA,  I  BRAHMAA^A,  9.     IO3 

ward  !' — hereby,  then,  the  '  thither'  is  (reaHsed).  And 
(in  the  second  verse),  '  Come  hither,  Agni,  to  ex- 
pand M' — by  this,  on  the  other  hand,  the  'hither' 
is  (reahsed). 

8.  Now,  in  reference  to  this  point,  some  people 
say,  'Both  these  (texts)  surely  result  in  a  "thither^."' 
This,  however,  is  beyond  the  ordinary  understand- 
ing: the  text, '  forth  go  your  viands,  heavenward  !'  is 
clearly  (directed)  away  from  (the  sacrificer);  and  the 
text,  '  Come  hither,  Agni,  to  expand ! '  is  (directed) 
towards  (him). 

9.  He  recites  (the  first  kindling  verse),  'Forth  go 
your  viands,  heavenward ! '  this,  then,  tends  in  a  for- 
ward direction.  'Viands'  (va^a)^  he  says,  because 
viands  mean  food  :  hence  food  is  obtained  (for  the 
sacrificer)  by  this  recitation.  '  Heavenward  '  he  says, 
because  those  that  tend  heavenward  are  the  half- 

8.  Agni  we  choose  as  messenger, 
As  Hotrz'  the  all-knowing, — him, 
Performing  well  this  sacrifice. 

9.  He  who  is  kindled  at  the  cult, 
Agni,  the  bright,  the  laudable, 
The  flaming-locked,  him  we  adore. 

10.  O  Agni,  worshipped,  thou  art  lit : 
Adore,  good  worshipper,  the  gods ! 
Oblation-bearer,  sure,  art  thou. 

11.  Make  offerings  I  do  reverence!  — 
Him,  Agni,  while  the  cult  proceeds, 
For  your  oblation-bearer  choose ! 

^  See  further  on,  par.  22  seq. 

^  Inasmuch  as  Agni,  whilst  coming  to  the  sacrifice,  goes  away 
from  the  gods.    Say. 

^  In  the  Taitt.  S.  II,  5,  7,  3-4  also  va^a  is  in  the  first  place 
rendered  by  '  food,'  while  afterwards  it  is  identified  with  the 
months  (i.e.  the  coursers?  gamana^ila,  Say.);  as  abhidyava/? 
(in  the  sense  of  '  shining  in  both  directions,'  i.  e.  in  the  form  of  the 
waxing  and  waning  moon,  Say.)  is  referred  to  the  half-moons. 


104  .SATAPATIIA-BRAHMAJVA. 

moons  :  it  is,  therefore,  the  half-moons  which  he 
obtains  by  this  recitation.  '  In  havis  rich  '  he 
further  says,  because  those  that  are  rich  in  havis 
(milk,  butter)  are  the  cattle  ;  it  is  cattle,  therefore,  that 
he  thereby  obtains  through  the  recitation. 

10.  'With  buttered  (spoon) — '  he  adds.  Now 
Mathava,  the  (king  of)  Videgha\  carried  Agni 
Vai^vanara  in  his  mouth.  The  A^/shi  Gotama  Rahil- 
ga?/a  was  his  family  priest.  When  addressed  (by 
the  latter),  he  made  no  answer  to  him,  fearing  lest 
Agni  might  fall  from  his  mouth. 

11.  He  (the  priest)  began  to  invoke  the  latter  with 

^  To  this  important  legend  attention  was  first  drawn  by  Professor 
Weber,  Ind.  Stud.  I,  170  seq.  (cf.  also  Ind.  Streifen,  I,  p.  13; 
J.  Muir,  Sanskrit  Texts,  II,  p.  402).  It  was  pointed  out  by  Weber 
that  this  legend  distinguishes  three  successive  stages  of  the  east- 
ward migration  of  the  Brahmanical  Hindus.  In  the  first  place  the 
settlements  of  the  Aryans  had  already  been  extended  from  the 
Pa?l^ab  (where  they  were  settled  in  the  times  of  the  hymns  of  the 
Rig-veda)  as  far  as  the  Saras vati.  They  thence  pushed  forward, 
led  by  the  Videgha  Mathava  and  his  priest,  according  to  our 
legend,  as  far  east  as  the  river  Sadanira  (that  is,  'she  that  is 
always  filled  with  water '),  which,  according  to  Sayawa,  is  another 
name  for  the  Karatoya  (the  modern  Kurattee,  on  which  Bograh 
lies),  w^hich  formed  the  eastern  boundary  of  the  Videhas  ;  or  more 
probably  the  Ga«</aki  (the  modern  Gunduck,  a  noble  river  which 
foils  into  the  Ganges  opposite  Patna,  and)  which  formed  the  boun- 
dary between  the  Kosalas  and  the  Videhas  (cf  par.  17).  It  would 
appear  from  our  legend,  that  for  some  time  the  Aryans  did  not  ven- 
ture to  cross  this  river ;  but  at  the  time  of  the  author  the  country 
to  the  east  of  it  had  long  been  occupied  by  them.  Sayawa  takes  the 
hero  of  the  legend  to  be  Videgha,  the  Mddhava  or  son  of  Madhu ; 
but  Videgha,  an  older  form  of  Vide  ha,  is  more  probably  intended 
here  (as  Weber  takes  it)  for  the  name  of  that  people  and  country 
(corresponding  to  the  modern  Tirhut).  The  Agni  Vaij'vanara  (or 
Agni  who  is  common  to  all  men)  of  our  legend  Professor  Weber 
considers  a  personification  of  Brahmanical  worship  and  civilisation 
and  the  destructive  effects  of  their  extension. 


J 


I    KAiVDA,  4  ADHYAYA,   I   BRAHMAA^A,    1 6.  I05 

verses  of  the  Rig-veda,  '  We  kindle  thee  at  the 
sacrifice,  O  wise  Agni,  thee  the  radiant,  the  mighty 
caller  to  the  sacrificial  feast  (Rig-veda  V,  26,  3)! — 
OVidecrha!' 

12.  He  (the  king)  did  not  answer.  (The  priest 
went  on),  '  Upwards,  O  Agni,  dart  thy  brilliant, 
shining  rays,  thy  flames,  thy  beams  (Rig-veda  VIII, 
44,  16)! — O  Videgha-a-a!' 

1 3.  Still  he  did  not  answer.  (The  priest  continued), 
'  Thee,  O  butter-sprinkled  one,  we  invoke!  (Rig-veda 
V,  26,  2);'  so  much  he  uttered,  when  at  the  very 
mentioning  of  butter,  Agni  Vai^vanara  flashed  forth 
from  the  (king's)  mouth  :  he  was  unable  to  hold  him 
back ;  he  issued  from  his  mouth,  and  fell  down  on 
this  earth. 

14.  Mdthava,  the  Videgha,  was  at  that  time  on 
the  (river)  Sarasvati^  He  (Agni)  thence  went  burn- 
ing along  this  earth  towards  the  east ;  and  Gotama 
Rahuga;^a  and  the  Videgha  Mathava  followed  after 
him  as  he  was  burning  along.  He  burnt  over  (dried 
up)  all  these  rivers.  Now  that  (river),  which  is  called 
'  Sadanira,' flows  from  the  northern  (Himalaya) moun- 
tain :  that  one  he  did  not  burn  over.  That  one  the 
Brahmans  did  not  cross  in  former  times,  thinking,  *  it 
has  not  been  burnt  over  by  Agni  Vai^vanara.' 

15.  Now-a-days,  however,  there  are  many  Brah- 
mans to  the  east  of  it.  At  that  time  it  (the  land 
east  of  the  Sadanira)  was  very  uncultivated,  very 
marshy,  because  it  had  not  been  tasted  by  Agni 
Vai^vanara. 

16.  Now-a-days,  however,  it  is  very  cultivated,  for 
the  Brahmans  have  caused  (Agni)  to  taste  it  through 

*  Or,  according  to  Saya7za,  he  was  then  in  the  Sarasvatf,  plunged 
into  the  river  in  order  to  quench  the  heat  produced  by  Agni. 


1 06  ^ATAPATIIA-BRAHMAA'A. 

sacrifices.  Even  in  late  summer  that  (river),  as  it 
were,  rages  along- ' :  so  cold  is  it,  not  having  been 
burnt  over  by  Agni  Vai.s-vanara. 

17.  Mathava,  the  Videgha,  then  said  (to  Agni), 
'Where  am  I  to  abide  ?'  '  To  the  east  of  this  (river) 
be  thy  abode  ! '  said  he.  Even  now  this  (river)  forms 
the  boundary  of  the  Kosalas  and  Videhas ;  for  these 
are  the  Mathavas  (or  descendants  of  Mathava). 

18.  Gotama  Rahuga;/a  then  said  (to  Mathava), 
'Why  didst  thou  not  answer  when  addressed  by  us?' 
He  replied,  'Agni  Vai-^vanara  was  in  my  mouth; 
I  did  not  reply,  lest  he  should  escape  from  my 
mouth.' 

19.  '  How  then  did  this  happen  ?' — 'At  the  moment 
when  thou  didst  utter  the  words,  "  (Thee),  O  butter- 
sprinkled  one,  we  invoke!"  just  then,  at  the  mention 
of  butter,  Agni  Vaii-vanara  flashed  forth  from  my 
mouth  ;  I  was  unable  to  hold  him  back,  he  issued 
from  my  mouth.' 

20.  That  (word)  in  the  samidhenis,  therefore, 
which  contains  butter  (ghrz'ta)  is  especially  suitable 
for  kindling  (sam-indh);  and  by  it  he  accordingly 
kindles  him  (Agni,  the  fire)  and  bestows  vigour  on 
this  (sacrificer). 

21.  Now  that  (word)  is  ghrz'ta/'ya,  'with  the 
buttered  (spoon).' — '  He  nears^  the  gods,  wishful 
of  bliss.'  Wishful  of  bliss,  truly,  is  the  sacrificer, 
since   he  wishes  to  approach   the  gods,  to  go   to^ 

^  That  is  to  say,  it  is  not  affected  by  the  heat  of  the  summer,  as  the 
other  rivers,  but  rushes  along  as  rapidly  and  as  well-filled  as  ever. 

'^  Gigati  is  taken  by  Saya«a  in  the  sense  of '  he  sings,  praises.' 
Our  author,  on  the  other  hand,  seems  to  interpret  it  by  '  he 
conquers  (^i);'  see,  however,  next  note. 

^  The  text  has, '  Sa  hi  devan^igishati  sa  hi  devan^igawzsati.' 
The  Ka«va  recension  has  the  same  reading,  except  that  it  omits  'hi' 


-       I    KANDA,  4  ADHYAYA,    I   BRAHMAiVA,  24.  IO7 

the  gods :  therefore  he  says,  '  he  nears  the  gods, 
wishful  of  bhss.'  This  (verse),  which  is  addressed 
to  Agni,  is  undefined  (vague);  and  undefined,  doubt- 
less, is  the  'All:'  he  thus  commences  (this  holy 
work)  with  the  All. 

22.  [He  recites  the  second  samidheni]  :  'Come 
hither,  Agni,  to  expand!' — 'To  expand'  he  says, 
because  at  the  beginning  these  worlds  were  well- 
nigrh  contio"uous  to  one  another :  at  that  time  one 
could  touch  the  sky  thus^ 

23.  The  gods  desired,  '  How  could  these  worlds 
of  ours  become  farther  apart  from  one  another  ? 
How  could  there  be  more  space  for  us  ?'  They 
breathed  through  them  (the  worlds)  with  these 
three  syllables  (forming  the  word)  'vitaye^,'  and 
these  worlds  became  far  apart  from  one  another ; 
and  there  was  then  ampler  space  for  the  gods : 
ample  space,  therefore,  he  will  have  for  whom, 
knowing  this,  they  recite  this  (verse)  containing  (the 
word)  '  vitaye.' 

24.  He  proceeds, '  Invoked  for  the  giver  of  obla- 
tions!'    'The  giver  of  oblations^,'  of  course,  is  the 

in  both  cases.  Instead  of  ^iga;7zsati,  however,  some  MSS.,  as  well 
as  Saya«a,  read^igha^/zsati  ('he  wishes  to  conquer,  or  beat,  the 
gods'),  probably  an  old  corruption,  easily  accounted  for  by  the 
circumstance  that  ^igishati  is  the  regular  desiderative  of  ^i,  'to 
conquer,'  though  it  also  occurs  in  some  passages  as  the  desiderative 
of  ga,  'to  go.'  Saya7za,  however,  though  he  reads  ^igha/wsati, 
here  allows  to  the  root  han  (with  Naigh.  2,  14)  the  meaning  of  '  to 
go.'     Cf.  Weber,  Omina  und  Portenta,  p.  406,  note  4. 

^  Viz.  by  stretching  the  arms  upwards.    Sayawa. 

^  That  is,  vi-itaye,  'for  going  asunder,'  a  fanciful  analysis  of 
the  word  viti ;  the  correct  rendering  is  '  for  the  meal  or  food,'  '  for 
the  feast.' 

^  Havyadati,  the  correct  meaning  of  the  word  is  '  the  giving 
of  oblations.' 


I08  5ATAPATHA-BRAIIMAA^A. 

sacrificer :  hence  'invoked  for  the  sacrificer'  is  what 
he  thereby  means  to  say. — '  As  Hotr/  on  the  barhis 
sit!'  Agni,  indeed,  is  the  Hotr/,  and  the  barhis 
(the  covering  of  sacrificial  grass  on  the  altar)  is  this 
world  :  hence  he  thereby  establishes  Agni  (the  fire) 
in  this  world,  as  this  fire  is  established  (or,  beneficial, 
hita)  in  this  world.  This  (verse),  then,  is  recited  with 
reference  to  this  world  (the  earth) :  through  it  this 
world  is  conquered  by  him  for  whom,  knowing  this, 
they  recite  this  (verse). 

25.  [He  recites  the  third  sdmidheni]:  'With 
samidhs  thee,  O  Arigiras !' — with  samidhs  (kindling- 
sticks),  indeed,  the  Aiigiras  kindled  him.  '  O  An- 
giras  !'  he  says,  for  Agni  is  indeed  Aiigiras^ — 'With 
butter  we  exhilarate!'  This  (viz.  ghr/tena,  'with 
butter')  is  a  word  which  is  especially  suitable  for  the 
kindling  of  Agni  :  by  it  he  kindles  him,  and  bestows 
vigour  on  this  (sacrificer). 

26.  'Shine  forth,  O  youngest,  brilliantly!'  he 
adds  ;  for  brilliantly  he  shines,  when  kindled  ;  and 
'  O  youngest !'  he  sa}s,  because  he  is  really  the 
youngest  Agni-:  therefore  he  says,  'O  youngest!' 
This  (verse)  is  recited  with  reference  to  yonder 
world,  to  wit,  the  aerial  world ;  hence  this  (verse), 
which  is  addressed  to  Agni,  is  undefined,  for  unde- 
fined is  yonder  world  :  that  world  he  thereby  gains, 
for  whom,  knowing  this,  they  recite  this  verse. 

27.  [He  recites  the  fourth  s^midhenl]:  'Agni, 
do    thou    obtain     for    us    that    (region)    wide    and 

^  Rig-veda  I,  31,  i,  he  is  called  the  first  of  the  Ahgiras. 

^  The  fire  which  has  just  been  kindled  is  frequently  called  the 
youngest  (yavishMa).  Sayawa  takes  it  as  'the  ever  young.'  See 
also  the  legend  regarding  the  three  Agnis  who  preceded  the  present 
Agni  in  the  oflice  of  divine  Hotr/,  I,  2,  3,  i  ;  3,  3,  13. 


I    KAA^DA,  4  ADHYAYA,   I    BRAHMAiVA,   30.  IO9 

glorious!'  For  wide,  indeed,  is  yonder  (region) 
wherein  the  gods  (dwell),  and  glorious  is  that 
(region)  wherein  the  gods  (dwell).  When  he  says, 
'  Do  thou  obtain  for  us  \'  he  means  to  say,  '  make 
us  go  to  it!' 

28.  'That  great  and  mighty  one,  O  God!'  For 
great,  indeed,  is  yonder  (region)  wherein  the  gods 
(dwell),  and  mighty  ^  is  that  wherein  the  gods 
(dwell).  This  (verse),  then,  is  recited  with  reference 
to  yonder  world  :  that  heavenly  world  he  thereby 
gains,  for  whom,  knowing  this,  they  recite  this 
(verse). 

29.  He  recites  (the  fifth  samidheni):  'Praise- 
worthy he,  adorable,'  for  worthy  of  praise  he  is, 
and  worthy  of  adoration  ; — '  visible  through  the  veil 
of  gloom,'  for  when  kindled  he  is  seen  right 
through  the  gloom  ; — '  Agni,  the  mighty  one  (bull), 
is  lit,'  for  he  is  indeed  lit  up,  the  mighty  one. 

[He  recites  the  sixth  samidheni]:  'The  mighty 
Agni  is  lit  up,'  for  he  is  indeed  lit  up. 

30.  'Yea^,  as  a  horse  that  bears  the  gods,'  for 
having  become  a  horse  he  does  indeed  carry  the 
sacrifice  to  the  gods:  the  (word)  'na'  which  occurs 
in  this  verse  has  the  meaning  of  'om'  (verily);  hence 
he  says, '  Yea,  as  a  horse  that  bears  to  the  gods.' 

^  Vivasasi,  Saya«a  explains  it  by  prakasaya,  'illuminate  it;' 
but  cf.  Sayawa  on  Rig-veda  VI,  16,  asman  "Sikkhd.  abhigamaya, 
'  make  it  (dhanam)  come  to  us.' 

2  Suvirya  is  taken  by  our  author  as  an  adjective,  co-ordinate  with 
the  others ;  but  it  is  evidently  a  noun  ('  abundance  of  heroes '  or 
'  manliness,  manly  power,'  St.  Petersburg  Dictionary)  qualified  by 
the  adjectives. 

'  Na  is  taken  by  our  author  as  a  particle  of  asseveration  ;  though 
in  reality  it  is  a  particle  of  comparison.  In  later  Sanskrit  na  is 
onlv  used  as  particle  of  negation. 


no  5'ATAPATIIA-BRAIIMAA'A. 


31.  'With  offerings  him  they  glorify,'  for  with 
offerings  men  indeed  glorify  him  ;  therefore  he  says, 
'with  offerings  him  they  glorify.' 

32.  [He  recites  the  seventh  samidheni]:  'O 
mighty  one  ^ !  we  mighty  men  do  kindle  thee,  the 
mighty  one!'  for  they  indeed  kindle  him; — 'O  Agni, 
thee  that  brightly  shines!'  for  he  indeed  shone 
brightly  when  he  was  kindled. 

33.  He  recites  this  tristich  which  contains  the 
word  (vrzshan),  '  mighty.'  All  these  kindling 
verses,  it  is  true,  are  addressed  to  Agni ;  Indra, 
however,  is  the  deity  of  sacrifice,  Indra  is  the 
mighty  (hero) ;  hence  these  his  (the  sacrificer's) 
kindling  verses  thereby  become  possessed  of  Indra  : 
this  is  the  reason  w^hy  he  recites  the  tristich  con- 
taining the  word  '  mighty.' 

34.  He  recites  [the  eighth  samidheni]:  'Agni 
we  choose  as  messenger!'  Now  the  gods  and 
the  A  suras,  both  of  them  sprang  from  Pra^apati, 
w^ere  contending  for  superiority.  When  they  were 
thus  contending,  the  gayatri  stood  between  them. 
That  gayatri  was  the  same  as  this  earth,  and  this 
earth  indeed  lay  between  them  2.  Now  both  of 
them  knew  that  whichever  she  would  side  with, 
they  would  be  victorious  and  the  others  would  be 
defeated.  Both  parties  then  invited  her  secretly 
to  come  to  them.  Aofni  acted  as  messenger 
for  the   gods ;    and   an  Asura-Rakshas,   named   Sa- 


^  V/-/shan,'the  male,  the  vigorous  one,  the  bull;'  cf.  IMax  Miiller, 
Translation  of  Rig-veda  Sanhita,  I,  p.  121  seq. 

'•^  '  On  the  top  of  Mount  Meru  lies  the  city  of  Amaravati,  wherein 
the  gods  dwell ;  and  beneath  Meru  lies  Iravati,  the  city  of  ihe 
Asuras  :  between  these  two  lies  the  earth.'     Saya7/a. 


I    KAiVDA,  4  ADHYAYA,    I    BRAHMAiV^A,   36.  Ill 

harakshas^,  for  the  Asuras.  She  then  followed 
Agni :  he  therefore  recites,  *  Agni  we  choose  for 
messenger,'  because  he  was  the  messenger  of  the 
gods. — 'As  Hotri  the  all-knowing,  him!' 

35.  Here  now  some  people  recite,  '  He  who  is 
the  Hot?'/  of  the  all-knowing^;'  lest  (in  saying  'for 
Hotri,  the  all-knowing,  him')  one  should  say  to 
oneself  'enough  (i.e.  have  done)!'  This,  however, 
he  should  not  do ;  for  by  (doing)  so  they  do  at 
the  sacrifice  what  is  human ;  and  what  is  human, 
is  inauspicious  at  a  sacrifice.  Therefore,  lest  he 
should  do  w^hat  is  inauspicious  at  the  sacrifice, 
he  should  recite,  just  as  it  is  recited  by  the  J^ik, 
'for  Hotrz,  the  all-knowing,  him!'  [He  continues], 
'Performing  well  this  sacrifice!'  for  he,  Agni, 
is  indeed  a  good  performer  of  the  sacrifice :  for 
this  reason  he  says,  '  performing  well  this  sacrifice.' 
She  (gayatri,  or  the  earth)  sided  with  the  gods, 
and  the  gods  thereupon  were  victorious  and  the 
Asuras  were  defeated  :  and  verily  he  for  whom, 
knowing  this,  they  recite  this  (verse),  is  himself 
victorious  and  his  adversaries  are  defeated. 

36.  He  therefore  recites  this,  the  eighth  (sami- 
dheni).  This,  indeed,  is  peculiarly  a  gayatri 
verse,  since  it  is  of  eight  syllables  that  the  gayatri 
(metre)  consists :  for  this  reason  he  recites  the 
eighth   (samidheni). 

^  Cf.  the  corresponding  passage  in  Taitt.  S.  II,  5,  11,  8,  where 
Daivya  is  given  as  the  name  of  the  messenger  of  the  Asuras. 

^  That  is  to  say,  instead  of  'Hotara?«  vij-vavedasam,'  they 
recite  'Hota  yo  vijvavedasa^  ;'  for  the  reason  that  Hotaram 
(accusative  of  hotr?)  might  be  understood  to  be  'hota  aram,' 
aram,  '  enough,'  being  a  particle  implying  a  prohibition.  Our 
author,  however,  promptly  sets  his  face  against  this  application  of 
human  reasoning  to  an  inspired  text. 


112  ^ATAPATIIA-BRAIIMAiS'A. 

T,'].  Here  now  some  people  place  the  two  (dhayjas) 
additional  kindling  verses  before  (the  eighth  sami- 
dheni),  arguing,  '  The  two  dhayyas^  mean  food  : 
this  edible  food  we  place  in  front  (or,  in  the  mouth, 
mukhata/^).'  But  let  him  not  do  this:  for  with 
him  who  inserts  the  additional  verses  before  (the 
eighth),  the  latter  (the  eighth)  is  clearly  out  of  its 
place-,  since  in  that  case  it  (and  the  succeeding 
verse)  become  the  tenth  and  eleventh  verses.  With 
him,  on  the  other  hand,  for  whom  they  recite  this 
as  the  eighth  (kindling  verse),  it  is  indeed  in  its 
proper  place  :  let  him  therefore  insert  the  two  addi- 
tional verses  after  (the  ninth). 

38.  [He  recites  the  ninth  kindling  verse] :  '  He 
who  is  kindled  at  the  cult' — the  cult  (ad h vara), 
doubtless,  is  the  sacrifice  :  '  he  who  is  kindled  at  the 
sacrifice'  he  thereby  says; — '  Agni,  the  bright,  the 
laudable,'  for  he  is  both  bright  and  laudable  ; — '  the 
flaming-locked,  him  we  adore!'  for  when  he  is 
kindled,  his  locks,  as  it  were,  flame.  Previously  to 
(the  beginning  of  the  tenth  verse),  '  O  Agni,  wor- 
shipped, thou  art  lit !'  let  him  (the  Adhvaryu)  put  on 


^  Whenever  thirteen  kindling  verses  are  recited  instead  of 
eleven  (or  counting  the  repetitions  of  the  first  and  last  verses, 
seventeen  instead  of  fifteen),  the  two  verses  Rig-veda  III,  27,  5  and  6 
are  inserted  according  to  our  author  after  the  ninth,  and  according 
to  others  before  the  eighth,  samidheni.  They  are  called  dhayya, 
probably  derived  from  dha,'to  put,  add,'  whilst  those  ritualists  whose 
practice  is  here  rejected  apparently  connect  the  word  with  the 
root  dha  (dhe),  'to  suck.' 

*  According  to  Sayawa,  because  it  no  longer  occupies  the  eighth 
place  for  which  it  is  specially  appropriate  on  account  of  its  being, 
according  to  our  author,  'peculiarly  a  gayatri  (eight-syllabled) 
verse.'  This  reasoning  is  far  from  satisfactory,  since  the  two 
dhayyas  (Rig-veda  III,  27,  5  and  6)  are  also  gayatri  verses. 


I    KAiVDA,  4  ADHYAYA,    I   BRAHMAiVA,  40.  I  I  3 

all  the  kindling-sticks  with  the  exception  of  the 
one  stick  (which  is  to  be  put  on  at  the  after- 
offerings^);  for  it  is  now  that  the  Hotri  completes 
(the  kindling);  and  what  then  is  left  of  the  kindling- 
sticks,  other  than  the  one  stick,  that  is  left  (un- 
used altogether) ;  and  what  is  left  (unused)  of  the 
sacrifice,  that  is  left  for  his  (the  sacrificer's)  spiteful 
enemy:  let  him,  therefore,  previously  to  this  (verse), 
put  on  all  the  samidhs,  save  one. 

39.  [He  continues] ;  '  Adore,  good  worshipper, 
the  gods!'  worship  (adhvara)  doubtless  means 
sacrifice  :  '  adore  the  gods,  good  sacrificer'  he  thereby 
says; — 'Oblation-bearer,  sure,  art  thou!'  for  he, 
Agni,  is  indeed  the  bearer  of  oblations  :  for  this 
reason  he  says  '  oblation-bearer,  sure,  art  thou/ 

[He  recites  the  last  samidheni]:  'Make  offer- 
ings !  do  reverence  !  Him,  Agni,  while  the  cult  pro- 
ceeds, for  your  oblation-bearer  choose !'  by  this  (verse) 
he  urges  them  on  :  '  make  offerings  and  worship ! 
do  this  for  (the  accomplishment)  of  whatever  desire 
you  kindled  him!'  this  is  what  he  thereby  means  to 
say.  '  Him,  Agni,  while  the  cult  proceeds,'  he  says, 
because  cult  means  sacrifice  :  hence  he  thereby  says, 
'  him,  Agni,  whilst  the  sacrifice  proceeds  ;-• — '  for  your 
oblation-bearer  choose!'  for  he,  Agni,  is  indeed  the 
oblation-bearer,  and  for  this  reason  he  says  '  for 
your  oblation-bearer  choose  (him)!' 

40.  This  tristich,  containing  (the  word)  '  cult 
(adhvara),'  he  thus  recites.  For  once  when  the 
gods  were  engaged  in  sacrificing,  their  rivals,  the 
Asuras,  wished  to  injure  (dhurv,  dhvar)  them; 
but,  though   desirous    of  injuring   them,  they  were 

^  See  I,  8,  2,  3. 
[12]  I 


I  14  DATAPATH  A-BRAHMAJVA. 

unable  to  injure  them  and  were  foiled  :  for  this  rea- 
son the  sacrifice  is  called  adhvara  ('not  damaged, 
uninterrupted') ;  and  for  whomsoever,  that  knows 
this,  they  recite  this  tristich  containing  (the  word) 
adhvara  ('cult,  sacrifice'),  his  rival,  though  desirous 
of  injuring  him,  is  foiled  ;  and  he  (the  sacrificer), 
moreover,  gains  as  much  as  one  gains  by  offering  a 
Soma-sacrifice  ^ 

Second  BRAi-iMAiVA. 

1.  Now  in  former  times  the  gods  appointed  Agni 
to  the  chief  (ofiice),  namely,  that  of  Hotrz;  and 
having  appointed  him  to  the  chief  (office)  saying  '  do 
thou  carry  this  our  oblation!'  they  cheered  him  up, 
saying,  '  Surely,  thou  art  vigorous  ;  surely,  thou  art 
equal  to  this!'  thereby  endowing  him  with  vigour, 
even  as  in  our  own  days,  when  they  appoint  any  one 
from  among  their  kinsmen  to  the  chief  (office),  they 
cheer  him  up  saying  'surely,  thou  art  vigorous; 
surely,  thou  art  equal  to  this  !'  thereby  endowing  him 
with  vigour.  By  what,  therefore,  he  recites  after  this, 
he  eulogizes  him,  puts  vigour  into  him^. 

2.  'O  Agni,  thou  art  great!  O  priest  (brahma;^a), 
O   Bharata!'    for    Agni,   indeed,   is    the    brahman 

^  Saumya  adhvara  is  the  common  designation  of  the  solemn 
Soma-sacrifice;  hence,  our  author  argues,  the  word  adhvara  is  here 
used  for  sacrifice  (ya^T/a)  with  a  view  to  insure  to  this  offering 
the  eflicacy  of  a  Soma-sacrifice. 

"^  The  invocations  he  now  proceeds  to  recite,  on  the  termination 
of  the  samidhenis  or  kindling  verses,  belong  to  the  class  of 
formulas  called  nigada.  In  the  present  case,  they  consist  of  the 
pravara  mantra — or  formula  by  which  Agni  is  invited  to  assist 
the  sacrificer  as  Hotr/  or  Invoker  on  the  present  occasion,  as  he 
has  of  old  assisted  his  ancestors  (cf.  the  following  note) — and  of 
short  detached  formulas  called  nivid.    Saya«a  on  Taitt.  S.  II,  5,  8. 


I    KANDA,  4  ADHYAYA,   2   BRAHMAiVA,  4.  II5 

(sacerdotium)  :  therefore  he  says  '  O  Bra.hma;2a  !' — 
*  O  Bharata'  he  says,  because  he  (Agni)  bears  (bhar) 
the  oblation  to  the  gods  :  therefore  they  say  '  Agni 
is  bharata  (the  bearer).'  Or,  he,  being  the  breath, 
sustains  (bhar)  these  creatures  :  therefore  he  says 
*0  Bharata  (sustainer) !' 

3.  He  now  calls  on  (Agni  as)  the  ancestral  (Hotrz 
priest)^.  He  thereby  introduces  him  both  to  the 
^/shis  and  to  the  gods  (as  if  he  were  to  say),  '  Of 
great  vigour  is  he  who  has  obtained  the  sacrifice!' 
This  is  the  reason  why  he  calls  on  (Agni  as)  the 
ancestral  (Hotri). 

4.  He  calls  from  the   remote   end  (of  the  sacri- 

^  Arsheyam  pravr/nite,  literally  'he  chooses  the  ancestral' 
(rzshi).  I  take  'arsheyam'  as  a  masculine  adjective  qualifying  a 
supplied  '(Agnim)  hotaram.'  In  this  way  the  formula  is  explained 
by  Sayawaon  I,  5,  i,  9  {n'shina.?n  sambandhinam  adhvaryur  hotarawz 
vri'mte),  and  this  seems  to  me  the  most  natural  interpretation.  It 
is  true,  however,  that,  as  the  formula  ('he  chooses  the  ancestral') 
became  stereotyped,  its  exact  import  became  forgotten,  and  arsheya 
was  generally  taken  as  a  neuter,  either  adjective  (viz.  'namadheyam,' 
'apatyam')  or  noun  (ancestral  lineage).  Agni  is  invoked  as  the 
one  who  has  of  old  officiated  as  the  Hotn'  of  the  sacrificer's 
ancestors,  three  or  five  ancestral  names  being  usually  mentioned  : 
thus,  in  the  case  of  a  sacrificer  belonging  to  the  Gamadagna  Vatsa 
family,  claiming  Bhr^gu,  A'yavana,  Apnavana,  Aurva,and  Gamadagni 
as  its  founders,  Agni  is  invoked,  on  the  present  occasion,  as 
'  Bhargava  A^yavana  Apnavana  Aurva  Gamadagna  I '  (Ajval. 
Sr.  12,  10,  6  ;  Saya«a  on  Taitt.  S.  II,  5,  8).  If  the  sacrificer  be- 
longs to  the  Kshatriya  or  Vai^ya  castes,  the  priest  substitutes  for 
the  sacrificer's  ancestors  those  of  his  family  priest  (pur  o  hit  a) 
or  his  spiritual  guide  (guru);  and  in  the  case  of  kings  the  same 
course  was  adopted,  or  the  names  of  their  royal  r/shi  ancestors 
(radars hi)  were  chosen.  As  to  the  second  pravara,  or  the 
election  of  the  human  Hotr/,  for  the  present  sacrifice,  see  I,  5,  i,  i. 
Cf.  Max  Miiller,  History  of  Ancient  Sanskrit  Literature,  p.  386  seq.; 
A.  Weber,  Ind.  Stud.  IX,  321  seq.;  X,  78  seq. ;  M.  Haug,  Aitar.  Br., 
Translation,  p.  479. 

I    2 


I  1 6  5ATAPATHA-BRAHMA7VA. 

ficer's  ancestral  line)  downwards  ;  for  it  is  from  the 
remote  end  downwards  that  a  race  is  propagated. 
He  (the  Hotri)  also  thereby  propitiates  the  lord  of 
seniority  for  him  (the  Sacrificer)  ;  for  here  among 
men  the  father  comes  first,  then  the  son,  and  then 
the  grandson  :  this  is  the  reason  why  he  calls  from 
the  remote  end  downwards. 

5.  Having  named  (him  as)  the  ancestral  one,  he 
says,  '  (thou  wert)  kindled  by  the  gods,  kindled  by 
Manu  ;'  for  in  olden  times  the  gods  did  kindle  him : 
for  this  reason  he  says  'kindled  by  the  gods;'  and 
'kindled  by  Manu'  he  says,  because  in  olden  times 
Manu  did  kindle  him :  for  this  reason  he  says 
'kindled  by  Manu.' 

6.  He  continues,  '  Praised  by  the  i?/shis  (wert 
thou)  ;'  for  in  olden  times  the  A*/shis  did  praise  him  : 
for  this  reason  he  says  '  praised  by  the  jR/shis.' 

7.  Further,  'Gladdened  by  bards  (vipra);'  for 
those  bards,  the  -/?/shis,  indeed  gladdened  him  :  for 
this  reason  he  says  '  gladdened  by  bards.' 

8.  Further,  'Celebrated  by  sages  (kavi);'  for 
those  sages,  the  y?/shis,  indeed  celebrated  him :  this 
is  why  he  says  '  celebrated  by  sages.' 

9.  Further,  'Sharpened  by  the  brahman  (the  Veda 
or  vedic  formulas),'  for  he  is  indeed  sharpened  by 
the  brahman  ; — '  the  receiver  of  butter-offerings,'  for 
he  is  indeed  the  receiver  of  butter-offerings. 

10.  Further,  'The  leader  of  oblations  (ya_^/2a),  the 
carrier  of  (Soma-)sacrifices  (adhvara),'  for  through 
him  they  lead  forward  all  oblations,  both  the  domestic 
oblations  and  the  others  :  this  is  why  he  says  '  the 
leader  of  oblations.' 

11.  'The  carrier  (rathi)  of  sacrifices;'  for  being 
a  cart  (as  it  were)  he  conveys  the  sacrifice  to  the 


I  KANDA,   4  ADHYAYA,  2  BRAHMAiVA,  1 6.     II7 

gods:   this  is  the  reason  why  he  says  'the   carrier 
of  sacrifices.' 

12.  Further,  'The  unsurpassed  Hotrz,  the  sur- 
passing bearer  of  oblations;'  for  him  the  Rakshas 
do  not  surpass  (tar):  for  this  reason  he  says  'the 
unsurpassed  (attirta)  Hot/'/.'  '  The  surpassing 
(t^r^^i,  rather  '  swift')  bearer  of  oblations,'  for  he 
overcomes  (tar)  every  evil :  therefore  he  says  *  the 
surpassing  bearer  of  oblations^' 

13.  Further,  'The  mouth-vessel",  the  offering- 
spoon  of  the  gods;'  for  he,  Agni,  is  indeed  the  vessel 
of  the  gods  :  therefore  they  make  offerings  in  Agni 
to  all  the  gods,  he  being  the  vessel  of  the  gods.  And, 
verily,  whosoever  knows  this,  obtains  the  vessel  of 
him  whose  vessel  he  desires  to  obtain^ 

14.  Further,  'The  cup  from  which  the  gods 
drink;'  for  from  him,  being  (as  it  were)  a  cup, 
the  gods  drink  (the  Soma-libations) :  for  this  reason 
he  says  '  the  cup  from  which  the  gods  drink.' 

15.  Further,  'Thou,  O  Agni!  dost  encompass 
the  gods,  as  the  felly  the  spokes;'  'in  the  same 
way  in  w^hich  the  felly  on  all  sides  encompasses 
the  spokes,  so  dost  thou  on  all  sides  encompass 
the  gods,'  this  is  what  he  thereby  says. 

16.  '  Bring  hither  the  gods  for  the  sacrificer!'  this 
he  says  in  order  that  he  (Agni)  may  bring  the  gods 

^  At  this  point  of  the  recitation  a  pause  is  made,  during  which 
(as  ah-eady  partly  during  the  preceding  recitation)  the  Adhvaryu 
and  Agnidhra  engage  in  the  acts  detailed  in  I,  4,  4,  13  seq.  Cf. 
Hillebrandt,  Neu  und  Vollm.  p.  81. 

2  As-patram:  the  fire  is,  as  it  were,  the  vessel  into  which  the 
sacrificial  food  is  thrown  and  from  which  it  is  eaten  by  the  gods. 

^  ?  Saya«a  supplies  '  food:'  he  obtains  the  vessel  of  that  food  of 
which  he  wishes  to  obtain  the  vessel. 


Il8  .SATAPATHA-BRAHMAiVA. 

to  this  sacrificed — '  Bring  Agni  hilhcr,  O  Agni  !'  this 
he  says  in  order  that  he  may  bring  Agni  to  the 
butter-portion  intended  for  Agni. — '  Bring  Soma 
hither!'  this  he  says  in  order  that  he  may  bring 
Soma  to  the  butter-portion  intended  for  Soma, — 
'Bring  Agni  hither!'  this  he  says  in  order  that 
he  (Agni)  may  bring  Agni  hither  to  that  indis- 
pensable ^  cake  which  is  offered  to  Agni  on  both 
occasions  (at  the  new  and  the  full-moon  sacrifices), 

1 7.  And  (in  the  same  way)  according  to  the 
respective  deities^.  He  then  continues,  '  Bring 
hither  the  butter-drinking  gods!'  this  he  says  in 
order  that  he  may  bring  hither  the  prayagas  and 
anuyagas  (fore  and  after-offerings),  for  the  prayagas 
and  anuyagas  (represent)  indeed  the  butter-drinking 
gods. — '  Bring  Agni  hither  for  the  Hot/7ship!'  this 
he  says  in  order  that  he  may  bring  Agni  hither  for 
the  office  of  Hotr/. — '  Your  own  ofreatness  brino- 
hither!'   this  he  says  in  order  that  he  (Agni)  may 


*  Here  begins  what  is  called  the  devatanam  avahanam,  or 
invitation  (lit.  bringing)  of  the  deities  to  the  oblations.  Whilst 
the  Hotr/'  recites  these  formulas,  the  Adhvaryu  performs  what  is 
set  forth  in  I,  4,  5,  2  seq. 

^  A/C'yuta,  lit.  '  not  fallen,'  i.  e.  immutable,  invariable.  For  the 
legendary  explanation  of  this  epithet  of  Agni  and  his  oblation, 
see  I,  6,  I,  6;  2,  5-6, 

'  The  three  preceding  invocadons  are  used  alike  at  the  new  and 
full-moon  sacrifices,  but  the  subsequent  ones  differ  according  to 
the  oblations  that  are  made,  viz.  a  rice-cake  to  Indra-Agni  (or  an 
oblation  of  mixed  milk  and  butter  to  Indra)  at  the  new-moon 
ceremony;  and  to  Agni-Soma  at  the  full-moon  sacrifice.  Pre- 
viously to  these  an  uphnsuyaga  or  'low-voiced  oblation  '  is  made  by 
some  to  Agni-Soma  at  the  full  moon,  and  one  to  Vish;m  (or  to 
Agni-Soma)  at  the  new-moon  sacrifice;  according  to  others  also 
one  to  Pra^apati, — the  names  of  the  gods  being  whispered  in  the 
respective  formulas. 


I  KANDA,  4  ADHYAYA,   2  BRAHMAJVA,   1 9,  II9 

bring  hither  his  own  greatness ;  his  own  greatness, 
in  truth,  is  his  voice  :  hence  he  says  it  in  order  that 
he  may  bring  hither  his  voiced' — '  Bring  thou  hither 
(the  gods),  O  C'atavedas^,  and  offer  up  a  good 
offering!'  what  deities  he  bids  him  bring  hither, 
with  regard  to  those  (deities)  he  thereby  says 
'bring  them  hither!'  When  he  says,  'offer  up  a 
good  offering!'  he  means  to  say,  'sacrifice  in  the 
proper  order!' 

18.  He  recites  (the  invitatory  prayer) ^  while  stand- 
ing, since  it  is  yonder  (sky)  which  he  thereby 
recites ;  for,  indeed,  the  invitatory  prayer  (signifies) 
yonder  (sky),  and  by  it  he  recites  that  which  is 
yonder  (sky).  This  is  the  reason  why  he  recites 
standing. 

19.  The  offering-prayer  3  he  pronounces  while 
sitting,  since  the  offering-prayer  (represents)  this 
(earth)  :  hence  no  one  pronounces  the  offering- 
prayer  while    standing;    for   the    offering-prayer   is 

^  Saya??a  on  Taitt.  S.  II,  5,  9  explains  the  formula  'Bring 
hither  the  own  greatness'  by  'bring  hither  whatever  greatness  or 
power  is  peculiar  to  each  of  the  havis-eating  gods,' and  he  remarks 
expressly  that  it  is  not  to  be  referred  to  Agni,  as  our  author  certainly 
appears  to  do.     Cf.  I,  7,  3,  13. 

^  Gatavedas  probably  means  'he  who  knoweth  (all)  beings,' 
but  it  is  more  generally  explained  by  'he  who  possesseth  riches 
(or  wisdom),'  not  to  mention  other  interpretations.  Acording  to 
Haug,  Ait.  Br.  vol.  ii.  p.  224,  the  proper  meaning  of  the  term  is 
'  having  possession  of  all  that  is  born,  i.  e.  pervading  it.'  He  further 
mentions  that  the  i??shis  are  quite  familiar  with  the  idea  of  the  fire 
being  an  all-pervading  power;  and  that  by  G'atavedas  the 
'  animal  fire'  is  particularly  to  be  understood.  Our  present  formula 
'  i  ks.  vaha  ^ataveda/^  suya^a  /^a  ya^a '  somewhat  diff'ers  from  the 
corresponding  formula  of  the  Taitt.  S.  II,  5,  9,  5,  '  a  >^agne  devan 
vaha  suya^a  /^a  ya^a  ^ataveda^.' 

^  For  the  anuvakya  or  invitatory  prayer,  and  the  ya^ya  or 
offering-prayer,  see  p.  135  note. 


I20  i-ATAPATHA-BRAHMAiVA. 

this  earth,  and  by  it  he  pronounces  that  which  is 
this  (earth).  This  is  the  reason  why  he  pronounces 
the  offering-prayer  while  sitting. 

Third   BRAHMAiVA. 

1.  The  fire  that  has  been  kindled  by  means  of  the 
kindling  verses,  assuredly,  blazes  more  brightly  than 
any  other  fire  ;  for,  indeed,  it  is  unassailable,  unap- 
proachable. 

2.  And  in  like  manner  as  the  fire  blazes  when 
kindled  by  means  of  the  kindling  verses,  so  also 
blazes  the  priest  (brahma;^a)  that  knows  and  re- 
cites the  kindling  verses ;  for,  indeed,  he  is  unas- 
sailable, unapproachable. 

3.  He  recites,  'Pra  va/^^;'  for  the  (word)  pri;^a 
contains  the  syllable  pra  ('forwards;'  or,  is  directed 
forwards) :  hence  it  is  the  pra;^a  (out-breathing) 
which  he  kindles  by  this  (the  first  s^midheni).  [He 
further  recites  the  second  verse],  '  Come  hilher, 
Agni,  to  expand!'  the  backward  breathing  (apa- 
na)^,  doubtless,  is  of  this  nature:  the  backward 
breathing  he  accordingly  kindles  with  this  (verse). 
Further  (in  the  third  verse),  '  Shine  forth,  O 
youngest,  brilliantly!'  the  high-flaming  one'^  indeed, 
is    the     upward    breathing    (udana):     the   upward 

^  The  first  two  words  of  the  first  samidheni,  cf.  p.  loi  note. 
A  mystic  meaning  is  obtained  for  them  by  our  author  com- 
bining them  and  identifying  the  form  obtained  with  the  adjective 
pravant,  meaning  both  '  containing  the  syllable  pra'  and  'directed 
forwards,'  both  of  which  meanings  apply  to  the  breathing-forth  or 
expiration  (pra«a,  cf.  I,  i,  3,  2). 

"^  Bahir  nirgatasya  vayor  atmabhimukhi  vr/ttir  hy  apana^,  udana- 
vayur  dehasyotkshepawad  adhikate^'-oyukta/^     Sayawa. 

^  The  author  apparently  takes  br /ha X'X'/iO/^ a(//)  as  a  compound. 


I    KAiVDA,  4  ADHYAYA,  3  BRAHMAiVA,  8.  121 

breathing   he    accordingly    kindles    with    this    (the 
third  verse). 

4.  Further,  'Sa  na/^  prnhu  i-ravayyam\'  the 
'  far-hearing  one,'  indeed,  is  the  ear,  for  it  is  with 
the  ear  that  one  hears  here  far  or  widely  :  the  ear 
he  accordingly  kindles  with  this  (the  fourth  verse), 

5.  Further,  'Praiseworthy  he,  adorable;'  the 
praiseworthy^  one,  doubtless,  is  the  voice;  for  it  is 
the  voice  which  praises  everything  here ;  by  the 
voice  everything  is  praised  here :  he  accordingly 
kindles  the  voice  with  this  (the  fifth  verse). 

6.  Further,  '  Yea,  as  a  horse  that  bears  (to)  the 
gods ; '  that  which  conveys  to  the  gods  is  indeed 
the  mind,  for  it  is  the  mind  which  chiefly  conveys 
the  wise  man  (to  the  gods) :  the  mind  he  accordingly 
kindles  with  this  (the  sixth  verse). 

7.  Further,  'O  Agni,  thee,  that  brightly  shines!' 
the  eye,  assuredly,  shines :  the  eye  he  accordingly 
kindles  by  this  (the  seventh  verse). 

8.  Further,  '  Agni  we  choose  for  messenger,' — 
what  central  breath  there  is  (in  the  body),  that  he 
kindles  with  this  (the  eighth  verse) :  that  one  indeed 
is  the  internal  motive  force  of  the  breathings ; 
from  it  (two)  others  tend  upwards,  and  from  it  (two) 
others  tend  downwards,  for  it  is  indeed  the  internal 
motive  force.  And  whosoever  knows  that  internal 
motive  force  of  the  breathings,  him  they  regard  as 
the  internal  motive  force.' 


^  *  That  (region)  wide  and  glorious '  (do  thou  obtain  for  us) ; 
but  the  author  takes  pruhu  jravay yam  as  '  that  widely  hearing 
one'  or '  the  wide  hearing.'  Saya«a,  on  Taitt.  S.  II,  5,  8,  interprets  it 
by  '  that  (holy  work)  which  is  extended  and  worthy  of  being  heard 
by  the  gods.' 

^  He  apparently  takes  idenya  in  an  active  sense. 


122  ^ATAPATHA-BRAHMAiVA. 

9.  Further,  'The  flaming-locked,  him  we  adore!' 
the  flaming-locked,  doubtless,  is  the  ^i-^na,  for  it  is 
that  organ  which  chiefly  burns  (torments)  him  who 
is  endowed  with  it :  the  i^i^na  he  accordingly  kindles 
by  this  (the  ninth  verse). 

10.  Further,  'O  Agni,  worshipped,  thou  art  lit!' 
what  downward  breathinir  there  is  that  he  kindles 
with  this  (the  tenth  verse) ;  '  make  off"erings,  do  re- 
verence!' with  this  (the  eleventh  verse)  he  kindles 
the  entire  body  from  the  nails  to  the  hair. 

11.  And  if  any  one  were  to  curse  this  one  (the 
Hotrz)  at  the  (recitation  of  the)  first  kindling  verse, 
then  he  (the  Hotri)  should  say  to  him,  '  Thereby 
thou  hast  put  thine  own  out-breathing  into  the  fire : 
by  that  out-breathing  of  thine  shalt  thou  undergo 
suffering!'  for  this  is  what  would  take  place. 

12.  If  any  one  were  to  curse  him  at  the  second 
(verse),  he  should  say  to  him,  '  Thereby  thou  hast 
put  thine  own  in-breathing  into  the  fire  :  by  that  in- 
breathing of  thine  shalt  thou  undergo  suffering!'  for 
this  is  what  would  take  place. 

13.  If  any  one  were  to  curse  him  at  the  third 
(verse),  he  should  say  to  him,  '  Thereby  thou  hast 
put  thine  own  up-breathing  into  the  fire  :  by  that 
up-breathing  of  thine  shalt  thou  undergo  sufl"ering!' 
for  this  is  what  would  take  place. 

14.  If  any  one  were  to  curse  him  at  the  fourth 
(verse),  he  should  say  to  him,  '  Thereby  thou  hast 
put  thine  own  ear  into  the  fire  :  by  that  ear  of  thine 
shalt  thou  undergo  suffering,  thou  shalt  become 
deaf!'  for  this  is  what  would  take  place. 

15.  If  any  one  were  to  curse  him  at  the  fifth 
(verse),  he  should  say  to  him,  '  Thereby  thou  hast 
put  thine  own  voice  into  the  fire  :  by  that  voice  of 


I    KA^-DA,  4  ADHYAYA,  3  BRAHMAA^A,   2  1.  1 23 

thine  shalt  thou  undergo  suffering,  thou  shalt  become 
dumb  ! '  for  this  is  what  would  take  place. 

16.  If  any  one  were  to  curse  him  at  the  sixth 
(verse),  he  should  say  to  him,  '  Thereby  thou  hast 
put  thine  own  mind  into  the  fire :  by  that  mind 
of  thine  shalt  thou  undergo  suffering,  thou  shalt 
move  about  as  one  possessed  with  the  (demon) 
" mind-stealer,"  as  one  deranged  in  mind!'  for  this 
is  what  would  take  place. 

17.  If  any  one  were  to  curse  him  at  the 
seventh  (verse),  he  should  say  to  him,  '  Thereby 
thou  hast  put  thine  own  eye  into  the  fire :  by 
that  eye  of  thine  shalt  thou  undergo  suffering, 
thou  shalt  become  blind!'  for  this  is  what  would 
take  place. 

18.  If  any  one  were  to  curse  him  at  the  eighth 
(verse),  he  should  say  to  him,  '  Thereby  thou  hast 
put  thine  own  central  breath  into  the  fire  :  by  that 
central  breath  of  thine  shalt  thou  undergo  suf- 
fering,  thou  shalt  expire  and  die ! '  for  this  is  what 
would  take  place. 

19.  If  any  one  were  to  curse  him  at  the  ninth 
(verse),  he  should  say  to  him,  '  Thereby  thou  hast 
put  thine  own  organ  into  the  fire  :  by  that  organ  of 
thine  shalt  thou  undergo  suffering,  thou  shalt  become 
emasculate !'  for  this  is  what  would  take  place. 

20.  If  any  one  were  to  curse  him  at  the  tenth 
(verse),  he  should  say  to  him,  '  Thereby  thou  hast 
put  thine  own  down-breathing  into  the  fire  :  by  that 
down-breathing  of  thine  shalt  thou  undergo  suffer- 
ing, thou  shalt  die  from  constipation!'  for  this  is 
what  would  take  place. 

21.  If  any  one  were  to  curse  him  at  the  eleventh 
(verse),  he  should  say  to  him,  '  Thereby  thou  hast 


124  ^ATAPATHA-BRAIIMATVA. 

put  thine  entire  body  into  the  fire  :  with  that  entire 
body  of  thine  shalt  thou  undergo  suffering,  thou 
shalt  swiftly  pass  to  yonder  world  !'  for  this  is  what 
would  take  place. 

2  2.   For  in  like  manner  as  one  undero-oes  sufferinor 

o  o 

on  approaching  the  fire  that  has  been  kindled  by 
means  of  the  kindling  verses,  so  also  does  one 
undergo  suffering  for  cursing  a  priest  (brahma;^a) 
who  knows  and  recites  the  kindling  verses. 

Fourth  BRAtiMAivA. 

1.  That  same  fire,  then,  they  have  kindled, 
(thinking),  'In  it,  when  kindled,  we  will  sacrifice 
to  the  gods.'  In  it,  indeed,  he  makes  these  two 
first  oblations  ^  to  Mind  and  Speech  {or.  Voice) ;  for 
mind  and  speech,  when  yoked  together,  convey  the 
sacrifice  to  the  gods. 

2.  Now,  what  is  performed  (with  formulas,  pro- 
nounced) in  a  low  voice,  by  that  the  mind  conveys 
the  sacrifice  to  the  gods ;  and  what  is  performed 
(with  formulas)  distinctly  uttered  by  speech,  by  that 
the  speech  conveys  the  sacrifice  to  the  gods.  And 
thus  takes  place  here  a  twofold  performance,  whereby 

^  Viz.  the  two  agharas,  or  pourings  (libations)  of  butter.  The 
first  libation,  which  belongs  to  Pra^apati,  is  made  by  the  Adhvaryu, 
while  seated  north  of  the  fire,  immediately  after  the  commencement 
of  the  pravara,  in  a  continuous  line  from  west  to  east,  on  the 
north  part  of  the  fire.  The  second  libation  (cf.  note  on  I,  4,  5,  3) 
is  made  by  the  Adhvaryu  while  standing  on  the  south  side,  in  the 
same  way  on  the  southern  part  of  the  fire.  According  to  some 
authorities  of  the  Black  Ya^us  ritual  (quoted  by  Hillebrandt,  Neu 
und  Vollm.  pp.  80,  86)  the  sacrificcr  pronounces  the  anumantrawas, 
'For  Prai,'-apati  is  this,  not  for  me:  thou  art  the  mind  of  Pra^g'a- 
pati!'  and  '  Indra's  voice  (speech)  art  thou:  enter  into  me  with 
the  voice,  with  Indra's  power  I'  over  the  two  libations  respectively. 


I    KANDA,  4  ADHYAYA,  4  BRAHMAJVA,  8.  I  25 

he  gratifies  these  two,  thinking,  'gratified  and  pleased, 
these  two  shall  convey  the  sacrifice  to  the  gods.' 

3.  With  the  dipping-spoon  (sruva,  m.)  he  makes 
that  libation  (of  clarified  butter)  which  he  makes 
for  the  mind;  for  the  mind  (manas,  n. !)  is  male, 
and  male  is  the  sruva. 

4.  With  the  offering-spoon  (sru/^,  f.)  he  makes 
that  libation  which  he  makes  for  speech  (va/^,  f.) ; 
for  speech  is  female,  and  female  is  the  sru/^. 

5.  Silently  (without  a  formula)  and  even  without 
'svaha  (hail)  !'  he  makes  that  libation  which  he 
makes  for  the  mind  ;  for  undefined  (or  indistinct)  is 
the  mind,  and  undefined  is  what  takes  place  silently. 

6.  With  a  mantra  he  makes  that  libation  which 
he  makes  for  speech  ;  for  distinct  is  speech,  and 
distinct  is  the  formula. 

7.  Sitting  he  makes  that  libation  which  he  makes 
for  the  mind,  and  standing  that  which  he  makes 
for  speech.  Mind  and  speech,  when  yoked  together, 
assuredly  convey  the  sacrifice  to  the  gods.  But 
when  one  of  two  yoke-fellows  is  smaller  (than  the 
other)  they  give  him  a  shoulder-piece  ^  Now  speech 
is  indeed  smaller  than  mind ;  for  mind  is  by  far 
the  more  unlimited,  and  speech  is  by  far  the  more 
limited  (of  the  two);  hence  he  thereby  (by  stand- 
ing) gives  a  shoulder-piece  to  speech,  and  as  well- 
matched  yoke-fellows  these  two  now  convey  the 
sacrifice  to  the  gods :  for  speech,  therefore,  he 
sprinkles  while  standing, 

8.  Now  the  gods,  when  they  were  performing 
sacrifice,  were   afraid   of  a  disturbance   on  the  part 

^  Upavaha(m.;  upavah  as,  n.,  Ka«varec.),  explained  by  Saya«a 
as  a  piece  of  wood  inserted  under  the  yoke  (and  on  the  neck  of  an 
ox)  in  order  to  make  it  level  with  the  height  of  the  yoke-fellow. 


126  S-ATAPATHA-BRAHMAiVA. 

of  the  Asuras  and  Rakshas.  They,  therefore,  stood 
up  erect  against  them  on  the  south  side  (of  the 
sacrificial  ground) ;  for  strength  is,  as  it  were,  erect ; 
hence  he  makes  the  (second)  Hbation  while  stand- 
ing to  the  south  (of  the  fire).  When  he  makes  a 
libation  on  each  side  (of  the  fire,  north  and  south), 
this  (pair),  mind  and  speech,  though  indeed  joined 
together,  become  separate :  for  one  of  the  two 
libations  is  the  head  of  the  sacrifice  and  the  other 
is  its  root. 

9.  With  the  dipping-spoon  (sruva)  he  makes  that 
libation  which  is  the  root  of  the  sacrifice,  and  with 
the  offering-spoon  (sruZ')  that  which  is  the  head 
of  the  sacrifice. 

10.  Silently  he  makes  that  libation  which  is  the 
root  of  the  sacrifice  ;  for  silent,  as  it  were,  is  this 
root  (of  trees  &c.),  and  in  it  the  voice  does  not 
sound. 

11.  With  a  formula  he  makes  that  libation  which 
is  the  head  of  the  sacrifice ;  for  the  formula  is  speech, 
and  from  the  head  this  speech  sounds. 

12.  Sitting-  he  makes  that  libation  which  is  the 
root  of  the  sacrifice  ;  for  seated,  as  it  were,  is  this 
root.  Standing  he  makes  that  libation  which  is  the 
head  of  the  sacrifice  ;  for  this  head  stands,  as  it  were. 

13.  When  he  has  made  the  first  libation  with  the 
dipping-spoon,  he  says, '  Agnidh,  sweep  (touch  over) 
the  fire'!'  In  like  manner  as  one  would  lay  the 
yoke  on  (the  shoulders  of  the  team),  so  also  he 
makes  that  first  libation ;  for  after  laying  on  the 
yoke  they  fasten  (the  team  to  it). 

14.  He  (the  Agnidhra)  then  sweeps  (the  fire  with 

*  See  I,  4,  2,  12,  with  note. 


I  KANDA,  4  ADHYAYA,   5   BRAHMAiVA,   I.  12/ 


the  band  of  the  fire-wood) :  he  thereby  harnesses  it, 
thinking,  '  Now  that  it  has  been  harnessed,  may 
it  convey  the  sacrifice  to  the  gods!'  for  this  reason 
he  sweeps  it.  While  sweeping  it  he  moves  around, 
since  in  harnessing  they  move  around  the  team.  He 
sweeps  thrice  each  time  (i.e.  thrice  along  each  of  the 
three  enclosing-sticks) :  threefold  is  the  sacrifice. 

15.  He  sweeps  (once),  with  the  text(Va^.  S.  H,7a), 
*  O  Agni,  food-gainer  !  I  cleanse  thee,  the  food-gainer, 
who  art  about  to  hasten  to  the  food!'  Whereby 
he  says,  '  I  cleanse  thee  who  art  going  to  convey 
the  sacrifice  (to  the  gods),  thee  fit  for  the  sacrifice ! ' 
He  then  sweeps  thrice  over  (the  fire)  silently:  for  just 
as,  after  harnessing  (the  animal),  one  urges  it  on, 
saying,  'Go  on!  pull!'  so  does  he  thereby  strike 
it  with  the  lash  ^  thinking,  'Go  on  and  convey  the 
sacrifice  to  the  gods ! '  That  is  why  he  (sweeps) 
thrice  over  it  silently;  and  in  like  manner  as  this 
act  is  performed  between  (the  two  sprinklings  of 
butter),  so  this  mind  and  speech,  though  forming 
one,  thereby  become,  as  it  were,  separate. 

Fifth  Brahmaa^a. 

I.  When  he  (the  Adhvaryu)  is  about  to  make  the 
second  libation  with  the  ofifering-spoon  (sru/^),  he 
(twice)  lays  his  joined  hands  (a;^^ali)  on  the  ground 
before  the  two  offering-spoons  (^uhu  and  upa- 
bh;'2t),with  the  formulas  (Va^.  S.  H,  7b), 'Adoration 
to  the  gods!'  '  Svadha  to  the  fathers!'  Thereby 
he  propitiates  the  gods  and  the    fathers,  now  that 

^  The  sweeping  of  the  fire  is  performed  with  the  straw-band  with 
which  the  fire-wood  was  tied  together  (Katy.  Ill,  1,  13),  and  which 
is  here  compared  with  the  lash  of  a  whip. 


128  .SATAPATIIA-BRAHMAJVA. 

he  is  about  to  perform  the  duties  of  the  sacrificial 
priest.  With  the  formula,  '  May  ye  two  be  easy 
to  manage  for  me!'  he  takes  the  two  offering- 
spoons  :  he  thereby  means  to  say,  '  May  ye  two  be 
easy  to  handle  for  me  ;  may  I  be  able  to  handle 
you!'— He  further  says  (Va^.  S.  II,  8),  'May  I  this 
day  offer  up  the  butter  to  the  gods  unspilt!'  whereby 
he  means  to  say,  '  May  I  to-day  perform  an  undis- 
turbed sacrifice  to  the  gods!' 

2,  And  again,  '  May  I  not  sin  against  thee  with 
my  foot,  O  Vish/ai!'  Vish;^u,  indeed,  is  the  sacri- 
fice :  it  is  the  latter  therefore  that  he  propitiates  by 
saying,  'may  I  not  sin  against  thee!'  Further,  'May 
I  step  into  thy  wealth-abounding  shade,  O  Agni!' 
whereby  he  says,  '  may  I  step  into  thy  auspicious 
shade,  O  Agni  ^  I' 

3.  Further,  'Thou  art  the  abode  of  Vish;ni !' 
Vish/^u,  indeed,  is  the  sacrifice,  and  near  to  this  he 
now  stands  :  this  is  why  he  says, '  thou  art  the  abode 
of  Vish//u!'  —  'Here  Indra  performed  his  heroic 
deed-;'  for  it  was  while  standing  in  this  place  that 
Indra  drove  off  towards  the  south  the  evil  spirits,  the 
Rakshas:  for  this  reason  he  says, '  here  Indra  per- 
formed his  heroic  deed.' — 'Erect  stood  the  cult;'  cult, 

^  \Miile  he  pronounces  this  formula  (and  while  the  Hotrz"  recites 
the  formula  of  invitation  to  the  gods,  cf.  note  on  I,  4,  2,  16)  the 
Adhvaryu  steps  to  the  south  side  of  the  altar  (and  Ahavaniya 
fire)  and  in  so  doing  must  take  care  always  ta  keep  the  left  foot 
before  the  right  (Katy.  III.  i,  16,  i8)  and  not  to  touch  the  top  of 
the  prastara,  ib.  17,  schol.  In  returning  (par.  5)  to  his  former 
position  he  has  to  keep  the  right  foot  before  the  left. 

^  With  this  and  the  succeeding  formulas,  the  Adhvaryu  makes 
the  second  libation  (cf.  note  on  I,  4,  4,  i).  Before  the  butter  is 
poured  into  the  fire  the  sacrificer  pronounces  the  dedicatory  formula, 
'  Om  1  for  Indra  this,  not  for  me  !' 


I    KANDA,  4  ADHYAYA,   5  BRAHMAiVA,  5.  1 29 

namely,    means    sacrifice,    hence    he    thereby   says 
'  erect  stood  the  sacrifice.' 

4.  Further  (Va^^.  S.  II,  9):  'O  Agni,  take  thou 
upon  thyself  the  office  of  Hot?^/,  take  thou  upon 
thyself  the  part  of  messenger!'  for  Agni  is  both 
Hotri  and  messenger  to  the  gods  :  hence  he  thereby 
says,  '  know  thou  ^  both  (offices)  which  thou  art 
(holding)  for  the  gods  ! ' — '  May  earth  and  heaven 
guard  thee!  Guard  thou  earth  and  heaven!'  there 
is  nothing  obscure  in  this. — 'Indra,  by  this  butter- 
oblation,  may  be  the  maker  of  good  offering 
(svish/akr/t)  for  the  gods!  Svaha!'  Indra,  indeed, 
is  the  deity  of  sacrifice ;  therefore  he  says  '  Indra, 
by  this  butter-oblation.  .  .'  'It  is  for  speech  that  he 
makes  this  sprinkling,  and  Indra  is  speech'  so  say 
some;  and  for  this  reason  also  he  says  'Indra, 
by  this  butter-oblation.  .  .' 

5.  Having  then  returned  (to  his  former  position 
behind  the  altar),  without  letting  the  two  offering- 
spoons  touch  each  other,  he  mixes  (some  of  the  butter 
left  in  the  ^uhu)  with  (that  in)  the  dhruva.  Now 
the  second  libation  (which  he  has  just  offered) 
is  the  head  of  the  sacrifice,  and  the  dhruva  is  its 
body^:  hence  he  thereby  replaces  the  head  on  the 
body.  And  the  second  libation,  moreover,  is  the 
head  of  the  sacrifice,  and  the  head  (i^iras)  represents 
excellence  (-"^ri),  for  the  head  does  indeed  represent 
excellence  :  hence,  of  one  who  is  the  most  excellent 
[sresli^/ia.)  of  a  community,  people  say  that  he  is 
*  the  head  of  that  community/ 

^  Ve^,  in  the  formula,  our  author  refers  to  vid,  'to  know,'  instead 
of  to  vi,  'to  strive  after,  undertake.' 

2  Cf.  I,  3,  2,  2,  and  Taitt.  S.  II,  5,  11,  7-8.  The  second  liba- 
tion (aghara)  has  just  been  made  with  the^uhu. 

[12]  K 


130  5ATAPATIIA-BRAHMAiVA. 


6.  The  sacrificer,  assuredly,  stands  behind  the 
dhruva,  and  he  who  means  evil  to  him  stands 
behind  the  upabhr?'t\  Hence  if  he  were  to  mix 
(the  butter  remaining  in  the  ^uhu)  with  (that  in) 
the  upabhr/t,  he  would  bestow  excellence  on 
him  who  means  evil  to  the  sacrificer;  but  in  this 
way  he  bestows  that  excellence  on  the  sacrificer 
himself:  for  this  reason  he  mixes  (the  butter  in 
the^uhti)  with  (that  in)  the  dhruva. 

7.  He  mixes  it,  with  the  text  (Va^.  S.  II,  9  h), 
'Light  with  light!'  for  light  (lustre),  indeed,  is 
the  butter  in  the  one  (spoon)  and  light  also  is  that 
in  the  other.  Thereby  these  two  lights  unite 
with  each  other,  and  for  this  reason  he  mixes  (the 
butter)  in  this  manner, 

8.  Now  a  dispute  once  took  place  between  Mind 
and  Speech  as  to'-^  which  was  the  better  of  the  two. 
Both  Mind  and  Speech  said,  '  I  am  excellent!' 

9.  Mind  said,  '  Surely  I  am  better  than  thou,  for 
thou  dost  not  speak  anything  that  is  not  understood 
by  me ;  and  since  thou  art  only  an  imitator  of  what 
is  done  by  me  and  a  follower  in  my  wake,  I  am  surely 
tetter  than  thou  !' 

10.  Speech  said,  'Surely  I  am  better  than  thou,  for 
what  thou  knowest  I  make  known,  I  communicate.' 


*  The  same  idea  has  been  expressed  above,  I,  3.  2,  1 1. 

*  Cf.  Taitt.  S.  II,  5,  II,  4:  'Mind  and  Speech  (or  Voice)  were 
contending  against  one  another.'  '  I  will  carry  the  oblation  to  the 
gods  !'  said  Speech.  '  I  (will  carry  it)  to  the  gods  !'  said  the  INIind. 
They  went  to  Pra^apati  to  question  him.  Pra^apaii  said  (to 
Speech),  'Thou  art  the  handmaid  (duti)  of  the  mind,  for  what 
one  thinks  in  one's  mind  that  one  speaks  with  one's  speech.' 
[Speech  replied],  '  Then  indeed  they  shall  not  offer  to  thee  with 
speech  !'  For  this  reason  they  offer  to  Pra^apati  with  the  mind;  for 
Pra^apati,  as  it  were,  is  the  mind,  &c. 


I    KAiVDA,   5  ADHYAYA,   1   BRAHMAiVA,    I.  131 


11.  They  went  to  appeal  to  Pra^apati  for  his 
decision.  He,  Pra^apati,  decided  in  favour  of 
Mind,  saying  (to  Speech),  '  Mind  is  indeed  better 
than  thou,  for  thou  art  an  imitator  of  its  deeds  and 
a  follower  in  its  wake  ;  and  inferior,  surely,  is  he  who 
imitates  his  better's  deeds  and  follows  in  his  wake.' 

12.  Then  Speech  (va/^,  fem.)  being  thus  gainsaid, 
was  dismayed  and  miscarried.  She,  Speech,  then  said 
to  Pra^apati,  '  May  I  never  be  thy  oblation-bearer, 
I  whom  thou  hast  gainsaid!'  Hence  whatever  at 
the  sacrifice  is  performed  for  Pra^apati,  that  is  per- 
formed in  a  low  voice ;  for  speech  would  not  act  as 
oblation-bearer  for  Pra^apati. 

13.  That  germ  (retas)  the  gods  then  brought 
away  in  a  skin  or  in  some  (vessel).  They  asked : 
'Is  it  here  (atra)  ?'  and  therefore  it  developed 
into  Atri.  For  the  same  reason  one  becomes  guilty 
by  (intercourse)  with  a  woman  who  has  just  mis- 
carried (atreyi)  ;  for  it  is  from  that  woman,  from 
the  goddess  Speech,  that  these  (germs)  originate^ 


,1 


Fifth  Adhyaya.     First  BRAHMAiVA. 

I.  He  (the  Adhvaryu)  now  utters  his  call  for  the 
Pravara  (choosing  of  the  HoV^i)'^.  The  reason  why 
he  utters   his  call,  is  that  the  (Adhvaryu's)  call  is 

'  '  Tasmad  apy  atreyya  yoshitainasvy  etasyai  hi  yoshayai  va-^o 
devataya  ete  sambhfita-^,'  [ete  laukikd/i  sarve  garbha^  sambhuta-^, 
Say.] — The  Ka«va  text  has,  '  Tasmad  api  striyatreyyainasvity  ahur 
etasya  hi  sa  yoshaya  devataya  va-^a^  sambhuta  iti'  [' — for  it  is  from 
that  woman,  from  the  goddess  Speech,  that  he  (Atri)  originated']. 

^  The  Hotrt,  on  concluding  the  invitation  of  the  gods,  sits  down 
with  raised  knees  in  the  same  place  where  he  has  been  standing 
(see  p.  95,  note  i),  parts  the  sacrificial  grass  of  the  altar,  and 
measures  a  span  on  the  earth,  with  the  text  [Asv.  I,  3,  22), 'Aditi 
is  his  motherj  do  not  cut  him  off  from  the  air.    With  the  aid  of 

K    2 


132  ^-ATAPATIIA-BRAHMAiVA. 

the  sacrifice  :  '  having  bespoke  the  sacrifice,  I  will 
choose  the  Hotri,'  thus  (he  thinks,  and)  for  this 
reason  he  utters  his  call  for  the  Pravara. 

2.  He  utters  his  call  after  taking  the  fuel-band  ; 
for  if  the  Adhvaryu  were  to  utter  his  call  without 
takins:  hold  of  the  sacrifice,  he  would  either  be 
unsteady  or  meet  with  some  other  ailment. 

3.  Here  now  some  utter  the  call  after  taking 
sacrificial  grass  (barhis)  from  the  covered  altar,  or 
they  utter  the  call  after  cutting  off  and  taking  a 
chip  of  fire-wood,  arguing,  '  this,  surely,  is  something 
belonging  to  the  sacrifice ;  after  taking  hold  of  this, 
the  sacrifice,  we  will  utter  the  call.'  Let  him,  how- 
ever, not  do  this ;  for  that  also  wherewith  the  fire- 
wood w^as  tied  together  and  wherewith  they  sweep 
the  fire^  is,  doubtless,  something  belonging  to  the 
sacrifice ;  and  thus  indeed  he  utters  his  call  after 
taking  hold  of  the  sacrifice  :  for  this  reason  let  him 
utter  the  call  after  taking  the  fuel-band. 

4.  Having  uttered  the  call,  he  in  the  first  place 
chooses  him  who  is  the  Hot;V  of  the  gods,  that  is, 
Agni.  Thereby  he  propitiates  both  Agni  and  the 
gods  :  for  by  first  choosing  Agni,  he  propitiates  Agni ; 

Agni,  the  god,  the  deity ;  with  the  threefold  chant,  with  the 
rathantara-saman,  with  the  gayatri  metre,  with  the  agnish/oma 
sacrifice,  with  the  vasha/-call,  the  thunderbolt,  —  I  here  kill 
him  who  hates  us,  and  whom  we  hate!'  The  Adhvaryu 
having  thereupon  walked  round  the  Hotri  from  left  to  right,  steps 
behind  the  utkara  (heap  of  rubbish)  with  his  face  to  the  east  and 
the  fuel-band  in  his  hand,  and  calls  on  (a^-ravayati)  the  Agnidhra, 
with  O  jravaya  (or  Om  jravaya,  i.e.  a  jravaya;  or  simply 
jravaya;'  cf.  Sayawa  on  Taitt.  S.  I,  6,  11).  The  Agnidhra 
(whilst  standing  north  of  the  Adhvaryu,  wiih  his  face  to  the  south, 
and  taking  the  wooden  sword  and  the  fuel-band  from  the  Adhvaryu) 
responds  (pratyajravayati)  by  'astu  jrausha/.' 
^  See  p.  127,  note  i. 


I    KANDA,   5  ADHYAYA,   I   BRAHMAi\7A,   TO.  1 33 

and  by  first  choosing  him  who  is  the  Hotrz  of  the 
gods,  he  propitiates  the  gods. 

5.  He  says, '  Agni,  the  god,  the  divine  Hotr/ — ,' 
for  Agni  is  indeed  the  Hotr^  of  the  gods,  therefore 
he  says  'Agni,  the  god,  the  divine  Hotrz :'  thereby 
he  propitiates  both  Agni  and  the  gods ;  for  by  his 
first  mentioning  Agni  he  propitiates  Agni ;  and  by 
his  first  mentioning  him  who  is  the  Hotr^  of  the 
gods,  he  propitiates  the  gods. 

6.  'May  he  worship,  knowing  the  gods\  he  the 
thoughtful  one,' — for  he,  Agni,  indeed,  knows  the 
gods  well :  hence  he  thereby  says  '  may  he  who 
knows  them  well  worship  (them)  in  due  form !' 

7.  '  Like  as  Manu  (did),  like  as  Bharata;' — Manu, 
indeed,  worshipped  with  sacrifice  in  olden  times, 
and  doing  as  he  did  these  descendants  of  his  now 
sacrifice  :  therefore  he  says  '  like  as  Manu.'  Or,  say 
they,  (it  means) '  at  the  sacrifice  of  Manu,'  and  there- 
fore he  says  '  as  (he  did)  with  Manu,' 

8.  '  Like  as  (with)  Bharata,' — for,  say  they,  he 
bears  (bhar)  the  oblation  to  the  gods,  hence  Bha- 
rata (the  bearer)  is  Agni ;  or,  say  they,  he,  having 
become  the  breath,  supports  (bhar)  these  creatures, 
and  therefore  he  says  '  like  as  Bharata.' 

9.  He  then  chooses  (Agni  as)  the  ancestral  (Hotr/). 
He  thus  introduces  him  both  to  the  (ancestral)  r/shis 
and  to  the  gods  (as  if  he  were  saying),  '  he  is  of 
mighty  strength  who  obtained  the  sacrifice  !'  for  this 
reason  he  chooses  (him  as)  the  ancestral  one. 

10.  He  chooses  from  the  remote  end  (of  the  sacri- 
ficer's  ancestral  line)^  downwards;  for  it  is  from  the 

^  Thus  our  author.     It   should  rather  be   '  May  (he)  worship 
the  gods,  he  the  wise,  the  considerate  one.' 
^  Cf.  p.  115,  note  I. 


1 34  ^:ATAPATHA-BRAHMA^•A. 

remote  end  downwards  that  a  race  is  propagated. 
Thereby  he  also  propitiates  the  lord  of  seniority ; 
for  here  among  men  the  father  comes  first,  then  the 
son,  and  then  the  grandson  :  this  is  the  reason  why 
he  chooses  from  the  remote  end  downwards. 

11.  Having  named  the  ancestral,  he  says,  'Like 
as  Brahman;' — for  Agni  is  the  Brahman  (the  Veda, 
or  the  sacerdotium),  and  therefore  he  says  '  like  as 
Brahman  ;'— '  may  he  bring  (the  gods)  hither!'  what 
deities  he  bids  him  bring  hither,  those  he  refers  to 
in  saying  '  may  he  bring  (them)  hither.' 

12.  'The  Brahma;^as  (priests)  are  the  guardians 
of  this  sacrifice ;'  for  guardians  of  the  sacrifice, 
indeed,  are  those  Brahma;^as  who  are  versed  in 
the  sacred  writ,  because  they  spread  it,  they  origi- 
nate it  :  these  he  thereby  propitiates  ;  and  for  this 
reason  he  says,  '  the  Brahma;/as  are  the  guardians 
of  the  sacrifice.' 

13.  '  N.  N.  is  the  man,'  thereby  he  chooses  this 
man  for  his  Hoiri ;  heretofore  he  was  not  a  Hotri, 
but  now  he  is  a  Hot;/. 

14.  The  chosen  Hot;'/  mutters, — has  recourse  to 
the  deities:  in  order  that  he  may  give  the  vasha/- 
call  to  the  gods  in  its  proper  order,  that  he  may 
convey  the  oblation  to  the  gods  in  its  proper  order, 
that  he  may  not  stumble,  he  has  thus  recourse  to 
the  deities. 

15.  He  mutters  on  this  occasion',  'Thee,  O 
divine  Savit;-/,  they  now  choose,' — thereby  he  has 
recourse  to  Savitrz  for  his  impulsion  (prasava),  for 
Savitr/  is  the  impeller  (prasavitr/)  of  the  gods  ; — 
'(thee  who  art)  Agni,  for  the  Hotr/ship,'  thereby  he 

^  Except  the  beginning,  these  formulas  are  entirely  different 
from  those  given  by  Asv.  S.  I,  3,  23-24. 


I    KAiVDA,  5  ADHYAYA,    I   BRAHMA^VA,   I9.  1 35 

propitiates  both  Agni  and  the  gods ;  for  by  first 
naming  Agni,  he  propitiates  Agni ;  and  by  first 
naming  him  who  is  the  Hot/V  of  the  gods,  he  pro- 
pitiates the  gods. 

16.  'Together  with  father  Vaii'vanara,' — for  the 
father  Vaijvanara  ('common  to  all  men'),  doubtless, 
is  the  year,  is  Praj^apati  (lord  of  creatures) ;  hence 
he  thereby  propitiates  the  year  and  thus  Pra^apati. — 
'  O  Agni !  O  Pushan  !  O  Br/haspati !  speak  forth 
and  offer  up  sacrifice  (pra-ya^)!' — he  (the  Hotr^), 
namely,  will  have  to  recite  the  anuvakyas  and  the 
ya^yas^ ;  he  therefore  now  propitiates  those  gods  : 
'do  ye  recite,  do  ye  offer!'  thus  (he  thereby  says). 

1 7.  '  May  we  partake  of  the  bounty  of  the  Vasus,  of 
the  wide  sway  of  the  Rudras !  may  we  be  beloved  of 
the  Adityas  for  the  sake  of  (aditi)  security  from  injury, 
free  from  obstruction  !'— these,  to  wit,  the  Vasus,  Ru- 
dras, and  Adityas,  namely,  are  three  (classes  of)  gods: 
'  may  we  enjoy  their  protection'  he  thereby  says. 

18.  '  May  I  this  day  utter  speech  that  is  agreeable 
to  the  gods ; ' — by  this  he  means  to  say '  may  I  this  day 
recite  what  is  agreeable  to  the  gods,'  for  auspicious  it 
is  when  one  recites  what  is  agreeable  to  the  gods. 

19.  'Agreeable  to  the  Brahmans,' — by  this  he 
means  to  say '  may  I  this  day  recite  what  is  agreeable 
to  the  Brahma72as  (priests);'  for  auspicious  it  is  when 
one  recites  what  is  agreeable  to  the  Brahma?/as. 


^  The  ya^yas  (offering-prayers)  are  the  prayers  which  the 
Hotri  pronounces  when  the  offerings  are  poured  into  the  fire  (this 
being  done  simultaneously  with,  or  immediately  after,  the  vausha/, 
'may  he  carry  it,'  with  which  the  ya^ya  ends,  is  pronounced).  At 
the  chief  oblations  the  offering-prayer  is  preceded  by  an  anuvakyd 
or  puro  'nuvakya  (invitatory  prayer)  by  which  the  gods  are  invited 
to  come  to  the  offering,  and  which  ends  with  '  o  m.' 


1 36  ^ATAPATHA-BRAHMAiVA. 


20.  'Agreeable  to  Nar^^awsa  \'  —  man  (nara), 
namely,  is  a  creature  ;  hence  he  says  this  for  all  the 
creatures  ;  thereby  it  is  auspicious,  and  whether  or 
not  he  knows  (forms  of  speech  that  are  agreeable), 
they  are  uttered  (and  received  with  applause),  'well 
he  has  recited  !  well  he  has  recited  !' — '  What  at  the 
Hot;'/  choice  may  escape  the  crooked  eye  this  day, 
that  may  Agni  bring  back  here,  he,  the  knower  of 
beings  (^atavedas),  the  nimble  one  (vi/C'arsha;^i)!' 
— by  this  he  means  to  say,  '  even  as  those  (three) 
Agnis,  whom  they  first  chose  for  the  Hot/Vship, 
passed  away-,  (but  thou,  the  fourth  Agni,  wast  then 
obtained,)  so  do  thou  make  good  for  me  whatever 
mistake  may  have  been  committed  at  my  election!' 
and  it  is  accordingly  made  good  for  him. 

21.  He  now  touches  the  Adhvaryu  and  the  Agni- 
dhra  ;  for  the  Adhvaryu  is  the  mind,  and  the  Hotri 
is  speech  :  thus  he  thereby  brings  mind  and  speech 
together. 

22.  At  the  same  time  he  mutters^, '  From  aneuish 
may  the  six  spaces  protect  me,  fire,  earth,  water, 
wind,  day,  and  night ^!' — 'may  these  deities  protect 


'  Nara  jaw  sa  ['  the  hope  or  desire  (ajawsa)  of  man  (nara)']  is  a 
mystical  form  of  Agni,  invoked  chiefly  in  the  Apri-hymns  at  animal 
sacrifices.  '  Yatha  sarve'pi  nara  a  sarvata-^  jamsanti  tathavidhaya.' 
Saya;/a. 

^  See  the  legend  I,  2,  3,  i  seq. 

^  This  and  the  succeeding  formulas  also  are  entirely  different 
from  those  given  in  ksv.  S.  I,  3,  27  seq.  The  ^ahkhay.  ^5".  I,  6 
(Hillcbrandt,  Neu  und  Vollm.  p.  91)  seems  to  coincide,  to  some 
extent,  with  those  given  by  our  author. 

*  The  six  spaces  or  wide  expanses  (urvi)  are  several  times 
referred  to  in  Vedic  texts,  but  the  conception  seems  to  have 
been  very  vague.  They  are  generally  supposed  to  include  the 
space  above,  the  space  below,  and  the  four  quarters.  In  Rig- 
veda  VI,  47,  3-5  it  is  stated  that  they  have  been  measured  out. 


I    KAiVDA,  5  ADHYAYA,   I   BRAIiMAiVA,   25.  1 37 

me  from  disease!'  thus  he  thereby  says;  for  he 
whom  these  deities  protect  from  disease,  will  not 
stumble  (or  fail). 

23.  He  steps  beside  the  Hotrz's  seat,  takes  one 
stalk  of  (reed)  grass  from  the  Hotrz's  seat  and  casts 
it  outside  (the  sacrificial  ground),  with  the  formula, 
'  Ejected  is  the  wealth-clutcher  (paravasu,  lit.  "off- 
wealth")  !'  Formerly,  namely,  the  Hot;Vof  the  Asuras 
was  one  Paravasu  by  name  :  him  he  thereby  ejects 
from  the  Hotri's  seat. 

24.  He  then  sits  down  on  the  Hotr/'s  seat,  with 
the  formula,  '  I  here  sit  down  on  the  seat  of  the 
wealth-bestower  (arvavasu,  lit.  "hither-wealth")!' 
for  one  Arvavasu  by  name  was  the  Hotri  of  the 
gods\  and  on  his  seat  he  accordingly  sits  down. 

25.  At  the  same  time  he  mutters,  'O  All-maker, 
thou  art  the  protector  of  lives !  do  not  ye  two  (fires) 
scorch  me   away  (from   this)-,   injure   me   not!  this 

by  Indra,  and  that  outside  of  them  there  is  no  being  (bhu- 
vanam);  and  they  are  then  enumerated  thus:  the  expanse  of  the 
earth,  the  height  (varshman,  ?  highest  point  or  sphere)  of 
the  sky  (div),  the  sap  (piyusha)  in  the  three  elevations  [?  i.  e. 
flowing,  animating  moisture,  as  rain,  rivers,  sap,  &c.],  the  atmo- 
sphere, the  ocean  (?  ar;/as,  ?  of  light,  air),  and  the  sky  (div).  The 
enumeration  of  six  objects  m  Atharva-veda  II,  12,  i  seems  to  refer 
to  the  same  conception:  heaven  and  earth  (dyavapr/thivi),  the 
wide  atmospheric  region,  the  genius  (fem.)  of  the  field  (kshetrasya 
patni),  the  far-strider  (Sun,  Light),  the  wide  atmospheric  region 
(uru-an  tar  ik  sham  as  before;  cf.  the  double  enumeration  of  div 
in  the  i?/k  passage)  ;  and  what  has  the  Wind  for  its  guardian 
(vdtagopa).  Cf.  Weber,  Ind.  Stud.  XIII,  p.  164.  ^ahkh.  Gnliya- 
sutra  I,  6,  4  gives  heaven  and  earth,  day  and  night,  water  and 
plants  (St.  Petersburg  Dictionary  s.v.). 

^  According  to  the  Kaushit.  Br.  VI,  10,  Arvavasu  was  the  Brah- 
man of  the  gods.    Weber,  Ind.  Stud.  II,  306. 

^  The  Hotr/'s  seat  stands  north  of  the  north-west  corner  of  the 

A 

altar,  the  Ahavaniya  and  the  Garhapatya  fires  being  about  equi- 
distant from  it  towards  south-east  and  south-west  respectively. 


138  ^-ATAPATHA-ERAHMAiVA. 

is  your  sphere  ; '  with  this  he  moves  sh"ghtly  north- 
wards :  by  this  (mantra,  he  indicates  that)  he  sits 
midway  between  the  Ahavaniya  and  the  Garhapatya, 
and  thus  he  propitiates  these  two  ;  and  in  accordance 
with  what  he  says,  '  do  not  scorch  me  away  from 
this !  injure  me  not !'  they  do  not  injure  him. 

26.  He  then  mutters  whilst  looking  at  the  (Aha- 
vaniya) fire,  'All  ye  gods,  instruct  me,  how  and  what 
I  am  to  mind  while  seated  here  as  the  chosen  Hotrz! 
declare  my  share  (of  the  sacrificial  duties),  how  and 
by  what  road  I  am  to  convey  the  oblation  to  )Ou  !' — 
for  as  one  says  to  those  for  whom  food  has  been 
cooked,  '  order  me  how  I  am  to  bring  it  you,  how  I 
am  to  serve  it  up  for  you  !'  in  like  manner  he  is 
desirous  of  directions  regarding  the  gods,  and  for 
this  reason  he  mutters  thus,  '  instruct  me  how  I 
may  utter  the  VashaZ-call  for  you  in  its  proper 
order,  how  I  may  bring  you  the  oblation  in  its 
proper  order !' 

Second  Braiimaa^a. 

The  Fore-offerings  (Prayagas). 
I.  [The  Hot;-/  continues],  'May  Agni,  the  priest 
(hotrz),  know  (undertake)  Agni's  priesdy  duty  (hau- 
tram),' — thereby  he  says  '  may  Agni,  as  Hotr/,  know 
this!'  'Agni's  priesdy  duty'  he  says,  because  it  is 
his  dut)'  that  he  must  know  ; — '  that  means  of  salva- 
tion \' —  the  means  of  salvation,  assuredly,  is  the 
sacrifice:  'may  he  know  the  sacrifice'  is  what  he 
thereby  says. — '  Favourable  to  thee,  O  Sacrificer,  is 

^  Pravitram,  literally  '  that  which  promotes,  protects '(' unser 
Hort').  Saya«a  on  Taitt.  S.  II,  5,  9.  5  explains  it  by  '  prakr/bh- 
/am  avitram  phaladanarupam  asmadrakshawam  yasmin  homanu- 
shMane  tad  idam  pravitram.'  For  this  and  the  succeeding  formulas, 
see  A^v.  I,  4,  lo-ii. 


I    KAiVDA,   5  ADHYAYA,   2  BRAHMAA^A,  4.  I  39 


the  deity!'  by  this  he  says  'favourable  is  the  deity 
to  thee,  O  Sacrificer,  whose  Hoiri  is  Agni^!' — • 
'Take  up-  the  spoon,  O  Adhvaryu,  full  of  butter!' 
thereby  he  urges  on  the  Adhvaryu.  The  reason 
why  he  mentions  one  (spoon)  only  (is  this). 

2.  The  Sacrificer,  doubtless,  stands  behind  the 
^uhd,  and  he,  who  means  evil  to  him,  stands 
behind  the  upabhrz't;  and  if  he  were  to  speak  of 
two  (spoons),  he  would  cause  the  spiteful  enemy 
to  countervail  the  Sacrificer.  Behind  the  ^uh{i 
stands  the  eater,  and  behind  the  upabhr/t  the 
one  to  be  eaten ;  and  if  he  were  to  speak  of  two 
(spoons),  he  would  make  the  one  to  be  eaten 
countervail  the  eater.  For  these  reasons  he  speaks 
of  one  (spoon)  only. 

3.  [He  continues],  ' — (the  spoon  which  is)  de- 
voted to  the  gods,  possessed  of  all  boons,'  he 
praises,  he  magnifies  it  when  he  says  'devoted 
to  the  gods,  possessed  of  all  boons.' — '  Let  us  praise 
the  gods,  the  praiseworthy!  let  us  adore  the  ador- 
able! let  us  worship  the  worshipful!'  that  is,  'let 
us  praise  those  gods  who  are  praiseworthy!  let  us 
adore  those  who  are  adorable !  let  us  worship  those 
who  are  worthy  of  worship!'  the  praiseworthy,  to 
wit,  are  the  men,  the  adorable  the  fathers,  and  the 
worshipful  the  gods. 

4.  For,  indeed,  the  creatures  that  are  not  allowed  to 
take  part  in  the  sacrifice  are  forlorn  ;  and  therefore 


A^v.  I,  4,  lo,  and  6'ankh.  I,  6  give  as  belonging  to  the  text  of 
the  mantra :  yo  agniw  hotaram  avr/tha//,  '  ihou  who  hast  chosen 
Agni  for  thy  Hotr/;'  the  same  reading  is  mentioned  in  Taitt. 
S.  II,  5,  9,  5. 

^  Thus  Saya;;a  (asyasva chaste  dharaya);  '  schopfe  ein  (ladle  in),' 
St.  Petersburg  Dictionary;  '  pour  into  the  fire,'  Hillebrandt,  p.  93. 


1 40  .SATAPATHA-BRAIIMAiVA. 

he  makes  those  creatures  here  on  earth  that  are  not 
forlorn,  take  part  in  the  sacrifice  :  behind  the  men 
are  the  beasts,  and  behind  the  gods  are  the  birds, 
the  i^lants,  and  the  trees ;  and  thus  all  that  here 
exists  is  made  to  take  part  in   the  sacrifice. 

5.  These  same  (preceding-  formulas)  are  nine 
utterances;  for  nine,  in  number,  are  those  breaths 
(or  vital  airs)  in  man\  and  these  he  thereby  puts 
into  him  (the  sacrificer)  ;  for  this  reason  there  are 
nine   utterances. 

6.  The  sacrifice  fled  away  from  the  gods.  The 
gods  called  out  after  it,  'Listen  (a-5ru)  to  us^! 
come  back  to  us!'  It  replied,  'So  be  it!'  and 
returned  to  the  gods ;  and  with  what  had  thus 
returned  to  them,  the  gods  worshipped ;  and  by 
worshipping  with  it  they  became  the  gods  they 
now  are. 

7.  Now  when  he  (the  Adhvaryu)  calls  (on  the 
Agnidhra),  he  thereby  calls  after  the  sacrifice, '  Listen 

A 

to  us!  come  back  to  us!'  and  when  he  (the  Agni- 
dhra) responds,  then  the  sacrifice  comes  back,  saying 
'so  be  it!'  and  with  it,  thus  passing  over  to  them, 
as  with  seed^,  the  priests  carry  on  the  tradition,  im- 
perceptibly to  the  sacrificer ;  for  even  as  people 
hand   on   from   one   to  the   other  a   full  vessel  ^  in 

'  See  p.  20,  note  i. 

-  The  legend  is  intended  to  explain  the  origin  and  symbolical 
meaning  of  the  call  (ajrava?/a)  of  the  Adhvaryu  (viz.  O  jravaya! 
'make  listen  !')  and  the  response  (pratyajravawa)  of  the  Agnidhra 
(viz.  astu  .rrausha/ !). 

'  The  sacrifice  is  the  seed  (vi^a)  that  produces  heaven  as  its 
fruit.     Sayawa. 

*  I.  e.  '  even  as  they  pass  on  from  hand  to  hand  a  pail  (gha/a) 
filled  with  water  when  a  tub  is  to  be  filled  inside  the  house.' 
Sayawa. 


I  KANDA,   5  ADHYAYA,  2  BRAHMAiVA,  12.    I4I 

the  same  way  they  (the  priests)  hand  down  that 
(sacrifice)  from  one  to  the  other.  They  hand  it 
down  by  means  of  speech,  for  the  sacrifice  is  speech 
(prayer),  and  speech  is  seed  :  therefore  they  keep  up 
the  tradition  by  means  of  It. 

8.  After  he  has  said  (to  the  Hotr^),  '  Recite!'  the 
Adhvaryu  must  utter  nothing  improper  (worldly) ; 
neither  must  the  Hotri  utter  anything  improper. 
The  Adhvaryu^  utters  his  call :  thereby  the  sacri- 
fice passes  on  to  the  Agnidhra. 

A 

9.  The  Agnidhra  must  utter  nothing  Improper 
until  his  response.  The  Agnidhra  responds :  thereby 
the  sacrifice  passes  back  to  the  Adhvaryu. 

10.  The  Adhvaryu  must  utter  nothing  improper 
until  he  pronounces  (the  word)  '  ya^a  (recite  the 
offering-prayer):'  in  saying  'ya^a'  the  Adhvaryu 
hands  the  sacrifice  on  to  the  Hotrz. 

11.  The  Hotrz  must  utter  nothing  Improper 
until  his  vasha/-call.  By  the  vasha/-call  he  pours 
it  (the  sacrifice)  into  the  fire,  as  seed  into  the  womb ; 
for  the  fire  is  indeed  the  womb  of  the  sacrifice,  from 
thence  it  is  brought  forth.  So  now  at  the  h avis- 
sacrifice.     And  at  the  Soma-cult, — 

1 2.  When  he  has  drawn  (the  Soma),  the  Adhvaryu 
must  not  utter  anything  Improper  until  his  summons 


^  As  soon  as  the  Hotrz' has  pronounced  the  formula  'O  Adhvaryu, 
take  up  the  spoon  full  of  butter ! '  (par.  2  above),  the  Adhvaryu 
takes  the  two  offering-spoons  (^uhu  and  upabhr?'t)  and  steps 
back  (from  the  west  side  along  the  north  side  of  the  altar  and  the 
west  side  of  the  fire)  to  the  south  side  of  the  altar  and  the  fire  (the 
ya^ati-sthana),  and  (with  his  face  to  north-east)  utters  his  call,  and 
(having  been  responded  to  by  the  Agnidhra)  calls  on  the  Hotrz' : 
'  samidho  ya^a  (pronounce  the  offering-prayer  to  the  kindling- 
sticks)!'  Katy.  Ill,  2,  16. 


142  DATAPATH  A-BR  A  HMAiVA. 


(for  the  chanting  of  the  stotra^) :  with  the  call  'draw 
near!'  the  Adhvaryu  hands  the  sacrifice  on  to  the 
Udgatr/s  (chanters). 

13.  The  Udgatr/s  must  not  utter  anything  im- 
proper until  the  last  (stotra-verse) :  '  this  is  the  last 
one,'  thus  thinking,  the  Udgatrz's  hand  on  the  sacri- 
fice to  the  Hotrz. 

14.  The  Hotrz  must  utter  nothing  improper  until 
the  vasha/-call.  With  the  vasha/-call  he  pours  it 
(the  sacrifice)  into  the  fire,  as  seed  into  the  womb; 
for  the  fire  is  indeed  the  womb  of  the  sacrifice,  since 
from  thence  it  is  brought  forth. 

15.  If  he  whom  the  sacrifice  approaches  were  to 
utter  anything  improper,  he  would  waste  the  sacri- 
fice, even  as  he  might  waste  (w^ater  by  spilling  from) 
a  full  vessel.  And  where  the  officiating  priests  thus 
practice  sacrifice  with  a  perfect  mutual  understanding 
between  them,  there  everything  works  regularly  and 
no  hitch  occurs  :  therefore  it  is  in  this  way  that  the 
sacrifice  must  be  nursed. 

16.  Now  there  are  here  five  utterances,  viz.  (i) 
'  Bid  (him,  Agni,  or  them)  hear!'  (2)  'Yea,  may  he 
(or,  one)  hear!'  (3)  'Pronounce  the  prayer  to  the 
kindling-sticks  !'  (4)  '  We  who  pronounce  the  prayer 
.  .  .'  (5)  '  May  he  bear  (the  sacrifice  to  the  gods)-!* 
fivefold  is  the  sacrifice,  fivefold  the  animal  victim, 
five  are  the  seasons  of  the  year:  this  is  the  one 
measure  of  the  sacrifice,  this  its  consummation. 


I 


»  See  IV,  2,  5,  7-8. 

2  (i)  O  jravava(fora  jravaya),  the  Adhvaryu's  call;  (2)  astu 
jrauslia/,  the  Agnidhra's  response;  (3)  (samidho)  y^i^a.,  ihe 
Adhvaryu's  summons  to  the  Hoin  ;  (4)  ye  ya^amahe,  the  begin- 
ning of  the  Hot/Y's  ya^iry^.  or  offering-prayer  (see  p.  135  note); 
(5)  vausha/,  concluding  formula  of  the  ya^ya. 


I    KAA^DA,   5  ADHYAYA,  2  BRAHMAiVA,  20.  I43 

17.  These  (five  formulas)  consist  of  seventeen 
syllables; — seventeenfold,  indeed,  is  Pra^apati,  and 
Pra^apati  is  the  sacrifice  :  this  is  the  one  measure 
of  the  sacrifice,  this  its  consummation. 

18.  With  'O  iravayaM'  the  gods  sent  forth  the 
east  wind;  with  'Astu  srausha^^l'  they  caused 
the  clouds  to  flow  together ;  with  *  Ya^a  (pronounce 
the  ya^ya)!'  (they  sent  forth)  the  lightning ;  with  '  Ye 
ya^amahe  (we  who  pray),'  the  thunder;  with  the 
vasha^-call  they  caused  it  to  rain". 

19.  Should  he  (the  sacrificer)  be  desirous  of  rain, 
or  should  he  perform  a  special  offering^,  or  even  at 
the  new-  and  full-moon  sacrifice  itself,  he  may  say, 
'Verily,  I  am  desirous  of  rain!' — and  he  may  also 
say  to  the  Adhvaryu,  '  Ponder  thou  in  thy  mind 
the  east  wind  and  the  lightning!' — to  the  Agnidhra, 
'Ponder  thou  the  clouds  in  thy  mind!'  —  to  the 
Hotrz,  '  Ponder  thou  in  thy  mind  the  thunder 
and  rain!'  —  to  the  Brahman,  'Ponder  thou  all 
these  in  thy  mind!' — for  where  the  officiating  priests 
thus  practice  sacrifice  with  a  perfect  mutual  under- 
standing between  them,  there  it  will  indeed  rain. 

20.  With  '  O  i-ravaya  !'  the  gods  called  the  shining 
one  (vira^,  viz.  cow);  with  'Astu  i-rausha^*!'  they 
untied  the  calf  and  let  it  go  to  her;  with  'Ya^al' 
they  raised  (its  head  to  the  udder  of  the  cow)*  ;  with 

^  For  airavaya  (cf.  p.  131,  note  2),  i.e.  'bid  (him,  Agni,  or 
them)  hear!'  but  the  author  here  makes  i-ravaya  the  causative  of 
jru  (sru),  'to  flow  ;'  hence  a  jravaya,  'make  flow;'  and  astu 
jrausha/  [properly  'Yea,  may  he  (or  one)  hear  !']  he  makes  '  Yea, 
may  it  flow  !' 

^  Afanciful  etymology  ofvasha/  from  root  vrz'sh,  'to  rain;'  for 
the  true  derivation  of  the  word,  see  p.  88,  note  2. 

'  I.  e.  an  offering  made  with  a  view  to  the  obtainment  of  some 
special  wish  (kamyesh/i). 

*  Thus  (or  '  they  led  it  up  to  the  udder  of  the  cow ')  Saya«a 


144  5'ATAPATHA-BRAHMAiVA. 

'Ye  ya^amahe!'  they  sat  down  by  her  (for  milk- 
ing); with  the  vasha/-call  they  milked  her.  The 
shining  one,  doubtless,  is  this  (earth),  and  of  her  this 
is  the  milking :  and  for  him  who  knows  this  to  be 
the  milking  of  the  shining  one,  this  shining  (earth- 
cow)  thus  milks  out  all  his  desires. 

Third  BiiAHMAiVA. 

1.  The  fore-offerings  (praya^a),  assuredly,  are 
the  seasons  :  hence  there  are  five  of  them,  for  there 
are  five  seasons. 

2.  The  gods  and  the  Asuras,  both  of  them  sprang 
from  Pra^^apati,  were  once  contending  for  this  sacri- 
fice, (which  is)  their  father  Pra^^apati,  the  year : 
'Ours  it  (he)  shall  be!'  'Ours  it  (he)  shall  be!' 
they  said. 

3.  Then  the  gods  went  on  praising  and  toiling. 
They  saw  these  fore-offerings  and  worshipped  with 
them.  By  means  of  them  they  gained  (pra-^i)  the 
seasons,  the  year ;  they  deprived  their  rivals  of  the 
seasons,  of  the  year :  hence  (the  fore-offerings  are) 
victories  (pra^aya),  for,  assuredly,  pra^aya  is  the 
very  same  term  as  praya^a  (fore-offering)  ^  And 
in  the  same  way  this  one  (the  sacrificer)  wins  by 
means  of  them  the  seasons,  the  year  ;  deprives  his 
rivals  of  the  seasons,  of  the  year.  This  is  the 
reason  why  he  performs  the  fore-offerings. 

4.  The  sacrificial  food  at  these  offerings  consists  of 

explains  udanayan.  In  his  commentary  on  Taitt.  S.  I,  6,  1 1  he 
interprets  the  analogous  udanaishit  by  'he  raises  (or  brings)  the 
milk-pail;'  where  the  St.  Petersburg  Dictionary  apparently  takes 
it  in  the  sense  of '  he  led  the  calf  away  from  the  cow.' 

^  In  reality  praya^a  (from  ya^, 'to  sacrifice')  has,  of  course, 
nothing  to  do  with  pra^aya  (from ^i, 'to  conquer'). 


I    KANDA,  5  ADIIYAYA,   3  BRAHMAA^A,   7.  I45 


clarified  butter.  Now  the  butter,  indeed,  is  a  thunder- 
bolt, and  with  that  thunderbolt,  the  butter,  the  gods 
gained  the  seasons,  the  year,  and  deprived  their  rivals 
of  the  seasons,  of  the  year.  And  with  that  thunder- 
bolt, the  butter,  he  now,  in  the  same  way,  gains  the 
seasons,  the  year,  and  deprives  his  enemies  of  the 
seasons,  of  the  year.  For  this  reason  clarified  butter 
forms  the  sacrificial  food  at  these  (offerings). 

5.  Now  this  butter  is  the  year's  own  liquor: 
hence  the  gods  gained  it  (the  year)  by  means  of  its 
own  liquor ;  and  in  the  same  way  he  also  now  gains 
it  by  means  of  its  own  liquor.  This  is  the  reason 
why  clarified  butter  forms  the  sacrificial  food  at 
these  (fore-offerings). 

6.  Let  him  (the  Adhvaryu)  not  move  from  that 
same  spot  where  he  may  be  standing  when  he  calls 
for  the  fore-offerings.  A  battle,  it  is  true,  is  wit- 
nessed whenever  any  one  performs  the  fore-offerings, 
and  whichever  of  the  two  combatants  is  worsted, 
that  one,  no  doubt,  retreats ;  and  he  who  obtains 
the  victory,  advances  still  nearer:  he  (the  Adhvaryu) 
might  therefore  (feel  inclined  to)  step  nearer  and 
nearer  (to  the  fire),  and  offer  the  oblations  (while 
moving)  nearer  and  nearer^ 

7.  This,  however,  he  should  not  do  ;  he  should 
not  move  from  that  same  spot  where  he  may  be 
standinof  when  he  calls  for  the  fore-offering's.     Let 

^  Though  the  author  does  not  state  expressly  that  this  change 
of  position  in  performing  the  five  fore-offerings  is  advocated  by 
some  other  ritualists,  he  apparently  argues  in  this  passage  against  an 
actually  adopted  theory  and  practice,  which  the  Sutras  also  mention 
as  optional.  In  the  case  of  the  Adhvaryu  changing  his  position, 
he  is  at  each  successive  fore-offering  to  pour  the  butter  on  a  part  of 
the  fire  east  of  the  preceding  one.     Katy.  Ill,  2,  18-21. 

[12]  L 


146  ^ATAPATHA-BRAHMAA^A. 


him  rather  offer  the  (five)  oblations  in  that  part  (of 
the  fire)  where  he  thinks  there  is  the  fiercest  blaze ; 
for  only  by  being  offered  in  blazing  (fire),  oblations 
are  successful. 

8.  He  (the  Adhvaryu),  having  called  (on,  and 
having  been  responded  to  by,  the  Agnidhra),  says 
(to  the  Hotrz),  '  Pronounce  the  offering-prayer 
(ya^ya)  to  the  Samidhs  (kindling-sticks)!'  Thereby 
he  kindles  the  spring ;  the  spring,  when  kindled, 
kindles  the  other  seasons ;  the  seasons,  when 
kindled,  generate  the  creatures  and  ripen  the 
plants.  In  the  same  (formula)  he  also  implies  the 
(four)  remaining  seasons,  and  in  order  to  avoid 
sameness,  he  introduces  the  others  by  merely  saying 
each  time,  '  Pronounce  the  offering-prayer ! '  For 
w^ere  he  to  say,  '  Pronounce  the  offering-prayer  to 
Tantanapat!'  '  Pronounce  the  offering-prayer  to  the 
IdsV  and  so  on,  he  would  commit  (the  fault  of) 
repetition  :  hence  he  introduces  the  remaining  (sea- 
sons or  fore-offerings)  by  merely  saying  each  time, 
'  Pronounce  the  offering-prayer' !' 

9.  He  (the  Hotrz')  now  pronounces  the  offering- 
prayer  (ya^ya)  to  the  Samidhs.  The  samidh 
(kindler),  doubtless,  is  the  spring.  The  gods,  at 
that  time,  appropriated  the  spring,  and  deprived 
their  rivals   of  the   spring ;    and  now  this  one  (the 

'  On  the  necessity  of  avoiding  sameness  of  ritualistic  practices 
cf.  note  on  I,  3,  2,  8.  The  five  fore-olTerings  (praya^a,  here 
identified  with  the  five  seasons)  are  addressed  respectively  to  the 
kindling-sticks  (samidh),  to  Taniinapat  (or  Naraja?//sa,  both 
mystical  forms  of  Agni),  to  the  Ids  (personifications  of  the  forms 
of  devotional  feeling),  to  the  sacrificial  grass-covering  of  the  altar 
(bar his),  and  to  Agni  and  Soma  (or  other  deities).  Since,  in  in- 
troducing the  first  fore-oflering,  the  Adhvaryu  has  mentioned  its 
recipient,  he  is  not  to  do  so  in  the  case  of  the  remaining  fouf . 


I    KANDA,  5  ADIIYAYA,   3  BRAHMAiVA,   12.  I47 

sacrificer)  also  appropriates  the  spring,  and  deprives 
his  rivals  of  the  spring:  this  is  the  reason  why  he 
pronounces  the  offering-prayer  to  the  Samidhs. 

10.  After  that  he  pronounces  the  offering-prayer 
to  Tanunapat.  Tanunapat,  doubtless,  is  the  sum- 
mer; for  the  summer  burns  the  bodies  (tanlan 
tapati)  of  these  creatures.  The  gods,  at  that  time, 
appropriated  the  summer,  and  deprived  their  rivals 
of  the  summer;  and  now  this  one  also  appropriates 
the  summer,  and  deprives  his  rivals  of  the  summer: 
this  is  the  reason  why  he  pronounces  the  offering- 
prayer  to  Tantinapat. 

11.  He  then  pronounces  the  offering-prayer  to  the 
Ids.  The  Ids  (praises),  doubtless,  are  the  rains; 
they  are  the  rains,  inasmuch  as  the  vile,  crawling 
(vermin)^  which  shrink  during  the  summer  and 
winter,  then  (in  the  rainy  season)  move  about  in 
quest  of  food,  as  it  were,  praising  (id)  the  rains  : 
therefore  the  Ids  are  the  rains.  The  gods,  at  that 
time,  appropriated  the  rains,  and  deprived  their 
rivals  of  the  rains ;  and  now  this  one  also  appro- 
priates the  rains,  and  deprives  his  rivals  of  the 
rains  :  this  is  the  reason  Vv^hy  he  pronounces  the 
offering-prayer  to  the  I^s. 

12.  He  then  pronounces  the  offering-prayer  to  the 
Barhis  (covering  of  sacrificial  grass  on  the  altar). 
The  barhis,  doubtless,  is  the  autumn;  the  barhis 
is  the  autumn,  inasmuch  as  these  plants  which 
shrink  during  the  summer  and  winter  grow  by 
the  rains,  and  in  autumn  lie  spread  open  after  the 
fashion  of  barhis :  for  this  reason  the  barhis  is  the 
autumn.  The  gods,  at  that  time,  appropriated  the 
autumn,  and  deprived  their  rivals   of  the  autumn ; 

^  Such  as  lizards,  alligators.     Sayawa. 
L    2 


148  .SATAPATHA-BRAIIMAA^A. 

and  now  this  one  also  appropriates  the  autumn,  and 
deprives  his  rivals  of  the  autumn  :  this  is  why  he 
pronounces  the  prayer  to  the  barhis. 

13.  He  then  pronounces  the  offering-prayer  with 
'  Svahd  !  SvahaM'  The  S  v ah a-call,  namely,  marks 
the  end  of  the  sacrifice,  and  the  end  of  the  year  is 
the  winter,  since  the  winter  is  on  the  other  (remoter) 
side  of  the  spring.  By  the  end  (of  the  sacrifice) 
the  gods,  at  that  time,  appropriated  the  end  (of  the 
year);  by  the  end  they  deprived  their  rivals  of  the  end; 
and  by  the  end  this  one  also  now  appropriates  the 
end ;  by  the  end  he  deprives  his  rivals  of  the  end : 
this  is  why  he  pronounces  the  offering-prayers  with 
'  Svaha!  Svahd!' 

14.  Now  the  spring,  assuredly,  comes  into  life 
again  out  of  the  winter,  for  out  of  the  one  the  other 
is  born  again :  therefore  he  who  knows  this,  is 
indeed  born  aoain  in  this  world. 

15.  In  order  to  avoid  sameness  he  prays  (alter- 
nately) with  'may  they  accept!'  and  'may  he  (or  it) 
accept^!'  for  he  would  commit  (the  fault)  of  repe- 

^  See  further  on,  par.  22.  As  to  Svaha!  marking  the  conclu- 
sion of  the  sacrifice,  see  the  Samish/aya^us  I,  9,  2,  25-28. 

^  The  first  oflering-prayer  (to  the  logs)  is  'ye  ya^amahe  sami- 
dha//,  samidho  agna  a^yasya  vyantii  vausha/!'  i.e. '  we  who  pro- 
nounce the  offering-prayer  to  the  Samidhs, — the  Samidhs,  O  Agni, 
may  accept  the  butter !  vausha/ ! '  Similarly  at  the  other  fore-oflferings ; 
but  at  the  second  and  fourth,  where  the  object  of  worship  is  a  single 
one  (viz.  Tandnapat  and  the  Barhis  respectively), '  may  he  (or  it)  ac- 
cept (vetu) !'  has  to  be  substituted  for  '  may  they  accept  (vyantu)  !' 
The  difference  of  number  in  these  verbal  forms  is  symbolically 
explained  as  implying  a  distinction  of  sex,  for  the  reason  that  there 
may  be  more  wives  to  one  man,  but  only  one  husband  to  a  woman. 
The  elliptic  expression  ye  ya^i;^amahe  is  thus  explained  by  Sayawa 
on  Taitt.  S.  I,  6,  1 1 :  '  All  we  Hot;-/  priests  that  are  urged  on  by  the 
Adhvaryu  calling  "Recite  (ihou)!"  we  do  recite,  we  do  pronotmce 


I  KANDA,   5  ADHYAYA,  3  BRAHMAiVA,  1 8.    I49 

tition,  if  he  were  to  pray  with  'may  they  accept!' 
each  time,  or  with  '  may  he  accept!'  each  time.  By 
'may  they  accept!'  doubtless,  females  (are  implied); 
and  by  'may  he  accept!'  a  male  (is  implied):  thereby 
a  productive  union  is  effected,  and  for  this  reason  he 
prays  (alternately)  with  'may  they  accept!'  and  'may 
he  (or  it)  accept !' 

16.  Now  at  the  fourth  fore-offerinof,  to  the 
barhis,  he  pours  (butter)  together  (into  the  ^uhu^). 
The  barhis,  namely,  represents  descendants,  and 
the  butter  seed  :  hence  seed  is  thereby  infused  into 
the  descendants,  and  by  that  infused  seed  descend- 
ants are  generated  again  and  again.  For  this  reason 
he  pours  together  (butter)  at  the  fourth  fore-offering, 
that  to  the  barhis. 

17.  Now,  a  battle,  as  it  were,  is  going  on  here 
when  any  one  performs  the  fore-offerings ;  and  which- 
ever of  the  two  combatants  a  friend  (an  ally)  joins, 
he  obtains  the  victory :  hence  a  friend  thereby  joins 
the^uhu  from  out  of  the  upahhrh,  and  by  him 
It  (or  he)  obtains  the  victory.  This  is  why  he  pours 
together  (butter)  at  the  fourth  fore-offering,  that  to 
the  barhis. 

18.  The  sacrificer,  doubtless,  (stands)  behind  the 
^uhu,    and    he  who    means    evil    to    him,   (stands) 

the  ya^ya.*  This  introductory  part  of  the  offering-formula  is  called 
agur,  'acclamation,  assent'  (A^-v.  I,  5,  4);  it  is  alluded  to  in  Maha- 
bhar.Vanap.  12480  (cf.  Muir,  O.  S.T.  I,  p.  135),  and  apparently 
by  Pa«.VIII,  2,  88  (cf.  Haug,  Ait.  Br.  II,  p.  133  n.). 

^  In  making  the  oblation,  the  Adhvaryu  holds  the  ^uhu  over  the 
upabhrz't  and  pours  some  of  the  butter  from  the  ^uhil  over  the 
spout  of  the  upabhr/t  into  the  fire.  At  the  third  praya^a  he 
empties  all  the  butter  remaining  in  the  ^uhu  into  the  fire,  and  there- 
upon, for  the  fourth  oblation,  replenishes  the  empty  spoon  with  half 
the  contents  of  the  upabhrz't,  after  which  he  proceeds  as  before. 


1 50  SATAPATIIA-BRAHMAiVA. 

behind  the  upabhr/t :  hence  he  thereby  makes  the 
spiteful  enemy  pay  tribute  to  the  sacrificer.  The 
consumer,  doubtless,  (stands)  behind  the  ^uhu,  and 
the  one  to  be  consumed  behind  the  upabhrzt: 
hence  he  thereby  makes  the  one  that  is  to  be  con- 
sumed pay  tribute  to  the  consumer.  This  is  the 
reason  why  he  pours  (butter)  together  at  the  fourth 
fore-offering,  that  to  the  barhis. 

19.  He  pours  (the  butter)  together  without  (the 
two  spoons)  touching  (each  other).  If  he  were  to 
touch  (the  one  spoon  with  the  other)  he  would  touch 
the  sacrificer  with  his  spiteful  enemy,  he  would  touch 
the  consumer  with  the  one  to  be  consumed :  for 
this  reason  he  pours  (the  butter)  together  Avithout 
touching. 

20.  He  holds  the  ^^uhCi  over  (the  upabh?'z't). 
Thereby  he  keeps  the  sacrificer  above  his  spiteful 
enemy,  he  keeps  the  consumer  above  the  one  to 
be  consumed:  for  this  reason  he  holds  the  ^uhu 
over  (the  upabh/'z't). 

21.  The  eods  once  said,  'Well  then,  now  that 
the  battle  has  been  won,  let  us  establish  the  entire 
sacrifice  on  a  firm  basis  ;  and  should  the  Asuras  and 
Rakshas  (again)  trouble  us,  our  sacrifice  will  then 
be  firmly  established!' 

22.  At  the  last  fore-offering  they  established  the 
entire  sacrifice  by  means  of  the  Svaha  ('hail!').  With 
'  Svaha  Agnil'  they  established  the  butter-portion 
for  Agni ;  with  '  Svaha  Soma !'  they  established 
the  butter-portion  for  Soma ;  and  with  (the  second) 
'Svaha  Agni!'  they  established  that  indispensable 
sacrificial  cake  which  there  is  on  both  occasions 
(i.e.  at  the  new  and  full-moon  sacrifices). 

23.  And    so   with    the    (other)   deities    respec- 


I    KAiVDA,  5  ADHYAYA,   3  BRAHMAiVA,   25.  I5I 

tively^  With'Svaha  the  butter-drinking  gods!'  they 
estabhshed  the  fore-offerings  and  the  after-offerings 
(anuya^as),  for  the  fore-offerings  and  after-offerings, 
doubtless,  represent  the  butter-drinking  gods.    With 
the   formula   '  May  Agni    graciously   accept    of  the 
butter!'    they    established    Agni    as    Svish/akret 
('  maker  of  good  offering '),  for  Agni  is  indeed  the 
maker    of   good    offering.     And    till   this   day   that 
sacrifice  stands   as  firm  as  the  gods  established  it. 
This  is  the  reason  why  at  the  last  fore-offering  he 
prays  with  '  Svaha!  Svaha!'  according  to  the  number 
of  oblations  (there  are  at  the  chief  sacrifice).    After 
he  (the  sacrificer)  has  won  his  battle,  he  establishes 
the  entire  sacrifice  on  a  firm  basis,  so  that,  if  after  this 
he  should  violate  the  proper  order  of  the  sacrifice, 
he  need  not  heed  it ;  for  he  will  know  that  his  sacri- 
fice is  firmly  established.    Now  what  with  exclaiming 
'V  ash  at,'  with  offering,  and  with  calling  out  'Svaha,' 
this  same  sacrifice  was  well-nigh  exhausted. 

24,  The  gods  were  anxious  as  to  how  they  might 
replenish  it,  how  they  might  again  render  it  efficient 
and  practise  (worshipping)  with  it,  when  efficient. 

25.  Now  what  was  left  in  the  ^uhu  of  the  butter 
wherewith  they  had  established  the  sacrifice,  with 
that  they  sprinkled  the  havis  (dishes,  or  kinds, 
of  sacrificial  food)  one  after  another,  and  thereby 
replenished  them  and  again  rendered  them  efficient, 
because  the  butter  is  indeed  efficient.  Hence  after 
offering  the  last  fore-offering,  he  sprinkles  the  havis 
one  after  another,  and  thereby  replenishes  them  and 
again  renders  them  efficient,  because  the  butter  is 
indeed  efficient 2.   H ence  also  from  whatever  sacrificial 

^  Cf.  p.  118,  note  3.     The  words  'Svaha  Agnim '  &c.  are  pre- 
ceded by  'ye  ya^amahe,'  see  before,  p.  148,  note  2. 

^  After  the  Adhvaryu  has  performed  the  last  fore-oflfering,  he 


I  :;2  ^ATAPATIIA-BRAIIiMAiVA. 


food  he  (afterwards  at  the  principal  oblations)  cuts 
off  (a  portion  for  a  deity),  that  he  again  sprinkles 
(with  butter),  that  he  replenishes  and  renders  efficient 
for  the  (Svish/akrz't)  maker  of  good  offering.  But 
when  he  cuts  off  the  portion  for  the  maker  of  good 
offering,  then  he  does  not  again  sprinkle  (the  sacri- 
ficial food  out  of  which  the  portion  has  been  cut), 
since  after  that  he  will  not  make  any  other  oblation 
in  the  fire  from  the  sacrificial  food\ 

Fourth  BRAHMAiVA. 

1.  He  (accordingly)  pronounces  the  offering-prayer 
to  the  Samidhs  (kindling-sticks).  The  Samidhs 
(kindlers),  doubtless,  are  the  breaths  (vital  airs),  and 
he  thereby  kindles  the  breaths ;  for  this  man  (the 
sacrificer)  is  kindled  (animated)  by  his  breaths : 
hence  if  he  (the  sacrificer)  be  burning  (with  fever, 
&c.),  he  (the  Adhvaryu)  will  say,  'Stroke  (thyself)!' 
If  he  be  hot,  then  one  may  feel  confident,  for  then 
he  is  kindled ;  and  if  he  be  cold,  then  one  need 
hope  no  longer.  Thus  he  thereby  puts  the  breaths 
into  him  :  this  is  the  reason  why  he  pronounces  the 
prayer  to  the  Samidhs. 

2.  He  then  pronounces  the  offering-prayer  to 
Tanunapat.  Tanilnapat,  doubtless,  is  seed;  hence 
he  thereby  casts  seed  :  this  is  why  he  pronounces 
the  prayer  to  Tanilnapat. 

steps  back  behind  the  altar  and  sitting  down  beside  the  dishes  of 
sacrificial  food,  anoints,  with  the  butter  remaining  in  the  ^^uhfi, 
first  the  (butter  in  the)  dhruva,  then  the  several  sacrificial  dishes, 
and  finally  the  (butter  in  the)  upabh/7't.     Katy.  Ill,  3,  9. 

^  What  remains  of  the  dish  of  sacrificial  food,  after  the  oblation 
to  Agni  Svish/akrz't  (I,  7,  3,  i  seq.)has  been  made,  is  eaten  by  the 
priests  and  the  sacrificer,  and  in  their  case  the  several  portions  are 
basted  with  butter,  as  they  are  cut  off",  but  not  the  dish  of  food  from 
which  the  portions  have  been  taken. 


I  KANDA,   5  ADHYAYA,  4  BRAHMAiVA,  6,     1 53 

3.  He  then  pronounces  the  offering-prayer  to  the 
Irt's.  The  I^s,  doubtless,  are  offspring;  when  the 
seed  thus  cast  springs  into  Hfe,  then  it  moves  about 
in  quest  of  food,  as  it  were,  praising  (id).  Hence 
he  thereby  makes  him  (the  sacrihcer)  propagate 
offspring :  this  is  the  reason  why  he  pronounces  the 
prayer  to  the  I^s. 

4.  He  then  pronounces  the  offering-prayer  to  the 
Barhis.  The  barhis,  doubtless,  means  abundance, 
hence  he  thereby  produces  an  abundance :  this  is 
why  he  pronounces  the  prayer  to  the  barhis. 

5.  He  then  pronounces  the  offering-prayer  with 
*  Svaha  !  Svaha!'  The  Svaha-call,  indeed,  is  what 
the  winter  is  among  the  seasons  ;  for  the  winter 
subjects  these  creatures  to  its  will :  hence  in  winter 
the  plants  wither,  and  the  leaves  fall  off  the  trees; 
the  birds  retire  more  and  more,  and  fly  lower  and 
lower ;  and  the  wicked  man  has  his  hair,  as  it  were, 
falling  off^;  for  the  winter  subjects  these  creatures 
to  its  will.  And,  verily,  he  who  knows  this,  makes 
that  locality  wherein  he  lives,  his  own,  for  his  own 
happiness  and  supply  of  food. 

6.  The  gods  and  the  Asuras,  both  of  them  sprung 
from  Pra^apati,  were  once  contending  for  superiority. 
With  staves  and  bows  neither  party  were  able  to 
overcome  the  other.  Neither  of  them  having  gained 
the  victory,  they  (the  Asuras)  said,  '  Well  then,  let 
us  try  to  overcome  one  another  by  speech,  by  sacred 
writ  (brahman)!  He  who  cannot  follow  up  our 
uttered  speech  by  (making  up)  a  pair,  shall  be 
defeated  and  lose  everything,  and  the  other  party 

^  The  Kawva  recension  has,  '  the  beasts  retire  more  and  more, 
and  the  birds  fly  lower  and  lower ;  and  the  vile-caste  man  (papa- 
var«a>^  purusha/^)  has  his  hair,  as  it  were,  falling  off.' 


1 54  ^ATAPATIIA-liRAIlM.ViVA. 

shall  win    everything!'     The  gods  replied,  'So  be 
it !'     The  gods  said  to  Indra,  '  Speak  thou  !' 

7.  Indra  said,  'One  (eka,  m.,  unus)  for  me!' 
The  others  then  said,  'One  (eka,  f.,  una)  for  us!' 
and  thus  found  that  (desired)  pair,  for  eka  (unus) 
and  eka  (una)  make  a  pair. 

8.  Indra  said,  'Two  (dvau,  m.,  duo)  for  me!' 
The  others  then  said,  'Two  (dvc,  f.,  duae)  for 
us!'  and  thus  found  that  pair,  for  dvau  (duo)  and 
dve  (duae)  make  a  pair. 

9.  Indra  said,  'Three  (traya/^,  m.)  for  me!' 
The  others  then  said,  'Three  (tisra//,  f.)  for  us!' 
and  thus  found  that  pair,  for  traya/^  and  tisra/^ 
make  a  pair. 

10.  Indra  said,  'Four  (Z-atvara/^,  m.)  for  me!' 
The  others  then  said,  'Four  (X'atasra/^,  f.)  for 
us!'  and  thus  found  that  pair,  for  /C'atvara/^  and 
/^atasra/^  make  a  pair. 

11.  Indra  said,  'Five  (pan/ca.,  m.  f.,  quinque) 
for  me !'  Then  the  others  found  no  pair,  for  after 
that  (numeral  four)  there  is  no  pair,  for  then  both 
(masculine  and  feminine)  are  pa/H'a.  Thereupon 
the  Asuras  were  defeated  and  lost  everything,  and 
the  gods  won  everything  from  the  Asuras,  and 
stripped  their  rivals,  the  Asuras,  of  everything. 

12.  For  this  reason  let  him  (the  sacrificer)  say\ 
when  the  first  fore-offering  has  been  performed, 
'  One  (eka)  for  me!'  and  '  One  (eka)  for  him  whom 

^  Viz.  as  anumantra7/a,  or  after-call,  supplementary  prayer, 
pronounced  immediately  after  the  oblation  has  been  poured  into 
the  fire.  According  to  Katy.  Ill,  3,  5,  a  second  anuniantra;/a  has 
to  be  added  each  lime,  consisting  of  a  single  word,  viz.  '  brilliant,' 
'respectable,'  'famous/  'holy,'  'an  eater  of  food'  [suppl.  'may  I 
become']  respecdvely.  Differently  the  Black  Ya^us;  cf.  Hille- 
brandt,  p.  96,  note  6. 


I  KANDA,   6  ADHYAYA,  I  BRAHMAiVA,  4.     1 55 

we  hate ! '     And  if  he  should  not  hate  any  one,  let 
him  say,  '  who  hates  us  and  whom  we  hate !' 

13.  With  the  second  fore-offering,  'Two  (dvau) 
for  me !'  and  '  Two  (dve)  for  him  who  hates  us  and 
whom  we  hate  ! ' 

14.  With  the  third  fore-offering,  'Three  (traya/^) 
for  me !'  and  '  Three  (tisra/^)  for  him  who  hates  us 
and  whom  we  hate  ! ' 

15.  With  the  fourth  fore-offering,  'Four  (/C'atva- 
ra/i)  for  me!'  and  '  Four  (/^'atasra/^)  for  him  who 
hates  us  and  whom  we  hate ! ' 

16.  With  the  fifth  fore-offering,  'Five  (pa/I/^a) 
for  me!'  and  'Nothing  for  him  who  hates  us  and 
whom  we  hate!'  For,  there  being  'five'  to  'five,'  he 
(the  enemy)  is  defeated,  and  whoever  knows  this, 
appropriates  to  himself  everything  that  belongs  to 
that  (enemy  of  his),  strips  his  enemies  of  everything. 

Sixth  Adhyaya.     First  BRAHMAiVA. 

1.  Now  the  Seasons  were  desirous  to  have  a  share 
in  the  sacrifice  among  the  gods,  and  said,  '  Let  us 
share  in  the  sacrifice !  Do  not  exclude  us  from  the 
sacrifice !  Let  us  have  a  share  in  the  sacrifice ! ' 

2.  The  gods,  however,  did  not  approve  of  this. 
The  gods  not  approving,  the  Seasons  went  to  the 
Asuras,  the  malignant,  spiteful  enemies  of  the  gods. 

3.  Those  (Asuras)  then  throve  in  such  a  manner 
that  they  (the  gods)  heard  of  it ;  for  even  while 
the  foremost  (of  the  Asuras)  were  still  ploughing 
and  sowing,  those  behind  them  were  already  en- 
gaged in  reaping  and  threshing:  indeed  even  without 
tilling  the  plants  ripened  forthwith  for  them. 

4.  This  now  caused  anxiety  to  the  gods  :  '  That 
owing  to    that  (desertion    of  the   Seasons),  enemy 


156  DATAPATH  A-BRAHMAA^V. 

(viz.  the  Asuras)  seeks  to  injure  enemy  (viz.  us)  is 
of  little  consequence ;  but  this  indeed  goes  too  far:  try 
to  find  out  how  henceforth  this  maybe  different^' 

5.  They  then  said,  'Let  us  invite  the  Seasons!' — 
'How?' — 'Let  us  offer  prayer  to  them  first  of  all 
at  the  sacrifice !' 

6.  Agni  then  said,  '  But  whereas  hitherto  you 
used  to  offer  prayer  to  me  in  the  first  place,  what 
is  now  to  become  of  me  ? '  '  We  will  not  remove 
you  from  your  place ! '  said  they.  And  since,  in 
inviting  the  Seasons,  they  did  not  remove  Agni  from 
his  place,  for  that  reason  Agni  is  immutable-;  and 
verily,  he  who  knows  that  Agni  to  be  immutable, 
does  not  move  from  the  place  where  he  bides. 

7.  The  gods  said  to  Agni,  '  Go  and  invite  them 
hither!'  Agni  went  to  them  and  said,  *0  Seasons,  I 
have  obtained  for  you  a  share  in  the  sacrifice  among 
the  gods.'  They  said,  'In  what  form  hast  thou 
obtained  it  for  us.^'  He  replied,  'They  will  offer 
prayer  to  you  first  at  the  sacrifice.' 

8.  The  Seasons  said  to  Agni,  '  We  will  let  thee 
share  along  with  us  in  the  sacrifice  who  hast  obtained 
for  us  a  share  in  the  sacrifice  among  the  gods ! ' 
And  because  Agni  has  been  allowed  a  share  along 
with  the  Seasons  (the  offering-prayers  are) :  '  The 
Samidhs,  O  Agni,  (may  accept  the  butter)  ^  .  .  .!' 

^  '  Kaniya  in  nv  ato  dvishan  dvishate  'ratiyati  kim  v  etavan- 
matram  upa_§^anita  yathedam  ito  'nyalhasad  iti.'  The  Ka«va  MS. 
has, '  tad  u  vai  devanam  atathasa  kaniya  in  nu  tato  dvishan  dvishate 
'ratiyed  atha  ki;«  tavanmatram,  Te  ho/'u-^  katham  idam  ito  no 
'nyatha  syad  iti.' 

^  A/('yuta,  literally  '  not  fallen,'  hence  invariable,  indispensable 
is  an  epithet  frequently  applied  to  Agni's  sacrificial  cake;  cf.  I, 
4,  2,  16;  I,  6,  2,  5. 

'  See  p.  148,  note  2. 


I  KANDA,   6  ADHYAYA,  I  BRAHMAA^A,  II,    I57 


*  Tantanapdt,  O  Agni .  .  . !'  'The  I^s,  O  Agni .  .  . !' 
'The  Barhis,0  Agni. .  .1'  'Svaha  Agni !'  And  verily, 
whosoever  knows  that  Agni  is  thus  allowed  to  share 
(in  the  sacrifice)  along  with  the  Seasons,  he  is  allowed 
to  participate  in  whatever  auspicious  rite  is  performed 
by  one  who  professes  to  be  equal  (in  that  knowledge) 
to  him  ; — for  him,  being  possessed  of  Agni,  the  Sea- 
sons, themselves  possessed  of  Agni,  ripen  the  plants 
and  everything  here. 

9.  Now,  as  to  this  point,  some  raise  the  ob- 
jection, '  But  since  they  invite  the  fore-offerings 
last  of  all  (at  the  two  libations  of  butter)  \  why  do 
they  offer  prayer  to  them  first  of  all?' — Because 
they  established  them  last  of  all  in  the  sacrifice  ^ ; 
and  because  they  said,  'we  will  offer  prayer  to  you 
first : '  for  that  reason  they  invite  them  last,  and  offer 
prayer  to  them  first. 

10.  By  the  fourth  fore-offering  the  gods,  assuredly, 
obtained  the  sacrifice,  and  by  the  fifth  they  firmly 
established  it ;  and  by  what  part  of  the  sacrifice 
after  that  remained  unaccomplished  they  gained  the 
world  of  heaven. 

11.  In  going  to  heaven  they  were  afraid  of  an 
attack  from  the  Asuras  and  Rakshas.  They  placed 
Agni  at  their  head,  as  the  Rakshas-killer,  the  re- 
peller  of  the  Rakshas ;  they  placed  Agni  in  their 
midst,  as  the  Rakshas-killer,  the  repeller  of  the 
Rakshas ;  they  placed  Agni  in  their  rear,  as  the 
Rakshas-killer,  the  repeller  of  the  Rakshas. 


^  In  the  devatanam  avahanam  or  invitation  of  the  deities, 
the  last  formula,  addressed  to  the  butter-drinking  deities,  is  sup- 
posed to  refer  to  the  fore-  and  after-offerings.    Cf.  I,  4,  2,  16-17. 

2  See  I,  5,  3,  23. 


158  ^ATArATHA-BRAlLMAiVA. 

12.  And  if  the  Asuras  and  Rakshas  wished  to 
attack  them  in  front,  Agni  repelled  them,  as  the 
Rakshas-killer,  the  repeller  of  the  Rakshas  ;  if  they 
wished  to  attack  in  the  centre,  Agni  repelled  them, 
as  the  Rakshas-killer,  the  repeller  of  the  Rakshas ; 
and  if  they  wished  to  attack  in  the  rear,  Agni  re- 
pelled them,  as  the  Rakshas-killer,  the  repeller  of 
the  Rakshas  :  being  thus  guarded  on  all  sides  by 
Agnis,  they  reached  the  world  of  heaven. 

13.  And  in  the  same  way  this  one  now  obtains 
the  sacrifice  by  means  of  the  fourth  fore-offering, 
and  by  means  of  the  fifth  he  establishes  it ;  and 
by  what  part  of  the  sacrifice  after  that  remains  un- 
accomplished, he  gains  the  world  of  heaven. 

14.  Now  when  he  pronounces  the  offering-prayer 
over  Agni's  butter-portion,  he  thereby  places  Agni 
in  front,  as  the  Rakshas-killer,  the  repeller  of  the 
Rakshas  ;  and  when  Agni's  sacrificial  cake  is  (offered), 
he  thereby  places  Agni  in  the  midst,  as  the  Rakshas- 
killer,  the  repeller  of  the  Rakshas ;  and  when  he 
pronounces  the  offering-prayer  to  Agni  Svish/a- 
kr/t  (the  maker  of  good  offering),  he  thereby  places 
Agni  in  the  rear,  as  the  Rakshas-killer,  the  repeller 
of  the  Rakshas. 

15.  And  if  the  Asuras  and  Rakshas  try  to  attack 
him  (the  sacrificer)  in  front,  Agni  repels  them,  as 
the  Rakshas-killer,  the  repeller  of  the  Rakshas ;  if 
they  try  to  attack  him  in  the  centre,  Agni  repels 
them,  as  the  Rakshas-killer,  the  repeller  of  the  Ra- 
kshas ;  and  if  they  try  to  attack  him  from  behind, 
Agni  repels  them,  as  the  Rakshas-killer,  the  repeller 
of  the  Rakshas  :  being  thus  guarded  on  every  side 
by  Agnis,  he  gains  the  world  of  heaven. 

16.  And  if  any  one  were  to  imprecate  evil  on  him 


J 


I 


I  KANDAy   6  ADHYAYA,  I  BRAHMAiVA,  20.    159 

previously  to  (or,  in  the  fore-part  of)  the  (chief)  sacri- 
fice, let  him  be  thus  spoken  to,  '  Thou  shalt  suffer 
some  disease  of  the  face !  thou  shalt  become  either 
blind  or  deaf!'  for  these,  in  truth,  are  diseases  of 
the  face  :  and  thus  it  would  indeed  fare  with  him. 

17.  If  any  one  were  to  imprecate  evil  on  him 
in  the  middle  of  the  sacrifice,  let  him  be  thus  spoken 
to,  'Thou  shalt  be  without  offspring,  without  cattle! ' 
for  offspring  and  cattle,  indeed,  constitute  the  centre 
(i.e.  the  substantial  possession  of  man):  and  thus  it 
would  indeed  fare  with  him. 

18.  If  any  one  were  to  imprecate  evil  on  him 
after  the  completion  of  the  (chief)  sacrifice,  let  him 
be  thus  spoken  to,  '  Unstable  and  poor,  thou  shalt 
swiftly  go  to  yonder  w^orld ! '  for  thus  it  would 
indeed  fare  with  him.  One  should  not  therefore 
utter  imprecations  :  for  whosoever  thus  understands 
this  has  the  advantage. 

19.  He  who  gains  by  means  of  the  fore-offerings, 
assuredly,  gains  the  year^.  But  he  alone  gains  it 
who  knows  its  doors ;  for  what  were  he  to  do  with 
a  house  who  cannot  find  his  way  inside  ?  Even  as 
those  (fore-offerings)  are  (the  doors)  of  this  (sacrifice), 
so  is  the  spring  a  door,  and  so  is  the  winter  a  door, 
of  that  (year).  This  same  year  he  enters,  as  the  world 
of  heaven ;  for,  assuredly,  the  year  is  all,  and  the  All 
(universe)  is  imperishable :  his  thereby  becomes 
imperishable  merit,  the  imperishable  world. 

The  Two  Butter-portions  (Agyabhaga)  to  Agni  and  Soma. 

20.  Here  now  some  say,  '  To  what  deity  belong 
the  butter-portions?'  Let  him  reply,  'To  Pra^apati;' 

1  See  I,  5,  3,  3. 


l60  ^ATAPATHA-BRAHMAiVA. 

for,  assuredly,  Pra^apatl  is  undefined^  (mysterious); 
and  undefined  are  die  butter-portions,  because 
they  have  the  sacrificer  for  their  deity ;  for  the 
sacrificer  is  Pra^apati  at  his  own  sacrifice,  since 
it  is  by  his  order  that  the  priests  spread  and 
produce  it. 

2  1.  Having  basted  the  havis  with  butter  and 
made  two  cuttings  from  it,  he  pours  some  of  the 
butter  thereon  :  thus  the  oblation  is  offered  combined 
with  butter,  and  thereby  indeed  it  is  offered  combined 
with  the  sacrificer;  and  for  one  who  knows  this, — 
whether  he  has  a  sacrifice  performed  for  him  while 
he  is  far  away,  or  while  he  is  near, — the  sacrifice 
is  performed  in  the  same  way  as  it  would  be  per- 
formed if  he  were  near ;  and  he  who  knows  this, 
even  though  he  do  much  evil,  is  not  shut  out  from 
the  sacrifice. 

Second  BRAHMAiVA. 

I.  Verily,  by  means  of  the  sacrifice  the  gods  made 
that  conquest  (of  the  world  of  heaven).  When  they 
had  conquered,  they  said,  '  How  may  this  (celestial 
region)  be  made  unattainable  by  men  ?'  They  then 
sipped  the  sap  of  the  sacrifice,  as  bees  would  suck  out 
honey;  and  having  drained  the  sacrifice  and  effaced 
the  traces    of  it   with    the    (sacrificial)   post-,  they 

^  Because  he  (?  as  lord  of  creatures)  represents  all  the  deities, 
and  one  cannot  say  '  he  is  such  or  such  a  one,'  Sayawa.    Cf.  also 

I,  I,  I,  12. 

'^  Yiipena  yopayitva,  literally  'having  made  it  level  by  means 
of  the  y{ipa,'=yflpena/('/e//adya,  'having  covered  it  over  with  the 
yupa,'  Saya;;a  (cf.  also  on  Rig-veda  I,  104,  4).  For  other  ver- 
sions of  the  same  myth,  cf.  Ait.  Br.  II,  i  ['they  debarred  them 
(ayopayan,  viz.  the  men  and  7?/shis  from  the  sacrificial  know- 
ledge) by   means   of  the   yCipa,'  Haug];    Taitt.  S.  VI,  3,  4,  7 ; 


I    KANDA,  6  ADHYAYA,   2  BRAHMAJVA,  4.  161 


concealed  themselves :  and  because  they  effaced 
(ay  op  ay  an,  viz.  the  sacrifice)  with  it,  therefore  it  is 
called  yupa  (sacrificial  post).  Now  this  was  heard 
by  the  i??shis : 

2.  *  Verily,  by  means  of  the  sacrifice  the  gods 
gained  this  conquest.  When  they  had  conquered, 
they  said,  "  How  may  this  (celestial  region)  be 
made  unattainable  by  men  ?"  They  then  sipped 
the  sap  of  the  sacrifice,  as  bees  would  suck  out 
honey  ;  and  having  drained  the  sacrifice  and  effaced 
the  traces  of  it  with  the  (sacrificial)  post,  they  con- 
cealed themselves.'  They  (the  J^zshis)  thereupon 
set  about  searching  for  it. 

3.  They  went  on  praising  and  toiling ;  for  by 
(religious)  toil,  the  gods  indeed  gained  what  they 
wished  to  gain,  and  (so  did)  the  Jizshls.  Now 
whether  it  be  that  the  gods  caused  it  (the  sacrifice) 
to  attract  (or,  peep  forth  to)  them,  or  whether  they 
took  to  it  of  their  own  accord,  they  said,  '  Come, 
let  us  go  to  the  place  whence  the  gods  obtained 
possession  of  the  world  of  heaven!'  They  went  about 
saying  (to  one  another),  'What  attracts?  What  at- 
tracts^.-*' and  came  upon  the  sacrificial  cake  which  had 
become  a  tortoise  and  was  creeping  about.  Then 
they  all  thought, '  This  surely  must  be  the  sacrifice ! ' 

4.  They  said,  '  Stand  still  for  the  A 5vins !  stand 
still  for    Sarasvati !    stand    still   for   Indra!'   still   it 

5,  3,  I.  The  legend  is  intended  to  supply,  by  means  of  a  fanciful 
etymology,  a  symbolical  meaning  for  the  yupa  or  sacrificial  post 
to  which  the  victim  is  tied. 

^  Kim  praro^ate  =  '\vhat  thinkest  thou?' Sayawa.  The  primary 
meaning  of  pra-ru/^  is  'to  shine  forth.'  Here  it  has  apparently 
to  be  taken  in  the  double  sense  of '  to  peep  forth,  to  appear,'  and 
'  to  please.'  The  German  '  einleuchten '  (St.  Petersburg  Dictionary) 
approaches  more  nearly  to  the  original. 
[12]  M 


I  6  2  5ATAPATHA-BRAHMAiVA. 


crept  on  ; — '  Stand  still  for  Agnl !'  at  this  it  stopped. 
Having  then  enveloped  it  in  fire  (Agni),  knowing, 
as  they  did,  that  it  had  stopped  for  Agni,  they  offered 
it  up  entirely,  for  it  was  an  oblation  to  the  gods. 
Then  the  sacrifice  pleased  them  ^ ;  they  produced 
it,  they  spread  it.  And  this  same  sacrifice  is  taught 
by  the  former  to  the  later;  the  father  (teaches  it) 
to  his  son  when  he  is  a  student  (brahma/C-^rin). 

5.  Now  that  (cake),  which  caused  the  sacrifice  to 
attract  (or,  appear  to)  them,  first  (pur as)  bestowed 
(da^)  it  upon  them:  hence  it  is  (called)  puroda^a, 
for  puro^a^a,  doubtless,  is  the  same  as  purodai-a^. 
This  same  cake  on  eight  potsherds  for  Agni  is  in- 
dispensable on  both  occasions  (at  the  new  and  full- 
moon  ceremonies). 

6.  That  (cake  for  Agni)  does  not  constitute  the 
(special)  sacrificial  food  (ha vis)  either  at  the  full- 
moon,  or  at  the  new-moon,  sacrifice ;  since  the  one 
for  Agni  and  Soma  constitutes  the  ha  vis  at  the 
full-moon,  and  the  Sannayya^^  at  the  new-moon 
sacrifice.  That  one  (for  Agni)  constitutes  rather  the 
regular  (or,  corresponding)  sacrifice  on  both  occa- 
sions, and  because  of  its  fearing  lest  it  should  become 
detached  from  the  sacrifice,  it  is  offered  up  at  the 
beeinninof  of  both  the  full-moon  and  the  new-moon 
sacrifice  :  this  is  the  reason  why  it  is  offered  at  this 
particular  time. 

^  Or  'appeared  to  them,  shone  forth  to  them,' praro/('ata;  see 
preceding  note. 

'^  In  the  compound  puro^asa  or  puro^/aj  the  original  dental 
d  has  been  changed  to  the  lingual  </,  apparently  through  the 
influence  of  the  preceding  r. 

^  See  I,  6,  4,  9.  One  would  expect  the  Sannayya  (to  Tndra)  or 
the  cake  to  Indra-Agni.  The  full-moon  offering  is  sacred  to  Agni- 
Soma;  and  the  new-moon  offering  to  Indra-Agni;  see  I,  8,  3,  i  seq. 


I    KAiVDA,  6  ADHYAYA,   2  BRAHMAi\rA,   12.  1 6 


O 


7.  And  If  any  one  (householder)  were  to  resort 
to  him  {the  Adhvaryu)  and  say, '  Perform  an  ish/i  for 
me!'  let  him  perform  it.  Whatever  desire  the  /?/shis 
entertained  when  they  performed  that  sacrifice,  that 
desire  of  theirs  was  accomplished  ;  and  accordingly 
whatever  desire  he  (the  sacrificer)  entertains  in 
having  this  sacrifice  performed,  that  desire  of  his  is 
accomplished.  For  whatever  deity  sacrificial  food 
is  taken,  to  that  deity  they  offer  it  up  in  the  fire 
(Agni) ; — and  if  he  is  about  to  offer  it  up  in  the 
fire,  why  should  he  announce  it  to  another  deity  ? 
To  Agni  alone  therefore  (it  is  announced). 

8.  Agni  (the  fire),  assuredly,  represents  all  the 
deities,  since  it  is  in  the  fire  that  they  make  offering 
to  all  deities  :  to  Agni  alone  therefore  (he  should 
announce  it),  since  he  thereby  has  recourse  to  all  the 
deities. 

9.  Agni,  assuredly,  is  the  safest^  among  the  gods: 
let  him  then  have  recourse  to  him  whom  he  con- 
siders the  safest  among  the  gods,  and  therefore 
(announce  the  sacrifice)  to  Agni. 

10.  Agni,  assuredly,  is  the  most  tender-hearted 
of  gods  :  let  him  then  have  recourse  to  him  whom 
he  considers  the  most  tender-hearted  of  gods,  and 
therefore  (announce  the  sacrifice)  to  Agni. 

1 1.  Agni,  assuredly,  is  the  nearest  of  the  gods  :  let 
him  then  have  recourse  to  him  whom  he  considers 
as  the  nearest  of  those  to  be  approached,  and  there- 
fore (let  him  announce  the  sacrifice)  to  Agni. 

12.  If  (beside  the  full-moon  sacrifice)  he  perform 
an  ish/i  (with  a  view  to  the  accomplishment  of  some 

^  Addhatamam,  adv.,  literally  '  most  surely ;'  according  to  Sayawa 
=atij'ayena  pratyakshaphaladam, '  pre-eminently  a  giver  of  percep- 
tible benefits.' 

M  2 


164  5ATAPATHA-BRAHMAiVA. 

special  desire) \  let  him  recite  seventeen  kindling 
verses ;  (and  in  that  case)  he  utters  the  offering- 
prayer  (ya^ya)  in  a  low  voice,  for  this  is  the  cha- 
racteristic form  of  an  ish/i;  the  ya^ya  and  the 
anuvikya  should  contain  the  word  'head-;'  the  two 
butter-portions  should  be  offered  to  theVmra-slayer 
(Indra);  and  the  two  sa7;^ya^yas^  should  be  in  the 
vira^  metre. 

Third  Brahmaa^a. 

1.  Tvash/?'/  had  a  three-headed,  six-eyed  son. 
He  had  three  mouths ;  and  because  he  was  thus 
shaped,  his  name  was  Vii-varCipa  ('  All-shape'). 

2.  One  of  his  mouths  was  Soma-drinking,  one 
spirit-drinking,  and  one  for  other  kinds  of  food. 
Indra  hated  him  and  cut  off  those  heads  of  his. 

3.  Now  from  the  one  which  was  Soma-drinking, 
a  hazel-cock  (francoline  partridge)  sprang  forth ; 
whence  the  latter  is  of  brownish  colour,  for  king 
Soma  is  brown. 

4.  From  the  one  which  was  spirit-drinking,  further, 
a  sparrow  sprang ;  whence  the  latter  talks  as  if 
stammering,  for  he  who  has  drunk  spirits,  talks  as  if 
he  stammered. 

5.  Then  from  the  one  which  served  for  other 
kinds  of  food,  a  partridge  sprang;  whence  the  latter 

'  See  I,  3,  5,  10. 

-  For  these  verses,  the  first  of  which  begins  '  Agni  is  the  head  of 
the  sky,'  see  Va^.  S.  XIII,  14  and  15. 

'  That  is,  the  ya^'^ya  (offering-prayer)  and  puro'nuvakya 
(invitatory  prayer)  at  the  Svish/akr;'t,  or  oblation  10  Agni,  as 
the  maker  of  good  offering,  al  the  end  of  the  chief  oblations.  The 
two  vira^  formulas  are  Rig-veda  VII,  i,  3  (Vao-.  XVII,  76;  Taitt. 
S.  IV,  6,  5,  4)  preddho  agne  didihi,  and  Rig-veda  VII,  i,  18 
(Taitt.  S.  IV,  3,  13,  6)  imo  agne.     Cf  Ait.  Br.  I,  5. 


I    KANDA,  6  ADHYAYA,   3  BRAHMAiVA,  8.  1 65 

is  much  variegated  in  colour  :  on  its  wings,  namely, 
butter-drops,  as  it  were,  have  dropped  in  one  place 
and  honey-  (or  mead-)  drops  in  another,  for  such- 
like, as  it  were,  was  the  food  which  he  consumed 
with  that  (mouth). 

6.  Tvash/r2  was  furious  :  '  Has  he  indeed  slain  my 
son  ?'  he  exclaimed.  He  brought  Soma-juice  from 
which  Indra  was  excluded ;  and  just  as  the  Soma- 
juice  on  being  produced  had  Indra  excluded  from  it 
(apendra),  so  it  remained  (when  it  was  offered  up). 

7.  Indra  thought  with  himself,  'They  are  now 
excluding  me  from  Soma  ! '  and  though  uninvited,  he 
consumed  what  pure  (Soma)  there  was  in  the  tub, 
even  as  the  stronger  (consumes)  that  of  a  weaker. 
That  (Soma),  however,  injured  him ;  it  flowed  in 
all  directions  from  (the  openings  of)  his  vital  airs ; 
from  his  mouth  alone  it  did  not  flow,  but  from  all 
the  other  (openings  of  the)  vital  airs  it  flowed ; 
hence  (was  instituted)  at  that  time  the  ish/i,  called 
Sautrama;2i:  on  the  occasion  of  that  (ceremony) 
it  is  explained  how  the  gods  healed  him^. 

8.  Tvash/r^'  was  furious,  and  exclaimed,  'Has  he 
indeed  consumed  my  Soma  uninvited?'  However, 
he  himself  desecrated  the  sacrifice,  for  what  pure 
(Soma)  there  was  left  in  the  tub  he  let  flow  (into 
the  fire),  saying,  'Grow  thou,  having  Indra  for 
thy   foe^!'     The    moment    it    reached   the    fire,    it 

^  See  V,  5,  4,  2  seq.,  where  the  whole  legend  is  repeated ;  and 
Taitt.  S.  11,  4,  12,  I.  One  of  the  objects  of  the  Sautramam  is  the 
expiation  of  an  immoderate  consumption  of  Soma  by  a  priest. 

^  According  to  Taitt.  S.  II,  4,  12,  i,  also  the  fault  committed  by 
Tvash/rz  consisted  in  his  faulty  accentuation  of  the  compound 
indraj-atru  in  the  formula.  What  he  intended  to  say  was  that 
Agni,  on  drinking  the  Soma,  should  grow  strong  so  as  to  be  'the 
foe  (slayer)  of  Indra,'  and  the  compound  should  therefore  have 
been  accented  on  the  second  member,  viz.  indra^atru  (the  foe  of 


1 66  SATAPATIIA-BRAHMAiVA. 

developed  (into  human  shape),  or,  as  some  say,  it 
so  developed  whilst  on  its  way  (to  the  fire).  It  be- 
came possessed  of^  Agni  and  Soma,  of  all  sciences, 
all  glory,  all  nourishment,  all  prosperity. 

9.  And  since  it  so  developed  whilst  rolling  onwards 
(vr/t),  it  became  Vr2tra;  and  since  he  sprang  forth 
footless,  therefore  he  was  a  serpent.  Danu  and 
Danayti  received  him  like  mother  and  father-, 
whence  they  call  him  Danava. 

10.  And  because  he  (Tvash/r^')  said,  'Grow  thou, 
having  Indra  for  thy  foe!'  therefore  Indra  slew  him 
(Vmra).  Had  he  said, 'Grow  thou,  the  foe  (slayer) 
of  Indra!'  he  (V/'/tra)  would  certainly  have  forthwith 
slain  Indra. 

11.  And  because  he  (Tvash/r/)  said, '  Grow  thou !' 
therefore  he  (Vritra)  grew  an  arrow's  range  sideways 
and  an  arrow's  range  forward  :  he  forced  back  both 
the  western  ocean  and  the  eastern  one ;  and  in  pro- 
portion as  he  extended  did  he  devour  the  food. 

12.  In  the  fore-noon  the  gods  offered  him  food,  at 
mid-day  the  men,  and  in  the  after-noon  the  Fathers. 

13.  Now  while  Indra  was  thus  moving  on  (in 
pursuit  of  V7''ztra),  he  addressed  Agni  and  Soma, 
'  Ye  belong  to  me  and  I  belong  to  you !  That  one 
is  nothing  to  you  :  why  then  do  ye  support  that 
Dasyu  against  me  ?  Come  over  to  me  !' 


Indra);  bul  by  accenting  it  on  the  first  member,  fndrajatru,  he 
made  it  'having  Indra  for  his  foe  (slayer).'  According  to  the 
version  of  the  Taitt.  S.,  Agni,  the  fire,  on  the  Soma  being  poured 
into  it,  rose  up  (spirted)  as  if  to  execute  Tvash/r/'s  wish;  but 
immediately  relapsed  into  its  former  stale  of  inertness  on  hearing 
the  mis-pronounced  word. 

^  A  b  h  i  s  a  m  b  a  b  h  u  V  a,  '  he  grew  by  consuming,'  &c.    Sayawa. 

'  The  K;i;/va  text  has,  'Danu  and  Danavi  received  him  as 
mother  and  father.' 


I    KANDA,  6  ADHYAYA,   3  BRAHMAiVA,   I  7.  1 67 

14.  They  replied,  'What  is  to  be  our  reward  in 
that  case  ?'  He  offered  them  that  Amii-Soma  cake 
on  eleven  potsherds  :  this  is  the  reason  why  there 
is  a  cake  on  eleven  potsherds  for  Agni  and  Soma. 

15.  They  went  over  to  him,  and  after  them  went 
forth  ^  all  the  gods,  all  the  sciences,  all  glory,  all 
nourishment,  all  prosperity :  thus  by  offering  that 
(cake  to  Agni  and  Soma)  Indra  became  what  Indra 
now  is.  Such  then  is  the  significance  of  the  full- 
moon  offering ;  and  he  who,  knowing  this,  performs 
the  full-moon  offering  in  this  wise,  attains  to  the 
same  state  of  prosperity,  becomes  thus  endowed  with 
glory,  becomes  such  a  consumer  of  food  (as  Vritra.). 

16.  Now  Vr/tra,  on  being  struck,  lay  contracted 
like  a  leather  bottle  drained  of  its  contents,  like  a 
skin  bag  with  the  barley-meal  shaken  out.  Indra 
rushed  at  him,  meaning  to  slay  him. 

17.  He  said,  'Do  not  hurl  (thy  thunderbolt)  at 
me !  thou  art  now  what  I  (was  before).  Only  cut 
me  in  twain;  but  do  not  let  me  be  annihilated!' 
He  (Indra)  said,  'Thou  shalt  be  my  food!'  He 
replied,  '  So  be  it ! '  He  accordingly  cut  him  in  twain; 
and  from  that  (part)  of  his  which  was  of  the  Soma 
nature  ^,  he  made  the  moon,  and  that  which  was 
demoniacal  (asurya)  he  made  enter  these  creatures 
as  their  belly;  hence  people  say  ^ :  'Vr/tra  was 
then  a  consumer  of  food,  and  Vrztra.  is  so  now.' 
For  even  now,  whenever  that  one  (the  moon)  waxes 
fuller,  it  fills  itself  out  of  this  world  * ;    and  when- 

^  Preyuh,  'the  gods  &c.  that  were  in  Vn'tra's  mouth  went  out,' 
Saya«a;  see  preceding  page,  note  i. 

-  'Yat  saumyam  nyaktam  asa'  ['yat  saumyo  nyanga  asa,' 
Kawva  rec.],  '  what  was  imbued  with  Soma,'  '  what  had  Soma 
inherent  in  it.'     Cf.  'yat  somasya  nyaktam  asa,'  I,  7,  i,  i. 

^  '  People  say  so  when  anybody  eats  much  food.'    Saya«a. 

*  See  I,  6,  4,  15. 


1 68  5ATAPATIIA-BRAHMAiVA, 

ever  these  creatures  crave  for  food,  they  pay  tribute 
to  this  Vmra,  the  belly.  Whosoever  knows  that 
VritTD.  as  a  consumer  of  food,  becomes  himself  a 
consumer  of  food. 

1 8.  Those  deities  then  said,  'Ye,  Agni  and  Soma, 
whom  we  have  followed  hither,  take  the  best  part 
(of  the  sacrificial  food) :  do  let  us  share  along  with 
you  in  what  ye  have  !' 

1 9.  They  both  said,  '  What  (share)  shall  then  be 
ours  ? '  They  replied,  '  For  w^hatever  deity  they 
shall  take  out  sacrificial  food,  they  shall  in  the 
first  place  offer  to  you  some  clarified  butter!' 
Whenever,  therefore,  they  take  out  sacrificial  food 
for  any  deity,  they  in  the  first  place  offer  two  butter- 
portions  to  Agni  and  Soma.  This  does  not  take 
place  at  the  Soma-sacrifice,  nor  at  the  animal  offering; 
for  they  said,  'for  whatever  deity  they  take  out .  .  .\' 

20.  Agni  then  said,  '  In  me  they  shall  sacrifice 
for  all  of  you,  and  thus  I  give  you  a  share  in  me  !' 
For  this  reason  they  sacrifice  in  Agni  (the  fire)  to 
all  the  gods  ;  and  for  this  reason  they  say  that  Agni 
is  all  the  deities. 

21.  Soma  then  said,  'Me  they  shall  offer  up  to 
all  of  you,  and  thus  I  give  you  a  share  in  me  ! '  For 
this  reason  they  offer  up  Soma  to  all  the  gods ;  and 
hence  they  say  that  Soma  is  all  the  deities. 

22.  And  further,  since  all  the  gods  were  abiding 
in  Indra,  for  that  reason  they  say  that  Indra  is 
all  the  deities,  that  the  gods  have  Indra  for  their 
chief  (.rreshZ/^a).    Thus  the  gods  came  in  a  three- 

^  The  nirva])anam,  or  taking  out  (literally  throwing  out)  of 
(handfuls  of)  havis  from  the  receptacle  and  putting  it  into  the 
winnowing  basket  (or  other  vessels),  does  not  apply  to  these  two 
kinds  of  sacrifices.     Cf.  I,  i,  2,  5  seq. 


I    KAJVDA,  6  ADHYAYA,   3  BRAHMAiVA,   26.  1 69 

fold  way  to  consist  of  one  deity ;  and  he  who 
knows  this  becomes  individually  the  chief  of  his 
own  (people). 

23.  Twofold,  verily,  is  this,  there  is  no  third:  to 
wit,  the  moist  and  the  dry;  and  what  is  dry,  that 
relates  to  Agni ;  and  what  is  moist,  that  relates  to 
Soma.  But  (it  may  be  objected)  if  this  is  twofold 
only,  why  then  this  manifold  performance  : — the  two 
butter-portions  for  Agni  and  Soma,  the  low-voiced 
offering  to  Agni  and  Soma,  and  the  rice-cake  for 
Agni  and  Soma, — when  by  means  of  any  one  of 
these  he  obtains  all,  why  then  this  manifold  per- 
formance ?  [The  answer  to  this  objection  is  that] 
so  manifold  is  the  power,  the  generative  force  of 
Agni  and  Soma. 

24.  The  sun,  indeed,  relates  to  Agni,  and  the 
moon  to  Soma ;  the  day  relates  to  Agni,  and  the 
night  to  Soma;  the  waxing  half-moon  relates  to  Agni, 
and  the  waning  one  to  Soma. 

25.  '  By  means  of  the  two  butter-portions  he 
obtains  the  sun  and  the  moon  ;  by  means  of  the  low- 
voiced  offering  he  obtains  the  day  and  the  night ; 
and  by  means  of  the  rice-cake  he  obtains  the  two 
half-moons,'  thus  say  some. 

A 

26.  Asuri,  on  the  other  hand,  said  :  '  By  means 
of  the  two  butter-portions  he  gains  any  two  (of  those 
objects  ^) ;  by  means  of  the  low-voiced  offering  he 
obtains  any  (other)  two ;  and  by  means  of  the  rice- 
cake  he  obtains  any  (other)  two :  "  all  has  been 
obtained,  all  has  been  conquered  by  me !  with  that 
All  I  will  slay  Vmra !    with  the  All  I  will  slay  the 

^  '  Yatame  va  yatame  va  dve  apnoti.'  Saya«a  supplies  vastuni, 
'objects.'  The  Ka«va  recension,  on  the  other  hand,  reads,  'Yatame 
va  yatame  va  dve  devate  apnoti.' 


1 70  5ATAPATHA-BRAHMA2<7A. 


Spiteful  enemy!"  thus  he  thinks,  and  for  that  reason 
there  is  this  manifold  performance.' 

27.  On  this  point  it  has  also  been  remarked: 
'Why  this  sameness  (of  performance)?  By  what 
is  introduced  between  the  butter(-offering)  to  Agni 
and  Soma  and  the  rice-cake  to  Agni  and  Soma,  a 
repetition  of  performance  (is  committed)'.'  Same- 
ness (of  performance),  nevertheless,  is  avoided  in 
this  way :  the  one  (viz.  the  low-voiced  offering)  con- 
sists of  butter,  and  the  other  of  a  rice-cake,  hence 
the  one  is  different  from  the  other.  Moreover,  after 
reciting  a  7?/k-verse  as  anuvakya,  he  pronounces 
the  ya^ya  with  the  word  'pleased'  (in  the  case  of 
the  butter-portions  to  Agni  and  Soma);  and  after 
reciting  a  Rik-verse  as  anuvakya,  he  pronounces 
the  ya^ya  in  the  form  of  a  i?/k-verse  (in  the  case 
of  the  low-voiced  offering  to  Agni  and  Soma),  hence 
the  one  is  (again)  different  from  the  other-.  Same- 
ness of  performance  is  also  avoided  in  this  way :  in 
a  low  voice  (he  utters  the  formulas  when)  he  offers 
of  the  butter,  and  with  a  loud  voice  of  the  cake ; 
and  what  is  (uttered)  in  a  low  voice,  that  is  the 
manner  of  Pra^apati :  hence  he  recites  for  that  (low- 


^  See  p.  80,  note  2.  The  objection  here  raised  is,  that  the  low- 
voiced  offering,  which  is  intermediate  between  the  two  above-men- 
tioned oblations  to  Agni-Soma,  is  made  to  the  same  two  deities. 

^  When  the  two  butter-portions  to  Agni  and  Soma  are  offered 
the  Hot;-/  recites  the  verses  Rig-veda  VI,  16,  34  (Va^.  S.  33,  9), 
and  Rig-veda  I,  95,  5  (Vag.  S.  19,  42)  respectively,  as  anuvakyas, 
or  invitatory  prayers,  each  of  which  is  followed  by  the  ya^ya  (offer- 
ing-formula) :  '  We  who  pronounce  the  offering-prayer  to  Agni  (or 
Soma  respectively), — may  Agni  (Soma)  pleased  (^usha;;a//) 
accept  of  the  butter-oblation!  Vausha/!'  At  the  low-voiced  offer- 
ing {u\)amsuya.ga.)  to  Agni-Soma,  on  the  other  hand,  he  first 
utters  (in  a  low  voice)  as  anuvakya  the  verse  Rig-veda  I,  93,  2, 
and  thereupon  as  ya^ya  Rig-veda  I,  93,  6. 


I    KANDA,  6  ADHYAYA,   3  BRAHMAiVA,   3O.  I7I 

voiced  offering)  an  anush/ubh-verse  as  the  invita- 
tory  formula  (anuvakyd),  for  the  anush/ubh  repre- 
sents speech,  and  Pra^apati  also  is  speech. 

28.  By  means  of  that  low- voiced  offering  the 
gods  stealing  near  slew,  with  that  thunderbolt,  the 
vasha/-call,  whichever  they  wished  of  the  Asuras  ; 
and  so  does  this  one,  after  stealing  near  by  means 
of  that  low-voiced  offering,  slay  with  that  thunder- 
bolt, the  vasha/-call,  the  wicked,  spiteful  enemy i. 
This  is  why  he  performs  the  low-voiced  offering. 

29.  Having  recited  (at  the  butter-portions)  a  7?zk- 
verse  as  the  anuvakya,  he  recites  the  ya^ya  with 
the  word  '  pleased  :'  in  consequence  of  this,  creatures 
are  brought  forth  here  with  teeth  on  one  side  (in  one 
jaw);  for  the  J^zk  means  bone  and  the  tooth  also  is 
bone,  so  that  he  thereby  produces  bone  on  one  side. 

30.  Having  recited  (at  the  low- voiced  offering)  a 
jRik-verse  as  the  anuvakya,  he  recites  as  the  ya^ya 
a  (second)  Rik-verse :  in  consequence  of  this,  creatures 
with  teeth  on  both  sides  are  brought  forth  here  ;  for 
the  J^ik  means  bone  and  the  tooth  also  is  bone,  so 
that  he  thereby  produces  bone  on  both  sides.  These 
creatures,  indeed,  are  of  two  kinds,  viz.  such  as  have 
teeth  on  one  side  only,  and  such  as  have  teeth  on 
both  sides  - ;  and  verily  he  who  sacrifices,  knowing 


^  The  two  prayers  of  the  low-voiced  offering  are  muttered  in  a 
low  voice ;  but  the  '  Vausha/ ! '  at  the  end  of  the  offering-prayer  (as 
the  'Om!'  at  the  end  of  the  invitatory  prayer)  is  uttered  aloud. 
Hence  the  above  symbolical  explanation. 

^  The  same  distinction  is  made  in  Rig-veda  X,  90,  10,  where  it 
is  stated  that  from  the  Purusha  sprang  the  horse  and  what  other 
animals  with  two  rows  of  teeth  (viz.  the  ass  and  mule,  according  to 
Sayawa)  on  the  one  hand,  and  cows,  goats,  and  sheep  on  the 
other.  In  Taitt.  11,  2,  6,  3,  also  the  horse  is  mentioned  along  with 
man  as  belonging  to  the  former  class  of  living  beings.  Cf.  also 
Taitt.  V,  I,  2,  6;  Ath.-vedaV,  19,  2;  31,  3;  Weber,  Ind.  Stud.  X,  58. 


I  72  ^ATAPATHA-BRAHiMAiVA. 

thus    the    generative    power   of    Agni    and    Soma, 
becomes  rich  in  offspring  and  cattle. 

31.  When  he  (the  sacrificer)  is  about  to  enter  upon 
the  fast  of  the  full-moon  ceremony,  he  may  not  be 
entirely  sated.  He  therefore  now  compresses  (that 
part  of)  his  belly  which  relates  to  the  Asuras  ;  and 
next  morning,  by  means  of  the  oblations,  that  which 
relates  to  the  gods.  Now  the  practice  regarding  the 
full-moon  ceremony  is  as  follows  : 

32.  One  may  (enter  on  the)  fast  at  the  very  time 
(of  full  moon),  thinking,  '  Now  I  will  slay  Vr/tra, 
now  I  will  slay  the  spiteful  enemy ! ' 

33.  One  may  also  fast  only  on  the  following  day. 
Now  he  who  (enters  on  the)  fast  at  the  very  time  (of 
full  moon),  gets,  as  it  were,  into  collision '  (with  some 
one);  and  when  two  come  into  collision  with  one 
another,  it  is  indeed  doubtful  which  of  the  two  will 
get  the  better  of  the  other.  He,  on  the  other  hand, 
who  prefers  to  fast  on  the  second  day  (only),  is  as  one 
who  crushes  from  behind  a  retreating  (enemy)  before 
he  is  able  to  resist  the  attack  :  striking  in  one  direc- 
tion-, in  fact,  is  he  who  thus  keeps  the  fast  on  the 
second  day  only. 

34.  Let  him  therefore  enter  on  the  fast  at  the  very 
time  (of  full  moon).  He  who  keeps  the  fast  on  the 
following  day  only  is  as  one  who  finally  crushes  one 
struck  down  by  some  one  else ;  he  only  does  what 
has  been   done   before  by  some  one  else,  he  only 

^  Sam-kramate,  literally  'comes  together  with,  meets  (some- 
body).' This  symbolical  explanation  was  probably  suggested  by  the 
circumstance  that  the  full  moon  marks  the  junction  (sandhi)  of 
the  two  pakshas  or  half  months;  whereas  the  new  moon  (ama- 
vasya,  '  dwelling  together')  marks  the  point  of  least  distance 
between  sun  and  moon, 

^  Anyatoghatin,  ?thus  St.  Petersburg  Dictionary. 


I    KANDA,  6  ADHYAYA,   3  BRAHMAiVA,  38.  I  73 

follows  another's   lead ;  let  him  therefore  enter  on 
the  fast  at  the  very  time  (of  full  moon). 

35.  After  Pra^apati  had  created  the  living  beings, 
his  joints  (parvan)  were  relaxed.  Now  Pra^apati, 
doubtless,  is  the  year,  and  his  joints  are  the  two 
junctions  of  day  and  night  (i.  e.  the  twilights),  the 
full  moon  and  new  moon,  and  the  beginnings  of 
the  seasons. 

36.  He  was  unable  to  rise  with  his  relaxed  joints; 
and  the  gods  healed  him  by  means  of  these  havis- 
offerings  :  by  means  of  the  Agnihotra  they  healed 
that  joint  (which  consists  of)  the  two  junctions  of 
day  and  night,  joined  that  together ;  by  means  of 
the  full-moon  and  the  new-moon  sacrifice  they 
healed  that  joint  (which  consists  of)  the  full  and 
new  moon,  joined  that  together ;  and  by  means  of 
the  (three)  A'aturmasyas  (seasonal  offerings)  they 
healed  that  joint  (which  consists  of)  the  beginnings 
of  the  seasons,  joined  that  together. 

37.  With  his  joints  thus  repaired  he  betook  him- 
self to  this  food, — to  the  food  which  is  here  (offered) 
to  Pra^apati ;  and  he  who,  knowing  this,  enters  upon 
the  fast  at  the  very  time  (of  full  moon),  heals  Pra- 
^apati's  joint  at  the  proper  time,  and  Pra^apati 
favours  him.  Thus  he  who,  knowing  this,  enters 
upon  the  fast  at  the  very  time  (of  full  moon)  be- 
comes a  consumer  of  food  :  let  him  therefore  enter 
on  the  fast  at  the  very  time  (of  full  moon). 

38.  These  two  butter-portions  (to  Agni  and  Soma), 
truly,  are  the  eyes  of  the  sacrifice  ;  he,  therefore, 
offers  them  in  front  (of,  or  before,  the  havis),  for 
these  eyes  are  in  the  front  (of  the  head).  Hence  he 
thereby  places  the  eyes  in  the  front ;  and  for  this 
reason  these  eyes  are  in  the  front  (of  the  head). 


T  74  ^ATAPATHA-BRAHMAiVA. 

39.  Some  people  offer  Agni's  butter-portion  in 
the  north-eastern  part  (of  the  fire),  and  Soma's 
butter-portion  in  the  south-eastern  part,  thinking, 
'  Thereby  we  place  the  eyes  in  the  front  (of  the 
head).'  This,  however,  is  rather  unintelligible ;  for 
the  several  dishes  of  sacrificial  food  (ha vis)  repre- 
sent the  body  of  the  sacrifice ;  when  therefore  he 
offers  in  front  of  (or  before)  the  havis,  he  thereby 
places  the  eyes  in  the  front.  Let  him  rather  make 
the  offerings  (in  that  part  of  the  fire)  where  he 
thinks  the  fiercest  blaze  is ;  for  only  by  being 
offered  in  blazing  (fire)  are  oblations  successful  \ 

40.  Having  recited  (at  the  butter-portions)  a  Rik- 
verse  as  anuvakya  (invitatory  formula),  he  recites 
by  way  of  ya^ya  (offering-prayer)  the  (formula  con- 
taining the  word) 'pleased;'  thereby  these  boneless 
eyes  are  set  in  what  is  bone.  If,  on  the  other 
hand,  after  reciting  a  7?/k-verse  as  anuvakya,  he 

^  Katy.  Ill,  3,  20-22  admits  either  mode  of  offering  the  butter- 
portions.  These  oblations  are  effected  in  the  following  way: — The 
Adhvaryu,  having  called  on  the  Hoiri  to  recite  the  anuvakya,  takes 
with  the  dipping-spoon  (sruva)  butter  from  the  dhruva  and  puts  it 
into  the  ^uhu ;  he  then  draws  some  with  the  sruva  from  the  butter- 
pot  and  replenishes  the  dhruva  with  it  [according  to  the  Kawvas, 
with  the  text  '  May  the  dhruva  fatten  with  the  havis-butter,  sacrifice 
after  sacrifice,  for  those  who  go  to  the  gods, — the  udder  of  Surya 
in  the  lap  of  Aditi  :  may  the  earth  flow  abundantly  at  this  sacrifice  !']. 
The  same  process  is  then  repeated  three  (additional)  times  (with  a 
Gamadagni  four  times):  hence  the  offering  is  said  to  consist  of  four 
(or  five)  cuttings.  The  Hot/V  then  recites  the  anuvakya  (see  note 
on  I,  6,  3,  27),  which  is  followed  by  the  Adhvaryu's  call  'om 
jravaya '  and  the  Agnidhra's  response  '  astu  jrausha/.'  Thereupon 
the  Hotn,  having  been  called  upon  by  the  Adhvaryu  to  give  the 
offering-prayer  to  Agni  (or  Soma),  recites  the  respective  ya^ya,  at 
the  concluding  vausha/ of  which  the  oblation  is  poured  into  the 
fire,  (whilst  the  sacrificer  utters  the  usual  dedicatory  formula, '  This 
for  Agni  (Soma),  not  for  me  !') 


\ 


I    KANDA,  6  ADHYAYA,  4  BRAHMAiVA,   2.  I  75 

were  to  use  a  i?/k-verse  as  the  ya^ya,  he  would 
make  it  bone  instead  of  eye. 

41.  Those  two  (qualities),  truly,  are  related  to  the 
natures  of  Agni  and  Soma  :  that  which  is  white  is 
related  to  Agni,  and  that  which  is  black  is  related 
to  Soma.  If,  however  (it  were  asserted),  on  the 
contrary,  that  what  is  black  is  related  to  Agni,  and 
what  is  white  is  related  to  Soma, — [the  answer  would 
be : — ]  what  sees  is  of  the  nature  of  Agni,  for  dry,  as 
it  were,  are  the  eyes  of  one  who  looks,  and  that 
which  is  dry  relates  to  Agni ; — and  what  sleeps  is  of 
the  nature  of  Soma,  for  moist,  as  it  were,  are  the 
eyes  of  one  who  is  asleep,  and  moist  also  is  Soma. 
And,  verily,  he  who  thus  knows  those  two  butter- 
portions  to  be  eyes,  remains  endowed  with  eye-sight 
till  old  age  in  this  world,  and  starts  in  yonder  world 
possessed  of  eye-sight. 

Fourth  Brahmajva. 
Special  Preliminary  Rites  of  the  New-moon  Sacrifice. 

1.  When  Indra  had  hurled  the  thunderbolt  at 
Vrttra,  thinking  himself  to  be  the  weaker,  and 
fearing  lest  he  had  not  brought  him  down,  he  con- 
cealed himself  and  went  to  the  farthest  distances  ^ 
Now  the  gods  knew  that  Vmra  had  been  slain  and 
that  Indra  had  concealed  himself. 

2.  Agni  of  the  deities,  H  ira/zyastupa^  of  the 
7?/shis,  and  the  Br^hati  of  the  metres,  set  about 
searching  for  him.    Agni  discovered  him  and  stayed 

^  Para^  paravata^,  literally  'to  the  most  distant  distances,' 
'  zu  den  fernsten  Fernen.' 

"  Hirawyastupa,  of  the  family  of  the  Ahgiras,  is'the  reputed 
author  (or  seer)  of  the  hymns  Rig-veda  I,  31-35;  IX,  4;  69.  Of 
these,  I,  32  and  33,  which  celebrate  the  exploits  of  Indra,  seem  to 
have  been  especially  prized. 


176  DATAPATH  A-BRAHM.\iVA. 

with  him  (as  a  guest)  that  (clay  and)  night.  He 
(Indra),  namely,  is  the  Vasu^  of  the  gods,  for  he 
is  their  hero. 

3.  The  gods  said,  '  Our  Vasu,  who  has  gone  to 
live  away  from  us,  is  this  day  dwelling  together 
(a ma  vas,  viz.  with  Agni");'  and  as  one  would  cook 
a  dish  of  rice  or  a  goat  in  common  for  two  relatives 
or  friends  who  have  come  to  stay  with  him, — for 
such-like  is  human  (fare),  as  the  sacrificial  food 
(havis)  is  that  of  the  gods, — in  like  manner  they 
offered  to  those  two  together  that  sacrificial  food, 
the  rice-cake  on  twelve  potsherds  for  Indra  and  Agni. 
This  is  the  reason  why  there  is  a  rice-cake  on  twelve 
potsherds  for  Indra  and  Agni. 

4.  Indra  said,  '  When  I  had  hurled  the  thunder- 
bolt at  Vr/tra,  I  was  terrified,  and  (in  consequence 
of  this  fright)  I  am  much  emaciated.  This  (cake) 
does  not  satiate  me  :  prepare  for  me  what  will  satiate 
me!'    The  gods  replied, 'So  be  it!' 

5.  The  gods  said, '  Nothing  but  Soma  will  satiate 
him:  let  us  prepare  Soma  for  him  !'  They  prepared 
Soma  for  him.  Now  this  king  Soma,  the  food  of 
the  gods,  is  no  other  than  the   moon'^.     When  he 

^  That  is,  as  would  seem,  the  benefactor,  or  the  treasure  (dh an a- 
rfipa,  Sayawa)  of  the  gods.  Indra  is  the  chief  of  the  Vasus.  Indra 
being  so  beneficent  and  important  a  personage,  it  was,  according 
to  Saya;/a,  worth  Agni's  while  to  stay  with  him.  Possibly  also 
a  play  on  the  word  Vasu,  and  vas,  *  to  dwell,'  is  intended  here. 

2  Thus  Saya7/a ;  but  it  probably  means, '  he  is  staying  at  a  hom.e, 
or  at  home  (am a)  to-day.' 

^  The  identification  of  the  Soma  (plant  and  juice)  with  the 
moon  already  occurs  in  some  of  the  hymns  of  the  Rig-vcda,  all  of 
which,  however,  probably  belong  to  the  later  ones.  According  to 
the  St.  Petersburg  Dictionary,  the  identification  was  probably  sug- 
gested by  the  circumstance  that  indu, 'drop,  spark,'  applies  both 
to  the  Soma  and  the  moon.  Rig-veda  X,  85,  3  says  that  'of  that 
Soma  which  the  priests  know,  no  one  ever  eats.' 


1. 

I 


I   KANDA,  6  ADHYAYA,  4  BRAHMAiVA,  8.  I  77 

(the  moon,  masc.)  is  not  seen  that  night  either  in 
the  east  or  in  the  west,  then  he  visits  this  world ; 
and  here  he  enters  into  the  waters  (f.)  and  plants 
(f.).  He  is  indeed  a  treasure  for  the  gods,  he  is 
their  food.  And  since  during  that  night  he  here 
dwells  together^  (a ma  vas),  therefore  that  (night 
of  new  moon)  is  called  amavasya  (the  dwelling 
together,  or  at  home). 

6.  They  prepared  it  ^  (Soma  for  Indra),  after 
having  it  collected,  part  by  part,  by  the  cows  :  in 
eating  plants  (they  collected  it)  from  the  plants,  and 
in  drinking  water  (they  collected  it)  from  the  waters. 
Having  prepared  and  coagulated  it,  and  made  it 
strong  (pungent),  they  gave  it  to  him^. 

7.  He  said, '  This  does  indeed  satiate  me,  but  it 
does  not  agree  with  me"* :  devise  some  means  by 
which  it  may  agree  with  me !'  They  made  it  agree 
with  him  by  means  of  boiled  (milk). 

8.  Now  although  this  (mixture  of  sweet  and  sour 
milk)  is,  indeed,  one  and  the  same  substance — it 
being  milk  (payas)  and  belonging  to   Indra — they, 

^  Viz.  with  the  waters  and  plants  (or,  he  stays  at  home). 

^  It  should  be  borne  in  mind  that  Soma  is  masculine  in  Sanskrit. 

^  In  Taitt.  S.  II,  5,  3,  2  seq.  the  corresponding  story  is  applied 
directly  to  the  Sannayya.  In  consequence  of  the  struggle  with 
Vn'tra,  Indra  lost  his  energy,  which  fell  to  the  earth  and  produced 
plants  and  shrubs.  He  thereupon  complained  to  Pra^apati,  who 
bade  the  cattle  collect  (sam-ni)  it  again  by  browsing  the  plants  and 
shrubs.  It  was  then  milked  out  from  them,  and  as  the  milk  did  not 
agree  with  Indra,  it  was  boiled,  and  as  it  still  did  not  satisfy  Indra, 
it  was  mixed  with  sour  milk. 

*  Na  mayi  jrayate,  literally  '  it  does  not  stay  in  me'=na  tish//^ati, 
na  satmyam  bha^ate,  Saya«a.  The  author  here  (as  in  I,  8,  i,  17) 
connects,  or  confounds,  the  verb  sri  with  sra.,  'to  cook,  make 
done,' — hence,  '  it  does  not  boil  in  me ; '  the  milk  being  warm,  or, 
as  it  were,  boiled,  when  it  comes  from  the  cow,  see  II,  2,  4,  15. 
Hence  also  boiled  milk  is  mixed  with  the  Soma. 
[12]  N 


I  jS  .JATAPATHA-BRAIIMAiVA. 

nevertheless,  declare  it  to  be  (two)  different  (sub- 
stances). Since  he  said  'it  satiates  (dhi)  me,'  there- 
fore it  is  sour  milk  (dadhi);  and  since  they  made 
it  agree  (■'^'ri)  with  him  with  boiled  milk  (or,  by 
boiling-),  therefore  it  is  (fresh)  boiled  milk  (srz'ta.)'^. 

9.  In  the  same  way  as  the  Soma  stalk  becomes 
strong-  (by  being  touched  or  sprinkled  with  water), 
so  he  (Indra)  became  strong  (by  the  Soma  being 
mixed  with  boiled  milk)  and  overcame  that  evil,  the 
jaundice ^\  Such  is  likewise  the  significance  of  the 
new-moon  ceremony  (and  the  Sannayya,  or  libation 
of  sweet  and  sour  milk  offered  to  Indra  thereat); 
and  verily  he  who,  know^ing  this,  mixes  (sweet  and 
sour  milk  at  the  new-moon  sacrifice)  in  like  manner 
increases  in  offspring  and  cattle,  and  overcomes 
evil  :  let  him  therefore  mix  together  (sweet  and 
sour  milk)'*. 

^  The  author  here  endeavours  to  estabhsh  some  connection 
between  the  Sannayya  (or  offering  of  sweet  and  sour  milk  to 
Indra,  which  may  take  the  place  of  the  second  sacrificial  cake 
offered,  at  the  new-moon  sacrifice,  to  Indra  and  Agni)  and  the 
Soma  libations.  Sayawa  refers  to  the  passage  Taitt.  By.  I,  4,  7, 
6-7,  where  it  is  stated  that  for  the  morning  libation  the  Soma  is  to 
be  mixed  with  boiled  milk,  for  the  mid-day  libation  with  sour  milk, 
and  for  the  third  (or  evening)  libation  with  sour  milk  that  is  partly 
changed  into  butter  (nitami^'ra). 

^  Apyayeta.  On  the  strengthening  or  increasing(apyayanam) 
of  ihc  Soma-plant  by  sprinkling  it  with  water  before  the  juice  is 
extracted,  see  III,  4,  3,  12  seq.  Sayawa  seems  to  take  the  passage 
thus  :  '  In  the  same  way  as  the  Soma  would  make  strong  (?  or 
become  strong),  so  also  the  s  an  nay  yam  destroys  that  evil,  the 
jaundice,  in  those  who  drink  it.' 

'  By  the  admixture  of  milk  the  Soma-juice  loses  its  brownish 
colour,  and  is  therefore  apparently  considered  to  produce  the  same 
effect  in  those  who  drink  the  mixture. 

*  The  preparation  of  tiie  sannayya,  as  it  is  now  practised  by 
priests  in  Western  India,  is  thus  described  by  Haug  (Ait.  Br.  II,  p. 


I  KANDA,  6  ADHYAYA,  4  BRAIIMAiVA,    II.  I  79 

10.  In  reference  to  this  point  they  say,  '  One 
who  has  not  performed  the  Soma-sacrifice^  must 
not  offer  the  Sannayya;  for,  indeed,  the  Sanndyya 
is  (of  the  same  significance  as)  a  Soma  hbation,  and 
the  latter  is  not  permitted  to  one  who  is  not  a  Soma- 
sacrificer :  hence  he  who  has  not  performed  the 
Soma-sacrifice,  must  not  offer  the  Sannayya.' 

11.  He  may  nevertheless  offer  the  Sannayya; 
for  have  we  not  heard  within  this  place  ^  that  he 
(Indra)  said, '  Do  ye  now  offer  Soma  to  me,  and  then 
ye  will  prepare  for  me  that  invigorating  draught 
(apyayana,  viz.  the  Sannayya)!'  'This  does  not 
satiate  me,  prepare  for  me  what  will  satiate  me  1' 
That  invigorating  draught  they  indeed  prepared  for 

443) :  '  The  Adhvaryu  takes  the  milk  from  three  cows  called  Gang  a, 
Yamuna,  and  Sarasvati,  on  the  morning  and  evening,  and  gives 
it  to  the  Agnidhra.  Half  the  milk  is  first  drawn  from  the  udder  of 
each  of  the  three  cows  under  the  recital  of  mantras ;  then  the  same 
is  done  silently.  The  milk  is  taken  from  these  cows  on  the  evening 
of  the  new-moon  day,  and  on  the  morning  of  the  following  day, 
the  so-called  Pratipad  (the  first  day  of  the  month).  The  milk 
drawn  on  the  evening  is  made  hot,  and  lime-juice  poured  over  it  to 
make  it  sour;  whereupon  it  is  hung  up.  The  fresh  milk  of  the 
following  morning  is  then  mixed  with  it,  and  both  are  sacrificed 
along  with  the  Puro^aj-a.  Only  he  who  has  already  performed  the 
Agnish/oma  is  allowed  to  sacrifice  the  Sannayya  at  the  Dar^apur/Hma 
ish/i.  (Oral  information.)'  In  Yag.  S.  I,  4  {Sa.L  Br.  I,  7,  i,  17; 
Katy.  IV,  2,  25,  26)  the  names  of  the  three  cows  are  given  as 
Vijvayu,  Vijvakarman,  and  Vijvadhayus,  unless  these  are 
intended  merely  for  epithets  or  mystic  names.  Cf.  p.  188  note; 
Weber,  Ind.  Stud.  IX,  232.  Instead  of  the  lime-juice,  mentioned 
by  Haug  as  used  for  rennet,  Katy.  IV,  2,  33  prescribes  that  the 
milk  remaining  from  the  Agnihotra  of  the  preceding  evening,  and 
since  become  sour,  should  be  used. 

'  Thus  Taitt.  S.  II,  5,  5,  i. 

^  Atrantare«a ;  atra  vishaye  antarewa  madhye,  Saya«a ;  ?  within 
this  our  range  of  hearing ;  or,  in  the  course  of  the  present  ceremony. 

N    2 


l8o  .SATAPATHA-BRAHMA^A. 

him,  and  therefore  even  one  who  has  not  performed 
the  Soma-sacriiice,  may  offer  the  Sannayya. 

12.  The  full-moon  oblation,  assuredly,  belongs  to 
the  Vmra-slayer,  for  by  means  of  it  Indra  slew 
Vmra  ;  and  this  new-moon  oblation  also  represents 
the  slaying  of  Vritra,  since  they  prepared  that  invi- 
gorating draught  for  him  who  had  slain  Vmra. 

13.  An  offering  in  honour  of  the  Vmra-slayer, 
then,  is  the  full-moon  sacrifice.  Vmra,  assuredly, 
is  no  other  than  the  moon';  and  when  during  that 
night  (of  new  moon)  he  is  not  seen  either  in  the 
east  or  in  the  west,  then  he  (Indra)  completely 
destroys  him  by  means  of  that  (new-moon  sacrifice), 
and  leaves  nothing  remaining  of  him.  And,  verily, 
he  who  knows  this,  overcomes  all  evil  and  leaves 
nothing  remaining  of  evil. 

14.  Here  now  some  people  enter  upon  the  fast 
when  they  (still)  see  (the  moon,  on  the  fourteenth 
day  of  the  half-month),  thinking,  '  To-morrow  he 
will  not  rise  :  already,  then,  there  is  unfailing  food 
for  the  gods  in  yonder  heaven-,  and  to  this  we  will 
offer  them  more  from  hence  (to-morrow)!'  —  He, 
indeed,  is  in  a  prosperous  state  with  whom,  while 
the  old  food  is  still  unfailing,  fresh  food  is  accruing; 
for  such  a  one  has  indeed  abundant  food.  How- 
ever, he  is  not  now  offering  Soma,  but  he  is  offering 
milk  (i.e.  the  Sannayya),  and  that  (milk)  becomes 
king  Soma''  (in  yonder  world)  : 


^  See  I,  6,  3,  17. 

2  Viz.  in  the  form  of  Soma,  i.  e.  the  moon,  still  shining  in  the 
heavens  during  the  night  preceding  the  new  moon. 

"•  Who,  as  we  saw,  resides  in  the  plants  and  waters  at  the  time  of 
new  moon  and  consequently  in  the  milk  used  for  the  Sannayya. 
If,  however,  one  were  to  enter  upon  the  fast  (and  hence  on  the 


I  KANDA,    6  ADHYAYA,  4  BRAHMAA^A,  1 8.     181 

15.  But  as  they  (the  cows),  previously  (to  the 
new  moon),  eat  mere  plants  (not  imbued  with  the 
moon  or  Soma),  and  drink  mere  water,  and  yield 
mere  milk, — so  that  (milk  which  they  offer  on  the 
day  before  new  moon,  is  not  imbued  with  Soma,  is 
ordinary  milk).  For  king  Soma,  the  food  of  the 
gods,  indeed,  is  no  other  than  the  moon.  When  he 
is  not  seen  that  night  either  in  the  east  or  in  the 
west,  then  he  visits  this  world,  and  here  enters  into 
the  waters  and  plants.  Having  then  collected  him 
from  the  water  and  plants,  he  (the  performer  of  the 
San n ay y a)  causes  him  to  be  reproduced  from  out 
of  the  libations ;  and  he  (Soma,  the  moon),  being 
reproduced  from  the  libations,  becomes  visible  in  the 
western  sky. 

16.  Now  it  is  only  when  that  food  of  the  gods 
is  unfailing  that  it  comes  back  (to  men) :  for  him, 
therefore,  who  knows  this,  there  is  unfailing  food  in 
this,  and  imperishable  righteousness  in  yonder,  world. 

17.  Thus  during  that  night  (of  new  moon)  food 
moves  away  from  the  gods  and  comes  to  this  world. 
Now  the  gods  were  desirous  as  to  how  that  (food) 
might  (be  made  to)  come  back  to  them ;  how  it 
might  not  perish  away  from  them.  For  this  they 
put  their  trust  in  those  who  prepare  the  libation 
of  sweet  and  sour  milk  (sannayya),  thinking, 
*  when  they  have  prepared  it,  they  will  offer  it  to  us.' 
And,  verily,  in  him,  who  knows  this,  both  his  own  kin 
and  strangers  put  their  trust;  for  in  him,  who  attains 
to  the  highest  rank,  people  indeed  put  their  trust. 

18.  Now  the  one  that  burns  there  (viz.  the  sun) 

sacrifice)  previously  to  the  new  moon,  he  would  be  offering  mere 
milk,  not  imbued  with,  and  not  liable  to  change  into,  Soma,  and 
therefore  unfit  for  the  gods. 


I  8  2  ^ATAPATHA-BRAHMAiVA. 


is,  assuredly,  no  other  than  Indra,  and  that  moon  is 
no  other  than  Vr/tra.  But  the  former  is  of  a  nature 
hostile  to  the  latter,  and  for  this  reason,  though  this 
one  (the  moon,  Vr/tra)  had  previously  (to  the  night 
of  new  moon)  risen  at  a  great  distance  from  him 
(the  sun,  Indra),  he  now  swims  towards  him  and 
enters  into  his  open  mouth. 

19.  Having  swallowed  him,  he  (the  sun)  rises; 
and  that  (other)  one  is  not  seen  either  in  the  east 
or  in  the  west.  And,  verily,  he  who  knows  this, 
swallows  his  spiteful  enemy,  and  of  him  they  say, 
'  He  alone  exists,  his  enemies  exist  not^' 

20.  Having  sucked  him  empty,  he  throws  him 
out ;  and  the  latter,  thus  sucked  out,  is  seen  in  the 
western  sky,  and  again  increases  ;  he  again  increases 
to  serve  that  (sun)  as  food :  and  verily  if  the  spiteful 
enemy  of  one  who  knows  this,  thrives  either  by 
trade  or  in  any  other  way,  he  thrives  again  and 
aeain  in  order  to  serve  him  as  food, 

21.  Now  some  people  offer  (the  Sannayya)  to 
(Indra  under  the  name  of)  '  Mahendra'  (the  great 
Indra),  arguing,  '  Before  the  slaying  of  Vr/tra  he 
was  Indra,  it  is  true;  but  after  slaying  Vr/tra  he 
became  Mahendra,  even  as  (a  ra^an,  or  king, 
becomes)  a  Maharaja  after  obtaining  the  vic- 
tory: hence  (the  Sannayya  should  be  offered)  to 
IMahendra.'  Let  him,  nevertheless,  ofter  it  to 
'Indra;'  for  Indra  he  was  before  the  slaying  of 
Vr/tra,  and  Indra  he  is  after  slaying  Vr/tra  :  there- 
fore IcL  liim  offer  it  to  'Indra-.' 

^  With  this  explanation  of  the  disappearance  of  the  moon  may 
be  compared  the  later  notion  of  the  sun  and  moon  being  swal- 
lowed by  the  demon  Rahu,  at  the  time  of  the  eclipses. 

^  Katy.  IV,  2,  lo  leaves  it  optional  whether  the  libation  of  mixed 


I  KANDA,   7  ADHYAYA,  I  BRAHMAA^A,  I.     1 83 


Seventh  Adhyaya.     First  BRAHMAiVA. 

I.  He  (the  Adhvaryu)  drives  the  calves  away 
(from  the  cows)  with  a  par;^a  branch \  The  reason 
why  he  drives  the  calves  away  with  a  par;2a  branch 
is  this.  When  the  Gayatri  flew  towards  Soma 
(the  moon),  a  footless  archer  aiming  at  her  while 
she  was  carrying  him  off,  severed  one  of  the 
feathers  (par/^a)  either  of  the  Gayatri  or  of  king 
Soma-;  and  on  falling  down  it  became  a  psLvna. 
(palai-a)  tree;  whence  its  name  par?2a.     '  May  that 


sweet  and  sour  milk  is  to  be  offered  to  In  dr  a  or  to  M  ah  end  r  a. 
According  to  IV,  5,  25,  however,  such  option  seems  to  be  per- 
mitted only  so  far  as  the  first  performance  is  concerned,  after 
which  one  is  apparently  bound  to  go  on  offering  during  the  rest  of 
one's  life  to  whichever  deity  one  has  chosen  at  the  beginning. 
Taitt.  S.  II,  5,  4,  4,  lays  it  down  as  the  rule  that  only  a  gata^ri 
(one  who  has  reached  the  highest  grade  of  prosperity),  viz.  a 
brahmawa  versed  in  the  three  Vedas  (i'U-s-ruvan^vedatraya- 
bhi^?1a,  Sayawa),  the  head  of  a  village  (gramawi),  and  a  ra^anya, 
can  make  offering  to  Mahendra,  since  he  is  their  special  deity. 
Others,  however,  may  do  the  same,  after  offering  the  sannayyam 
to  Indra  for  a  whole  year,  and  on  the  expiration  of  it  a  rice-cake  on 
eight  potsherds  to  Agni,  as  the  Keeper  of  Vows. 

^  Par7/a=:palaja,  Butea  Frondosa. 

2  Gayatryai  va  somasya  va  =  '  both  of  G.  and  of  S.,'  Saya??a. 
Apad  asta,  'a  footless  shooter,'  is  a  doubtful  reading  and  perhaps 
an  old  corruption;  Saya«a  reads  apadhasta.  (.?  adhastat)  ;  cf. 
Weber,  various  readings,  p.  133.  The  Ka;/va  MS.  reads,  '  deve- 
bhyas  tasya  aharantya  avadastabhyayatya  par??a??z  pra>^i^/2eda.'  Ac- 
cording to  Rig-veda  IV,  27,  3,  it  was  the  archer  Kmanu,  who  hit 
the  falcon  when  it  was  carrying  off  the  Soma  from  heaven,  and 
brought  down  one  of  its  feathers.  On  the  whole  myth,  see 
A.  Kuhn,  Herabkunft  des  Feuers  und  des  Gottertranks,  p.  137  seq. 
Cf.  Taitt.  S.  Ill,  5,  7,  i;  Taitt.  Br.  I,  i,  3,  10,  '  Soma  was  in  the 
third  heaven  from  here ;  Gayatri  fetched  him  away ;  one  of  his 
feathers  was  cut  off,  it  became  a  par^a  (palaja)  tree.'  Similarly 
Taitt.  Br.  I,  2,  i,  6;  see  also  Sat  Br.  I,  8,  2,  10. 


184  5ATAPATIIA-BRAIlMAiVA. 

which  then  was  of  the  Soma  nature^  be  here  with 
us  now!'  so  he  thinks,  and  for  this  reason  he  drives 
away  the  calves  with  a  par?^a  branch. 

2.  That  (branch)  he  cuts  off-,  with  the  formula 
(Va^.  S.  I,  I  a,  b),  '  For  sap  (I  cut)  thee!  for  pith 
thee!' — 'for  rain  thee'  he  means  to  say,  when  he 
says  'for  sap  thee;'  and  when  he  says  'for  pith 
thee  '  he  means  to  say  '  for  that  food-essence  which 
springs  from  the  rain.' 

3.  They  then  let  the  calves  join  their  mothers. 
He  thereupon  touches  (each)  calf  (in  order  to  drive 
it  away  from  the  cow),  with  the  formula  (Va^.  S.  I, 
I  c),  'The  winds  are  ye!' — for,  indeed,  it  is  this 
wind  that  here  blows "',  it  is  this  (wind)  that  makes 
swell  all  the  rain  that  falls  here ;  it  is  it  that 
makes  those  (cows)  swell ;  and  for  this  reason  he 
says  '  the  winds  are  ye!'  Some  people  add  here  the 
formula"*,  '  Going-  near  are  ye!'  but  let  him  not  say 
this,  because  thereby  another  (an  enemy)  approaches 
(the  sacrificer). 

4.  After  separating  one  of  the  mothers  from  her 
calf,  he  touches  her,  with  the  text  (Vaf.  S.  I,  i  d), 
'  May  the  divine  Savitr/  animate  you — '  for  Savit?'?, 
indeed,  is  the   impeller  (prasavitr/)  of  the  gods  : 

^  'Somasya  nyaktam,'  see  p.  167,  note  2. 

^  This  act  as  well  as  that  of  letting  the  calves  join  the  cows,  of 
course,  precedes  the  driving  away  of  the  calves.  These  proceedings 
take  place  on  the  day  before  the  new  moon,  after  the  agnyanvadhana. 
According  to  Kaly.,  the  sacrificer  enters  on  the  vow  of  abstinence, 
after  the  branch  has  been  cut.  Previously  to  these  rites,  however, 
the  so-called  Pi«r/a-pitr/ya^fia,  or  oblation  of  obsequial  piwa'as 
(balls,  dumplings)  to  the  deceased  ancestors,  has  to  be  performed ; 
for  which  see  II,  4,  2,  i  seq. 

^  Pavate,  'blows,  purifies.' 

*  Thus  Taitt.  S.  I,  i,  i,  i. 


I    KAiVDA,   7  ADHYAYA,   I   BRAHMAiVA,  9.  1 85 

'may  they,  impelled  by  Savitri,  prepare  the  sacrifice!' 
so  he  thinks,  and  for  this  reason  he  says, '  May  the 
divine  Savitr/  animate  you  !' 

5.  ' — To  the  most  glorious  work!'  for  assuredly 
the  sacrifice  is  the  most  glorious  work :  hence,  when 
he  says  'to  the  most  glorious  work!'  he  means  to 
say  '  to  the  sacrifice.' 

6.  '  Make  swell,  ye  invincible  (or  inviolable)  ones, 
the  share  for  Indra!'  In  like  manner  as  then  \  in 
taking  the  sacrificial  food  (rice),  he  announces  it  to 
the  deity,  so  now  also  he  announces  that  (libation 
of  milk)  to  the  deity  when  he  says  *  make  swell,  ye 
invincible  ones,  the  share  for  Indra!' 

7.  '  Over  you  that  are  rich  in  offspring,  over  you 
that  are  free  from  suffering  and  disease — ;'  in  this 
there  is  nothing  that  is  obscure ;  ' — no  thief,  no  ill- 
wisher  may  lord  it!' — he  thereby  means  to  say,  'may 
the  evil  spirits,  the  Rakshas,  not  lord  it  over  you ! ' — 
'  May  ye  be  numerous  and  constant  to  this  lord  of 
cattle  ! ' — thereby  he  means  to  say  '  may  ye  be  nume- 
rous with  this  sacrificer,  and  not  abandon  him.' 

8.  He  then  hides  the  branch  on  the  front  (eastern) 

A 

side  either  of  the  Ahavaniya  orthe  Garhapatya  house, 
with  the  formula  (Va^.  S.  I,  i  e),  '  Protect  the  sacri- 
ficer's  cattle!'  he  thus  makes  over  the  sacrificer's 
cattle  to  it  for  protection  by  means  of  the  Brahman 
(sacred  writ). 

9.  On  it  he  fastens  a  strainer  (pavitram)-,  with 

^  Viz.  on  the  occasion  of  his  taking  from  the  cart  the  rice  for  the 
oblations,  see  I,  r,  2, 17-19. 

^  See  p.  19,  note  i.  According  to  Karka  this  takes  place 
before  the  hiding  of  the  branch,  Scholl.  on  Katy.  IV,  2,  15.  Accord- 
ing to  Katy.  IV,  2,  12,  13,  the  upavesha  (see  I,  2,  i,  3)  is  cut  at 
this  juncture — with  the  text,  'Accomplishing  (vesha)  art  thou' — ■ 
from  the  bottom  part  of  the  pala^a  branch  on  the  remaining  part 


1 86  5ATAPATIIA-BRAIIMAA^\. 

the  formula  (Va<;^.  S.  I,  2  a),  '  Vasu's  means  of 
purification  (ventilator,  strainer,  pa  vi  tram)  art 
thou  !'  Vasu,  indeed,  is  the  sacrifice  :  for  this  reason 
he  says,  '  Vasu's  means  of  purification  art  thou  !' 

10.  That  night  he  performs  the  Agnihotra  with 
rice-gruel  (yavagu).  That  milk,  namely,  (which  he 
milks  that  night)  has  already  been  announced  as 
sacrificial  food  to  a  (special)  deity  ;  hence,  if  he  were 
to  make  the  offering  with  milk,  he  would  offer  to 
one  deity  that  which  has  been  set  apart  as  sacrificial 
food  for  another  deity  :  this  is  the  reason  why  on 
that  night  he  performs  the  Agnihotra  with  rice-gruel. 
As  soon  as  they  have  performed  the  Agnihotra,  the 
pot  is  made  ready.  He  (the  Adhvaryu)  thereupon 
says,  '  Announce  that  she  (the  cow)  has  been  let 
loose  to  (the  calf)  !'  When  he  (or  she,  the  milker^) 
announces,  '  She  has  been  let  loose  !* — 

11.  He  puts  the  pot  on  (the  Garhapat)'a  hearth), 
with  the  text  (Vaf.  S.  I,  2  b,  c) :  'Thou  art  the 
sky!  thou  art  the  earth!' — he  praises  and  eulogises 
her  by  thus  saying,  '  thou  art  the  sky !  thou  art 
the  earth!' — '  jMatari^van's  cauldron  (gharma)  art 
thou-!'  he  thereby  makes  it  (a  means  of)  sacrifice, 
and  puts   it   on  just   as   if  he  were  putting  on  the 

of  which  he  thereupon  fixes  the  strainer.  When  the  sannayya 
oblation  is  not  made  (and  consequently  no  pahua  branch  is  used), 
the  upavesha  is  made  of  vara;/a  wood. 

^  The  milker  may  be  anybody  except  a  5udra,  Taitt.  Br.  Ill, 
2,  3,  9  ;  Katy.  IV,  2,  22  ;   Apast.  I,  12,  15. 

^  Matarijvan's  cauldron  is  identified  in  Taitt.  Br.  Ill,  2,  3.  2  with 
the  atmosphere.  INIatarijvan,  though  sometimes  identified  with  the 
wind,  is  more  generally  either  a  name  of  Agni,  or  the  name  of 
a  mythic  personage  who  (Prometheus-like)  is  supposed  to  have 
fetched  the  fire  from  heaven  and  brought  it  to  the  Bhngus,  who 
communicated  it  to  man.  See  Roth,  Nir.  p.  ii  i ;  Kuhn,  Herab- 
kunft  des  Feuers  und  des  Gottertranks,  p.  5  seq. 


I    KANDA,  7  ADHYAYA,    I   BRAHMAiVA,   1 4.  1 87 

(pravargya-)  cauldron  (gharma)^ — 'All-holding 
art  thou !  stand  firm  by  the  highest  law !  do  not 
waver!' — thereby  he  steadies  it,  renders  it  firm, — 
'May  thy  Lord  of  Sacrifice  not  waver!' — the  Lord 
of  Sacrifice,  doubtless,  is  the  sacrificer,  hence  it  is  for 
the  sacrificer  that  he  thereby  prays  for  steadiness. 

12.  He  then  puts  the  strainer  (on  the  pot).  He 
puts  it  down  with  the  top  turned  eastwards,  for 
the  east  is  the  region  of  the  gods  ;  or  with  the  top 
turned  northwards,  for  the  north  is  the  region  of  the 
men  ;  means  of  purification  (pavitram)  assuredly  is 
that  (wind)  which  here  blows,  it  sweeps  across  these 
worlds  :  let  him  therefore  put  it  down  with  the  front 
northwards^. 

13.  Just  as  then  (i.  e.  at  the  Soma-sacrifice)  they 
clarify  king  Soma  with  a  strainer,  in  like  manner 
he  now  clarifies  (the  milk) ;  and  since  the  strainer 
wherewith  on  that  occasion  they  clarify  king  Soma 
has  its  fringe  directed  towards  the  north,  therefore  let 
him  now  also  put  it  down  with  the  top  northward. 

14.  He  puts  it  clown,  with  the  text  (Va^.  S.  I,  3  a), 
'  Vasu's  means  of  purification  (pavitram)  art  thou!' 
— Vasu,  indeed,  is  the  sacrifice  :  for  this  reason  he 
says, '  Vasu's  means  of  purification  art  thou  !' — 'flow- 
ing in  a  hundred  streams,  flowing  in  a  thousand 
streams  ! ' —  he  praises  and  eulogises  it  when  he  says, 
'  flowing  in  a  hundred  streams,  flowing  in  a  thousand 
streams.' 

^  See  I,  2,  2,  7,  and  note.  Compare  also  the  interesting  intro- 
duction to  Dr.  Garbe's  edition  and  translation  of  Apastamba's 
aphorisms  on  the  Pravargya  ceremony,  Zeitsch.  der  D.  IMorg.  Ges. 
XXXIV,  p.  319  seq. 

^  The  direction  from  west  to  east  is  the  chief  one  in  all  sacrificial 
arrangements :  hence  that  from  south  to  north  is  the  one  that  lies 
across  the  former. 


1 88  5ATAPATlIA-BRAHMAiS^A. 


15.  He  now  maintains  silence  as  long  as  the 
milking  of  the  three  (cows)  lasts,  for  the  sacrifice, 
doubtless,  is  speech  :  '  May  I  perform  the  sacrifice 
undisturbed!'  so  he  thinks. 

16.  When  it  (the  milk  of  each  of  the  three  cows)  is 
poured  (by  the  milker  from  the  wooden  pail  through 
the  strainer  into  the  pot),  he  (the  Adhvaryu)  con- 
secrates it  by  (whispering  each  time)  the  formula 
(Vag-.  S.  1,3  b),'  May  the  divine  Savitrz  purify  thee 
with  Vasu's  means  of  purification,  well  cleansing  and 
flowing  in  a  hundred  streams!'  for  just  as  then 
(at  the  Soma-sacrifice)  they  clarify  king  Soma  with 
a  strainer,  so  he  thereby  clarifies  (the  milk). 

17.  He  then  says  (Vaf.  S.  I,  3-4),  'Which  didst 
thou  milk?'  'Such  and  such  a  one,'  (the  milker 
replies.)  '  This  one  is  Vi^vayu  (containing  all  life),' 
he  (the  Adhvaryu)  says.  He  then^  asks  regarding 
the  second  one,  'Which  didst  thou  milk?'  'Such 
and  such  a  one,'  is  the  reply.  '  This  one  is  Vi.?va- 
karman  (all-doing),'  he  says.  He  then  asks  re- 
crardincT  the  third,  'Which  didst  thou  milk  ?'  '  Such 
and  such  a  one,'  is  the  reply.  'This  one  is  Vi^va- 
dhayas  (all-sustaining),'  he  says.  The  reason  why  he 
thus  asks  is  that  he  thereby  bestows  certain  energies 
on  them.  Three  (cows)  he  milks,  for  three  are  these 
worlds :  he  thereby  renders  them  fit  for  these  v\'orlds. 
He  is  now  at  liberty  to  speak. 

^  That  is,  when  the  milk  has  been  poured  through  the  strainer 
as  before.  The  Taittiriya  school  make  the  mystic  names  (or 
epithets)  of  the  three  cows  Vi^vayu,  Vijvavya-('as  (all-embrac- 
ing), and  Vijvakarman,  cf.  Taitt.  S.  I,  i,  3 ;  Taitt.  Br.  Ill,  2,  3,  7. 
In  the  latter  passage  these  names  are,  as  here,  identified  with  the 
earth,  atmosphere,  and  heavens  respectively.  The  milker,  in  reply- 
ing to  the  Adhvaryu,  apparently  calls  the  cows  by  their  ordinary 
names.     Cf.  p.  178,  note  4. 


I    KAiVDA,   7  ADHYAYA,   I   BRAHMA2VA,  20.  1 89 


18.  After  having  the  last  (cow)  milked,  and  having 
poured  a  drop  of  water  into  the  pail  which  he  has 
made  the  milker  use,  and  stirred  it,  he  pours  it  to 
(the  milk)^  thinking  'what  milk  was  left  there,  let 
that  also  be  here!' — (he  does  so)  for  the  complete- 
ness of  the  sap ;  for  when  it  rains  here,  then  plants 
spring  up,  and  on  the  plants  being  eaten  and  the 
water  drunk,  thence  is  this  juice  produced :  and 
therefore  (the  water  is  poured  to  the  milk)  for  the 
completeness  of  the  sap.  Having  then  taken  it  off 
(the  fire),  he  coagulates  it^:  he  thereby  makes  it  sharp 
(pungent) ;  for  this  reason  he  coagulates  it,  after 
taking  it  off  (the  fire). 

19.  He  coagulates  it,  with  the  formula  (Va^.  S.  I, 
4  d),  '  With  Soma  I  coagulate  thee,  the  portion  of 
Indra!'  Just  as  on  a  former  occasion^,  when  taking 
sacrificial  food  for  a  deity,  he  announces  it  (to  that 
deity),  in  like  manner  he  now  announces  it  to  the 
deity,  saying,  'Thee,  the  portion  of  Indra!'  By 
saying  '  with  Soma  I  coagulate  thee,'  he  makes  it 
palatable  to  the  gods. 

20.  He  then  covers  it  over  by  a  vessel^,  with  the 
hollow  part  upwards  and  containing  water,  *  lest 
the  evil  spirits,  the  Rakshas,  should  touch  it  from 
above  ;^  for  water,  indeed,  is  a  thunderbolt;   hence 


^  According  to  Taitt.  S.  I,  i,  3,  Katy.  IV,  2,  32,  &c.,  he,  whilst 
doing  so,  pronounces  the  text,  '  Unite,  ye  that  follow  the  eternal 
law,  ye  waving  ones  (with  the  wave,  Katy.),  ye  sweetest, — [filling 
the  milk  with  honey,  Katy.], — ye  delightful  ones,  for  the  obtain- 
ment  of  wealth  ! ' 

^  Viz.  by  adding  to  it  the  (sour)  milk  that  is  left  from  the 
performance  of  the  Agnihotra. 

^  See  I,  I,  2,  i8. 

■*  According  to  Taitt.  Br.  Ill,  2,  3,  11,  it  may  be  either  a  metal 
or  wooden  vessel,  but  not  an  earthen  one  (Katy.  IV,  2,  34). 


IQO  ^ATAPATHA-BRAIIMAiVA. 

he  thus  drives  away  from  it  the  evil  spirits,  the 
Rakshas,  with  a  thunclerboh :  this  is  the  reason 
why  he  covers  it  over  by  a  vessel  with  the  hollow 
part  upwards  and  containing  water. 

2  1.  He  covers  it  over,  with  the  formula  (Va^. 
S.  I,  4  e),  'O  Vish;m,  protect  the  oblation!'  for 
V^ish;-Ju,  indeed,  is  the  sacrifice  ;  hence  he  thereby 
makes  over  this  sacrificial  food  to  the  sacrifice  for 
protection  :  for  this  reason  he  says,  '  O  X'^ish/Ai, 
protect  the  oblation  !' 

Second  BRAHMAiVA. 
The  Chief  Offerings. 

1.  Verily,  w^hoever  exists,  he,  in  being-  born,  is 
born  as  (owing)  a  debt  to  the  gods,  to  the  7?/shis, 
to  the  fathers,  and  to  men  \ 

2.  For,  inasmuch  as  he  is  bound  to  sacrifice,  for 
that  reason  he  is  born  as  (owing)  a  debt  to  the  gods : 
hence  when  he  sacrifices  to  them,  w^hen  he  makes 


^  The  wording  of  this  passage  is  ver}-  ambiguous ;  so  much 
so  indeed,  that  it  could  also  be  taken  in  the  sense  that  '  whoever 
exists,  is  born  as  (one  to  whom)  a  debt  (is  owed)  from  the  gods,' 
&c.;  cf.  I,  I,  2,  19:  'Whichever  deities  are  chosen  (for  the  obla- 
tions), they  consider  it  as  a  debt  (due  from  them),  that  they  are  bound 
to  fulfil  whatever  wish  he  entertains  while  taking  the  oblation.' 
But  see  Taitt.  Br.  VI,  3,  10,  5  :  '  Verily,  a  Brahmawa  who  is  born, 
is  born  as  owing  a  debt  in  respect  to  three  things :  in  the  shape 
of  sacred  study  (brahma/t'arya)  to  the  i?/shis,  in  the  shape  of 
sacrifice  to  the  gods,  and  in  the  shape  of  offspring  to  the  fathers. 
Free  from  debt,  verily,  is  he  who  has  a  son,  who  is  a  sacrificer,  who 
lives  (for  a  time  with  a  guru)  as  a  religious  student.'  Ath.-veda 
VI,  117,  3  (Taitt.  Br.  Ill,  7,  9,  8):  'May  we  be  debtless  in  this, 
debtless  in  the  other,  debtless  in  the  third,  world  !  What  worlds 
(paths,  Taitt.  Br.)  there  are  trodden  by  the  gods  and  trodden  by  the 
fathers,— may  we  abide  debtless  on  all  (those)  paths!' 


I    KANDA,   7  ADHYAYA,   2   BRAHMAiVA,   7.  I9I 

offerings  to  them,  he  does  this  (in  discharge  of  his 
debt)  to  them, 

3.  And  further,  inasmuch  as  he  is  bound  to  study 
(the  Veda),  for  that  reason  he  is  born  as  (owing)  a 
debt  to  the  i?/shis  :  hence  it  is  to  them  that  he  does 
this ;  for  one  who  has  studied  (the  Veda)  they  call 
'  the  J^tshis  treasure-warden.' 

4.  And  further,  inasmuch  as  he  is  bound  to  wish 
for  offspring,  for  that  reason  he  is  born  as  (owing)  a 
debt  to  the  fathers  :  hence  when  there  is  (provided 
by  him)  a  continued,  uninterrupted  lineage,  it  is  for 
them  that  he  does  this. 

5.  And  further,  inasmuch  as  he  is  bound  to  practise 
hospitality,  for  that  reason  he  is  born  as  (owing)  a 
debt  to  men  :  hence  when  he  harbours  them,  when 
he  offers  food  to  them,  it  is  (in  discharge  of  his  debt) 
to  them  that  he  does  so.  Whoever  does  all  these 
things,  has  discharged  his  duties  :  by  him  all  is  ob- 
tained, all  is  conquered. 

6.  And,  accordingly,  in  that  he  is  born  as  (owing) 
a  debt  to  the  gods,  in  regard  to  that  he  satisfies 
(ava-day)  them  by  sacrificing ;  and  when  he  makes 
offerings  in  the  fire,  he  thereby  satisfies  them  in 
regard  to  that  (debt) :  hence  whatever  they  offer 
up  in  the  fire,  is  called  avadanam  (sacrificial 
portion)  ^ 

7.  Now  this  (oblation)  consists  of  four  cuttings  ; 
(the  reason  for  this  is,  that)  there  is  here  first,  the 
invitatory  prayer  (anuvakya),  then  the  offering- 
prayer  (ya^ya),  then  the  vashaAcall,  and  as  the 
fourth,   the    deity  for  which    the   sacrificial   food   is 

^  The  word  is  really  derived  from  ava- da  (do), 'to  cut  off.'  The 
Taitt.  Br.  gives  the  same  fanciful  etymological  explanation  of  the 
term  as  here. 


192  .SATAPATIIA-BRAIlMAiVA. 

(destined) :  for  in  this  way  the  deities  are  dependent 
on  the  sacrificial  portions,  or  the  portions  are  de- 
pendent on  the  deities :  hence  what  fifth  cutting 
there  is  (made  by  some),  that  is  redundant,  for — for 
whom  is  he  to  cut  it  ?  For  this  reason  it  consists 
of  four  cuttings. 

8.  But  a  fivefold  cutting  also  takes  place  (with 
some  people) ;  fivefold  is  the  sacrifice,  fivefold  the 
animal  victim,  and  five  seasons  there  are  in  the 
year, — such  is  the  perfection  of  the  fivefold  cutting; 
and  he,  assuredly,  will  have  abundant  offspring  and 
cattle  for  whom,  knowing  this,  the  fivefold  cutting 
is  made.  The  fourfold  cutting,  however,  is  the 
approved  (practice)  among  the  Kuru-Pa/^/'alas, 
and  for  this  reason  a  fourfold  cutting  takes  place 
(with  us  ^). 

^  The  four  '  cuttings '  of  which  each  oblation  of  rice-cake  consists 
are  made  in  the  following  way  :  first,  some  clarified  butter,  '  cut 
out'  or  drawn  from  the  butter  in  the  dhruva-spoon  by  means  of 
the  sruva  (dipping-spoon)  and  poured  into  the  ^uhu  (this  is  called 
the  upastarawa  or  under-layer  of  butter);  second  and  third,  two 
pieces  of  the  size  of  a  thumb's  joint,  cut  out  from  the  centre  and 
the  fore-part  of  the  rice-cake  and  laid  on  that  butter ;  and  fourth, 
some  clarified  butter  poured  on  these  pieces  of  cake  (the  technical 
name  of  this  basting  of  butter  being  abhigharawa).     The  family 
of  the  Gamadagnis,  which  is  mentioned  as  always  making  five 
cuttings  (Katy.  I,  9,  3-4),  take  three  pieces  of  cake  instead  of  two, 
viz.  an  additional  one  from  the  back  (or  west)  part  of  the  cake. 
Ya^fiika  Deva  on  Katy.  quotes  a  couplet  from  some  Smrai,  in 
which  the  Vatsas,  the  Vidas,  and  the  Arsh/ishewas  are  men- 
tioned beside  the  Gamadagnis,  as  pa«/('avattina//  or  making 
five  cuttings.    At  the  Upa;«j'uya,o-a  (low-voiced  offering), — which 
is  performed  between  the  cake-oblation  to  Agni  and  that  to  Agni- 
Soma  at  the  full  moon,  and  between  the  cake-oblation  to  Agni  and 
that  to  Indra-Agni  (or  the  sannayya,  or  oblation  of  sweet  and  sour 
milk,  to  Indra)  at  the  new  moon,  and  which  consists  entirely  of 
butter, — the  four  cuttings  are  effected  in  the  same  way  as  described 


I    KAiVDA,   7  ADHYAYA,   2  BRAHMAiVA,   II.  1 9 


■^ 


9.  Let  him  cut  off  only  a  moderate  quantity ;  for 
were  he  to  cut  off  a  large  quantity,  he  would  make 
it  human ;  and  what  is  human  is  inauspicious  at  the 
sacrifice.  Let  him  therefore  cut  off  only  a  moderate 
quantity,  lest  he  should  do  what  is  inauspicious  at 
the  sacrifice. 

10.  Having  made  an  under-layer  of  butter  (in  the 
^uh{i-spoon)  and  cut  off  twice  from  the  havis,  he 
then  pours  over  it  some  butter.  There  are,  indeed, 
two  (kinds  of)  oblations  ;  the  oblation  of  Soma  being 
one,  and  the  oblation  of  (or  rather,  with)  butter 
being  the  other.  Now  the  one,  viz.  the  Soma- 
oblation,  is  (an  oblation)  by  itself;  and  the  other, 
viz.  the  butter-oblation,  is  the  same  as  the  offering 
of  havis  (rice,  milk,  &c.)  and  the  animal  offering^- 
hence  he  thereby  makes  it  (the  cake)  butter,  and 
therefore  butter  is  on  both  sides  of  it.  Butter, 
doubtless,  is  palatable  to  the  gods  ;  hence  he  thereby 
renders  it  palatable  to  the  gods  :  for  this  reason 
butter  is  on  both  sides  of  it. 

11.  The  invitatory  prayer  (anuvakya,  f.),  doubt- 
less, is  yonder  (sky),  and  the  offering-prayer  (ya^ya, 
f.)  is  this  (earth) — these  two  are  females.  With 
each  of  these  two  the  vasha/-call  (vasha/kara, 
m.)  makes   up  a  pair 2.      Now  the  vasha/,  indeed. 


page  174  note.  At  the  sannayya,  two  (or  three)  sruva-fuls  of  both 
the  sweet  and  the  sour  milk  take  the  place  of  the  two  (or  three) 
pieces  of  cake. 

^  See  page  26,  note  i.  The  parts  of  the  cakes  or  the  sannayya, 
from  which  cuttings  have  been  made,  he  bastes,  each  once,  with  butter 
taken  with  the  sruva  from  the  butter-pot ;  and  whenever  butter  is 
ladled  with  the  sruva  from  the  dhruva  into  the  ^uhu,  the  former 
is  replenished  from  the  butter-pot. 

^  Tayor  mithunam  asti  vasha/kara  eva, '  to  these  two  the  vasha/- 
call   is   the   complement   in   forming    a   pair.'      On   the  vasha/ 
(vausha/)  and  the  other  two  formulas,  see  note  on  I,  5,  2,  16. 
[12]  O 


194  DATAPATH  A-BRAHMAiVA. 


is  no  Other  than  that  scorching  one  (the  sun).  \Mien 
he  rises  he  approaches  yonder  (sky);  and  when  he 
sets  he  approaches  this  (earth):  hence  whatever  is 
brought  forth  here  b\-  these  two,  that  they  bring 
forth  throuMi  that  male, 

12.  Having  recited  the  invitatory  prayer  and  pro- 
nounced the  offering-prayer \  he  afterwards  (pa5- 
yC'at)  utters  the  vasha/  formula;  for  from  behind 
(paj-/'at)  the  male  approaches  the  female  :  hence, 
after  placing  those  two  in  front,  he  causes  them  to 
be  approached  by  that  male,  the  vasha/'.  For  the 
same  reason  let  him  make  the  offering  either  simul- 
taneously with  the  vasha/  or  (immediately)  after 
the  vasha/  has  been  pronounced. 

1 3.  A  vessel  of  the  gods,  doubtless,  is  that  vasha/. 
Even  as,  after  ladling,  one  would  mete  out  (food) 
into  a  vessel,  so  here.  If,  on  the  other  hand,  he 
were  to  make  the  offering  before  the  vasha/,  it 
would  be  lost,  as  would  be  that  (food)  falling  to 
the  (jround  :  for  this  reason  also  let  him  make  the 
offering  either  simultaneously  with  the  vasha/  or 
after  it  has  been  pronounced. 

14.  As  seed  is  poured  into  the  womb,  so  here. 
If,  on  the  other  hand,  he  were  to  make  the  offering 
before  the  vasha/,  it  would  be  lost,  as  would  be 
the  seed  poured  not  into  the  womb  :  for  this  reason 
also  let  him  make  the  offering  either  simultaneously 
with  the  vasha/  or  after  it  has  been  pronounced. 

15.  The  invitatory  formula,  doubtless,  is  )onder 
(sky),  and  the  offering-formula  is  this  (earth).  The 
gayatri  metre  also  is  this  (earth),  and  the  trish/ubh 

'  The  usual  formalities,  which  have  been  detailed  before  (see 
page  174  note),  have,  of  coursCj  to  be  gone  through  at  each 
oblation. 


I    KANDA,   7  ADHYAYA,   2  BRAHMAiVA,   1 6.  1 95 

is  yonder  (sky)\  He  recites  the  gayatri  verse, 
thereby  reciting  yonder  (sky),  for  the  invitatory 
formula  (anuvakya)  is  yonder  (sky).  He  recites 
this  (earth),  for  the  gayatri  verse  (viz.  the  offering- 
formula)  is  this  (earth). 

i6.   He  then  presents  the  offering  with  a  trish- 
/ubh  verse^,  thereby  presenting  it  by  means  of  this 

^  In  this  passage  the  invitatory  formula  (anuvakya  or  puro- 
'nuvakya),  which  is  in  the  gayatri  metre,  is  identified  with  the 
sky,  and  the  offering-formula  (ya^ya), which  is  in  the  trish/ubh 
metre,  with  the  earth.  On  the  other  hand,  the  gayatri  also  is  the 
earth  (cf  I,  4,  i,  34),  and  the  trish/ubh  the  sky;  so  that,  accord- 
ing to  this  mode  of  reasoning,  there  is  not  only  an  intimate  con- 
nexion between  the  two  metres,  but  actual  identity.  The  gayatri 
verse,  used  as  invitatory  formula,  on  the  occasion  of  the  rice- 
cake  offering  to  Agni,  is  Rig-veda  VIII,  44,  16  [agnir  murdha  diva/2 
kakut, 'Agni,  the  head  and  summit  of  the  sky,'  &c.];  with  that  to 
Agni  and  Soma,  at  the  full-moon  sacrifice,  Rig-veda  I,  93,  3 
[agnishomau  savedasau,  sahuti  vanatam  gira^^,  '  O  Agni  and  Soma, 
of  self-same  wealth  and  invocation,  accept  this  song ! '  &c.] ;  and 
to  Indra  and  Agni,  at  the  new-moon,  Rig-veda  VII,  94,  7  [indragni 
avasa  gatam,  'O  Indra  and  Agni,  come  to  us  with  favour!'  &c.]; 
or  with  the  (optional)  milk-offering  (sannayyam),  at  the  new  moon, 
Rig-veda  I,  8,  i  [endra  sanasiw  rayim,  '  hither,  O  Indra,  bring 
abundant  treasure  !'&c.],  if  to  Indra;  or  Rig-veda  VIII,  6,  i  [mahah 
indro  ya  o^asa  paro-anyo  vr/sh/imah  iva,  '  the  Great  Indra,  who  in 
might  is  equal  to  the  rainy  thunder-cloud,'  &c.],  if  to  Mahendra. 

^  The  trish/ubh  verse,  used  as  offering-formula  with  the 
oblation  of  cake  to  Agni,  both  at  the  new  and  full  moon,  is  Rig-veda 
X,  8,  6  [bhuvo  ya^«asya  ra_«-asai-  Aa.  neta  . .  .  agne  . .  .  , '  be  thou  the 
leader  of  the  sacrifice  and  welkin, . . .  O  Agni ! '  &c.] ;  with  that  to 
Agni  and  Soma,  at  the  full  moon,  Rig-veda  I,  93,  5  [yuvam  etani  divi 
ro/^anani  .  .  .  agnishomau  .  .  .  ,  'you,  O  Agni  and  Soma,  (fixed) 
those  lights  in  the  heaven,'  &c.] ;  wiih  that  to  Indra  and  Agni,  at  the 
new  moon,  Rig-veda  VII,  93,  4  [girbhir  viprah  pramatim  iMha.- 
mSna  .  . .  indragni  . . . ,  '  the  bard,  seeking  your  grace  by  songs  . .  . , 
O  Indra  and  Agni,'  &c.];  and  with  the  milk-offering,  at  the  same  sacri- 
fice, if  to  Indra,  Rig-veda  X,  180,  i  [pra  sasahishe  puruhuta  j-atriin 
.  .  .  indra  . . .  ,  '  thou,  O  Indra,  the  much-invoked,  hast  vanquished 
the  enemies!'  &c.];  or,  if  to  Mahendra,  Rig-veda  X,  50,  4  [bhuvas 

O    2 


196  i-ATAPATIIA-BRAHMAiVA. 

(earth),  for  the  offering- formula  (y  a  cry  a)  is  this 
(earth).  Over  yonder  (sky)  he  places  the  vasha/, 
for  yonder  (sky)  also  is  the  trish/ubh.  Thereby 
he  makes  those  two  (sky  and  earth)  yoke-fellows ; 
and  as  such  they  feed  together ;  and  after  their 
common  meal  all  these  creatures  get  food\ 

1 7.  Let  him  pronounce  the  invitatory  formula  lin- 
gering, as  it  were :  the  invitatory  formula,  namely, 
is  yonder  (sky),  and  the  br/hat(-saman)  also  is 
yonder  (sky),  since  its  form  is  that  of  the  brz'hat. 
With  the  offering-formula  let  him,  as  it  were,  hurry 
on  fast:  the  offering-formula,  doubtless,  is  this  (earth), 
and  the  rathantara(-saman)  also  is  this  (earth), 
since  its  form  is  that  of  the  rathantara^.  With  the 
invitatory  formula  he  calls  (the  gods),  and  with  the 

tvam  indra  brahmawa  mahan,  'mighty,  O  Indra,  mayest  thou  be 
through  (our)  prayer!'  &c.]. 

^  For  the  notion  that  there  is  rain  (and  consequently  food)  when 
heaven  and  earth  are  on  friendly  terms  with  each  other,  see  1, 8, 3, 1 2. 
The  rain  is  the  food  of  the  earth;  and  the  food,  produced  thereby, 
in  its  turn  furnishes  food  for  the  sky  (or  the  gods)  in  the  form  of 
oblations. 

^  The  br/hat-saman  (tvam  id  dhi  havamahe, '  on  thee,  indeed, 
we  call,'  &c.,  Sama-veda  II,  i59-i6o  =  Rig-veda  VI,  46,  1-2)  and 
the  rathantara-saman  (abhi  tva  Jura  nonuma>^,  'to  thee,  O  Hero, 
we  call,'  &c.,  Sama-veda  II,  30-3 i  =  Rig-veda  VII,  32,  22-23)  ^^e 
two  of  the  most  highly  prized  Sa  ma -hymns,  which  are  especially 
used  in  forming  the  so-called  pr/sh///as,  or  combinations  of  two 
hymns  in  such  a  way  that  one  of  them  (being  a  mystic  representation 
of  the  embryo)  is  enclosed  in  the  other,  which  is  supposed  to  repre- 
sent the  womb.  In  these  symbolical  combinations  the  br/hat  and 
rathantara,  which  must  never  be  used  together,  are  often  employed 
as  the  enclosing  chants,  representative  of  the  womb.  They  are 
already  mentioned  in  Rig-vcda  X,  181.  See  also  S2X.  Br.  IX,  r,  2, 
36-37.  Taitt.  S.  VII,  I,  I,  4,  Pra^apati  is  said  to  have  first  created 
from  his  mouth  Agni  together  with  the  Gdyatri,  the  Rathantara- 
saman,  the  Brahmawa,  and  the  goat;  and  then  from  his  chest  and  arms 
Indra,  the  Trish/ubh,  the  Brzliat-saman,  the  RS^anya,  and  the  ram. 


I    KANDA,  7  ADHYAYA,   2   BRAHMAiVA,  20.  I97 

offering-formula  he  presents  (food  to  them) :  hence 
the  invitatory  formula  (anuvakya)  has  some  such 
form  as  'I  call,' '  We  call,'  'Come  hither!'  'Sit  on 
the  barhis!'  for  with  it  he  calls.  With  the  offering- 
formula  (ya^yd)  he  offers :  hence  the  offering- 
formula  has  some  such  form  as,  '  Accept  the 
sacrificial  food!'  '  Relish  the  sacrificial  food!'  'Ac- 
cept the  potation  (avrz'shiyasva) !'  'Eat!  Drink! 
There  ^''  for  by  it  he  offers  that  which  (is  indicated 
by)  '  there ! ' 

18.  Let  the  invitatory  formula  be  one  that  has 
its  distinctive  indication  (in  the  form  of  the  name 
of  the  respective  deity)  at  the  beginning  (in  front) : 
for  the  invitatory  formula  is  yonder  (sky);  and  that 
(sky)  yonder  has  the  moon,  the  stars,  and  the  sun 
for  its  mark  below  ^. 

19.  The  offering- formula  then  should  be  one  that 
has  its  characteristic  indication  (further)  back^;  for 
the  offering-formula  is  this  (earth),  and  this  same 
(earth)  has  plants,  trees,  waters,  fire,  and  these  crea- 
tures for  its  mark  above. 

20.  Verily,  that  invitatory  formula  alone  is 
auspicious,  in  the  first  word  of  which  he  utters  the 
(name  of  the)  deity  ;  and  that  offering-formula  alone 
is  auspicious  in  the  last  word  of  which  he  pro- 
nounces the  vasha/  upon  the  deity*;  for  the  (name 

^  Literally,  'forwards,  thither  (pra).' 

^  Avastallakshma,  'the  sign  below  or  on  this  (the,  to  us, 
nearest  or  front)  side.'     See  the  formulas  above,  p.  195,  note  i. 

^  Or  upwards,  on  the  upper  side,  uparish/allaksha«am. 
See  the  offering-formulas  above,  p.  195,  note  2. 

*  Vasha/,  or  rather  vausha/  ['may  he  (Agni)  carry  it  (to  the 
gods)!'],  is  pronounced  after  each  ya^ya  or  offering-formula,  which 
contains  the  name  of  the  deity  towards  the  end,  or  at  least  not  at 
the  very  beginning. 


198  .SATAPATHA-BRAIIMAiVA. 

of  the)  deit}'  constitutes  the  vigour  of  the  Rik 
(verse) :  hence  after  thus  enclosing  it^  on  both  sides 
with  vieour,  he  offers  the  sacrificial  food  to  that 
deity  for  which  it  is  intended. 

21.  He  pronounces  (the  s) liable)  vauk- ;  for, 
assuredly,  the  vashaAcall  is  speech  ;  and  speech 
means  seed  :  hence  he  thereby  casts  seed.  '  Sha/' 
(he  pronounces),  because  there  are  six  seasons  :  he 
thereby  casts  that  seed  Into  the  seasons,  and  the  sea- 
sons cause  that  seed  so  cast  to  spring  up  here  as 
creatures.  This  is  the  reason  why  he  pronounces 
the  vasha/. 

22.  Now  the  gods  and  the  Asuras,  both  of  them 
sprung  from  Pra^apati,  entered  upon  their  father 
Pra^apati's  inheritance "',  to  wit,  these  two  half- 
moons.  The  gods  entered  upon  the  one  which 
waxes,  and  the  Asuras  on  the  one  which  wanes, 

23.  The  gods  were  desirous  as  to  how  they 
might  appropriate  also  the  one  that  had  fallen  to 
the  Asuras.  They  went  on  worshipping  and  toiling. 
They  saw  this  havirya_^'/2a,  to  wit,  the  new  and 
full-moon  sacrifices,  and  performed  them  ;  and  by  per- 
forming them  they  likewise  appropriated  the  one — 

24.  Which  belonged  to  the  Asuras.  Now  when 
these  two  revolve,  then  the  month  is  produced  ;  and 
month  (revolving)  after  month,  the  year  (Is  pro- 
duced). But  the  year,  doubtless,  means  all;  hence 
the  gods  thereby  appropriated  all  that  belonged  to 


^  Viz.  the  invitatory  and  offering-formulas. 

-  The  sacrificial  call  vausha/  (for  vasha/,  irregular  aorist  of 
vah,  'to  bear,'  cf  p.  88,  note  2)  is  here  fancifully  explained  as 
composed  of  vauk,  for  vak, '  speech,'  -f-  sha/, '  si.K.' 

^  Pra^f^apati,  or  Lord  of  Creatures,  is  here,  as  often  (cf.  I,  2,  5, 
13),  taken  as  representing  the  year,  or  Time. 


I    KANDA,   7  ADHYAYA,  3  BRAHMAiVA,   I.  1 99 

the  Asuras,  they  deprived  theu'  enemies,  the  Asuras, 
of  all.  And  in  the  same  way  he  (the  sacrificer)  who 
knows  this  appropriates  all  that  belongs  to  his  ene- 
mies, deprives  his  enemies  of  all. 

25.  That  (half-moon)  which  belonged  to  the 
gods  is  (called)  yavan,  for  the  gods  possessed 
themselves  (yu,  '  to  join')  of  it ;  and  that  which  be- 
longed to  the  Asuras  is  ayavan,  because  the 
Asuras  did  not  possess  themselves  of  it. 

26.  But  they  also  say  contrariwise  : — That  which 
belonged  to  the  gods  is  (called)  ayavan,  because  the 
Asuras  did  not  get  possession  of  it ;  and  that  which 
belonged  to  the  Asuras  is  yavan,  because  the  gods 
did  get  possession  of  it.  The  day  is  (called)  sabda, 
the  night  sagara,  the  months  yavya,  the  year  su- 
meka^ :  sveka  ('eminently  one'),  doubtless,  is 
the  same  as  sumeka.  And  since  the  Hotr/  is 
concerned  with  these — to  wit,  the  yavan  and  the 
ayavan,  which  (according  to  some)  is  yavan — they 
call  (his  office)  yavihotram^. 

Third  BRAHMAiVA. 

Oblation  to  Agni  SvisHrAKi?/T,  [and  the  Brahman's  portions.] 
I.   Now  by  means  of  the   sacrifice  the  gods  as- 
cended to    heaven.      But   the  god  who   rules  over 

^  Sumeka  is  taken  by  the  St.  Petersburg  Dictionary  to  mean 
'firmly  established;'  by  Grassmann,  'bountiful,'  literally  'well- 
showering.'  Our  author  identifies  it  with  su-eka.  The  words 
sabdam  (j-abdam,  Ka«va  rec.,  ?  =:the  sounding  one)  and  sa- 
gara are  obscure;  yavya  here  apparently  means,  'consisting  of 
the  yavas  or  half-months.' 

^  The  term  yavihotram  is  obscure,  and  does  not  seem  to 
occur  anywhere  else.  The  Kawva  MS.  reads  yamihotram  (?  = 
^amihotram).  Saya7za's  comment  is  corrupt  in  several  places  and 
affords  little  help. 


200  S-ATAPATHA-BRAHMAA^A. 

the  cattle  was  left  behind  here  :  hence  they  call  him 
Vastavya,  for  he  was  then  left  behind  on  the  (sacri- 
ficial) site^  (vastii). 

2.  The  gods  went  on  worshipping  and  toiling 
with  the  same  (sacrifice)  by  which  they  had  ascended 
to  heaven.  Now  the  god  who  rules  over  the  cattle, 
and  Avho  was  left  behind  here, — 

3.  He  saw  (what  occurred,  and  said), '  I  have  been 
left  behind  :  they  are  excluding  me  from  the  sacri- 
fice!' He  went  up  after  them,  and  with  his  raised 
(weapon)"  rose  up  on  the  north — the  time  (when 
this  happened)  was  that  of  the  (performance  of  the) 
Svish/akrzt. 

4.  The  gods  said,  'Do  not  hurl!'  He  said,  'Do  not 
ye  exclude  me  from  the  sacrifice !  Set  apart  an  obla- 
tion for  me!'  They  replied,  'So  be  it!'  He  Avith- 
drew  (his  weapon),  and  did  not  hurl  it ;  nor  did  he 
injure  any  one. 

5.  The  gods  said  (to  one  another),  '  Whatever 
portions  of  sacrificial  food  have  been  taken  out  by 
us,  they  have  all  been  offered  up.     Tr\-  to  discover 

'  Or  perhaps, '  he  was  left  behind  with,  or  in,  the  remains  (of  the 
sacrifice);'  vastu  being  evidently  also  taken  in  this  sense  by  our 
author,  in  par.  7. 

^  The  text  has  ayataya  merely,  which,  to  become  intelligible, 
clearly  requires  some  noun,  which  may  have  been  lost  here.  Saya«a 
is  silent  on  this  point.  In  Dr.  ^luir's  version  of  the  legend,  Original 
Sanskrit  Texts,  IV,  p.  202,  the  word  is  left  untranslated.  I  am  in- 
clined to  supply  some  such  noun  as  heti,  'weapon;'  cf.  XII,  7,  3, 
20,  where  this  very  word  is  used  in  connexion  with  Rudra:  in  later 
times  it  is  also  specially  applied  to  Agni's  weapon  or  flame  {.^ihva, 
'  tongue ').  It  is  not  impossible,  however,  that  we  have  to  supply 
tanva('with  his  raised  body,  or  self).  To  ma  vi  srakshi/z  (for 
which  the  Kawva  recension  reads  ma  'stha//),  '  do  not  hurl,'  and  to 
sarwvivarha  ('he  drew  back'),  Sayawa  supplies  ya^fjam,  'sacrifice:' 
hence  he  apparently  takes  it  thus, — '  do  not  scatter  (the  sacrifice),' — 
'  he  kept  (the  sacrifice)  together  and  did  not  injure  it  in  any  way.' 


I    KANDA,   7  ADHYAYA,   3  BRAHMAiVA,  8.  201 

some  means  by  which  we  may  set  apart  an  oblation 
for  him!' 

6.  They  said  to  the  Adhvaryu  priest, '  Sprinkle  the 
sacrificial  dishes  (with  butter)  in  proper  succession  ; 
and  replenish  them  for  the  sake  of  one  (additional) 
portion,  and  again  render  them  fit  for  use ;  and  then 
cut  off  one  portion  for  each  !' 

7.  The  Adhvaryu  accordingly  sprinkled  the  sacri- 
ficial dishes  in  proper  succession,  and  replenished 
them  for  the  sake  of  one  (additional)  portion,  and 
again  rendered  them  fit  for  use,  and  cut  off  one 
portion  for  each.  This  then  is  the  reason  why  he 
(Rudra)  is  called  Vastavya^  for  a  remainder  (vastu) 
is  that  part  of  the  sacrifice  which  (is  left)  after  the 
oblations  have  been  made  :  hence,  if  sacrificial  food 
is  offered  to  any  deity,  the  Svish/ak;^2t  (Agni,  'the 
maker  of  good  offering')  is  afterwards  invariably 
offered  a  share  of  it ;  because  the  gods  invariably 
gave  him  a  share  after  themselves. 

8.  That  (offering)  then  is  certainly  made  to 
'Agni,'  for,  indeed,  Agni  is  that  god; — his  are 
these  names :  6'arva,  as  the  eastern  people  call 
him;  Bhava,  as  the  Bahikas  (call  him);  Pa^unam 
pati  (Tord  of  beasts,'  Paj-upati),  Rudra,  Agni^. 
The  name  Agni,  doubtless,  is  the  most  auspicious 

^  On  the  identification  of  Agni  with  Rudra,  see  also  VI,  i,  3,  7; 
and  Muir,  Original  Sanskrit  Texts,  IV,  p.  339  seq. 

^  Passages  such  as  this  and  VI,  i,  3,  7  seq.  are  of  consider- 
able interest,  as  showing,  on  the  one  hand,  the  tendency  towards 
identifying  and  blending  originally  distinct  and  apparently  local 
Vedic  gods,  especially  Rudra,  with  the  person  of  Agni,  the  repre- 
sentative of  the  divine  power  on  earth  in  the  later  Vedic  triad  ; 
and,  on  the  other  hand,  the  origin  of  the  conception  of  Siva,,  in  the 
pantheistic  system  of  the  post-Vedic  period.  On  our  passage,  see 
also  Weber,  Ind.  Stud.  II,  p.  37  ;  I,  p.  189 ;  Muir,  Original  Sanskrit 
Texts,  IV,  p.  328. 


202  -SATAPATHA-BRAIIMAiVA. 

(.Tanta),  and  the  other  names  of  his  are  inauspicious: 
hence  it  is  oftered  to  (him  under  the  name  of)  '  Agni,' 
and  to  (him  as)  the  Svish/akr/t. 

9.  They  (the  gods)  said,  '  What  we  have  offered 
unto  thee  who  art  in  yonder  place \  do  thou  render 
that  well-offered  (svish/a)  for  us!'  He  made  it 
well-offered  for  them  ;  and  this  is  the  reason  why 
(it  is  offered)  to  (Agni  as)  the  Svish/akr/t. 

10.  Having  recited  the  invitatory  formula-,  he  (the 
Hotrz)  enumerates  (those  deities)  which  (have  re- 
ceived oblations  at  the  fore-offerings,  butter-portions, 
&c.),  as  well  as  Agni  Svish/akrz't : — '  May  Agni 
offer  Afjni's  favourite  dainties!'  therebv  he  refers 
to  Agni's  butter-portion ^  —  'May  he  offer  Soma's 
favourite  dainties!'  thereby  he  refers  to  Soma's 
butter-portion.  — '  May  he  offer  Agni's  favourite 
dainties !'  thereby  he  refers  to  that  indispensable 
cake  for  Agni  which  is  (offered)  on  both  occasions 
(at  the  new  and  full-moon  sacrifices). 

11.  And  so  with  the  several  deities.  'May  he 
offer  the  favourite  dainties  of  butter-drinkinQf-  orods!' 
thereby  he  refers  to  the  fore-offerings  (praya^a) 
and  after-offerings  (anuya^a),  for,  assuredly,  the 
butter-drinking  gods  (represent)  the  fore-offerings 
and  after-offerings. — '  May  he  offer  Agni  the  Hotr/'s 

^  That  is,  according  to  Sayawa,  on  the  Ahavaniya  fire-place. 

"^  The  anuvakya  for  the  Svish/akr/'t  is  Rig-veda  X,  2,1: 
piprihi  devan  ujato  yavishZ/za  ('gladden  thou  the  longing  gods,  O 
youngest!')  &c.    Ajv.  S.  I,  6,  2. 

^  See  T,  4,  2,  16-17.  These  formulas  (nigada)  of  enumeration 
(aya^/  ngnir  agne/^  priya  dhamani,  &c. — yakshad  agner  \vo\.wh 
priya  dhamani,  &c.)  form  part  of  the  offering-formula.  The  ya^^ya 
proper,  however,  which  they  precede  is  Rig-veda  VI,  15,  14,  agne 
yad  adya  \\so  adhvarasya  hota//  ['O  Agni,  Hot;-/  of  the  cult  1  when 
this  day  (thou  comesl)  to  the  men '],  &c. 


I    KAA^DA,   7  ADHYAYA,   3  BRAHMAA^A,   1 4.  203 

favourite  dainties  I'  thereby  he  refers  to  Agni  as 
Hotrz  ;  for  after  the  gods  had  set  apart  this  obla- 
tion for  him,  they  still  further  propitiated  him  by  this 
(formula),  and  invited  him  to  his  favourite  dainty^: 
this  is  the  reason  why  he  thus  enumerates. 

12.  Here  now  some  make  (the  name  of)  the  deity 
precede  the  'may  he  ofter  (aya/)!'  thus — '  Of  Agni 
may  he  offer  (the  favourite  dainties)!'  'Of  Soma  may 
he  ofter!'  But  let  him  not  do  this;  for  those  who 
make  the  deity  precede  the  'may  he  offer!'  violate 
the  proper  order  at  the  sacrifice,  since  it  is  by  pro- 
nouncing the  '  may  he  offer,'  that  he  pronounces  what 
comes  first  here  :  let  him  therefore  place  the  '  may 
he  offer'  first. 

13.  [The  Hotri  continues  to  recite]:  '  May  he 
sacrifice  to  his  own  greatness!'  When,  on  that 
occasion  ^,  he  asks  him  (Agni)  to  bring  hither  the 
deities,  he  also  makes  him  bring  hither  his  own 
greatness ;  but  before  this  no  worship  of  any  kind 
has  been  offered  to  'his  (Agni's)  own  greatness  :'  and 
he  therefore  now  gratifies  him,  and  thus  that  (fire) 
has  been  established  so  as  to  prevent  failure  on  his 
(the  sacrificer's)  part.  This  is  the  reason  why  he 
says  '  may  he  sacrifice  to  his  own  greatness.' 

14.  '  By  sacrifice  may  he  obtain  for  himself  food 
worthy  of  sacrifice^!'  the  food,  doubtless,  is  these 
creatures  :  he  thereby  makes  them  eager  to  sacrifice, 
and  these  creatures  go  on  sacrificing,  worshipping 
and  performing  austerities. 

^  Or,  resort,  abode,  d  ham  an. 

^  Viz.  at  the  '  devatanam  avahanam,'  of.  I,  4,  2,  17;  p.  118,  n.  i. 

A 

^  'Aya^'-atam  e^ya  isha//.'  ]\Iahidhara,  on  Va^.  S.  XXI,  47, 
interprets  it  thus:  'May  these  (isha/z)  desirous  (creatures),  fit  for 
sacrifice,  sacrifice  properly !'  Similarly  perhaps  Sayawa  on  our 
passage. 


204  .JATAPATriA-BRAIIMAA'A. 

15,  'May  he,  the  knower  of  beings,  (perform)^ 
the  sacred  cuh ;  may  he  graciously  accept  the  sacri- 
ficial food  I'  Thereby  he  prays  for  success  to  this 
sacrifice  ;  for  when  the  gods  graciously  accept  the 
sacrificial  food,  then  he  (the  sacrificer)  gains  great 
things-:  for  this  reason  he  says  '  may  he  graciously 
accept  the  sacrificial  food  !' 

16.  The  reason  why  on  this  occasion  the  invita- 
tory  and  oiYering-formulas  are  made  closely  to 
correspond  to  each  other  (avak//ptatama),  is  that  the 
svish/akr/t  (is  equivalent  to)  the  evening  libation, 
and  the  evening  libation,  doubtless,  belongs  to  the 
Vi^ve  Deva/^  (the 'All-gods ')=^.  'Gladden  thou  the 
longing  gods,  O  youngest!'  this  much  in  the  in- 
vitatory  formula  refers  to  the  Vi^ve  Deva/^^  'O 
Agni,  Hot7'i  of  the  cult!  when  this  day  (thou  comest) 
to  the  men°;'  this  much  in  the  offering-formula 
refers  to  the  Vi^ve  Deva/^,  And  because  such  is  the 
form  of  these  two  (formulas),  therefore  they  are  of 

^  Here  krinotu  is  omitted  in  the  text,  but  cf.Va^.  S.  XXI,  47  ; 
Taitt.  Br.  Ill,  5,  7,  6 ;  Asv.  S.  I,  6,  5.  Dr.  Hillebrandt,  Altind. 
Neu-  und  Vollmondsopfer,  p.  118,  construes  it  with  the  preceding 
formula :  '  er  mache  darbringungswerth  die  Speisen ;  er,  der  Wesen- 
kenner,  nehme  beim  Opfer  das  havis  an.'  (?) 

^  INIahat,  'grosses.' 

^  See  V%.  S.  XIX,  26.  Here  the  author,  as  usual  (cf.  p.  5  note), 
attempts  to  enhance  the  solemnity  of  the  ceremony  by  identifying  it 
with  the  tr/tiya-savana,  or  evening  libadon  at  the  Soma-sacrifice, 
both  offerings  constituting  the  final  ceremonies  in  the  main  per- 
formance of  the  respective  sacrifices.  We  shall,  however,  see  (cf. 
I,  8,  3,  25)  that  as  at  the  evening  libation  the  remains  of  the  Soma 
are  offered  up,  so  also  are  the  remains  of  havis  offered  to  the 
vijve  deva^  at  the  conclusion  of  the  present  sacrifice.  At  IV, 
4,  5,  17  it  is  more  especially  the  offering  of  rice-cake  to  Agni  and 
Varuwa,  at  the  evening  libation,  which  is  identified  with  the  svish- 
/akrn. 

*  See  p.  2»2,  ntte  2.  ^  See  p.  202,  note  3. 


I    KANDA,   7  ADHYAYA,  3  BRAHMAiVA,   18.         20$ 


the  form  of  the  evening  libation ;  and  this  is  why 
the  invitatory  and  offering-formulas  on  this  occasion 
are  made  closely  to  correspond  to  each  other. 

17.  They  are  both  trish/ubh  verses;  for  the 
svish^akrz't  is,  as  it  were,  the  residue  (or  site, 
vastu)  of  the  sacrifice,  and  the  residue  (or,  a  vacant 
site)  is  without  energy\  Now  the  trish/ubh  means 
manly  power  2,  energy  :  hence  he  thereby  imparts 
manly  power,  energy  to  that  residue,  the  svish/akm. 
This  is  why  they  are  both  trish/ubh  verses. 

18.  Or  they  are  both  anush/ubh  verses.  The 
anush/ubh  is  residue  (or  site,  vastu),  and  the  svish- 
/akrzt  also  is  residue  :  hence  he  thereby  puts  a 
residue  to  a  residue  ^  And,  verily,  one  who  knows 
this,  and  whose  (invitatory  and  offering-formulas) 
are  two  anush/ubh  verses,  his  homestead  (vastu) 
is  prosperous,  and  he  himself  prospers  in  regard 
to  progeny  and  cattle. 


^  Aviryam;  cf.  II,  i,  2,  9,  where  the  (jarira)  empty  body  (of 
Pra^apati)  is  called  a  vastu  aya^Tiiyam  aviryam.  See  also 
above,  I,  7,  3,  7,  where  we  met  with  vastu  in  the  sense  of 'remainder, 
that  which  remains,'  as  Sayawa  also  seems  to  take  it  here. 

^  Indriyam,  literally  '  Indra's  power.'  The  trish/ubh  often 
(e.g.  Rig-veda  X,  130,  5)  appears  specially  related  to  Indra;  and 
the  hymns  addressed  to  him  are  almost  entirely  in  this  metre. 
Taitt.  S.  VII,  I,  I,  4  it  is  said  to  have  been  created  by  Pra^apati 
from  his  own  chest  and  arms,  immediately  after  Indra,  and  together 
with  the  Br/hat-saman,  the  Ra^anya,  and  the  ram ;  and  that  these 
are  therefore  viryavant,  having  been  created  out  of  vtrya  (i.e. 
the  seats  of  '  manly  power '). 

^  For  this  symbolical  explanation  see  Taitt.  S.  VII,  i,  i,  5,  where 
the  anush/ubh  is  said  to  have  been  created  by  Pra^apati,  by  his 
fourth  and  last  creative  act,  from  his  feet,  together  with  the  Vaira_§-a- 
saman,  the  6'udra,  and  the  horse ;  the  two  last  named  being,  there- 
fore, styled  '  bhiata-sahkramin  (.?  subservient  to  creatures).'  I  do  not 
find  it  stated  anywhere,  what  anush/ubh  verses  may  optionally  be 
taken  for  the  anuvakya  and  ya^ya  of  the  svish/akr/t. 


206  DATAPATH  A-BRAIIMAiVA. 

19.  Now  here  Bhallabeya^  made  the  iiivita- 
tory  formula  (consist  of)  an  anush/ubh  verse,  and 
the  offerino-formula  of  a  trish/iibh  verse,  thinking, 
'  I  thus  obtain  (the  benefits  of)  both.'  He  fell  from 
the  cart,  and  in  falling,  broke  his  arm.  He  reflected: 
'  This  has  befallen  because  of  somethino;  or  other 
I  have  done.'  He  then  bethouo^ht  himself  of  this : 
'(It  has  befallen)  because  of  some  violation,  on 
my  part,  of  the  proper  course  of  the  sacrifice.'  H  ence 
one  must  not  violate  the  proper  course  (of  sacrificial 
performance);  but  let  both  (formulas)  be  verses  of 
the  same  metre,  either  both  anush/ubh  verses,  or 
both  trish/ubh  verses. 

20.  He  cuts  (the  portions  for  Agnl  Svish/akr/t) 
from  the  north  part  (of  the  sacrificial  dishes)  -,  and 
offers  them  up  on  the  north  part  (of  the  fire):  for 
this  is  the  region  of  that  god,  and  therefore  he  cuts 
from  the  north  part  and  offers  on  the  north  part. 
From  that  side,  indeed,  he  arose  -^  and  there 
they  (the  gods)  appeased  him  :  for  this  reason  he 
cuts  from  the  north  part,  and  offers  on  the  north 
part. 

21.  He  offers  on  this  side  (in  front),  as  It  were,  of 
the  other  oblations.  Followino-  the  other  oblations 
cattle  are  produced,  and  the  Svish/ak/v't  represents 
Rudra's  power :  he  would  impose  Rudra's  power  on 

'  That  is,  Indradyumna  Bhallabeya,  as  the  Ka«va  recension 
reads  here  and  II,  i,  4,  6.     Cf.  X,  6,  i,  i. 

^  He  makes,  as  usual,  an  under-layer  (upastarawa)  of  butter  in 
the  ^uhu ;  cuts  a  piece  from  the  north  part  of  each  of  the  two  cakes 
(or  of  the  one  cake  and  of  both  the  sweet  and  the  sour  milk  consti- 
tuting the  sannayya);  and  thereupon  bastes  the  pieces  twice  (not 
once)  with  butter. 

^  See  above,  par.  3.  The  same  quarter  is  assigned  to  Rudra, 
IX,  1, 1, 10.    See  also  Weber,  Ind.  Siud.  I,  p.  225. 


I    KAiVDA,   7  ADHYAYA,   3  BRAHMAiVA,   26.  207 

the  cattle  if  he  were  to  bring  it  (the  Svish/akr/t) 
into  contact  with  the  other  oblations  ;  and  his  (the 
sacrificer's)  household  and  cattle  would  be  destroyed. 
For  this  reason  he  offers  on  this  side,  as  it  were,  of 
the  other  oblations. 

A 

2  2.  That  (fire) — to  wit,  the  Ahavaniya — is,  indeed, 
that  sacrifice  by  which  the  gods  then  ascended  to 
heaven ;  and  that  (other  fire)  which  was  left  behind 
here,  is  the  Garhapatya  :  hence  they  take  out  the 
former  from  the  Garhapatya,  (so  as  to  be)  before 
(east)  of  it. 

23.  He  may  lay  it  (the  Ahavaniya)  down  at  the 
distance  of  eight  steps  (from  the  Garhapatya);  for 
of  eight  syllables,  doubtless,  consists  the  gayatri: 
hence  he  thereby  ascends  to  heaven  by  means  of 
the  gayatri. 

24.  Or  he  may  lay  it  down  at  the  distance  of 
eleven  steps \-  for  of  eleven  syllables,  indeed,  consists 
the  trish/ubh  :  hence  he  thereby  ascends  to  heaven 
by  means  of  the  trish/'ubh. 

25.  Or  he  may  lay  it  down  at  the  distance  of 
twelve  steps  ;  for  of  twelve  syllables,  indeed,  consists 
the^agati :  hence  he  thereby  ascends  to  heaven  by 
means  of  the  ^agati.  Here,  however,  there  is  no 
(fixed)  measure:  let  him,  therefore,  lay  it  down  where 
in  his  own  mind  he  may  think  proper-.  If  he  takes 
it  ever  so  little  east  (of  the  Garhapatya),  he  ascends 
to  heaven  by  it. 

26.  Here  now  they  say,  'Let  them  cook  the  sacri- 

^  The  Baudhay.  6'ulvas.  (66)  lays  it  down  as  the  rule  that  tlie 
Brahma«a  has  to  construct  his  Ahavaniya  fire  at  the  distance  of 
eight  prakramas  (step  of  two  padas  or  feet  each)  to  the  east  of  the 
Garhapatya,  the  R%-anya  at  the  distance  of  eleven,  and  the  Vaijya 
at  the  distance  of  twelve,  steps.     Thibaut,  Pandit  X,  p.  22. 

2  See  I,  2,  5,  14. 


208  SATAPATITA-BRAHMAA'A. 

A 

ficial  dishes  on  the  Ahavaniya ;  for  thence,  assuredly, 
the  gods  ascended  to  heaven,  and  therewith  they 
went  on  worshipping  and  toiHng :  therein  we  will 
cook  the  sacrificial  dishes ;  therein  we  will  perform 
the  sacrifice !  For,  as  it  were,  a  displacement  ^  of 
the  sacrificial  dishes  would  take  place,  if  they  were 
to  cook  them  on  the  Gdrhapatya.  The  Ahavaniya 
is  the  sacrifice  :  we  will  perform  the  sacrifice  in  the 
sacrifice ! ' 

27,  However,  they  also  do  cook  on  the  Garha- 
patya,  arguing,  'The  former  is  indeed  dhavaniya 
(i.e.  "suitable  for  a  burnt-offering");  but  that  one, 
surely,  is  not  (intended)  for  this, — viz.  that  they 
should  cook  uncooked  (food)  on  it ;  but  it  is  (intended) 
for  this, — viz.  that  they  should  offer  up  cooked  (food) 
on  it.'  He  may  therefore  do  it  on  whichever  (fire) 
he  pleases. 

28.  That  sacrifice  spake,  '  I  dread  nakedness.' 
'What  is  unnakedness  for  thee  ?'  '  Let  them  strew 
(sacrificial  grass)  all  round  me!'  For  this  reason 
they  strew  (sacrificial  grass)  all  round  the  fire.  '  I 
dread  thirst.'  'How  art  thou  to  be  satiated?'  'May 
I  satiate  myself  after  the  priest  has  been  satisfied !' 
Let  him  therefore,  on  the  completion  of  the  sacrifice, 
order  that  the  priest  be  satisfied;  for  then  he  satisfies 
the  sacrifice. 

Fourth  BRAHMAivA. 
I.  Pra^dpati    conceived   a    passion   for   his    own 

'  Apaskhala.  Sayawa  takes  skhala  to  mean  winnowing-  (or 
threshing-)  floor  (?khala):  hence  apaskhala  would  mean  '  the 
leaping  (of  the  husk,  &c.)  out  of  the  winnowing-floor.'  The  Ka«va 
IMS.  reads,  'apaskhala  iva  sa  havishaw  yad  garhapatyai^ '  (?  'the 
Garhapatya  is  to  the  sacrificial  food  the  outside  of  a  winnowing- 
floor,  as  it  were.') 


I    KANDA,  7  ADHYAYA,  4  BRAHMAiVA,  4.  209 

daughter, — either  the  Sky  or  the  Dawn  ^     *  May  I 
pair  with  her!'  thus  (thinking)  he  united  with  her. 

2.  This,  assuredly,  was  a  sin  in  the  eyes  of  the 
gods.  '  He  who  acts  thus  towards  his  own  daughter, 
our  sister,  [commits  a  sin],'  they  thought. 

3.  The  gods  then  said  to  this  god  who  rules  over 
the  beasts  (Rudra)^,  'This  one,  surely,  commits 
a  sin  who  acts  thus  towards  his  own  daughter,  our 
sister.  Pierce  him!'  Rudra,  taking  aim,  pierced 
him.  Half  of  his  seed  fell  to  the  ground.  And 
thus  it  came  to  pass. 

4.  Accordingly  it  has  been  said  by  the  i?/shi  ^ 
with  reference  to  that  (incident), '  When  the  father 
embraced  his  daughter,  uniting  with  her,  he  dropped 
his  seed  on  the  earth.'  This  (became)  the  chant 
(uktha)  called  agnimaruta^;   in  (connection  with) 

^  For  other  versions  of  this  legend  about  Pra§-apati  (Brahman)'s 
illicit  passion  for  his  daughter,  which,  as  Dr.  Muir  suggests,  pro- 
bably refers  to  some  atmospheric  phenomenon,  see  Ait.  Br.  Ill,  33, 
and  Tandyz  Br. VIII,  2, 10;  cf.  Muir,  Original  Sanskrit  Texts,  IV, 
p.  45 ;  I,  p.  107.     See  also  Sat.  Br.  II,  i,  2,  9,  with  note. 

^  The  construction  here  is  irregular.  Perhaps  this  is  part  of  the 
speech  of  the  gods,  being  a  kind  of  indirect  address  to  Rudra  in 
order  to  avoid  naming  the  terrible  god.  Dr.  Muir  translates :  '  The 
gods  said,  "  This  god,  who  rules  over  the  beasts,  commits  a  trans- 
gression in  that  he  acts  thus  to  his  own  daughter,  our  sister :  pierce 
him  through." '  In  the  Kawva  MS.  some  words  seem  to  have  been 
omitted  at  this  particular  place.  According  to  the  Ait.  Br.,  the  gods 
created  a  god  Bhtitavat,  composed  of  the  most  fearful  forms  of 
theirs.  After  piercing  the  incarnation  of  Pra^apati's  sin,  he  asked,  and 
obtained,  the  boon  that  he  should  henceforth  be  the  ruler  of  cattle. 

^  Viz.,  Rig-veda  X,  61,  7,  where  verses  5-7  contain  the  first 
allusion  to  this  legend. 

*  The  agnimaruta  is  one  of  the  xastras  recited  at  the  evening 
libation  of  the  Soma-sacrifice ;  and  made  up  chiefly  of  a  hymn 
addressed  to  Agni  Vaijvanara  and  one  to  the  Maruts;  and 
[following  the  stotriya  and  anurupa  pragatha]  a  hymn  to 
Gatavedas;  [and  one  to  the  Apas,  followed  by  various  detailed 
[12]  P 


2  lO  S'ATAPATHA-BRAHM.yy^A. 

this  It  is  set  forth  how  the  gods  caused  that  seed  to 
spring  \  When  the  anger  of  the  gods  subsided, 
they  cured  Praj^apati  and  cut  out  that  dart  of  this 
(Rudra);  for  Pra^apati,  doubtless,  is  this  sacrifice. 

5.  They  said  (to  one  another),  '  Think  of  some 
means  by  which  that  (part  of  the  sacrifice  torn  out 
with  the  dart)  may  not  be  lost,  and  how  it  may  be 
but  a  small  portion  of  the  offering  itself  I' 

6.  They  said,  '  Take  it  round  to  Bhaga  (Savitrz, 
the  Patron),  who  sits  on  the  south  side  (of  the  sacri- 
ficial ground) :  Bhaga  will  eat  it  by  way  of  fore- 
portion  2,  so  that  it  may  be  as  though  it  were 
offered.  They  accordingly  took  it  round  to  Bhaga, 
who  sat  on  the  south  side.  Bhaga  (Savitrz)  looked 
at  it :  it  burnt  out  his  eyes  ^  And  thus  it  came  to 
pass.     Hence  they  say,  'Bhaga  is  blind.' 

7.  They  said,  'It  has  not  yet  become  appeased 
here  :  take  it  round  to  Pushan !'    They  accordingly 

verses  or  couplets];  viz.,  Rig-veda  III,  3,  ' vauvanaraya  pr/thupa- 
^ase,'  &c.,  and  I,  87, 'pratvakshasa/^  pratavaso,'  &c.;  [Rig-veda  I, 
168,  1-2,  stotriya;  VII,  16,  11-12,  anurupa];  and  Rig-veda  I,  143, 
'  pratavyasim  navyasim,'  &c.  (and  X,  9,  '  apo  hi  sh/Zia.  mayobhuvas,' 
&c.)  respectively,  at  the  Agnish/oma  (and  first  day  of  the  dvada^aha). 
See  Ajv.  St.  V,  20,  5 ;  Ait.  Br.  Ill,  35  ;  IV,  30. 

^  According  to  Ait.  Br.  Ill,  35,  where  this  legend  is  also  given 
in  connection  with  the  agnimaruta  jastra,  Agni  Vaijvanara,  aided 
by  the  Maruts,  stirred  (and  heated)  the  seed ;  and  out  of  it  sprang 
successively  Aditya  (the  sun),  Bhn'gu,  and  the  Adityas;  whilst  the 
coals  (ahgara)  remaining  behind  became  the  Angiras,  and  Bn'has- 
pati,  and  the  coal  dust,  the  burnt  earth  and  ashes  were  changed  into 
various  kinds  of  animals.  According  to  Harisvamin  it  would  seem 
that  our  passage  has  to  be  understood  to  the  effect  that  the  compo- 
sition of  the  agnimaruta  jastra  shows  the  order  of  beings  which  the 
gods  caused  to  spring  forth  from  the  seed.    See  also  IV,  5,  i,  8. 

^  See  note  on  I,  7,  4,  18. 

5  '  Nirdadaha.'  The  Kaushit.  Br.  VI,  10  (Ind.  Stud.  II,  306)  and 
Ydska  Nir.  12, 14  have  nir_§'agliana, '  it  knocked  out  his  eyes.'  The 
Kaushtt.  Br.  also  makes  them  first  take  theprajitra  to  Savitn',  and 
when  it  cut  his  hands,  they  gave  him  two  golden  ones. 


I  KANDA,   7  ADHYAYA,  4  BRAHMAiVA,  9.     2  11 

took  it  round  to  PCishan.  Pushan  tasted  it :  it 
knocked  out  his  teeth.  And  thus  it  came  to  pass. 
Hence  they  say,  'Pushan  is  toothless;'  and  there- 
fore, when  they  prepare  a  mess  of  boiled  rice 
(/^aru)i  for  Pushan,  they  prepare  it  from  ground 
rice,  as  is  done  for  one  toothless. 

8.  They  said,  '  It  has  not  yet  become  appeased 
here:  take  it  round  to  Br/haspati^!'  They  accord- 
ingly took  it  round  to  Brz'haspati.  Br/haspati  hasted 
to  Savitr^  for  his  impulsion  (influence,  prasava"^), 
for  assuredly  Savitr/  is  the  impeller  (prasavitre) 
of  the  gods.  '  Impel  (influence)  this  for  me  !'  he  said. 
Savitr/,  as  the  impeller,  accordingly  impelled  it  for 
him,  and  being  thus  impelled  by  Savitrz,  it  did  not 
injure  him  :  and  thus  it  was  henceforth  appeased. 
This,  then,  is  essentially  the  same  as  the  fore-portion. 

9.  Now  when  he  cuts  ofl"  the  fore-portion,  he  cuts 
out  what  is  injured  in  the  sacrifice, — what  belongs 
to  Rudra.  Thereupon  he  touches  water :  water  is 
(a  means)  of  lustration,  hence  he  lustrates  by  means 
of  water  ^.  He  now  cuts  off  piece  by  piece  the  i^a^, 
(which  represents)  cattle. 

^  KsiTU,  in  the  ordinary  sense  of  the  word,  is  a  potful  of  rice  (bar- 
ley, &c.)  grains  boiled,  or  rather  steamed  (antariashmapakva),  so  as  to 
remain  whole,  as  in  Indian  curry.    Cf.  Weber,  Ind.  Stud.  IX,  p.  2 16. 

^  According  to  Kaushit.  Br.  VI,  10,  they  took  it  from  Pushan  to 
Indra,  as  the  mightiest  and  strongest  of  the  gods;  and  he  appeased 
it  with  prayer  (brahman);  whence  the  Brahman  (in  taking  the  pra- 
j-itra)  says, '  Indra  is  Brahman.'    Weber,  Ind.  Stud.  II,  p.  307. 

^  The  consistent  use  of  derivations  from  one  and  the  same  root 
(pra-su)  in  this  and  similar  passages  is,  of  course,  quite  as  artificial 
in  Sanskrit  as  must  be  any  imitation  of  it  in  English. 

*  He  thereby  averts  the  evil  effects  of  the  act  which  is  connected 
with  Rudra,  'the  terrible  god;'  see  p.  2,  note  2.  Besides,  the  i^a 
with  which  he  now  proceeds  representing  the  cattle,  he  thereby 
guards  the  cattle  from  the  rudriya,  cf.  above  I,  7,  3,  21. 

^  See  I,  8,  I,  12,  13. 

P  2 


212  5ATAPATHA-BRAIIMAJVA. 

10.  Let  him  cut  off  (for  the  fore-portion)  ever  so 
small  a  piece  ^ :  thus  the  dart  comes  out ;  let  him 
therefore  cut  off  ever  so  small  a  piece.  He  should 
(according  to  some)  put  clarified  butter  on  one  side 
only,  either  below  or  above:  thus  that  which  is  hard 
becomes  soft  and  flows  forth  ;  and  for  this  reason  he 
should  put  butter  on  one  side  only,  either  below  or 
above. 

11.  Having  (nevertheless^)  made  an  underlayer 
of  butter^  and  a  double  cutting  from  the  oblation 
(ha vis),  he  pours  butter  on  the  upper  side  of  it ;  for 
it  is  only  in  this  way  that  this  becomes  part  of  the 
sacrifice. 

12.  Let  him  not  carry  it  (to  the  Brahman)  along 
the  front  (east)  side  (of  the  Ahavaniya  fire);  (though) 
some,  it  is  true,  do  carry  it  along  the  front  side. 
For  on  the  front  side  stand  the  cattle  facing  the 
sacrificer :  hence  he  would  impose  the  power  of 
Rudra  on  the  cattle,  if  he  were  to  carry  it  along  the 
front  side,  and  his  (the  sacrificer's)  household  and 
cattle  would  be  overwhelmed.  Let  him  therefore 
cross  over  in  this  way  (behind  the  paridhis) ;  for  thus 
he  does  not  impose  Rudra's  power  on  the  cattle  and 
he  removes  that  (dart)  sideways*. 

^  According  to  Katy.  Ill,  4,  7,  the  pr;uitra,  or  (Brahman's)  fore- 
portion,  is  to  be  of  the  size  of  a  barley-corn  or  a  pip})ala  (Ficus 
Rcligiosa)  berry. 

^  There  is  no  indication  in  the  text  of  two  different  practices 
being  here  referred  to.  The  Kawva  recension,  however,  puts  in 
here,  '  but  let  him  not  do  so,'  which  is  evidently  understood  in  our 
text  also. 

'  Viz.  in  the  prajitrahara^/a,  or  pan  which  is  to  receive  the 
Brahman's  portion.  The  hollow  part  of  the  vessel  is  to  be  either 
of  the  shape  of  a  (hand-)mirror,  i.  c.  with  a  round  bowl,  or  of  that  of 
a  ^'amasa  or  jug,  i.  e.  with  a  square  bowl  (p.  7,  note  i).  Katy.  I, 
3,  40,  41.     On  the  'underlayer'  of  butter,  see  I,  7,  2,  8. 

*  '  Tiryag  evainaw  nirmimile.'     I  am  in  doubt  as   to  whether 


I    KANDA,   7  ADHYAYA,  4  BRAIIMA.VA,    I  7,  2  I  3 

13.  He  (the  Brahman)  receives^  it,  with  the  text 
(Va^.  S.  II,  lib,  c),  'At  the  impulse  (prasava)  of 
the  divine  Savitre  I  receive  thee  with  the  arms  of 
the  A^vins,  with  the  hands  of  Pushan !' 

14.  And  in  Hke  manner  as  Br/haspati  then  hasted 
to  Savitr^  for  his  impulsion, — for,  assuredly,  Savit/V 
is  the  impeller  of  the  gods, — and  said, '  Impel  this  for 
me!'  and  Savitr^,  the  impeller,  impelled  it  for  him  ; 
and,  impelled  by  Savitr/,  it  did  not  injure  him ;  so 
now  also  this  one  (the  Brahman)  hastes  to  Savitr2 
for  his  impulsion, —  for,  assuredly,  Savitrz  is  the 
impeller  of  the  gods, — and  says  '  impel  this  for  me ! ' 
and  Savitr/,  the  impeller,  impels  it  for  him  ;  and,  im- 
pelled by  Savitr?,  it  does  not  injure  him. 

15.  He  eats^  the  fore-portion,  with  the  text  (Va^. 
S.  II,  II  d),  'With  Agni's  mouth  I  eat  thee!'  for 
Agni,  assuredly,  it  does  not  injure  in  any  way ;  and 
so  neither  does  it  injure  him  (the  Brahman). 

16.  He  must  not  chew  it  with  his  teeth:  'lest 
this  power  of  Rudra  should  injure  my  teeth!'  so 
(he  thinks),  and  therefore  he  must  not  chew  it  with 
his  teeth. 

17.  He  then  rinses  his  mouth  with  water; — water 
is  (a  means  of)  purification :  hence  he  purifies  himself 
with  water,  (that  is,  a  means  of)  purification.  After 
he  has  rinsed  the  vessel  ^, — 

enam  (which  is  omitted  in  the  Kajiva,  text)  really  refers  to  Rudra's 
dart.     Cf.  par,  9. 

^  According  to  Katy.  11,  2,  15,  he  first  looks  at  it,  with  the  text 
(Va^.  S.  p.  58) :  '  With  Mitra's  eye  I  look  on  thee  !' 

^  According  to  Katy.  II,  2,  17,  he  previously  puts  it  down  on  the 
shoulder  of  the  altar,  with  the  text  (Va§-.  S.  p.  58),  'I  put  you  down 
on  the  navel  of  the  earth,  in  the  lap  of  Aditi!'  According  to  19, 
however,  this  is  optional  (except  when  the  Brahman  does  not  eat 
the  praxitra  immediately). 

'  According  to  Katy.  II,  2,  20,  the  Brahman,  having  rinsed  the 


2  14  .SATAPATHA-BRAHMAiVA. 

1 8.  They  bring  him  the  Brahman's  portion  \  The 
Brahman,  in  truth,  sits  south  of  the  sacrifice,  as  its 
guardian.  He  sits  facing  that  portion.  As  regards 
the  fore-portion,  that  they  have  already  brought  to 
him  and  he  has  eaten  it.  In  the  Brahman's  portion 
which  they  now  bring  to  him,  he  obtains  his  own 
share  ;  and  henceforth  he  watches  what  remains  in- 
complete of  the  sacrifice :  for  this  reason  they  bring 
him  the  Brahm.an's  portion. 

19.  He  (the  Brahman)  must  maintain  silence  (from 
the  time  he  takes  his  seat  on  being  elected)^  up  to 
that  speech  (of  the  Adhvaryu),  '  Brahman,  shall  I 
step  forward?'  Those  (priests)  who,  in  the  midst  of 
the  sacrifice,  perform  the  ida.,  which  represents  the 
domestic  offerings  (pakaya^;^a)^,  tear  the  sacrifice 
to  pieces,  injure  it.  Now  the  Brahman,  assuredly, 
is  the  best  physician:  hence  the  Brahman  thereby 
restores  the  sacrifice  ;  but,  if  he  were  to  sit  there 
talking,  he  would  not  restore  it :  he  must  therefore 
maintain  silence. 

20.  If  he  should  utter  any  human  sound  before 
that  time,  let  him  there  and  then  mutter  some  J^tk 
or  Ya^is-text  addressed  to  Vish/m  ;    for  \' ish;m  is 

vessel  [or,  according  to  the  comment,  the  two  prajitraharawa,  one 
of  which  is  used  as  lid  to  the  other],  touches  his  navel,  with  the 
text  (Va^.  S.  p.  58),  'May  the  deities  there  are  in  the  waters  purify 
this!  Enter  the  stomach  of  Indra,  being  offered  with  "Hail!" 
Mix  not  w-ith  my  food !  Settle  down  above  my  navel !  In  Indra's 
stomacli  I  make  thee  setde !' 

^  The  Brahman's  regular  portion  (brahmabhaga)  of  the  sacrifi- 
cial food  is  cut,  like  the  pra^itra  or  fore-portion  (which  apparently 
he  receives  as  the  representative  of  Br?"haspati),  from  Agni's  cake. 

"^  See  I,  I.  4,  9. 

^  According  to  the  scholiast,  it  represents  the  pakaya_^77a  or 
domestic  (cooked)  offerings,  because  at  the  latter,  as  in  the  idi,  the 
remains  of  the  offerings  are  eaten. 


I    KANDA,  7  ADHYAYA,  4  BRAHMA7\7A,   22.  215 

the  sacrifice,  so  that  he  thereby  again  obtains  a  hold 
on  the  sacrifice  :  and  this  is  the  expiation  of  that 
(breach  of  silence). 

21.  When  he  (the  Adhvaryu)  says, '  Brahman,  shall 
I  step  forward?'  the  Brahman  mutters  thus  (Vi^. 
S.  II,  12),  'This  thy  sacrifice,  O  divine  Savitr/, 
they  have  announced  .  .  .  ,' — thereby  he  has  re- 
course to  Savitr/  for  his  impulsion  (prasava),  for 
he  is  the  impeller  (prasavitr/)  of  the  gods; — 
'  to  Br/haspati,  the  Brahman,' — for  B7^/haspati, 
assuredly,  is  the  Brahman  of  the  gods :  hence 
he  announces  that  (sacrifice)  to  him  who  is  the 
Brahman  of  the  gods  ;  and  accordingly  he  says,  '  to 
Br^haspati,  the  Brahman.' — 'Therefore  prosper  the 
sacrifice,  prosper  the  lord  of  sacrifice,  prosper  me!' 
In  this  there  is  nothing  that  requires  explanation. 

22,  [He  continues,  Va^,  S.  II,  13]  :  '  May  his  mind 
delight  in  the  gushing  (of  the)  butter^!'  By  the 
mind,  assuredly,  all  this  (universe)  is  obtained  (or 
pervaded,  aptam)  :  hence  he  thereby  obtains  this 
All  by  the  mind. — '  May  Brzhaspati  spread  (carry 
through)  this  sacrifice !  May  he  restore  the  sacrifice 
uninjured!' — he  thereby  restores  what  was  torn 
asunder. — '  May  all  the  gods  rejoice  here!' — 'all  the 
gods,'  doubtless,  means  the  All :  hence  he  thereby 
restores  (the  sacrifice)  by  means  of  the  All.  He 
may  add,  'Step  forward!'  if  he  choose;  or,  if  he 
choose,  he  may  omit  it. 

^  ? '  Mano  ^utir  [^yotir,  Kawva  rec]  ^ushatam  a^yasya.'  I  am 
inclined  to  read  ^uter  [of.  Ath.-veda  XIX,  58,  i :  ghmasya  ^uti^ 
samana].  Mahidhara  interprets :  '  May  the  rushing  (eager)  mind 
devote  itself  to  the  butter!'  Hillebrandt,  Neu-und  VoUmondsopfer, 
p.  135,  apparently  proposes  to  combine  mano^utir  '  des  Geistes 
Schnelligkeit.'  Perhaps  ^ush  at  am  has  to  be  taken  in  a  transitive 
sense :  '  May  the  gushing  of  the  butter  delight  the  mind.' 


2l6  ■     ^ATAPATHA-BRAHMAiVA. 


Eighth  Adhyaya,     First  Brahma^a. 
The  Iz>a. 

1.  In  the  morning  they  brought  to  ManuMvater 
for  washing,  just  as  now  also  they  (are  wont  to) 
bring  (water)  for  washing  the  hands.  When  he  was 
washing  himself,  a  fish  came  into  his  hands. 

2.  It  spake  to  him  the  word,  '  Rear  me,  I  will 
save  thee!'  '  Wherefrom  wilt  thou  save  me?'  'A 
flood  will  carry  away  all  these  creatures-:  from  that 
I  will  save  thee  !'    '  How  am  I  to  rear  thee.^' 

3.  It  said,  '  As  long  as  we  are  small,  there  is 
great  destruction  for  us  :  fish  devours  fish.  Thou 
wilt  first  keep  me  in  a  jar.  When  I  outgrow 
that,  thou  wilt  dig  a  pit  and  keep  me  in  it.  When  I 
outgrow  that,  thou  wilt  take  me  down  to  the  sea, 
for  then  I  shall  be  beyond  destruction.' 

4.  It  soon  became  a  ^/^  ash  a  (a  large  fish);  for  that 
grows  largest  (of  all  fish)^  Thereupon  it  said,  'In 
such  and  such  a  year  that  flood  will  come.     Thou 


^  For  other  translations  of  this  important  legend  of  the  deluge, 
see  A.Weber,  Ind.  Streifen,  I,  p.  9  (Ind.  Stud.  I,  161  seq.);  :\Iax 
Miiller,  History  of  Ancient  Sanskrit  Literature,  p.  425;  J.  IMuir, 
Original  Sanskrit  Texts,  I,  p.  182.  For  the  later  versions  of  the 
same  legend,  especially  the  one  from  the  Mahabharata  (Vanaparvan 
1 2747-1 2802),  see  Original  Sanskrit  Texts,  I,  p.  196  seq. 

^  According  to  the  scholiast,  'it  will  carry  away  all  these  creatures 
that  live  in  Bharatavarsha  to  some  other  country.' 

•'  .?6'ajvad  dha^//asha  asa,  sa  hi  gyesh/Ziam  vardhate  'thetithi//^ 
sama?«  tad  augha  aganta.  '  Bald  war  er  ein  Grossfisch  (^/^asha), 
denn  er  wuchs  gewaltig,'  Weber.  '  He  became  soon  a  large  fish. 
He  said  to  Manu,  "  When  I  am  full-grown,  in  the  same  year  the 
flood  will  come," '  INIax  jNIiiller.  '  Straightway  he  became  a  large  fish ; 
for  he  waxes  to  the  utmost,'  Muir.  Perhaps  ^//asha  is  here 
intended  for  the  name  of  some  fabulous  horned  fish  (cf.  srihgi, 
jr/ngi).     In  the  Black  Ya^nir-veda  (Taitt.  S.  I,  7,  i;  II,  6,  7)  the 


I    KAA^DA,  8  ADHYAYA,   I   BRAHMAiVA,  6.  21  7 

shalt  then  attend  to  me  (i.e.  to  my  advice) by  preparing 
a  ship^;  and  when  the  flood  has  risen  thou  shalt  enter 
into  the  ship,  and  I  will  save  thee  from  it.' 

5.  After  he  had  reared  it  in  this  way,  he  took  it 
down  to  the  sea.  And  in  the  same  year  which  the 
fish  had  indicated  to  him,  he  attended  to  (the  advice 
of  the  fish)  by  preparing  a  ship ;  and  when  the  flood 
had  risen,  he  entered  into  the  ship.  The  fish  then 
swam  up  to  him,  and  to  its  horn  he  tied  the  rope  of 
the  ship,  and  by  that  means  he^  passed  swiftly  up  to 
yonder  northern  mountain. 

6.  It  then  said,  '  I  have  saved  thee.  Fasten  the 
ship  to  a  tree;  but  let  not  the  water  cut  thee  off", 
whilst    thou    art  on    the   mountain.     As   the  water 

ida.  is  represented  as  a  cow,  produced  by  Mitra  and  Varu^a  (see 
below,  par.  24).  Perhaps  it  was  this  version  and  the  symbolical 
representation  of  the  ii^a  as  meaning  cattle,  which  suggested  the 
notion  of  a  horned  fish,  in  adapting  an  older  legend. 

^  I  adopt  here,  though  not  without  hesitation,  the  interpreta- 
tion proposed  in  the  St.  Petersb.  Diet,  (s.v,  upa-as),  which  the 
separation  of  m  a  m  from  the  verb  favours.  Professor  ]\Iax  Miiller 
translates  :  '  Build  a  ship  then,  and  worship  me.'  Dr.  Muir :  '  Thou 
shalt,  therefore,  construct  a  ship,  and  resort  to  me.'  The  Maha- 
bharata  has  :  'When  standing  on  the  ship,  thou  shalt  look  out  for 
me:  I  shall  be  recognisable  (by  my  being)  furnished  with  a  horn,' 
which,  after  all,  may  furnish  the  correct  explanation  of  our  passage. 

^  Or, 'it,' that  is,  either  the  ship,  or  the  fish.  That  abhi-dudrava, 
the  reading  of  the  Ka;zva  school,  is  the  right  one,  seems  to  follow 
from  the  next  paragraph.  Professor  Weber's  edition  has  ati-du- 
drava,  as  read  by  his  best  MS., 'it  (or  he)  sailed  across  the  mountain.' 
The  reading  of  the  other  MSS.  adhi-dudrava  must  be  a  clerical 
error,  most  likely  for  abhi-dudrava.  Professor  Miiller  translates: 
'  The  fish  carried  him  by  it  over  the  northern  mountain.'  Dr.  Muir : 
'By  this  means  he  passed  over  (or,  he  hastened  to)  this  northern 
mountain.' 

^  Antaj/^/zaitsit,  ?'cut  thee  asunder,'  Max  Miiller;  'wash  thee 
away;'  '  fortspiilt,'  Weber;  'abschneiden,  intercludere,' St.  Petersb. 
Diet.     I  adopt  this  last  meaning,  =  ' leave  thee  stranded.' 


2  I  8  S-ATAPATHA-BRAHMAiVA. 

subsides,  thou  mayest  gradually  descend!'  Ac- 
cordingly he  gradually  descended,  and  hence  that 
(slope)  of  the  northern  mountain  is  called  '  Manu's 
descent  \'  The  flood  then  swept  away  all  these 
creatures,  and  Manu  alone  remained  here. 

7.  Being  desirous  of  offspring,  he  engaged  in 
worshipping  and  austerities.  During  this  time  he 
also  performed  a  paka-sacrifice:  he  offered  up  in  the 
waters  clarified  butter,  sour  milk,  whey,  and  curds. 
Thence  a  woman  was  produced  in  a  year:  becoming 
quite  solid ^  she  rose;  clarified  butter  gathered  in 
her  footprint.     Mitra  and  Varu;2a  met  her. 

8.  They  said  to  her,  '  Who  art  thou?'  '  Manu  s 
daughter,'  she  replied.  '  Say  (thou  art)  ours,'  they 
said.  '  No,'  she  said,  '  I  am  (the  daughter)  of 
him  who  begat  me.'  They  desired  to  have  a  share 
in  her.  She  either  agreed  or  did  not  agree  ^,  but 
passed  by  them.     She  came  to  Manu. 

9.  Manu  said  to  her,  '  Who  art  thou?'  'Thy 
daughter,'  she  replied.  '  How,  illustrious  one,  (art 
thou)    my    daughter  ?'    he     asked.       She     replied, 

^  According  to  the  version  of  the  Mahabharata, '  the  peak  of  the 
Himalaya  to  which  the  ship  was  tied,  was  afterwards  called  nau- 
bandhana,  'the  tying  of  the  ship.'  Professor  Weber  also  draws 
attention  to  Ath.-vedaXIX,  39,  8, where  the  term  navaprabhra;;^- 
jana  or  'gliding  down  of  the  ship'  is  used  in  connection  with  the 
summit  of  the  Himavat. 

^  Pibdamana-iva,  as  taken  by  the  St.  Petersb.  Diet.  The 
meaning  '  dripping  with  fat,  unctuous,'  offered  by  the  commentator, 
was  probably  suggested  to  him  by  what  follows  in  the  text ;  and  by 
the  cow-version  (p.  216,  note  3),  Taitt.  Br.  II,  6,  7,  i. 

^  Or,  as  the  commentator  takes  it, '  she  both  promised  and  did 
not  promise  it;'  that  is  to  say,  she  promised,  inasmuch  as  she 
(I^a)  is  called  maitravaru?n  (belonging  to,  or  the  daughter  of, 
Mitra  or  Varuwa;  see  XIV,  9,  4,  27),  but  refused,  inasmuch  as 
Rlitra  and  Vartwa  have  no  share  in  the  itfa  portions. 


I    KANDA,  8  ADHYAYA,    I   BRAHMAiVA,    1 3.  219 

'  Those  offerings  (of)  clarified  butter,  sour  milk,  whey, 
and  curds,  which  thou  madest  in  the  waters,  with 
them  thou  hast  begotten  me.  I  am  the  blessing 
(benediction)  :  make  use  of  me  at  the  sacrifice !  If 
thou  wilt  make  use  of  me  at  the  sacrifice,  thou  wilt 
become  rich  in  offspring  and  cattle.  Whatever 
blessing  thou  shalt  invoke  through  me,  all  that  shall 
be  granted  to  thee!'  He  accordingly  made  use  of 
her  (as  the  benediction)  in  the  middle  of  the  sacri- 
fice ;  for  what  is  intermediate  between  the  fore- 
offerings  and  the  after-offerings,  is  the  middle  of 
the  sacrifice. 

10.  With  her  he  went  on  worshipping  and  per- 
forming austerities,  wishing  for  offspring.  Through 
her  he  generated  this  race,  which  is  this  race  of 
Manu  ;  and  whatever  blessing  he  invoked  through 
her,  all  that  was  granted  to  him. 

11.  Now  this  (daughter  of  Manu)  is  essentially 
the  same  as  the  I^a;  and  whosoever,  knowing  this, 
performs  with  (the)  I^a\  he  propagates  this  race 
which  Manu  generated ;  and  whatever  blessing  he  in- 
vokes through  it  (or  her),  all  that  is  granted  to  him. 

12.  It  (the  Ida)  consists  of  a  fivefold  cutting; 
for  the  Ida.,  doubtless,  means  cattle,  and  cattle  con- 
sist of  five  parts  ^:  for  this  reason  it  (the  i^^a)  consists 
of  a  fivefold  cutting. 

13.  When  he  (the  Adhvaryu)  has  cut  off  the  i^a 
piece  by  pieced  and  broken  off  the  fore-part  of  the 


'  I</aya  ^arati  has  the  double  meaning  'lives  with  I^a  (the 
woman)'  and  'practices  sacrificial  rites  with  the  i^/a-ceremony.' 

^  See  p.  16,  note  i. 

^  The  technical  expression  used  for  this  fivefold  cutting  of  the 
ida.  is  sam-ava-do,  'to  cut  off  completely  (or  together),'  or, 
according   to   the   St.  Petersb.  Diet.,  '  to  divide    and    collect   the 


2  20  SATAPATHA-BRAITMAiVA. 

cake  (for  the  sacrificer's  portion),  he  puts  it  (the 
latter)  down  (on  the  barhis)  before  the  dhruva- 
spoon.  Having  then  handed  over  the  former  (the 
iiVd)  to  the  Hotri\  he  passes  by  him  towards  the 
south. 

14.  He  anoints  the  Hotrz  here^  (with  clarified 
butter  taken  from  the  ida)  ;  and  with  it  the  Hotr^ 
anoints  his  lips,  with  the  text,  '  Of  thee,  offered  by  the 
lord  of  the  mind,  I  eat  for  sap,  for  out-breathing!' 

15.  He  then  anoints  the  Hotrt  here^;  and  with 
it  the  Hotri  anoints  his  lips,  with  the  text,  '  Of  thee, 
offered  by  the  lord  of  speech,  I  eat  for  strength,  for 
in-breathing!' 

16.  At  that  time,  namely,  Manu  became  appre- 
hensive (thinking), '  This  (part)  of  my  sacrifice — that 
is,  this  i^a  representing  the  domestic  offering — 
is    certainly  the  weakest  :    the   Rakshas    must    not 


pieces.'  The  five  cuttings  of  the  ida  consist  of  the  upastara«a, 
or  underlayer  of  butter  in  the  ia'apatri;  of  two  cuttings  of  each 
of  the  ha  vis  (or  dishes  of  sacrificial  food)  from  their  southern 
and  central  parts  respectively ;  and  of  two  drippings  (or  bastings, 
abhighara/za)  of  butter,  as  in  the  case  of  the  svish/akr/'t  (see  Katy. 
Ill,  4,  6,  and  note  on  I,  7,  3,  20).  According  to  some  authorities, 
the  idX  consists  of  four  cuttings  only  (cf.  Hillebrandt,  Neu-  und 
Vollm.  p.  122). 

^  According  to  Katy.  Ill,  4,  8,  9,  he  does  so  without  quitting 
his  hold  of  the  ida;  and  he  withdraws  the  latter  from  the  Hot/7, 
when  he  anoints  him. 

-  A  gesture  here  indicated  the  two  middle  joints  (or,  according 
to  Harisvamin,  the  intermediate  links)  of  the  Hotrfs  right  fore-finger, 
viz.  first  the  lower  joint,  and  afterwards  (par.  15)  the  upper  joint; 
whereupon  the  Hotri  applies  the  respective  joints  to  his  lips  and 
smears  the  butter  on  them,  cf.  Asv.  -S".  I,  7,  i  ;  Katy.  Ill,  4,  9 ; 
Hillebrandt,  op.  cit.,  p.  124.  In  Sat.  Br.  XII,  2,  4,  5  the  fore-finger 
is  called  annaditama,  or  the  finger  'which  eats  most  food;'  cf. 
Weber,  Prati^Jtasutra,  p.  97. 


I    KANDA,  8  ADHYAYA,   1   BRAHMAiVA,    1 8.  221 

injure  my  sacrifice  at  this  place.'  Accordingly  by 
that  (butter,  taken  from  the  id^,  and  smeared  on 
his  lips)  he  promoted  it  (the  i^a  to  a  safe  place, 
thinking),  '  Before  the  Rakshas  (come) !  before  the 
Rakshas  (come) !'  And  in  like  manner  this  one  also 
thereby  promotes  (the  ida.  to  a  safe  place,  thinking), 
*  Before  the  Rakshas  (come) !  before  the  Rakshas 
(come)!'  And  though  he  does  not  (at  present)  eat 
(the  Ida.)  visibly,  lest  he  should  eat  it  before  it  is 
invoked,  he  nevertheless  promotes  it  (to  a  safe 
place),  when  he  smears  the  (butter)  on  his  lips. 

17.  He  now  cuts  off  piece  by  piece  (the  a  van- 
tar  e^a)  in  (or,  into)  the  Hotrt's  hand.  That  which 
is  cut  up  piece  by  piece  he  thus  makes  visibly  enter  ^ 
the  Hotr^ ;  and  through  that  which  has  entered  (or 
is  cooked  in)  his  own  self,  the  Hotri  invokes  a 
blessing  on  the  sacrificer :  for  this  reason  he  cuts  it 
off  piece  by  piece  in  the  Hot^z's  hand'^. 

18.  He  now  calls ^  (the  i^a)  in  a  low  voice.  At 
that  time,  namely,  Manu  became  apprehensive  (think- 
ing), '  This  (part)  of  my  sacrifice — that  is,  this  i^a 

^  Enam  hotari  jrayati,  literally  '  he  makes  it  enter  into,  remain  in, 
the  Hot;-/.'  The  author,  however,  here,  as  in  I,  6,  4,  7,  mixes  up  the 
verb  sri  with  sra., '  to  cook.'   The  reason  for  this  see  p.  177,  note  4. 

^  This,  according  to  Asv.  St.  I,  7,  3,  and  comm.,  is  effected  in 
the  following  way :  the  Hotn  takes  the  i^a  with  his  joined  hands 
(a%-ali)  and  makes  it  lie  in  his  left  hand;  whereupon  the  Adhvaryu 
cuts  the  (fivefold  cut)  avantare«'a  from  the  i^a  into  the  Hotr/'s 
right  hand,  the  fingers  of  which  point  northwards ;  the  five  cuttings 
apparently  consist  of  the  'underlayer'  of  butter,  two  pieces  cut 
from  the  ida.,  and  drippings  of  butter  on  them.  Cf.  Hillebrandt, 
op.  cit.,  p.  125. 

"  During  the  invocation  of  the  ida.  the  Hotr/  holds  the  butter 
(as  well  as  the  avantarea'a),  and  the  other  priests  (except  the 
Brahman)  and  the  sacrificer  touch  the  i(/a  (or,  according  to  Karka, 
the  Hotn).     Katy.  Ill,  4,  11.  12. 


2  22  S-ATAPATIlA-BRAHMAiVA. 

representing  the  domestic  offerings — is  certainly  the 
weakest :  the  Rakshas  must  not  injure  my  sacrifice 
at  this  place.'  He  accordingly  called  it  to  him  in 
a  low  voice  (thinking),  '  Before  the  Rakshas  (come) ! 
before  the  Rakshas  (come)!'  And  in  like  manner 
this  one  (the  Hotrz)  thereby  calls  it  (thinking), 
*  Before  the  Rakshas  (come) !  before  the  Rakshas 
(come)!' 

19.  He  calls  thus  (in  a  low  voice) \  '  Hither  is 
called  the  Rathantara  (chant),  together  with  the 
earth :  may  the  Rathantara,  together  with  the  earth, 
call  me^i  Hither  is  called  the  Vamadevya  (chant), 
together  with  the  atmosphere:  may  the  Vamadevya, 
together  with  the  atmosphere,  call  me!  Hither  is 
called  the  Brz'hat  (chant),  together  with  the  sky : 
may  the  Br/hat,  together  with  the  sky,  call  me!' 
In  thus  calling  her  (the  Id^)  to  him,  he  calls  to  him 
both  these  (three)  worlds  and  those  chants^. 

20.  '  Hither  are  called  the  cows'*,  together  with  the 

^  There  are  considerable  differences  between  the  text  of  the 
Hotr/'s  call  to  the  i^a  as  here  given  and  that  given  in  Asv.  .S".  I,  7,  7. 
The  text  of  the  Black  Ya^ur-veda  (Taitt.  Br.  Ill,  5,  8 ;  Taitt.  S. 
II,  6,  7  ;  I,  7,  i),  on  the  other  hand,  only  differs  from  ours  in  one 
or  two  points.  According  to  Asv.  S.  I,  5,  28,  the  calls  are  to  be 
uttered  in  the  highest  pitch  (cf.  Hillebrandt,  Neu-  und  Vollmonds- 
opfer,  p.  126,  note). 

^  Viz.  the  Hotn',  as  the  representative  of  the  officiating  priests. 
Schol. 

^  On  the  rathantara  and  br/hat  samans,  see  p.  196,  note  2. 
The  vamadevya  saman  is  Sama-veda  II,  32-34 :  kayii  naj  ^itra 
a  bhuvad  uli  sadavr/'dha//  sakha, '  with  what  favour  will  he  assist 
us,  the  wonderful,  ever-gladdening,  friend,'  &c.  Cf.  Haug,  Ait. 
Br.  II,  246. 

*  For  upahfita  gava^,  the  Taitt.  reads  upahfita  dhenu//, 
'  called  hither  is  the  cow.'  Ajval.  ^r.  has  upahiita  gava//  sahai'ira^ — 
upahuia  dhenu-^  sahar/shabha.  Here  and  after  the  succeeding 
calls  we  have  apparently  to  supply  the  inverse  formulas,  '  May 


I    KANDA,  8  ADHYAYA,   I  BRAHMAiVA,   24.  223 

bull!' — the  Ida.,  assuredly,  means  cattle  :  hence  it  is 
her  he  thereby  calls  in  an  indirect  (mystic)  way; 
(and  in  saying),  'together  with  the  bull/  he  calls  her 
together  with  her  mate. 

21.  'Hither  is  called  (Ida)  by  that  (sacrifice)  which 
is  performed  by  the  seven  Hot;Vs!' — he  thereby 
calls  her  by  the  Soma-sacrilice  performed  by  the 
seven  Hotrzs^. 

22.  'Hither  is  called  Ida.,  the  conquering!' — he 
thereby  calls  her  directly.  '  Conquering '  he  says, 
because  she  overcomes  evil,  and  for  that  reason  he 
calls  her  '  the  conquering.' 

2^.  '  Hither  is  called  the  friend,  the  food-!' — the 
friend,  the  food,  doubtless,  means  breath  :  hence 
he  thereby  calls  hither  the  breath.  '  Hither  is  called 
the  Hek=^!' — he  thereby  calls  hither  the  body  (of 
i^a),  he  thereby  calls  hither  the  entire  (i^^a). 

24.  He  now  intones  (in  a  loud  voice):  'Ida.  is 
called  hither  !  Hither  (thither)  Is  called  Idsi  I  May 
Ida.  also  call  us  to  her!'     In  saying,  '  Ida.  is  called 

the  cows  together  with  the  bull  call  us,'  &c,,  as  in  Taitt.  Br.,  they 
being  likewise  omitted  in  Taitt.  S.  II,  6,  7. 

^  The  seven  Hotrzs  comprise  the  Ho tr 2' with  his  assistants,  the 
Maitravaruwa  (or  Pra^astri),  and  AM/^avaka ;  and  the  chief  assistants 
of  the  Brahman,  viz.  the  Brahmawa/^'/^/^a/^^sin,  Agnidhra,  Potr/',  and 
Nesh/r/.  The  Gravastut,  another  assistant  of  the  Hotr/,  is  often 
added  as  eighth  Hotrz.  Cf.  Haug,  Ait.  Br.  II,  p.  147.  Instead  of 
upahuta  saptahotrainour  text,  the  Kawva  text  and  the  Black 
Ya^ur-veda  read  upahuta>%  saptahotra/^,  'called  hither  are  the 
seven  Hotrzships ; '  Axval. -Sr.  upahuta  divya  sapta  hotSra-^, 
'  called  hither  are  the  seven  divine  Hotns.' 

2  Bhaksha,  'the  eating,  enjoying;'  perhaps  the  author  here 
takes  it  in  the  sense  of  '  feeder,'  in  that  of  '  eater,  quaffer ;'  Sayawa, 
on  Taitt.  S.  II,  6,  7,  3,  takes  it  as  Soma-drink  (somapitha). 

'  Apparently,  like  hikka  (verb  hikk),  imitative  of  the  internal 
sound  of  the  hiccough.  The  Ka«va  MS.  has  harik  instead;  and 
the  Black  Ya^us  ho,  which  it  identifies  with  the  self  (at man). 


2  24  SATAPATHA-BRAHMAiVA. 

hither,'  he,  in  a  direct  way,  calls  her,  who  is  thereby 
called  hither,  as  being  what  she  really  was  :  a  cow, 
assuredly,  she  was,  and  a  cow  is  four-footed  ;  and 
therefore  he  calls  her  four  times  \ 

25.  But  in  calling  her  four  times,  he  calls  her 
in  different  ways,  in  order  to  avoid  repetition  (of 
sacrificial  performance);  for,  if  he  were  to  call,  'Irt'a 
is  called  hither!  Ida.  is  called  hither!'  or  'Hither 
is  called  I^a!  hither  is  called  Id^V  he  would  indeed 
commit  the  (fault  of)  repetition.  By  saying, 'I^a  is 
called    hither!'   he   calls   her   hitherwards ;    and   by 

*  Hither  (or  thither,  lit.  called  to  somebody)  is  called 
lda.\'  he  calls  her  thitherwards.  By  saying,  'May 
Ida.  also  call  us  to  her,'  he  does  not  omit  himself, 
and,  besides,  it  (the  formula)  is  changed.  By  (the 
second),  'Ida.  is  called  hither!'  he  again  calls  her 
hitherwards  ;  so  that  he  thereby  (and  by  the  second, 

*  Hither  is  called  Ida.,'  again)  calls  her  hitherwards 
and  thitherwards. 

26.  '  Manu's  daughter,  the  butter-pathed  (ghr/ta- 
padi);' — Manu,  indeed,  begat  her  of  old:  for  this 
reason  he  says,  '  Manu's  daughter.'  '  The  butter- 
pathed'  he  says,  because  butter  gathered  in  her  foot- 
print :  therefore  he  calls  her  '  butter-pathed.' 

27.  And  further, '  She  who  belongs  to  Mitra  and 
Varuna.;'  —  this  '  Maitravaru;/a  nature'  (is  hers), 
because  she  met  Mitra  and  Varu;^a  -. — '  She,  the 
god-fashioned  one,  is  called  hither  as  the  Brahman^;' 

^  After  '  May  I  da.  also  call  us  to  her,'  he  repeats  'Ida.  is  called 
hither!  Called  hither  (thither)  is  I^^a!' 

^  See  I,  8,  I,  7-8,  with  note  3. 

^  Brahma  devakr/topahfita  ;  the  Black  Ya^r-veda  and  Ajval.  Sr. 
read  'brahma  devakr/tam  upaliutam.'  Cf.  Taitt.  S.  I;  7,  i,  5, 
brahma  vai  devanam  br/'haspati/;. 


I  KANDA,   8  ADHYAYA,  I  BRAHMAiVA,  29.    225 

for  she,  the  god-fashioned  one,  is  indeed  called  hither 
as  their  Brahman. — '  Hither  are  called  the  divine 
Adhvaryus,  called  hither  the  human!' — he  thereby 
calls  both  the  divine  Adhvaryus  and  those  that 
are  human:  the  divine  Adhvaryus  indeed  are  the 
calves^  (vatsa//),  and  what  others  there  are,  are 
the  human  ones. 

2S.  * — They  who  are  to  prosper  this  sacrifice, 
they  who  are  to  prosper  the  lord  of  sacrifice.'  Those 
Brahma;2as,  who  have  studied  and  teach  the  Veda, 
assuredly  prosper  the  sacrifice,  since  they  spread 
(perform)  and  produce  it :  these  he  thereby  pro- 
pitiates. And  the  calves  also  assuredly  make  the 
lord  of  sacrifice  prosper ;  for  the  lord  of  sacrifice 
who  possesses  abundance  of  them,  does  indeed  pros- 
per; for  this  reason  he  says, 'They  who  are  to  prosper 
the  lord  of  sacrifice.' 

29.  '  Hither  are  called  the  primeval,  law-abiding, 
divine  (fem.)  heaven  and  earth,  whose  sons  are 
gods.'  He  thereby  calls  to  him  those  two,  heaven 
and  earth,  within  which  all  this  (universe)  is  em- 
braced.— 'Hither  is  called  this  sacrificer:'  thereby 
he  calls  the  sacrificer  to  him.  Why  he  does  not 
mention  his  name  on  this  occasion,  is  that  this  is  a 
mysterious  benediction  on  the  i^a.  Were  he,  on 
the  contrary,  to  mention  the  name,  he  would  do 
what  is  human,  and  the  human  certainly  is  inaus- 
picious at  the  sacrifice  :   hence  he  does  not  mention 


^  ?  The  commentator  remarks :  '  He  says,  The  divine  Adhvaryus 
assuredly  are  the  calves,'  because,  in  his  opinion,  the  sannayya 
constitutes  the  sacrificial  food  which  contains  the  Adhvaryus  (havis — 
adhvaryuvat).  In  I,  i,  2,  17  we  met  with  the  A^vins  as  the  two 
divine  Adhvaryus. 

[12]  Q 


2  26  ^ATAPATHA-BRAHMAiVA. 

the  name,  lest  he  should  do  what  is  inauspicious  at 
the  sacrifice  ^ 

30.  '  Hither  (he  is)  called  for  future  worship  of 
the  gods;'  he  thereby  in  a  mysterious  manner 
invokes  the  blessing  of  life  on  this  (sacrificer) ;  for 
as  he  sacrificed  heretofore,  so,  while  living,  he  will 
sacrifice  hereafter. 

3 1 .  Moreover,  he  thereby  in  a  mysterious  manner 
invokes  the  blessing  of  offspring  for  him  ;  for  who- 
soever has  offspring, — while  he,  on  his  part,  goes  to 
yonder  world,  his  offspring  sacrifice  in  this  world  : 
hence  future  worship  of  the  gods  means  offspring. 

2,2.  Moreover,  he  thereby  in  a  mysterious  manner 
invokes  the  blessing  of  cattle  for  him;  for  whosoever 
has  cattle,  will  sacrifice  hereafter,  as  he  has  sacrificed 
heretofore. 

2,2'  'Hither  (he  is)  called  for  more  abundant  havis- 
offering ;'  he  thereby  in  a  mysterious  manner  invokes 
the  blessing  of  life  on  him ;  for  as  he  has  sacrificed 
heretofore,  so  while  living  will  he  hereafter  again 
and  again  make  offerings. 

34.  Moreover,  he  thereby  in  a  mysterious  manner 
invokes  the  blessing  of  offspring  for  this  (sacrificer) ; 
for  whosoever  possesses  offspring, — though  he,  of 
his  own  self,  be  one  only,  yet  that  offering  is  made 
tenfold  by  his  offspring:  hence  offspring  means  more 
abundant  offerinsf. 

35.  Moreover,  he  thereby  in  a  mysterious  manner 
invokes  the  blessing  of  cattle  for  him ;  for  whoso- 
ever possesses  cattle,  will  make  offering  again  and 
again,  as  he  has  sacrificed  heretofore. 

36.  This  then  is  the  benediction  (implied  in  these 
formulas),  '  May  I  live,  may  I  have  offspring,  may 

^  With  this  and  the  following  paragraphs  cf.  I,  9,  i,  12  seq. 


I    KAA^DA,  8  ADHYAYA,   I   BRAHMAiVA,  39.  227 

I  obtain  prosperity!'  Now  in  praying  for  the 
blessing  of  cattle,  he  prays  for  prosperity ;  for  cattle 
means  prosperity  :  hence  through  these  two  benedic- 
tions everything  is  obtained ;  and  therefore  these 
two  benedictions  are  here  pronounced. 

37.  [He  continues  to  call],  '  Hither  (he  is)  called 
to  this  (sacrifice,  for  the  prayer^),  "May  the  gods 
graciously  accept  this  my  offering  (havis)!'"  he 
thereby  invokes  complete  success  on  the  sacrifice ; 
for  what  offering  the  gods  graciously  accept,  by  that 
one  gains  great  things:  for  this  reason  he  says,  'may 
they  graciously  accept  ^' 

38.  They  (the  priests  and  sacrificer)  eat  it  (the 
Ida.),  and  do  not  offer  it  up  in  the  fire  ;  for  assuredly 
the  ida.  means  cattle  :  hence  they  do  not  offer  it 
in  the  fire,  lest  they  should  throw  the  cattle  into 
the  fire. 

39.  In  the  vital  airs  rather  it  is  offered,  partly 
in  the  Hotrz,  partly  in  the  Sacrificer,  partly  in  the 
Adhvaryu.  Now,  when  he  has  broken  off  the  fore- 
part of  the  (Agni)  cake,  he  places  it  before  the 
dhruva-spoon.  But  the  dhruva  represents  the 
sacrificer :  hence  this  will  be  eaten  by  the  sacrificer. 
And  if  he  does  not  now  visibly  eat  it,  lest  he  should 
eat  before  the  sacrifice  is  completed,  it  nevertheless 
is   now  (symbolically)  eaten  by  him.     All  of  them 


^  See  Sayawa's  comm.  on  Taitt.  S.  II,  6,  7,  6. 

^  Before  this  formula  the  Black  Ya^iir-veda  inserts, '  Called  (he 
is)  to  the  heavenly  abode ! '  and  after  it  as  the  final  formula,  '  All 
that  is  dear  to  him  (the  sacrificer)  is  called !  Called  (he  is)  of  (?by) 
everything  dear  that  is  called!'  Taitt.  Br.  Ill,  5,  9,  3.  For  the 
modifications  of  the  concluding  mantras  in  the  case  of  the  ida, 
being  invoked  for  the  mistress  of  the  house  [SsLt.  Br.  I,  9,  2,  5),  see 
Taitt.  Br.  Ill,  5,  13. 

Q    2 


2  28  ^ATAPATHA-BRAHMATS'A. 

eat  (of  the  i^a):  'May  it  be  offered  for  me  in  all!' 
thus  (he  thinks).  Five  eat  of  it, — the  ids.  indeed 
means  cattle,  and  cattle  are  fivefold :  hence  five 
eat  of  it. 

40.  Now  when  he  (the  Hotri)  intones  (in  a  loud 
voice) \  he  (the  Adhvaryu)  divides  the  (Agni)  cake 
into  four  parts,  and  lays  it  on  the  barhis  (the  sacri- 
ficial grass  covering-  the  altar).  Here  it  lies  in  place 
of  the  fathers ;  for  there  are  four  intermediate 
quarters,  and  the  intermediate  quarters  represent 
the  fathers  :  for  this  reason  he  divides  the  cake  into 
four  parts,  and  lays  it  on  the  barhis  -. 

^  Viz.  'I(/a  is  called  hither!'  see  par.  24.  According  to  Katy. 
Ill,  4,  12,  all  (the  other  priests  and  the  sacrificer,  probably  with 
the  exception  of  the  Brahman)  touch  the  \da.  (or,  according  to 
Karka,  they  touch  the  Hot;-/  who  holds  the  i^a)  whilst  the  invoca- 
tion of  the  Ida.  takes  place.  The  quartering  of  the  cake,  according 
to  ib.  13,  is  done  with  the  text,  'Make  swell,  O  ruddy  one!  milk 
me  life;  milk  me  offspring;  milk  me  catde;  milk  me  brahmahood; 
milk  me  kshatriyahood ;  milk  me  people  !  Fatten  through  the  pro- 
geny, through  the  catde  of  him  who  hates  us,  whom  we  hate!' 

^  According  to  Katy.  Ill,  4,  14,  the  Adhvaryu  puts  the  four 
parts  on  the  barhis  and  assigns  one  to  each  priest.  But  according 
to  the  commentary  and  to  other  Sutras,  it  is  the  sacrificer  who 
allocates  the  portions  by  laying  them  down  so  as  to  correspond 
with  the  four  intermediate  regions,  commencing  in  the  south-east 
(or  Agni's)  region,  and  saying,  'This  for  the  Brahman,' '  This  for  the 
Hotr/,' '  This  for  the  Adhvaryu,' '  This  for  the  Agnidh.'  The  sacri- 
ficer then  shifts  his  Brahmanical  cord  from  the  right  to  the  left 
shoulder,  and  while  touching  the  four  portions,  and  looking  towards 
the  south  (the  region  of  the  fathers),  murmurs  (Vag.  S.  II,  31),'  Here, 
O  fathers,  regale  yourselves !  Like  bulls  come  hither  (avnshaya- 
dhvam)  each  to  his  own  share ! '  He  then  quits  his  hold  of  the 
portions,  and  murmurs, '  The  fathers  have  regaled  themselves  :  like 
bulls  they  came  each  to  his  own  share!'  See  6'at.  Br.II,  4,2,  20  seq.; 
¥%>-.  S.  p.  57.  [The  Kawva  text  of  the  Brahmaz/a  does  not  mention 
the  formulas  here  any  more  than  does  our  author.]  He  then  shifts 
the  cord  back  on  his  left  shoulder,  touches  water,  and  hands  the 
portions  to  the  priests  for  them  to  eat.     Katy.  Ill,  4,  16-iS. 


J; 


I    KAiVDA,  8  ADHYAYA,   I   BRAHMAiVA,  43.  2  29 

4 1 .  And  when  he  recites, '  H  ither  are  called  heaven 
and  earth,' he  hands   it  (the  sha^avatta^)  to  the 

A  A 

Agnidhra.  The  Agnidhra  eats  (the  two  pieces), 
with  the  respective  texts  (Va^.  S.  II,  lo-i  i), '  Hither 
is  called  mother  Earth ;  may  mother  Earth  call  me 
to  her!  Agni  (am  I)  by  virtue  of  my  Agnidhraship. 
Hail!'  'Hither  is  called  father  Heaven;  may  father 
Heaven  call  me  to  him !     Agni  (am  I)  by  virtue  of 

A  A 

my  Agnidhraship.  Hail!'  He,  the  Agnidhra,  truly 
is  the  representative  of  heaven  and  earth,  and  there- 
fore he  eats  (the  shart'avatta)  in  this  manner. 

42.  And  when  (the  Hotr/)  pronounces  the  bene- 
diction^, then  (the  sacrificer)  mutters  (Vaf.  S.  II,  lo  a), 
'May  Indra  bestow  on  me  that  power  of  his !  may 
abundant  riches  accrue  to  us  !  may  there  be  blessings 
for  us !  may  there  be  true  blessings  for  us ! '  For 
indeed  this  is  a  receiving  of  blessings  :  hence  what 
blessings  the  priests  on  this  occasion  invoke  on  him, 
those  he  thereby  receives  and  makes  his  own. 

43.  [On  the  conclusion  of  the  invocation  and  the 
eating  ^]  they  cleanse  themselves  (with  water  poured) 

^  Katy.  Sr.  Ill,  4,  19.  There  is  some  uncertainty  as  to  the 
particular  time  when  the  Adhvaryu  cuts  the  sha^avatta;  cf. 
Hillebrandt,  p.  123.  Mahidhara  on  Va^.  S.  II,  10  remarks:  When 
the  Hotrt  pronounces  the  call  to  heaven  and  earth,  then  he  (the 
Adhvaryu),  having  put  one  piece  of  each  of  the  two  cakes  in 
(the  two  bowls  of)  the  Sha<5^avatta  (vessel),  gives  it  to  the  Agnidh  ; 
and  the  latter  eats  it  with  the  formulas  '  Hither  is  called  (the  mother 
Earth),'  &c.  The  '  six  cuttings'  of  the  Sha^avatta  consist  of  a  piece 
of  the  Agni  cake  with  an  '  underlayer '  and  a  dripping  of  butter  for 
each  of  the  two  bowls  of  the  Sha</avatta  dish. 

^  That  is,  the  formula  'Hither  is  called  the  sacrificer,'  see  par.  29. 

^  The  priests  eat  first  their  quarter  of  the  cake  and  then,  with  the 
sacrificer,  their  share  of  the  idL  The  Hotr/  eats  also  the  avan- 
izreda,  with  the  text  (Ajv.  6".  I,  7,  8),  'O  Id^,  accept  graciously  our 
share ! '  &c. 


230  DATAPATH  A-BR  AH  MAiVA. 

through  the  two  strainers  (pavitra,  '  purifier').  For 
they  have  now  performed  the  \d?i,  which  represents 
the  domestic  offerings;  and  thinking,  'Purified  by 
the  purifiers  we  will  now  perform  what  part  of  the 
sacrifice  remains  still  unaccomplished,'  they  cleanse 
themselves  with  the  strainers. 

44.  He  (the  Adhvaryu)  then  throws  the  two 
strainers  on  the  prastara  ^  The  prastara,  doubtless, 
represents  the  sacrificer,  and  the  two  strainers  the 
out-breathing  and  in-breathing :  hence  he  thereby 
invokes  out-breathing  and  in-breathing  on  the  sacri- 
ficer ;  and  for  this  reason  he  throws  the  strainers  on 
the  prastara. 

Second  BRAiiMAiVA. 
The  After-Offerings  (Anuyagas). 

1.  They  now  remove  two  burning  samidhs  (from 
the  Ahavaniya  fire).  That  fire,  indeed,  is  now  worn 
out,  (and  therefore  useless)  for  the  after-offerings, 
since  it  has  been  carrying  the  sacrifice  to  the  gods  : 
'  Let  us  perform  the  after-offerings  in  such  (fire)  as 
is  not  out-worn  V  thus  they  think,  and  for  this  reason 
they  remove  those  two  burning  samidhs  (from  the 
fire). 

2.  Thereupon  they  again  move  them  close  (to  the 
fire).  Thereby  they  cause  the  fire  to  increase  again 
and  to  be  no  longer  out-worn  :  '  Let  us  perform 
what  part  of  the  sacrifice  remains  still  unaccom- 
plished in  such  (fire)  as  is  not  out-worn!'  so  think 
they,  and  for  this  reason  they  again  move  them 
close  (to  the  fire). 

A 

3.  He  (the  Agnidhra)  then  puts  on  the  kindling- 
^  See  I,  3,  2,  5  seq.    The  Kawva  text  omits  this  paragraph. 


I    KANDA,  8  ADHYAYA,   2   BRAHMAiVA,  5.  23I 

Stick  (which  was  reserved  at  the  time  of  kindling)  i. 
He  thereby  kindles  that  (fire):  '  Let  us  perform  in  the 
well-kindled  (fire)  what  part  of  the  sacrifice  remains 
unaccomplished ! '  thus  he  thinks,  and  for  this  reason 
he  puts  on  the  samidh, 

4.  The  Hotri  consecrates  it  (the  kindling-stick), 
with  the  formula  (Va^.  S.  II,  14a),  'This,  O  Agni, 
is  thy  kindler;  mayest  thou  grow  and  increase  by 
it ;  and  may  we  also  grow  and  increase  !'  for  even  as 
before  he  recited  over  the  fire  when  it  was  being 
kindled,  so  also  now  he  recites.  This  is  the  Hotri's 
duty ;  but  the  sacrificer  himself  may  pronounce  the 
consecratory  formula,  if  he  think  that  the  Hotrz  does 
not  know  it  ^. 

A 

5.  He  (the  Agnidhra)  then  sweeps  (the  fire)  to- 
gether. He  thereby  harnesses  it :  '  Thus  harnessed, 
may  it  convey  (to  the  gods)  what  part  of  the  sacrifice 
still  remains  unaccomplished!'  thus  he  thinks,  and 
for  this  reason  he  sweeps  it  together.     He  sweeps 

^  See  I,  4,  I,  38.  The  Adhvaryu  takes  the  fresh  stick  (samidh), 
asks  the  permission  of  the  Brahman  to  step  forward  for  the  after- 
offerings  ;  and  orders  the  Agnidhra  to  put  the  stick  on,  and  trim, 
the  fire.  Whilst  the  Brahman  mutters  his  formula  (Va^.  S.  II, 
12-13),  'This  thy  sacrifice,  O  divine  Savitr/,  they  proclaimed  to 
Br/haspati,  the  Brahman,'  &c.  (see  1,7,  4,  21),  the  Agnidhra  executes 
the  Adhvaryu's  orders.    Katy.  Ill,  5,  i ;  II,  2,  21. 

-  That  is  to  say  (as  would  appear),  if  the  Hotr/  follows  a  school 
which  does  not  recognise  this  particular  ceremony  as  belonging  to 
theHotn's  ritual.  Thus  the  A^val.  Sr.  makes  no  mention  of  it,  and 
hence  a  Hotri  belonging  to  the  -S'akala  or  Bashkala  ^akhas 
would  not  undertake  the  recitation  of  this  consecratory  formula. 
The  6'ahkhay.  St.,  on  the  other  hand,  does  prescribe  it  (cf. 
Hillebrandt,  Neu-  undVoUm.  p.  135,  note  4),  and  a  Hot/-/  of  the 
Kaushitaki-^akha  would  accordingly  claim  it  as  his  privilege  or 
duty  to  consecrate  the  samidh.  For  a  somewhat  different  view, 
cf.  Weber,  Ind.  Stud.  X,  1553  V,  408. 


232  S-ATAPATII  A-BRAHMAA^A. 

once  (with  the  band  of  the  fire-wood  along  each 
of  the  three  enclosing-sticks);  for  thrice  each  time 
they  swept  for  the  gods  on  the  former  occasion ' : 
'  Lest  we  should  do  it  in  the  same  way  as  for  the 
gods;'  thus  he  thinks,  and  accordingly  he  sweeps 
once  each  time  in  order  to  avoid  repetition  (of  sacri- 
ficial performance).  Repetition  he  would  undoubtedly 
commit,  if  he  were  to  sweep  thrice  the  first  time  and 
thrice  the  second  :  for  this  reason  he  sweeps  once 
(along  each  stick). 

6.  He  sweeps  (each  time),  with  the  formula  (Va^. 
S.  11,14  b),  'O  Agni,  food-gainer,  I  cleanse  thee, 
the  food-gainer,  who  hast  hastened  to  the  food  !'  On 
the  former  occasion  he  said,  '  thee  who  art  about 
to  hasten  (to  the  food),'  for  on  that  occasion  he  was 
indeed  about  to  hasten  thither;  now,  however,  he 
says,  'who  hast  hastened  (to  the  food),'  for  now  he 
has  indeed  hastened  thither :  for  this  reason  he  says 
'  thee  who  hast  hastened.' 

7.  He  now  makes  the  after-offerings.  Whatever 
gods  he  invokes  by  means  of  this  sacrifice,  and  for 
whichever  of  them  this  sacrifice  is  performed,  to  all 
offering  has  now  been  made ;  and  to  all  those  to 
whom  offering  has  been  made,  he  now,  after  that, 
offers  once  more  :  hence  the  name  'after-offerings.' 

8.  Now  this  is  why  he  makes  the  after-offerings. 
The  after-offerings  assuredly  are  the  metres  ^,  and 
the  metres  are  the  cattle  of  the  eods  :  hence  as 
cattle,  when  harnessed,  here  convey  (burdens)  for 
men,  so  in  like  manner  the  metres,  being  harnessed, 

^  See  1,4,4,  14-  While,  on  the  former  occasion,  the  Agnidhra 
in  sweeping  moved  round  the  fire,  on  the  present  occasion  he 
remains  standing  on  the  north  side  of  it.    Katy.  Ill,  5,  4. 

""  See  I,  3,  2,  8,  9. 


I    KAA^DA,  8  ADHYAYA,   2   BRAHMAiVA,   12.  2T,;^ 

convey  the  sacrifice  to  the  gods.  Now  the  occasion 
on  which  the  metres  gratified  the  gods,  and  for 
which  the  gods,  in  their  turn,  then  gratified  the 
metres,  was  when  before  this  the  metres,  on  being 
harnessed,  conveyed  the  sacrifice  to  the  gods  and 
thereby  gratified  them. 

9-  And  this  again  is  why  he  makes  the  after- 
offerings.  The  after-offerings  are  the  metres  :  hence 
he  thereby  gratifies  the  metres,  and  for  this  reason 
also  he  makes  the  after- offerings.  By  whatever 
team,  therefore,  he  has  himself  drawn,  that  (team) 
he  would  thereby  unyoke,  saying,  '  Give  it  to  drink, 
feed  it  well!'  and  thus  his  team  is  propitiated. 

10.  In  the  first  place  he  makes  offering  to  the 
Barhis  (sacrificial -grass  covering).  Though  the 
smallest  metre,  the  gayatri  is  yoked  first  of  the 
metres  ^ ;  and  this  on  account  of  its  strength,  since, 
having  become  a  falcon,  it  carried  off  the  Soma  from 
heaven  ^.  They  consider  it  unseemly,  however,  that 
the  gayatri,  being  the  smallest  metre,  should  be 
yoked  first  of  the  metres ;  and  the  gods  accordingly 
arranged  the  metres  here,  at  the  after-offerings,  so 
as  it  ought  to  be, '  lest  there  should  be  a  confusion.' 

11.  In  the  first  place,  then,  he  offers  to  the 
Barhis.  The  Barhis  indeed  is  this  world;  the 
Barhis  is  the  plants :  hence  he  thereby  bestows 
plants  on  this  world,  and  these  plants  are  firmly 
rooted  in  this  world.  Now  this  entire  universe 
(^agat)  is  contained  in  this  (metre),  and  therefore 
the  latter  is  (called)  ^agati ;  this  is  why  they  have 
placed  the  ^agati  metre  first. 

12.  In  the  second  place  he  offers  to  Narai"a;;2sa. 

^  See,  for  instance,  I,  3,  4,  6. 
^  For  this  myth,  see  I,  7,  i,  i. 


2  34  .SATAPATIIA-BRAHMAiVA. 


Now,  Nara^awsa  is  the  air.  Man  (nara),  namely, 
means  (human)  being ;  and  these  same  beings  move 
about  in  the  air  speaking  aloud.  And  when  he 
(man)  speaks,  they  say  'he  chants  (sslms);'  and 
therefore  Nara^awsa  is  the  air^  But  the  trish/ubh 
also  is  the  air  2,  and  for  this  reason  they  have  placed 
the  trish/ubh  second. 

13.  Then  Agni  is  the  last  (to  whom  offering  is 
made).  Agni  assuredly  is  the  gayatri;  and  there- 
fore they  placed  the  gayatri  last.  In  this  way  they 
established  the  metres  in  complete  and  proper  order  ; 
and  hence  no  confusion  here  takes  place. 

14.  The  Adhvaryu^  says  (to  the  Hotrz),  'Pro- 
nounce the  offering-prayer  (ya^ya)  to  the  gods!' 
and  the  Hotrz  (begins  his  prayer)  at  all  (the  three 
offerings)  with '  The  divine  .  .  .  .'  For  the  metres  as- 
suredly are  the  gods  of  the  gods,  since  they  are 
their  cattle,  and  cattle  means  a  home,  and  a  home 
is  a  safe  resting-place.  The  after-offerings,  doubtless, 
are  the  metres  :  therefore  the  Adhvaryu  says,  '  Pro- 
nounce the  offering-prayer  to  the  gods!'  and  at  all 
of  them  the  Hotr/  becjins  with  '  The  divine  ..."*.' 


^  That  is,  because  man  (nara)  speaks,  chants  (iamsati)  in  it. 

2  Either  because  both  are  in  the  middle  (viz.  the  trish/ubh  of  the 
three  chief  metres,  and  the  air  between  heaven  and  earth),  or  because 
they  consist  of  eleven  parts  (viz.  the  trish/ubh  of  eleven  syllables, 
and  the  air  having  ten  directions,  5'at.  Br.  VI,  2,  2,  34 ;  VIII,  4, 
2,  13,  with  itself  as  the  eleventh),  or  because  they  are  both  con- 
nected with  Rudra.    Comm. 

^  As  on  previous  occasions,  the  Adhvaryu  first  calls  on  the 
Agnidhra,  'Bid  (Agni)  hear  (o  .yravaya)!'  and  the  latter  responds 
by  '  Yea,  may  (he)  hear  (astu  jrausha/)!'  This  is  repeated  before 
each  of  the  two  other  after-offerings.    See  I,  5,  2,  16. 

'  The  drift  of  the  argument  of  this  paragraph  is  not  quite  clear  to 
me.  The  after-offerings  have  for  their  deities  the  metres,  and  hence 
the  latter  are  apparently  called  the  deities  of  the  deities,  that  is,  of  the 


I    KAiVDA,   8  ADHYAYA,  2   BRAHMAiVA,   1 6.  235 

1 5.  ['The  divine  Barhis  (or  Narai"awsa)  may  accept 
(the  offering)]  for  abundant  obtainment  of  abundant 
gift!  [Vausha/!]'  For  a  deity  only  the  vasha^'-call 
is  pronounced,  to  a  deity  only  offering  is  made ; 
but  here  at  the  after-offerings  there  is  no  (proper) 
deity  ^  When  he  says  *  The  divine  Barhis,'  in  this 
there  is  neither  Agni,  nor  Indra,  nor  Soma;  when 
he  says  '  The  divine  Narasamsa,'  neither  is  there 
in  this  anything  whatever  (of  the  nature  of  a  god); 
and  what  Agni  there  is  (in  the  third  offering-prayer), 
he  indeed  is  virtually  the  gayatri, 

16.  The  reason,  then,  why  he  offers  with  the 
formula  '  for  abundant  obtainment  of  abundant  gift  ^,' 

recipients  of  the  offerings.  The  difference  between  the  fore-offer- 
ings and  after-offerings  in  regard  to  the  offering-formula  hes  in  this, 
that  at  the  first  fore-offering  the  Adhvaryu,  in  calling  on  the  Hotrz', 
names  the  particular  object  of  the  offering,  viz. '  Pronounce  the  offer- 
ing-prayer to  the  samidhs!'  while  for  the  remaining  praya^as  he 
merely  calls  '  Pronounce  the  offering-prayer  !'  and  the  Hotri  begins 
all  his  prayers  (after  the  introductory  agur-formula)  with  the  name 
of  the  respective  recipient  of  the  oblation.  At  the  after-offering,  on 
the  other  hand,  the  Adhvaryu  calls  each  time,  '  Pronounce  the 
offering-prayer  to  the  gods'  (or,  according  to  Katy.  Ill,  5,  8, 
optionally  without  '  to  the  gods,'  the  second  and  third  times),  and 
the  Hotr/'s  prayers  begin  with  '  The  divine  (Barhis,  or  Narajawzsa, 
or  Agni  Svish/ak;7t).  .  .  .'     See  I,  5,  3,  8  seq. 

^  Agni  Svish/akr/t,  the  recipient  of  the  third  after-offering,  is,  as 
we  saw,  regarded  as  representing  the  gayatri  metre. 

^  Vasuvane  vasudheyasya  (vetu);  perhaps  better,  as  Sayawa, 
on  Taitt.  S.  II,  6,  9,  takes  it,  'May  he  partake  of  the  gift  of  wealth 
for  the  (sacrificer's)  obtainment  of  wealth.'  'For  the  wealth- 
desirer  of  w-ealth-gift'  =  'for  the  desirer  of  wealth -possession,' 
St.  Petersb.  Diet.  Our  author  apparently  takes  it  in  the  sense  of 
*  for  the  obtainer  of  wealth  and  for  the  receiver  of  wealth ;'  and 
Mahidhara  (Va^.  S.  XXII,  48;  XXVIII,  12)  interprets  it  'for  the 
giving  (or  obtainment)  of  wealth  and  for  the  depositing  of  treasure 
(i.  e.  for  burying  a  treasure  in  the  sacrificer's  house!)'  Harisvamin 
takes  vasuvane  as  vocative;  but  the  accent  is  against  his  view. 


236  .SATAPATHA-BRAHMAiVA. 

is  that  Agni  is  the  obtainer  of  wealth,  and  Indra  is 
the  recipient  of  wealth  ;  and  Indra  and  Agni  are 
indeed  the  (joint)  divinity  of  the  metres  :  and  in  this 
way  it  is  for  a  deity  that  the  vasha/  is  pronounced, 
and  to  a  deity  that  the  offering  is  made. 

I  7.  After  he  has  made  the  last  after-offering,  he 
pours  together  (the  butter  which  remains  in  the 
upabhrz't  with  that  which  attaches  to  the  ^uhu), 
and  offers  it  (by  pouring  it  from  the  ^uhu  in  a  line 
from  west  to  east  into  the  fire).  For  doubtless  these 
are  the  after-offerino-s  to  the  fore-offerinq;s  :  hence 
even  as  there,  at  the  fore-offerings  \  he  makes  the 
spiteful  enemy  pay  tribute  to  the  sacrificer,  and  the 
one  to  be  consumed  pay  tribute  to  the  consumer  ; 
so  now  he  makes  him  pay  tribute  at  the  after- 
offerings. 

Third  Brahmaa^a. 

SUKTAVAKA,    SaA/YVVAKX,    AND    OfFERIN'G    OF    REMAINS*^. 

I.  He  now  separates  the  two  spoons  (^uhO  and 
upabhrn),  with  the  text  (Vaf.  S.  II,  15a),  'May 
I  be  victorious  after  the  victory  of  Agni  and  Soma  ! 
with  the  impetus  of  the  (sacrificial)  food  I  urge 
myself  on.'  With  his  right  hand  he  moves  the^uhu 
eastwards  (from  its  usual  place  on  the  prastara-bunch 
upon  the  altar),  with  the  text  (ib.  b),  '  May  Agni 
and  Soma  drive  him  away  who  hates  us,  and  whom 

'  See  I,  5,  3,  18. 

^  The  whole  of  the  third  Brahma«a  is  taken  up  with  the  duties 
of  the  Adhvaryu  and  Agnidhra  at  the  three  ceremonies  :  paragraphs 
1-19  with  those  at  the  suktavaka;  pars.  20-22  with  those  at  the 
^awyuvaka;  and  pars.  23-27  with  those  at  the  offering  of  the 
remains  (sawsrava)  of  butter.  The  duties  of  the  lloiri  are  then 
detailed  in  the  fourth  Brahma«a. 


I    KAiVDA,  8  ADHYAYA,   3  BRAHMAiVA,  4.  237 

we  hate !  with  the  impetus  of  the  (sacrificial)  food 
I  drive  him  away.'  With  his  left  hand  he  moves 
the  upabhrzt  westwards  (from  its  place  on  the 
barhis  to  outside  the  altar) : — Thus,  if  the  sacrificer 
himself  (does  it)\ 

2.  And  if  the  Adhvaryu  (does  it,  he  says),  '  May 
this  sacrificer  be  victorious  after  the  victory  of  Agni 
and  Soma !  with  the  impetus  of  the  food  I  urge 
him  on  ;'  and,  'May  Agni  and  Soma  drive  him  away 
whom  this  sacrificer  hates,  and  who  hates  him !  with 
the  impetus  of  the  food  I  drive  him  away.'  Thus 
he  does  at  the  full-moon  sacrifice,  because  the  full- 
moon  offering  belongs  to  Agni  and  Soma. 

3.  At  the  new-moon  sacrifice,  on  the  other  hand, 
he  uses  the  texts  (ib.  c,  d), '  May  I  be  victorious  after 
the  victory  of  Indra  and  Agni^!  with  the  impetus 
of  the  food  I  urge  myself  on;'  and,  '  May  Indra  and 
Agni  drive  him  away  who  hates  us,  and  whom  we 
hate !  with  the  impetus  of  the  food  I  drive  him 
away  :' — Thus,  if  the  sacrificer  himself  does  it. 

4.  And  if  the  Adhvaryu  (does  it,  he  says),  '  May 
this  sacrificer  be  victorious  after  the  victory  of  Indra 
and  Agni !  with  the  impetus  of  the  food  I  urge  him 
on;'  and,  'May  Indra  and  Agni  drive  him  away 
whom  this  sacrificer  hates,  and  who  hates  him !  with 
the  impetus  of  the  food  I  drive  him  away.'  Thus 
he  says  at  the  new-moon  sacrifice,  because  the  new- 


^  In  Taitt.  Br.  Ill,  3,  9  a  different  symbolical  explanation  is 
given  of  the  separation  of  the  spoons:  it  is  said  there  that  by 
shifting  the  ^hu  eastwards,  he  drives  away  the  enemies  that  have 
been  born ;  and  by  shifting  the  upabhn't  towards  the  west,  he  drives 
away  those  that  will  be  born  hereafter;  and  the  sacrificer  then 
stands  firmly  established  in  this  world. 

2  See  p.  162,  note  3. 


238  5ATAPATHA-BRAHMAJVA. 

moon  offering  belongs  to  Indra  and  Agni.  And  in 
this  manner  he  separates  (the  spoons)  according 
to  the  respective  deities.  This  is  why  he  thus 
separates  them : 

5,  Behind  the  ^uhu  stands  the  sacrificer,  and 
behind  the  upabhr/t  stands  he  who  means  evil  to 
him  :  hereby,  then,  he  brings  the  sacrificer  forward 
to  the  front  (or  east),  and  the  one  who  means  evil 
him  he  drives  back  (or  towards  the  west).  Behind 
the  ^uhu  stands  the  eater  (enjoyer),  and  behind  the 
upabhr/t  the  one  to  be  eaten  (enjoyed):  thus  he 
now  brings  the  eater  (enjoyer)  to  the  front,  and  the 
one  to  be  eaten  (enjoyed)  he  drives  back. 

6.  Thus  the  separation  (of  the  eater  and  the 
eaten)  is  effected  in  one  and  the  same  act ;  and  hence 
from  one  and  the  same  man  spring  both  the  enjoyer 
(the  husband),  and  the  one  to  be  enjoyed  (the  wife) : 
for  now  kinsfolk  (^atya/^)  live  sporting  and  rejoicing 
together,  saying,  '  In  the  fourth  (or)  third  man  (i.e. 
generation)  we  unite  ^'  And  this  is  so  in  accordance 
with  that  (separation  of  the  spoons). 


^  This  passage  is  of  considerable  importance,  as  showing  that 
the  prohibition  of  intermarriage  between  near  blood-relations, — so 
rigidly  enforced  in  later  times,  and  already  formulated  in  passages 
such  as  Apast.  Dharm.  II,  5,  15,  16,  'One  must  not  give  one's 
daughter  to  a  man  belonging  to  the  same  gotra.  Nor  to  one  related 
(within  six  degrees)  on  the  mother's  (or  father's)  side.'  Gobh. 
Ill,  4,  3-5,  'One  must  take  for  one's  wife  one  who  is  not  of  the 
same  gotra,  or  one  who  is  not  sapi«</a  to  one's  mother,' — was  not 
as  yet  firmly  established  in  our  author's  time.  Harisvamin  remarks 
on  our  text,  that  the  Ka«vas  allow  intermarriage  in  such  cases 
from  the  third  generation — (the  Ka;/va  text  of  the  -Sat.  Br.  reads, 
'In  the  third  man  we  unite,  in  the  fourth  man  we  unite') — and  the 
Saurash/ras  from  the  fourth  generation;  and  that  the  Dakshi- 
watyas  allow  marriage  with  daughters  of  the  mother's  brother, 


I    KAiVDA,  8  ADHYAYA,  3  BRAHMAiVA,   lO.  239 

7.  Thereupon  (the  Adhvaryu)  anoints  the  en- 
closing-sticks (paridhi)  with  (the  butter  attaching 
to)  the  ^u  h  u.  With  that  (spoon)  with  which  he  has 
made  offering  to  the  gods,  with  which  he  has  con- 
cluded the  sacrifice,  he  thus  gratifies  the  enclosing- 
sticks  :    this  is  why  he  anoints  them  with  the  ^uhu. 

8.  He  anoints  them  (successively) ^  with  the  texts 
(Vaf.  S.  II,  16  a-c),  '  For  the  Vasus  thee  !'  '  For  the 
Rudras  thee!'   '  For  the  Adityas  thee  !'    For  these — 

A 

to  wit,  the  Vasus,  Rudras,  and  Adityas — are  three 
(classes  of)  gods:  'for  them  (I  anoint)  thee,'  he 
thereby  says. 

9.  Thereupon,   taking   hold    of  the   (middle)   en- 

A 

closing-Stick,  he  calls  (on  the  Agnidhra)  to  bid  (them) 
listen^:  thus  (i.e.  by  touching  the  paridhi)  it  is  for 
the  enclosing-sticks  that  he  calls  for  the  ^^rausha^. 
The  i"rausha/-call  assuredly  is  the  sacrifice  :  hence 
he  thereby  expressly  gladdens  the  enclosing-sticks 
by  means  of  the  sacrifice  :  for  this  reason  he  calls 
for  the  ^rausha/,  while  taking  hold  of  the  enclosing- 
stick. 

10.  Having  called  for  the  i^rausha/  (and  been 
responded  to  by  the  Agnidhra),  he  thus  addresses  (the 
Hotr/),  'The  divine  Hotrzs^  are  summoned- — /  the 
divine  Hoirzs,  namely,  are  (represented  by)  these 

and  with  sons  of  the  father's  sister.  See  Weber,  Ind.  Stud.  X,  p.  75; 
Max  MuUer,  History  of  Ancient  Sanskrit  Literature,  p.  387;  Biihler, 
Sacred  Laws  of  the  Aryas,  I,  p.  126. 

^  Viz.  in  the  order  in  which  they  were  laid  around,  i.  e.  first  the 
middle  one,  then  the  southern,  and  lastly  the  northern  one.  Katy. 
Ill,  5,  24. 

"^  The  Adhvaryu  calls  on  the  Agnidhra  with  '  INIake  listen  (o  jra- 
vaya) ;  and  the  latter  responds  with  '  Yea,  may  (one)  listen  !  (astu 
.yrausha/).     See  I,  5,  2,  18  seq. 

^  Saya;/a  on  Taitt.  S.  I,  i,  13  explains  this  by  'Impelled  are  the 
divine  Hotn's  by  the  highest  Lord  (parame^vara).' 


240  ^ATAPATIIA-BRAHMAiVA. 

enclosing-Sticks,  since  these  are  Agnis  (fires)  \ 
When  he  says,  '  the  divine  Hotr/s  are  summoned 
(ishita),'  he  means  to  say,  'the  divine  Hotrz's  are 
wished  for  (ish/a).'  [He  continues],  '  — for  the  pro- 
clamation of  success-,' — for  on  this  the  gods  them- 
selves are  indeed  intent,  to  wit,  that  they  should 
speak  what  is  favourable  (conducive  to  success, 
sadhu),  that  they  should  do  what  is  favourable  : 
hence  he  says  '  for  the  proclamation  of  success.' — 
'  The  human  one  is  called  upon  for  the  song  of 
praise  (suktavaka)^!'  by  these  words  he  urges  on 
this  human  Hot;V  to  singing  praises. 

II.  He  now  takes  the  prastara-bunch*.  The 
prastara  assuredly  is  the  sacrificer  :  hence  whither- 
soever his  sacrifice  went,  thither  he  thereby  wishes 
him  good-speed^!  Now  it  is  to  the  world  of  the  gods 
that  his  sacrifice  went ;  and  to  the  world  of  the  gods 
accordingly  he  thereby  takes  the  sacrifices 

^  On  the  Agnis  officiating  as  Hotn',  see  I,  2,  3,  i. 

"^  Thus  Sayawa  explains  bhadrava^yaya  on  Taitl.  S.  I,  i,  13 
(vol.  i.  p.  233).  For  the  Hotr/'s  formula  itself,  see  ^at.  Br. 
I,  9,  I,  4. 

^  According  to  Katy.  Ill,  6,  i,  and  the  other  Sutras,  the  Adhvaryu 
adds  here  sukta  bruhi,  'recite  the  praises  (hymns)!'  which  Sayawa 
on  Taitt.  Br.  Ill,  6, 15  combines  with  the  preceding  sftktavakaya, 
and  explains  thus :  '  hota  tva;«  suktasya  vako  va^ana/?/  yasya 
so  'yzf/i  devaA  suktavaka^  {?  i.  e.  Agni,  cf.  Sat.  Br.  I,  9,  i,  4)  tasmai 
sukta\  akaya  devaya  sukta  bruhi,  idara  dyavapr/thivim  anuvakoktani 
jobhanani  va/{'anani  kathaya(!);'  but  differenUyon  Taitt.  S.  I,  1,13, 
'  ida/«  dyavaprAhivi  bhadram  abhud  (Taitt.  Br.  Ill,  5,  10)  ityady- 
anuvakaA  suktam,  tasya  vako  va/('anam,  tadartham  manusho  hota 
preshita// ;  ato  heto^,  he  hotas  tat  suktam  brdhi.' 

*  The  two  stalks,  called  vidhrz'ti  (separation),  separating  the 
prastara-bunch  from  the  barhis  or  grass-covering  of  the  altar 
(cf  I,  3,  4,  10),  he  puts  back  in  the  place  whence  they  were  taken. 
Katy.  Ill,  6,  4. 

°  Svaga,  ?  literally  '  self-go,'  i.  e. '  success  to  him  !' 


I    KANDA,  8  ADHYAYA,  3  BRAHMAiVA,    I  3.  24 1 

12.  Should  he  desire  rain,  let  him  take  up  (the 
prastara),  with  this  text  (Va^.  S.  II,  i6  d),  '  Be  ye 
in  harmony  with  each  other,  O  heaven  and  earth  ! ' 
for  when  heaven  and  earth  are  in  harmony  with 
each  other,  then  indeed  it  rains ^:  for  this  reason  he 
says,  '  be  ye  in  harmony  with  each  other,  O  heaven 
and  earth  !' — '  May  Mitra  and  Varu/^a  favour  thee 
with  rain  !'  whereby  he  says, '  may  he  who  rules  over 
the  rain  favour  thee  with  rain  !'  Now  he  that  rules 
over  the  rain  is  undoubtedly  that  blowing  one  (Vayu, 
the  wind) ;  and  he,  it  is  true,  blows  as  one  only ;  but, 
on  entering  into  man,  he  becomes  a  forward  and  a 
backward  moving  one  ;  and  they  are  these  two,  the 
out-breathincr  and  the  in-breathing^.  And  Mitra  and 
Varu;^a  assuredly  are  the  out-breathing  and  in- 
breathing ;  and  hence  he  says  by  that  (pra)er), 
'  may  he  who  rules  over  the  rain  favour  thee  with 
rain!'  Let  him  then  take  it  up,  with  this  text,  for 
then  the  rain  will  at  all  times  be  propitious.  He 
anoints  it  (the  prastara)  :  thereby  he  makes  him  (the 
sacrificer)  an  oblation,  thinking,  'May  he,  as  an  obla- 
tion, go  to  the  world  of  the  gods  ! ' 

13.  He  anoints  the  top  (of  the  prastara  with 
the  butter)  in  the  ^uhu,  the  middle  part  (with  that) 
in  the  upabhr/t,  and  the  lower  end  (with  that)  in 
the  dhruva;  for  the  ^uhu  is,  as  it  were,  the  top,  the 
upabh^'-Zt  the  middle,  and  the  dhruva  the  root. 

1  Cf.  Ait.  An  III,  I,  2,  2-4  (Max  IMiiller,  Up.  I,  p.  249):  '  The 
first  half  (of  a  sa?;2hita  or  combination  of  final  and  initial  letters) 
is  the  earth,  the  second  half  heaven,  their  uniting  the  rain,  the  uniter 
Par^anya.  And  so  it  is  when  he  (Par^anya)  rains  thus  strongly, 
without  ceasing,  day  and  night;  then  they  say  also  (in  ordinary 
language), "  Heaven  and  earth  have  come  together.'"  See  also 
-Sat.  Br.  I,  7,  2, 16, 

[12]  R 


242  DATAPATH  A-BRAHMAiVA. 

14.  He  anoints  (each  time),  with  the  text  (Vd^.  S. 
II,  16  e),  '  INIay  (the  gods)  eat,  licking  the  anointed 
birdM'  He  thereby  causes  it  (the  prastara  and 
hence  symbolically  the  sacrificer)  to  be  a  bird  and 
fly  up  from  this  world  of  men  to  the  world  of  the 
gods.  He  then  draws  it  twice  (towards  the  Aha- 
vaniya)  alow  (near  the  ground).  The  reason  why 
he  must  draw  it  alow  (is  this) :  the  prastara  is  the 
sacrificer  ;  and  in  this  way  he  does  not  remove  him 
from  this  firm  footing  of  his ;  and  he,  moreover, 
secures  rain  for  this  locality. 

15.  He  draws  it  along,  with  the  text  (Va^.  S.  II, 
16  f),  'Go  to  the  spotted  (mares)  of  the  Maruts!' 
He  means  to  say,  '  Go  to  the  world  of  the  gods,' 
when  he  says,  '  Go  to  the  spotted  (mares)  of  the 
Maruts-!' — 'Having  become  a  spotted  cow,  go  to 
the  sky  and  thence  bring  us  rain  hither!'  The 
spotted  cow,  doubtless,  is  this  (earth) :  whatever 
rooted  and  rootless  food  is  here  on  this  (earth),  by 
that  this  (earth)  is  a  spotted  cow.    '  Having  become 

^  Vyantu  vayo  'kta?n  rihawa^.  IMahidhara  interprets  it, 
']\Iay  the  birds  (i.e.  the  metres)  go  (?to  heaven, — taking  and) 
licking  the  anointed  (prastara).'  The  Ka7/vas  read,  'vyantu  vayo 
ripto  rihawa/^.'  The  Black  Ya^us  (Taitt.  S.  I,  i,  13,  i)  has  'aktaw 
rihawa  viyantu  vaya//,  pra^a77^  yoniwz  ma  nirmr/Tcsham,  apyayantam 
apa  oshadhaya,^,'  which  Saya/za  explains  by  '  May  the  birds  having 
licked  the  anointed  (top)  go  their  several  ways,'  &c.:  and  the 
Taitt.  Br.  Ill,  3,  9,  3  remarks  to  viyantu  vaya/;,  'Having  made 
him  birds,  he  makes  him  go  to  the  heavenly  world.'  According  to 
Saya/^a,  the  three  above  formulas  are  by  Apastamba  referred  to  the 
three  acts  of  anointing,  whereas  the  others,  he  says,  divide  the  first 
formula  into  two,  and  use  the  second  one  (pra^'-am,  &c.)  while  the 
lower  part  of  the  prastara  is  anointed.  See,  however,  Hillebrandt, 
Neu-  und  VoUm.  p.  142,  note  3. 

2  The  Black  Ya^us  (Taitt.  S.  I,  i,  13)  has, '  The  spotted  (mares) 
of  the  Maruts  are  ye  (O  plants)!' 


I    KAiVDA,  8  ADHYAYA,  3  BRAHMAA^A,    1 9.  243 

this  (earth),  go  thou  to  the  sky!'  this  is  what  he 
thereby  says.  '  Thence  bring  us  rain  hither  ! '  From 
rain  certainly  spring  vigour,  sap,  well-being :  for  this 
reason  he  says,  '  thence  bring  us  rain  hither  !' 

16.  He  then  takes  a  single  stalk  from  it.  The 
prastara-bunch  is  the  sacrificer ;  and  therefore,  if  he 
were  to  throw  the  whole  prastara  (at  once)  into  the 
fire,  the  sacrificer  would  speedily  go  to  yonder  world. 
In  this  way,  however,  the  sacrificer  will  live  long ;  and 
what  the  full  measure  of  human  life  here  on  earth  is, 
for  that  he  takes  this  (single  stalk)  therefrom. 

17.  Having  held  (the  prastara)  for  a  moment,  he 
throws  it  into  the  fire  :  whither  his  (the  sacrificer's) 
one  (part  of)  self  (or,  body)  ^  went,  thither  he  thereby 
causes  it  to  go  2.  But  were  he  not  to  throw  it  into 
the  fire,  he  would  cut  off  the  sacrificer  from  (yonder) 
world.  In  this  way,  however,  he  does  not  cut  off 
the  sacrificer  from  (yonder)  world, 

18.  He  throws  it  (with  its  top)  to  the  east,  for  the 
east  is  the  region  of  the  gods ;  or  to  the  north,  for 
the  north  is  the  recfion  of  man.  With  the  fingrers 
only  they  should  smooth  it  down,  not  with  pieces  of 
wood;  since  it  is  with  sticks  that  they  pierce  any 
other  corpse.  Fearing,  lest  they  should  treat  it  in 
the  same  way  as  any  other  corpse,  they  should 
smooth  it  down  with  the  fingers  only,  not  with 
pieces  of  wood.  When  the  Hotrz  recites  the  song 
of  praise, — 

19.  The  Agnidhra  says  (to  the  Adhvaryu),  'Throw 

^  The  itara  atma  in  pars.  17  and  19  have  to  be  taken  cor- 
relatively. 

^  That  is  to  say,  he  makes  sure  that  the  sacrificer  has  really 
obtained  the  object  for  which  the  sacrifice  was  undertaken,— the 
right  to  go  to  the  heavenly  world  after  his  death. 

R    2 


244  5'ATAPATHA-BRAHMAiVA. 

(the  single  stalk)  after  (the  prastara)!' — 'whither  his 
(the  sacrificer  s)  other  self  went,  thither  make  it  now 
go,'  this  is  what  he  thereby  says.  [The  Adhvaryu] 
having  thrown  it  silently  after,  touches  himself^ 
with  the  text  (Va^.  S.  II,  i6  f ) :  'Guardian  of  the 
eye  art  thou,  O  Agni ;  guard  mine  eye!'  In  this 
way  also  he  does  not  throw  himself  into  the  fire 
after  (the  prastara  or  sacrificer). 

20,  He  (the  Agnidhra)  then  says  -  (to  the  Adh- 
varyu), 'Discourse  together!' — he  thereby  says, 
'  Make  him  (the  sacrificer)  discourse  with  the  gods.' 
[The  Adhvaryu  asks],  'Has  he  gone  (to  the  gods), 
Agnidh  ?'  whereby  he  says,  'Has  he  really  gone  ?' — 
'He  has  gone!'  replies  the  other. — 'Bid  (the  gods) 
hear!'  by  these  words  he  (the  Adhvaryu)  means  to 
say,  '  Make  him  (the  sacrificer)  be  heard,  make  him 
be  noticed  by  the  gods  ! ' — '  May  (one  or  they)  hear 

A 

(srausha/)!'  thereby  he  (the  Agnidhra)  means  to 
say,  '  They  know  him,  they  have  recognised  him.' 

A 

Thus  the  Adhvaryu  and  the  Agnidhra  lead  the 
sacrificer  to  the  world  of  the  gods. 

21.  He  (the  Adhvaryu)  then  says,  'Good-speed  to 
the  divine  Hotr/sM'  The  divine  Hotr/s  assuredly 
are  these  enclosing-sticks,  since  these  are  Agnis 
(fires) :  it  is  to  them  that  he  thereb)-  bids  good- 
speed,   and  therefore    he   sa)s,  '  good-speed  to  the 


^  He  touches  himself  near  the  heart,  or,  according  toVaidyanatha, 
he  touches  his  eyes.  After  this  he  has,  as  usual,  to  touch  the  lustral 
water.     See  p.  2,  note  2. 

^  Here  begins  the  ja;«yuvaka;  see  p.  241,  note  i. 

■^  '  Svaga  dai'vya  h6tr/'bhya/;.'  The  form  daivya  seems  to  have 
become  fixed  before  hotr;',  in  consequence  of  its  frequent  use, 
especially  in  the  Apri  hymns,  as  nom.  ace.  dual  daivya  hotara; 
and  in  the  invocation  of  the  Ida.,  as  nom.  plui".  daivya  h6tara//. 


I    KANDA,  8  ADHYAYA,  3  BRAHMAiVA,   25.  245 

divine  Hotr/s!' — 'Success  (svasti)  to  the  human!' 
thereby  he  desires  that  this  human  Hotri  may  not 
fail. 

22.  He  now  throws  the  enclosing-sticks  into  the 
fire.  The  middle  enclosing-stick  he  throws  first, 
with  the  text  (Va^.  S.  II,  17  a),  'The  stick  which 
thou  laidst  around  thee,  O  divine  Agni,  when  thou 
wert  concealed  by  the  Pa;/is,  I  bring  thee  for  thy 
pleasure;  may  it  not  prove  faithless  to  thee!' — With 
(ib.  b),  'Approach  ye  the  place  beloved  of  Agni!' 
he  throws  the  two  others  after  it. 

23.  He  then^  seizes  the  ^uhu  and  the  upabhrzt 
at  the  same  time.  For  on  the  former  occasion 2, 
when  he  anoints  (the  prastara — sacrificer),  he  makes 
him  an  oblation,  thinking, '  May  he,  as  an  oblation,  go 
to  the  world  of  the  orods ! '   for  this  reason  he  seizes 

o 

the  ^uhu  and  the  upabhrz't  at  the  same  time. 

24.  He  seizes  them  for  the  Vi^ve  Deva/^  (the  All- 
gods).  For,  assuredly,  when  any  sacrificial  food  is 
taken  without  being  announced  to  any  one  deity, 
then  all  the  gods  think  that  they  have  a  share  in  it. 
Now  when  he  takes  that  sacrificial  food,  the  (residue 
of)  butter,  he  does  not  announce  it  to  any  one  deity ; 
and  hence  he  takes  up  (the  two  spoons)  for  the 
Vi^ve  Deva//,  and  thus  makes  that  (residue  of 
butter)  the  vai^vadeva^  at  the  havirya^/^a. 

25.  He  seizes  them,  with  the  text  (Va^.  S.  II,  18), 

^  Here  begins  the  offering  of  the  remains  (sa;«srava)  of  butter ; 
see  p.  236,  note  2. 

2  See  par.  14  above. 

^  The  author  again  connects  the  havis-offering  with  the  more 
solemn  Soma-sacrifice ;  the  third,  or  evening,  Hbation  of  Soma 
being  supposed  to  belong  to  theVi^ve  Deva^^;  cLVag.  S.  XIX,  26; 
Ait.  Br.  VI,  4. 


246  .SATAPATIIA-BRAIIMA^•A. 

'  The  residue  (of  the  butter)  ye  have  for  your  share, 
ye,  mighty  by  (this)  food!'  the  residue,  of  course, 
is  that  which  remains ; — 'O  ye  gods,  staying  on  the 
prastara,  and  representing  the  enclosing  -  sticks  ^' 
for  both  the  prastara  and  the  enclosing-sticks  have 
been  thrown  into  the  fire ; — 'All  of  you,  applauding 
this  speech,'  thereby  he  makes  it  the  vai^vadeva 
(belonging  to  the  Vi^-ve  Deva/^) ; — *  Be  seated  on  this 
couch  of  grass  (barhis)  and  enjoy  yourselves! 
Svaha!  Va^^!'  as  one  offers  what  has  been  con- 
secrated by  '  vasha/,'  this  (residue)  thereby  becomes 
such  for  him  (the  sacrificer). 

26.  For  whomsoever  they  take  the  sacrificial  food 
from  a  cart,  for  him  they  unyoke  (the  spoons,  by 
placing  them)  on  the  yoke  of  that  cart,  thinking, 
'  Where  we  yoke, there  we  also  unyoke  "; '  for  from  the 
same  place  where  they  yoke,  they  also  unyoke.  For 
him,  on  the  other  hand,  for  whom  they  take  it  from 
a  jar,  (they  unyoke  the  spoons,  by  placing  them)  on 
the  wooden  sword,  thinking, '  Where  we  yoke,  there 
we  also  unyoke;'  for  from  the  same  place  where 
they  yoke,  they  also  unyoke. 

27.  Yoke-fellows,  indeed,  are  these  two  spoons 
for  the  sacrifice  :  he  yokes  them  when  he  starts  "*  (or, 

^  Par idheya>^,  literally  'ye  who  are  to  be  laid  around;'  according 
to  Mahidhara  =  paridhibhava/^.  The  Ka«va  text  has  pari- 
dhaya^,  '  enclosing-sticks.'  The  Black  Ya^us  (Taitt.  S.  I,  i,  i;>,  2) 
has  'barhishada;^  (sitting  on  the  barhis)'  instead. 

^  The  original  meaning  of  this  sacrificial  call,  as  of  the  apparently 
allied  vasha/,  vausha/,  appears  to  be,  'May  he  (Agni)  carry  it 
(the  oblation  to  the  deity)!'     Cf.  p.  88,  note  2. 

'  See  I,  I,  2,  8. 

•'  This  seems  to  refer  to  the  time  when  he  gets  the  spoons  ready 
for  their  sacred  use.  He  then  wipes  them  with  sacrificial  grass  ; 
that  is,  he,  as  it  were,  rubs  down  the  horses  before  starting  on 
his  journey  to  the  world  of  the  gods.    See  p.  68,  note  i. 


I    KANDA,  9  ADHYAYA,   I    BRAHMAiVA,    I.  24'/ 

first  uses  them).  Now,  were  he  only  to  release 
(unyoke)  either  of  them  after  putting  it  down,  it 
would  fall  down  just  as  a  draught  animal  ^  (would, 
if  made  to  lie  down  before  being  unyoked).  At  the 
Svish/akm  these  two  undergo  an  unyoking :  he 
then  lays  them  down,  and  so  unyokes  them.  He 
then  yokes  them  again,  at  the  after-offerings.  Having 
performed  the  after-offerings,  he  effects  another  un- 
yoking :  he  lays  them  down,  and  so  unyokes  them. 
Thereupon  he  yokes  them  again  when  he  seizes 
them  both  at  the  same  time ;  and  when  he  has 
travelled  over  the  way  for  which  he  has  yoked 
them,  he  unyokes  them.  After  the  sacrifice  offspring 
(is  produced).  Hence  this  man  yokes  (unites),  and 
then  unyokes,  and  again  yokes  them  ;  and  when  he 
has  travelled  over  the  way  for  which  he  yoked  them, 
he  finally  unyokes  them.  He  lays  (the  spoons) 
down,  with  the  text  (Vaj^.  S.  H,  19a),  'Fond  of 
butter  are  ye ;  protect  the  two  yoke-fellows !  gracious 
are  ye  :  lead  me  to  grace  !'  whereby  he  says,  'good 
are  ye  :  lead  me  to  goodness  1 ' 

Ninth  Adhyaya.     First  Brahmaa^a. 
I.   Now^  when  (the  Adhvaryu)  says,  'The  divine 
Hotrz's  are  summoned  for  the  proclamation  of  success, 

^  I  adopt  the  interpretation  of  Harisvamin,  who  translates 
avar>^^et  by  adha/?  patet.  The  St.  Petersb.  Diet,  apparently 
proposes  'he  would  unharness  them,  as  he  would  unharness  a 
horse  (or  team).'  According  to  Harisvamin,  the  author  here  con- 
troverts the  view  of  the  ^arakas  (/Jaraka^ruti),  who  apparently 
taught  that  the  (symbolical)  unharnessing  of  the  spoons  should 
succeed  their  being  laid  down  on  the  yoke;  while  our  author 
maintains  that  the  unharnessing  should  precede  the  laying  down. 

^  The  author  now  proceeds  to  give  in  detail  the  formulas  to 
be  recited  by  the  Hotrt  during  the  ceremonies  treated  in  the  pre- 
ceding Brahma?za  (see  p.  236,  note  2);  pars.  1-23  treating  of  the 
suktavaka;  pars.  24-29  of  the  i-amyuvaka. 


248  ^-ATAPATIIA-BRAIIMAiVA. 

the  human  one  is  called  upon  for  the  song  of  jDraise 
(sukta-vaka);' and  when  theHotrz  thereupon  recites, 
he  recites  good  words  only^:  he  thereby  invokes 
a  blessing  on  the  sacrificer.  It  is  indeed  after  the 
sacrifice  that  he  thus  invokes  a  blessincr.  A  twofold 
reason  there  is  for  his  invokincf  the  blessingf  after 
the  sacrifice. 

2.  He  who  sacrifices,  assuredly,  is  the  producer 
of  the  sacrifice,  since  it  is  by  his  order  that  the 
priests  spread  it,  that  they  produce  it.  He  (the 
Hotri)  now  invokes  a  blessing;  and  that  blessing 
invoked  by  him,  the  sacrifice,  on  its  part,  realises 
for  this  (sacrificer),  knowing  as  it  does  that  he  has 
produced  it.  For  this  reason  he  invokes  a  blessing 
after  the  sacrifice. 

3.  He  who  sacrifices,  assuredly,  pleases  the  gods. 
Having  pleased  the  gods  by  that  sacrifice, — that  is, 
partly  by  J^ik-verses,  partly  by  Ya^is-formulas,  and 
partly  by  oblations, — he  obtains  a  share  among  them. 
When  he  has  obtained  a  share  among  them,  then 
(the  Hot;'?')  invokes  a  blessing  (on  him);  and  that 
blessing,  invoked  by  him,  the  gods  realise  for  this 
(sacrificer),  knowing  as  they  do  that  he  has  pleased 
them.  For  this  reason  also  he  invokes  a  blessintj 
after  the  sacrifice. 

4.  He  intones-, — 'Successful  this  has  turned  out, 
O  heaven  and  earth — ,'  for  successful  indeed  it  has 
turned  out,  when  one  has  completed  the  sacrifice. — 
'  We   have  completed  the  song  of  praise,  and  the 

^  Suktaiva  tad  aha,  which  the  commentator  paraphrases  by 
sCiktany  aha.  It  is  apparently  intended  as  an  explanation  of  the 
term  sijktavaka.  The  word  sukta  here  has  exceptionally  the 
accent  on  the  penultimate. 

-  See  p.  240,  note  2.  The  formulas  are  given  Taitt.  Br.  Ill,  5, 
10;  Asv.  S.  I,  9,  I. 


I    KAiVDA,  9  ADHYAYA,   I  BRAHMAiVA,  5.  249 

Utterance  of  worship  \'  for  indeed  these  two,  the 
singing  of  praises  and  the  utterance  of  worship, 
form  the  sacrifice  :  and  accordingly  he  thereby  says, 
'  We  have  accompHshed  the  sacrifice,  we  have  ob- 
tained possession  of  the  sacrifice. — '  Thou,  O  Agni, 
art  the  voice  of  praise  at  the  Hstening  ^  of  heaven 
and  earth,'  he  thereby  says  to  Agni,  '  Thou  art  the 
voice  of  praise,  while  heaven  and  earth  listen.' — '  May 
heaven  and  earth  be  propitious  to  thee,  O  sacrificer, 
at  this  sacrifice!'  whereby  he  says,  'May  heaven 
and  earth  abound  in  food  for  thee,  O  sacrificer,  at 
this  sacrifice.' 

5,  '  They,  propitious  to  the  cattle  ^,  profuse  in 
gifts,'  he  thereby  says, '  May  they  both  be  propitious 
to  the  cattle,  and  profuse  in  gifts.' — '  They,  the  fear- 
less and  inscrutable  ^;'  he  thereby  says,  'Mayest  thou 
not  be  afraid  of  anybody ;  may  no  one  obtain  before 
thee  this  thy  wealth  V 

^  '  Suktavakam  uta  namovakam.'  Our  author  seems  to  refer 
these  terms  to  the  i?^k-verses  and  the  Ya^us-formulas  used  during 
the  sacrifice.  Sayawa,  on  Taitt.  S.  II,  6,  9,  takes  'namovaka'  in  a 
more  restricted  sense,  viz.  as  referring  to  the  formula  'namo  deve- 

A 

hhya/i.'  Both  the  Black  Ya^ur-veda  and  Asv.  S.  add  'mlhyasma 
sijkto-^yam/  which  has  probably  to  be  taken  in  the  sense  of  '  May 
we  accomplish  that  which  is  expressed  in  the  suktas.'  [Sayawa, 
'  May  we  succeed  with  the  sukta  yet  to  be  pronounced.'] 

^  For  upai'ruti  the  Black  Ya^ur-veda  has  upa^rito,  which 
Saya«a  explains,  'Since  thou  art  established  in  heaven  and  earth, 
thou  art  able  to  recite  the  sukta.' 

^  S2imga.\i  seems  to  be  a  corruption  of  Samg^yi  (propitious  to 
the  household),  which  is  the  reading  of  the  Black  Ya^ur-veda  and 
Ajv.  S.  (cf  Rig-veda  IX,  97,  17). 

*  .?  Apravede,  according  to  Saya;za,  on  Taitt.  S.  I^  i,  13,  in  an 
active  sense,  'they  who  do  not  tell  of,  do  not  betray,  our  faults' 
(hence 'verschwiegen,' reticent,  discreet,  St.  Petersb.  Diet.)  'Diffi- 
cult to  obtain,'  Harisvamin.  Our  author  apparently  takes  it  in  the 
sense  of  *  not  obtained  before.' 


250  fi-ATAPATHA-BRAIIMAiy^A. 

6.  'They,  of  wide  abode,  the  afforders  of  safety;' 
he  thereby  says,  'May  they  both  be  possessed  of 
wide  abodes  and  exempt  from  danger.' — '  They, 
the  rain-skied,  the  water-pouring,'  he  thereby  says, 
'  May  they  both  be  possessed  of  rain.' 

7.  'They,  the  genial  and  beneficent;'  he  thereby 
says,  '  May  they  both  be  genial  and  beneficent' — 
'They,  the  rich  in  sap  and  substance;'  he  thereby 
says,  '  May  they  both  abound  in  moisture  and  afford 
the  means  of  subsistence.'  '  • 

8.  '  They,  of  easy  access  and  good  abode ; ' 
he  thereby  says,  '  May  yonder  (sky),  which  thou 
approachest  from  below,  afford  thee  easy  access ; 
may  this  (earth)  on  which  thou  abidest  (or  movest) 
afford  thee  good  abode.' — 'With  their  knowledge — ,' 
thereby  he  says, '  Both  of  these  approving — ' 

9.  '  Agni  has  graciously  accepted  this  oblation, 
he  has  grown  in  strength,  he  has  acquired  greater 
power,'  he  thereby  refers  to  Agni's  butter-portion. — 
'  Soma  has  graciously  accepted  this  oblation,  he  has 
grown  in  strength,  he  has  acquired  greater  power,' 
he  thereby  refers  to  Soma's  butter-portion. — 'Agni 
has  graciously  accepted  this  oblation,  he  has  grown  in 
strength,  he  has  acquired  greater  power,'  he  thereby 
refers  to  the  indispensable  cake  which  is  (offered)  on 
both  occasions  (the  new  and  full-moon  sacrifice). 

10.  And  in  the  same  way  according  to  the  re- 
spective deities.  '  The  butter-drinking  gods  have 
graciously  accepted  the  butter,  they  have  grown  in 
strength,  they  have  acquired  greater  power;'  thereby 
he  refers  to  the  fore-offerings  and  after-offerings  ;  for 
the  butter-drinking  gods  truly  are  the  fore-offerings 
and  after-offerings. — 'Agni,  by  virtue  of  his  Hotrt- 
ship,  has  graciously  accepted  this  oblation,  he  has 


I    KAiVDA,  9  ADHYAYA,   I   BRAHMAiVA,    I  3.  25 1 

grown  in  strength,  he  has  acquired  greater  power;' 
thereby  he  refers  to  Agni,  in  virtue  of  his  Hotr/ship. 
With  'has  graciously  accepted'  he  thus  enumerates 
those  deities  to  whom  offeringf  has  been  made  :  in 
saying  *  Such  a  one  has  graciously  accepted  the 
oblation,  such  a  one  has  graciously  accepted  the 
oblation,'  he  accordingly  prays  for  the  accomplish- 
ment of  the  sacrifice  ;  for  whatever  oblation  the  gods 
graciously  accept,  by  that  he  gains  great  things  : 
hence  he  says,  '(he)  has  graciously  accepted  it.' 
And  *  (he)  has  grown  in  strength '  he  says,  because 
what  the  gods  delight  in,  they  make  mountain  high : 
for  this  reason  he  says  '(he)  has  increased.' 

11.  '(He)  has  acquired  (lit.  made  for  himselfj 
greater  power '  he  says ;  for  assuredly  the  power 
of  the  gods  is  the  sacrifice  :  it  is  the  latter  therefore 
which  they  make  still  greater;  and  for  this  reason  he 
says  '(he)  has  acquired  greater  power.' 

12.  '  May  he  prosper  in  this  sacrifice  which  goes  to 
the  gods  !'  he  thereby  says,  '  May  he  be  successful  in 
this  sacrifice  which  goes  to  the  gods.' — '  Thus  prays 
this  sacrificer,  N.  N.  ^;'  here  he  gives  the  name,  and 
thereby  makes  him  directly  successful  in  his  prayer. 

13.  'He  prays  for  long  life,'  what  there  (viz.  at 
the  invocation  of  the  Ida.)  ^  was  (called  implicitly) 
'  future  worship  of  the  gods,'  that  is  here  (called) 
expressly  '  long  life.' 

^  Asv.  S.  reads  twice  asau  'N.N.,  N.N.;'  and  the  commentary 
remarks  that  the  Hotrz'  has  here  to  pronounce  both  the  ordinary 
name  of  the  sacrificer,  and  his  nakshatra  name  (i.  e.  the  mystic 
name  given  him  for  the  duration  of  the  sacrifice,  and  derived  from 
the  respective  lunar  mansion,  or  its  tutelary  deity).  This  practice 
was  probably  not  yet  in  vogue  in  the  time  of  our  author.  Cf.  Weber, 
Nakshatra  II,  p.  316  seq. 

^  See  I,  8,  I,  30  seq. 


252  S-ATAPATHA-BRAHMAiVA. 

14.  '  He  prays  for  abundant  offspring,' — what  then 
was  '  more  abundant  offering,'  that  is  here  expressly 
'abundant  offspring.'  He  who  proceeds  in  this  way 
will  ensure  dominion.  He  may,  however,  say,  '  He 
prays  for  future  worship  of  the  gods,'  for  thereby 
(he  ensures)  long  life,  offspring,  cattle  ^ 

15.  'He  prays  for  more  abundant  offering,'  thereby 
(he  prays  for)  that  same  object.  '  He  prays  for 
dominion  over  his  co-evals  (or  countrymen);' — his 
co-evals,  doubtless,  are  his  vital  airs,  for  he  is  born 
along  with  his  vital  airs  :  hence  he  thereby  prays 
for  vital  airs, 

16.  'He  prays  for  a  heavenly  abode;' — he  who 
sacrifices  assuredly  sacrifices  with  the  desire  that 
there  may  be  for  him  also  (a  place)  in  the  world  of 
the  gods  :  he  thereby  confers  on  him  a  share  in  the 
world  of  the  gods  2.  'May  he  obtain,  may  he 
accomplish  what  he  prays  for  through  this  offering!' 
he  thereby  says,  '  May  all,  that  he  prays  for  through 
this  offering,  be  fulfilled  to  him !' 

1 7.  These  five  prayers  for  blessings  he  offers  now, 
and  three  (he  offered)  at  the  i^a,  these  are  eight. 
Of  eight  syllables,  truly,  consists  the  gayatri  metre, 
and  the  gayatri  means  vigour :  hence  he  thereby 
imparts  vigour  to  the  prayers. 

18.  Let  him  not  offer  more  than  these;  for  if  he 
offered  more,  he  would  do  what  is  in  excess ;  and 
what  is  in  excess  at  the  sacrifice,  that  remains  over 

1  The  ritual  of  the  Black  Ya^ur-veda  (Tailt.  Br.  Ill,  5,  10;  Taitt. 
S.  II,  6,  9,  7)  and  the  Asv.  S.  prescribe  both  these  formulas.  The 
order  of  formulas  also,  as  there  given,  differs  somewhat  from  that 
of  our  work. 

2  The  Black  Ya^r-veda  and  Asv.  S.  insert  here,  '  He  prays  for 
all  that  is  dear  to  him.' 


I    KANDA,  9  ADHYAYA,   I   BRAHMATVA,  2  1.  253 

for    the  benefit  of  his    spiteful   enemy :    hence    he 
should  not  offer  more  (prayers)  than  these. 

19.  Even  less, —  seven  (he  may  offer)  \ — 'May 
the  gods  vouchsafe  him  that!'  he  thereby  says, 
'  May  the  gods  grant  him  that.' — '  May  the  god 
Agni  solicit  that  from  the  gods,  we  men  from  Agni — ,' 
he  thereby  says,  *  May  the  god  Agni  solicit  that 
from  the  gods,  and  we  will  then  solicit  it  for  this 
(sacrificer)  from  Agni — ' 

20.  ' — What  was  searched  for  and  found-;'  they 
indeed  searched  for  the  sacrifice,  and  found  it :  there- 
fore he  says,  'what  was  searched  for  and  found.' — 
And  '  may  both  heaven  and  earth  guard  this  one 
(enam)  from  anxiety!'  he  thereby  says,  '  may  both 
heaven  and  earth  protect  him  from  suffering.' 

21.  Here  now  some  say,  'And  may  both  heaven 
and  earth  guard  me  (ma  ^) .  .  . ,'  arguing  that  in  this 
way  the  Hotr^  does  not  exclude  himself  from  the 
benediction.  Let  him  not,  however,  say  this  ;  for, 
surely,  the  benediction  at  the  sacrifice  is  for  the 
sacrificer :  what  then  have  the  officiating  priests  to 
do  with  it  ?  Whatever  blessing  the  officiating  priests 
invoke  at  the  sacrifice,  that  is  for  the  sacrificer  only. 
On  the  other  hand,  whoever  says,  '  and  may  both 
heaven  and  earth  guard  me  .  .  . ,'  does  not  establish 

^  That  is,  if  he  chooses  to  omit  the  second  formula  mentioned  in 
par.  14. 

^  '  Ishfam  k2i  vittaw  y^a.'  This  is  also  the  reading  of  the  Asv.  S. 
(P'What  was  wished  for  and  obtained').  The  Kawva  text  reads 
'  ish/aw  /^a  vittaw  -^abhut.'  Our  author  seems  here  to  refer  to  the 
legend  in  I,  5,  2,  6  seq.,  or  to  that  in  I,  6,  2,  i  seq.  The  reading  of 
the  Black  Ya^us,  ish/a;;z  /^a  vitara  ka.,  'what  has  been  offered  up  and 
accepted  (eaten  by  the  gods),' is  probably  the  original  and  correct  one, 

=*  The  Kama,  recension,  the  Black  Ya^ur-veda,  and  Asv.  S.  read 
no, 'us.' 


2  54  ^ATAPATHA-BRAHMAiVA. 

that  blessing  anywhere  :  let  him  therefore  say,  '  and 
may  both  heaven  and  earth  guard  this  one.  . .  .' 

22.  'Hither  lies  the  course  of  any  boon;'  he 
thereby  makes  over  to  this  (sacrificer)  whatever  is 
excellent  in  the  sacrifice  :  for  this  reason  he  says, 
'  hither  lies  the  course  of  any  boon.' 

23.  'And  this  adoration  (shall  be  offered)  to  the 
gods!'  having  attained  the  completion  of  the  sacrifice, 
he  thereby  renders  adoration  to  the  gods :  for  this 
reason  he  says,  '  and  this  adoration  to  the  gods  !' 

24.  Thereupon  he  pronounces  the  'All-hail  and 
blessing'  (i'am-yos)^  Now  it  was  ^Samyu  Barhas- 
patya  who  perceived,  in  its  true  nature,  the  con- 
summation of  the  sacrifice.  He  went  to  share  in 
the  world  of  the  gods.  Thereupon  that  (knowledge) 
was  entirely  lost  to  men, 

2 5.  It  then  became  known  to  the^/shis, that  ^'amyu 
Barhaspatya  had  perceived,  in  its  true  nature,  the 
consummation  of  the  sacrifice,  and  had  gone  to  share 
in  the  world  of  the  gods.  By  pronouncing  the  i-am- 
yo/^,  they  attained  to  that  same  consummation  of  the 
sacrifice  which  6amyu  Barhaspatya  had  perceived ; 
and  to  that  same  consummation  of  the  sacrifice, 
which  vSamyu  Barhaspat}'a  had  perceived,  this  (Hotr^) 

'  See  p.  247,  note  2.  The  original  meaning  of  the  terms 
J- am  yos,  as  they  occur  in  the  Rig-veda,  is  happily  rendered  by 
Professor  Max  iMiiller  (Translation  of  the  Rig-veda,  I,  p.  182)  by 
'  health  and  wealth.'  In  the  sacrificial  ceremonial  a  deeper  sig- 
nificance has  come  to  be  attached  to  this  benedictory  formula,  for 
which  it  is  difficult  to  find  an  exact  equivalent.  The  entire  jamyu- 
vaka,  as  here  given,  forms  part  of  a  khila  to  the  last  book  of  the 
i?ilc-Saw2hita ;  cf.  Max  Miiller's  edition,  vol.  vi.  p.  32;  A.Weber, 
Ind.  Stud.  IV,  p.  431.  The  Black  Ya^s  version  of  the  legend 
regarding  ^amyu  Barhaspatya  (Taitt.  S.  II,  6,  10)  is  quite  different 
from  ours;  they  were  both  invented  to  explain  jam  yos. 


I    KAiVDA,  9  ADHYAYA,   I   BRAHMAiVA,  29,  255 

attains  by  pronouncing  the  i"am-yo^.  For  this 
reason  he  pronounces  the  'All-hail  and  blessing.' 

26.  He  intones,  'We  long  for  that  All-hail  and 
blessing  (i-am-yo//);'  whereby  he  says,  'We  long  for 
that  consummation  of  the  sacrifice  which  ^'amyu 
Barhaspatya  perceived. 

2  7.  '  Success  to  the  sacrifice,  success  to  the  lord 
of  sacrifice!'  he  who  wishes  for  the  consummation 
of  the  sacrifice,  thereby  wishes  success  to  the  sacri- 
fice and  success  to  the  lord  of  sacrifice. — '  Bliss 
(svasti)  to  us,  bliss  to  men!'  he  thereby  says, 
'  May  we  enjoy  bliss  among  the  gods,  bliss  among 
men!' — 'May  the  means  of  salvation  ascend  on 
high!'  he  thereby  says,  'May  this  sacrifice  secure 
for  us  the  world  of  the  gods ! ' 

28.  '  All-hail,  for  us,  to  the  two-footed,  all-hail  to 
the  four-footed  ^ ! '  for  so  far  as  the  two-footed  and 
the  four-footed  (extend),  so  far  does  this  universe  (ex- 
tend). Having  now  attained  the  consummation  of 
the  sacrifice,  he  bids  All-hail  to  this  (sacrificer),  and 
for  this  reason  he  says, 'All-hail,  for  us,  to  the  two- 
footed,  all-hail  to  the  four-footed ! ' 

29.  He  then  touches  (the  earth)  thus  with  this 
(finger) 2.     Non-human,   verily,   he   becomes   at  the 

*  This  formula  occurs  almost  identically  in  Rig-veda  VI,  74,  i; 
VII,  54,  i;  (IX,  69,  7.)  Cf.  Max  Miiller,  Translation  of  the  Rig- 
veda,  I,  p.  180,  where  attention  is  drawn  to  a  somewhat  similar 
phrase  in  the  Umbric  prayers  of  the  Eugubian  tables. 

^  In  Katy.  Ill,  6,  21  the  touching  of  the  altar  is  prescribed,  with 
the  text  Va^.  S.  II,  19  b;  the  commentators  differ  as  to  whether 
the  sacrificer  or  the  Adhvaryu  is  to  do  this.  The  Kawva  SaA'/hita 
omits  that  formula,  and  hence  assigns  this  touching  to  the  Hoirz. 
Harisvamin  remarks  that  the  Hotr^'  touches  the  earth  with  the 
little  finger  of  his  right  hand,  as  stated  in  the  Kawva  recension. 
The  latter  reads  'with  the  little  finger.'  No  mention  is  made  in 
the  Asv.  S.  of  this  touching  of  the  earth  on  the  part  of  the  Hotri. 


256  5'ATAPATHA-BRAIIMAiVA. 

time  Avhen  he  is  chosen  for  the  office  of  sacrificial 
priest ;  and,  this  earth  being  a  safe  standing-place, 
he  thereby  (viz.  by  touching  the  earth)  stands 
on  this  safe  standing-place ;  and  he  thereby  also 
again  becomes  human :  for  this  reason  he  thus 
touches  (the  earth)  with  this  (finger). 

Second  BRAiniAivA. 
The  PatnIsaatyacas, 

1.  Being  about  to  perform  the  patnisawya^as  \ 
they  betake  themselves  back  to  the  Garhapatya  fire. 
The  Adhvaryu  takes  the  ^uhu  and  sruva,  the  Hotri 
the  veda,  and  the  Agnidhra  the  butter-(melting)  pot. 

2.  Here  now  the  Adhvaryu,  according  to  some, 
passes  the  Ahavaniya  on  the  east  side.  Let  him 
not,  however,  do  this ;  for  were  he  to  walk  on  that 
side,  he  w^ould  be  outside  the  sacrifice. 

3.  According  to  others,  the  Adhvaryu  walks  (so 
as  to  pass)  behind  the  (sacrificer's)  wife  ^.  Let 
him  not,  however,  do  this  either ;  for  verily  the 
Adhvaryu  is  the  fore-part,  and  the  wife  is  the  hind- 
part  of  the  sacrifice  :  hence,  if  he  were  to  pass  so, 
it  would  be  as  if  one  were  to  put  his  head  behind ; 
and  he  (the  Adhvaryu)  would  be  outside  the  sacrifice. 

^  The  meaning  of  the  term  seems  to  be  'offerings  made  (to  some 
deities)  along  with  the  wives  (of  the  gods);'  the  deities  to  whom  the 
four  offerings  are  made,  being  Soma,  Tvash/r/,  the  Devapa- 
tnya/^  (wives  of  the  gods),  and  Agni  Gr/hapati. 

^  The  lady  of  the  house  occupies  a  seat  south-west  of  the 
Garhapatya  fire.  See  I,  3,  i,  12.  The  Adhvaryu  now  sits  down 
with  raised  knees  (south  of  her,  with  his  face  to  the  north-east). 
Katy.  Ill,  "7,  5.  The  Agnidhra  sits  down  in  the  same  way  north  of 
the  fire,  with  his  face  to  the  south,  and  the  Hot;;'  in  the  middle;  cf. 
Hillebrandt,  Ncu-  und  Vollm.  p.  151. 


I    KAJVDA,  9  ADHYAYA,  2   BRAHMAATA,   7.  257 

4.  According  to  others,  the  Adhvaryu  passes 
between  the  wife  (and  the  Garhapatya  fire).  Let 
him  not,  however,  do  this  either ;  for  were  he  to 
pass  that  way,  he  would  cut  off  the  wife  from  the 
sacrifice.  Along  the  east  side  of  the  Garhapatya 
and  the  inner  side  of  the  Ahavaniya  (he  passes) ; 
for  thus  he  is  not  outside  the  sacrifice ;  and  as  be- 

A 

fore,  in  walking  forward  (to  the  Ahavaniya),  he  passed 
along  the  inner  side,  so  he  now  also  takes  that  path. 

5.  They  now  perform  the  pa tnisa;;?ya^as.  From 
the  sacrifice  offspring  is  assuredly  produced;  and 
(that  offspring)  produced  from  the  sacrifice  is  pro- 
duced from  union ;  and  (the  offspring)  produced 
from  union  is  produced  after  (in  consequence  of)  the 
completion^  of  the  sacrifice:  hence  one  thereby  (i.e. 
by  the  patnisa^/^ya^as)  causes  that  (offspring)  to  be 
produced  by  means  of  a  productive  union  after  the 
completion  of  the  sacrifice.  And  so  now  also  off- 
spring is  produced  by  means  of  a  productive  union 
after  the  completion  of  the  sacrifice.  This  is  why 
they  now  perform  the  patnisa?;2ya^as. 

6.  He  makes  offering  to  four  deities.  Four  doubt- 
less means  a  couple;  for  a  couple  means  a  pair 
(dvandva,  lit.  two  and  two),  and  two  and  two  in- 
deed they  are:  thus  a  productive  union  is  thereby 
effected;  and  accordingly  he  makes  offering  to  four 
deities. 

7.  He  makes  (the  offerings)  of  butter  for  sacrifi- 
cial food.  Butter  indeed  means  seed :  hence  he 
thereby  scatters  seed,  and  therefore  makes  them  of 
butter  for  sacrificial  food. 

^  Or, '  is  produced  from  the  hind-part  of  the  sacrifice,'  i.  e.  from 
the  sacrificer's  wife,  seated  behind  the  altar,  see  par.  3. 

[12]  S 


258  5ATAPATHA-BRAHMAiVA. 

8.  In  a  low  voice  they  engage  in  this  (per- 
formance) ^.  Secretly,  doubtless,  union  takes  place  ; 
and  secretly  also  (takes  place)  what  (is  spoken)  in 
a  low  voice  :  this  is  why  they  perform  in  a  low 
voice. 

9.  He  first  makes  offering  to  Soma.  Soma 
indeed  means  seed;  hence  he  thereby  scatters  seed: 
this  is  why  he  makes  offering  to  Soma. 

10.  He  then  makes  offering  to  Tvash/r/.  Now, 
it  is  Tvash/r/  who  transforms  seed  which  is  scat- 
tered. Accordingly  it  is  he  who  transforms  the  seed 
now  scattered" :  this  is  wh)-  he  makes  offering  to 
Tvash/r/. 

11.  He  then  makes  offerincj  to  the  wives  of  the 
gods.  In  the  wives,  in  the  womb,  the  seed  assuredly 
is  planted,  and  thence  it  is  produced ;  hence  he 
thereby  plants  the  seed  in  the  wives,  in  the  womb ; 
and  thence  it  is  produced  :  for  this  reason  he  makes 
offering  to  the  wives  of  the  gods. 

1 2.  When  he  offers  to  the  wives  of  the  gods,  he 
shuts  (the  fire)  out  from  view  on  the  eastern  side ; 
for,  up  to  the  time  when  they  offer  to  the  samish/a- 
ya^is,  the  deities  continue  waiting,  thinking,  '  This 

^  The  Adhvaryu  calls  on  the  Hotri:  'For  Soma  (Tvash//'?',  &c. 
respectively)'  (in  a  low  voice) — 'recite!'  (aloud).  The  Hot/-/ then 
recites  the  invitatory  prayer  (anuvakya,  for  which  see  Ajv.  St. 
I,  10,  5)  in  a  low  voice,  except  the  concluding  '  om  !'  which  he  pro- 
nounces aloud.  The  Adhvaryu  now  calls  on  the  Agnidhra,  who 
responds  with  'Astu  jrausha/.'  Thereupon  the  Adhvaryu  calls  on 
the  Hot;-/,  '  For  Soma,'  &c.  (in  a  low  voice), — 'pronounce  the 
offering  prayer !'  (aloud);  and  the  Hotri  recites  the  ya^ya,  in  a  low 
voice,  except  the  concluding  'Vausha/,'  which  is  pronounced  aloud, 
and  simultaneously  with  which  the  Adhvaryu  pours  the  oblation 
(consisting  of  four  ladlings  of  butter  from  the  butter-pot  into  the 
^'uhii,  by  means  of  the  sruva)  into  the  fire. 

^  He  does  so  in  his  capacity  of  divine  artificer  and  architect. 


I  KANDA,   9  ADHYAYA,  2  BRAHMAA'A,  1 5.    259 

he  must  offer  up  to  us !'  He  thereby  conceals  (this 
offering)  from  them  ;  and  accordingly  Ya^wavalkya 
says, 'Whenever  human  \vomen  here  eat^  (they  do 
so)  apart  from  men.' 

13.  He  then  makes  offering  to  Agni,  the  house- 
holder. Agni,  indeed,  is  this  world:  hence  it  is  for 
this  world  that  he  thereby  produces  offspring  and 
that  this  offspring  is  produced  :  this  is  why  he  makes 
offering  to  Agni,  the  householder. 

14.  This  (ceremony)  concludes  with  the  ids."^;  for 
here  are  neither  enclosing-sticks  nor  the  prastara- 
bunch.  For  on  that  occasion  when  he  wishes  the 
sacrilicer  good-speed  (svaga)^  by  (offering)  the  pra- 
stara,  good-speed  is  at  the  same  time  wished  to  this 
consort  also,  since  the  wife  comes  (immediately)  after 
the  husband.  But  were  he  to  use  a  substitute  for  the 
prastara-bunch,  he  would  produce  lassitude  (in  the 
wife) :  for  this  reason  this  (ceremony)  should  con- 
clude with  the  Ida.  Nevertheless  a  substitute  for 
the  prastara  is  (optionally)  made. 

15.  If  he  choose  to  use  a  substitute  for  the  pra- 
stara, he  thereby  wishes  the  wife  good-speed  just  as 


^  (jighatsanti,  'eat  greedily,  swallow  their  food.'  The  Kawva 
text  does  not  mention  Y%«avalkya,  but  merely  says,  '  hence 
women  also  here  swallow  their  food  apart  from  men.' 

2  The  i(/a-ceremony  (I,  8,  i,  18)  is  repeated  after  the  patnisaw- 
ya^as,  together  with  the  Szmyuvaka.  and  the  offering  of  remains, 
but  with  special  reference  to  the  mistress  of  the  house.  Since  the 
prastara-bunch  and  the  enclosing-sticks  have  already  been  con- 
sumed by  the  fire,  the  Suktavaka  is  omitted  on  the  present 
occasion  ;  the  Adhvaryu  merely  throwing  a  stalk  of  the  reed-grass 
of  the  veda  into  the  fire,  as  a  substitute  for  the  stalk  of  the  prastara 
(representing  the  sacrificer). 


3 


See  I,  8,  3,  1 1  seq. 


S    2 


26o  5ATAPATIIA-BRA1IMAA''A. 

he  wishes   the   sacrificer   good-speed   by    means  of 
the  prastara. 

1 6.  If  he  choose  to  use  a  substitute  for  the  pra- 
stara, he  phicks  out  one  stalk  from  the  veda,  and 
anoints  its  top  in  the  ^uhu,  its  middle  part  in  the 
sruva,  and  its  lower  end  in  the  butter-pan. 

17.  The  Agnidhra  then  says,  '  Throw  (it)  after  ^ !' 
[The  Adhvaryu]  having  thrown  it  silently  after  (the 
prastara  into  the  fire),  touches  himself,  with  the  text 
(Va^.  S.  II,  16  f),  '  Guardian  of  the  eye  art  thou,  O 
Agni,  guard  mine  eye!'  and  in  this  way  he  avoids 
throwing  himself  after  (the  prastara  into  the  fire). 

18.  He  (the  Agnidhra)  then  says  (to  the  Adh- 
varyu), 'Discourse  together!'  (The  Adhvaryu  says), 
'Has  he  gone  (to  the  gods),  Agnidh?'  'He  has 
gone!'  'Bid  (the  gods)  hear!'  'May  (one  or  they) 
hear!'  '  Good-speed  to  the  divine  Hotr/s!  Success 
to  the  human!'  [Then  the  Adhvaryu  to  the  Hotrz], 
'Pronounce  the  "All-hail  and  blessing!"' 

19.  Thereupon-  he  (the  Adhvaryu)  seizes  at  the 
same  time  the  ^"uhu  and  sruva.  On  the  former 
occasion"   indeed,    by  anointing    (the    prastara),   he 

^  See  I,  8,  3,  19  seq. 

^  That  is,  after  the  Hotr/ has  again  recited  the  6'awyuvaka,  in 
the  same  way  as  above,  I,  9,  i,  26-29. 

^  Viz.  at  the  offering  of  the  remains  of  butter  (I,  8,  3,  23),  of  which 
the  present  ceremony  is  the  counterpart.  Dr.Hillebrandt,  Neu-  und 
Vollm.  p.  160,  (after  a  scholiast)  calls  this  modification  Pragraha- 
honia  (offered  to  Agni  adabdhayu  a/itama).  According  to  Katy. 
III.  7,  18;  19,  this  ceremony  is  followed  by  the  performance,  in  the 
Dakshiwa  fire,  of  two(§-uhoti)  oblations  of  butler,  to  Agni  saw/vcjapati 
and  Sarasvati  respectively  (see  the  formulas  Va^.  S.  II,  20  b,  c); 
and  the  pish/alepa-ahuti  to  the  Vijve  Deva/i,  being  an  offering  of 
the  remnants  of  dough,  left  from  the  preparation  of  the  sacrificial 
cakes.  These  offerings  would  then  be  succeeded  by  die  ceremonies 
treated  in  par.  21  seq. 


I    KAN  DA,  9  ADHYAYA,  2  BRAHMAN  A,  23.  26 1 


made  (the  sacrificer)  an  oblation,  thus  thinking, 
'  May  he  go  to  the  world  of  the  gods  as  an  obla- 
tion ! '  For  this  reason  he  now  seizes  the  ^uhti  and 
sruva  at  the  same  time. 

20.  He  seizes  them  for  Agni,  with  the  text 
(Va^.  S.  II,  20  a),  'O  Agni,  unimpaired  in  vigour, 
far-reacher !'  because  Agni  is  immortal,  he  says, 
'  unimpaired  in  vigour;'  and  because  Agni  is  farthest- 
reaching,  he  says,  '  far-reacher \' — 'Guard  me  from 
the  thunderbolt !  guard  me  from  bonds  !  guard  me 
from  defective  sacrifice !  guard  me  from  noxious 
food  ! '  he  thereby  says,  '  Protect  me  from  all  kinds 
of  injury!' — 'Make  our  nourishment  free  from 
poison  !' — nourishment  means  food  :  '  make  our  food 
wholesome,  faultless!'  this  is  what  he  thereby  says. — 
'  In  the  lap,  pleasant  to  sit  in  ;'  he  thereby  says,  '  in 
thyself.' — '  Svaha  !  Va/ ! '  since  one  offers  what  has 
been  consecrated  by  'vasha//  this  (residue  of  butter) 
thereby  becomes  such  for  him. 

21.  The  mistress  then  unties  the  veda-bunch. 
The  altar  (vedi)  assuredly  is  female  and  the  veda 
is  male.  For  union  the  veda  was  made :  and  accord- 
ingly when  he  touches  (the  altar)  with  it  during 
the  sacrifice,  a  union  productive  of  offspring  is 
thereby  effected. 

22.  And  (the  reason)  why  it  is  the  mistress  who 
unties  the  veda  (is  this):  the  mistress  is  female  and 
the  veda  is  male ;  consequently  a  union  productive 
of  offspring  is  thereby  effected:  this  is  why  the 
mistress  unties  the  veda. 

23.  She    unties    it.     Should   she   wish    to  do   so 

^  Harisvamin  derives  ai-itama  and  ajish///a  from  aj, 'to  eat' 
(instead  of  from  zs,  '  to  reach,  penetrate '),  hence  '  the  greatest 
eater.'     IMahidhara  gives  both  derivations. 


262  ^ATAPATHA-BRAIIMAA^A. 

with  a  Yacais-text,  let  her  do  so  with  this  one  (Vi^. 
S.  II,  21  a),  'The  Veda  art  thou:  whereby  thou, 
O  divine  X'^eda,  hast  become  Veda  for  the  gods, 
thereby  mayest  thou  become  Veda  for  me\'' 

24.  (The  Hotr/)  strews  it  (from  the  Garhapatya) 
as  far  as  (the  east  end  of)  the  altar-;  for  the  altar  is 
female  and  the  veda  is  male  ;  and  from  behind  the 
male  approaches  the  female:  from  behind  (i.  e.  west) 
he  accordingly  causes  it  (the  altar)  to  be  approached 
by  that  male,  the  veda.  For  this  reason  he  strews 
(the  grass  of  the  veda)  as  far  as  (the  east  end  of) 
the  altar. 

Concluding  Ceremonies. 

25.  He  (the  Adhvaryu)  now  makes  the  samish/a- 
ya^iis-oblation,  thinking,  '  In  the  east  my  sacrifice 
shall  be  completed!'  Were  he  to  perform  the 
samish/aya^us-oblation  first  and  then  the  patni- 
sawya^as,  that  sacrifice  of  his  would  be  completed 
in  the  west  (behind  the  sacrificer)^:  hence  he  makes 

^  According  to  Katy.  Ill,  8,  2,  the  lady  thereupon  unties  the 
grass-cord  with  which  she  w^as  girt  (see  I,  3,  i,  12),  with  the  text, 
'  I  free  mvself  from  Varu;ia's  noose  wherewith  the  gracious  Savit/V 
bound  me ;  place  me  unscathed,  together  with  my  husband,  in  the 
lap  of  eternal  law,  in  the  world  of  righteousness!'  A^v.  I,  11,  3, 
however,  assigns  this  ceremony  to  the  Hotri;  and  no  doubt  rightly, 
since  it  is  not  mentioned  by  our  author,  and  the  Va^.  S.  does  not 
give  the  formula.  Thereby  also  the  original  form  of  the  text  (Rig- 
veda  X,  85,  24),  'I  free  thee,'  &c.,  is  preserved.  IMahidhara  on 
Va^.  S.  here  takes  'veda'  either  in  the  sense  of  '  the  Veda  {I?ik, 
&c.),'  or  as  '  the  knower.'  Perhaps  it  should  rather  be  taken  as 
'  the  oblainer.' 

^  Thus  a  vede/i  is  explained  by  Harisvamin  (according  to 
comm.  on  Katy.  Ill,  8,  3).  Others  take  it  in  the  sense  of '  up  to 
where  the  barhis  begins.' 

^  The  patnisawya^as  were  performed  in  the  Garhapatya  fire, 
and  therefore  west  of  the  altar;  and  on  their  completion,  the  priests 
betake  themselves  back  to  the  Ahavaniya. 


I    KAiVKA,  9  ADHYAYA,  2  BRAHMAA^A,   28.  263 

the  samish/aya^us-oblation  at  this  particular  time, 
thinking,  '  In  the  east  my  sacrifice  shall  be  com- 
pleted !' 

26.  Now  as  to  why  it  is  called  samish/aya^us': 
whatever  deities  he  invites  through  this  (new  or 
full-moon)  sacrifice,  and  for  whichever  deities  this 
sacrifice  is  performed,  all  those  are  thereby  'sacri- 
ficed to  together'  (sam-ish/a);  and  because  he 
now  makes  a  (butter)  oblation^  to  all  those  deities, 
who  have  been  '  sacrificed  to  together,'  therefore 
this  (oblation)  is  called  samish/aya^us. 

27.  And  again  as  to  why  he  performs  the  sam- 
ish/aya^s  :  whatever  deities  he  invites  through  this 
sacrifice,  and  for  whichever  deities  this  sacrifice  is 
performed,  they  continue  waiting  until  the  samish/'a- 
ya^us  is  performed,  thinking, '  This  he  must  offer  to 
us!'  These  same  (deities)  he  thereby  dismisses  in 
due  form  ;  and  whatever  be  the  practice  in  their 
case  in  accordance  with  that  he  has,  in  thus  per- 
forming it,  produced  the  sacrifice,  and  having  thus 
produced  it  he  now  establishes  it  safely  where  there 
is  a  safe  basis  for  it :  this  is  why  he  performs  the 
samish/aya^us. 

28.  He  makes  the  offering,  with  the  text  (Va^. 
S.  II,  21  b),  'Ye  path-finding  gods,' — for  the  gods 


^  The  real  original  meaning  of  the  term  would  rather  seem  to 
have  been  '  the  formula  marking  the  completion  of  the  sacrifice,' 
it  having  afterwards  come  to  be  applied  to  the  oblation  (to  the 
wind-god)  itself     Cf  par.  30  and  Weber,  Ind.  Stud.  IX,  232. 

^  Or  rather,  'because  to  all  those  deities  to  whom  an  ish/i  (or 
ya^ati-ofifering,  made  by  the  Adhvaryu  standing  south  of  the  altar; 
and  followed  or  accompanied  by  the  vasha/-call)  has  been  offered 
in  common,  he  now  makes  an  ahuti  (or  ^uhoti-offering,  made  by 
him  whilst  standing  north  of  the  altar,  with  the  svaha-call).' 


264  .DATAPATH  A-BRAIIMAiVA. 

are  indeed  the  finders  of  the  path'; — '  Having  found 
the  path — ,'thereby  he  says,  'having  found  the  sacri- 
fice;'— 'Walk  in  the  path!'  thereby  he  dismisses  them 
in  due  form  ; — '  O  divine  Lord  of  mind,  this  sacri- 
fice— Svaha! — give  to  the  wind!'  for  the  sacrifice, 
indeed,  is  that  blowing  one  (the  wind).  Having 
accordingly  prepared  this  (special)  sacrifice,  he  thereby 
establishes  it  safely  in  that  (chief,  full  or  new-moon) 
sacrifice,  and  thus  unites  sacrifice  with  sacrifice  :  for 
this  reason  he  says,  'Svaha!  give  (it)  to  the  wind  !' 

29.  He  then  offers  up  the  barhis.  The  barhis, 
truly,  is  this  world,  and  the  barhis  (consists  of) 
plants  :  hence  he  thereby  bestows  plants  on  this 
world,  and  these  plants  are  safely  established  in  this 
world  :  for  this  reason  he  offers  up  the  barhis. 

30.  This  offering  he  makes  as  an  additional  one, 
since  the  samish^aya^^us  is  the  end  of  the  sacrifice, 
and  consequently  what  comes  after  die  samish/a- 
ya^s  is  additional ;  and  because,  in  performing  the 
samish/ayaf  us,  he  offers  to  those  (deities^),  and  thence 
additional  unlimited  plants  are  here  produced. 

31.  He  offers  it,  with  the  text  (Va^.  S.  H,  22), 
'  May  the  barhis  combine  with  the  sacrificial  food, 
with    the    butter!     May    Indra    combine   with    the 

A 

Adityas,  the  Vasus,  the  Maruts,  and  the  Vi^-ve 
Deva/^!  May  what  (has  been  offered  with)  'Svaha' 
go  up  to  the  heavenly  ether  ^!' 

,2.   Having  thereupon   walked   round   (from   the 


^  INIahidhara  refers  gatu-vida^^  and  vittva  to  vid, 'to  know.' 
-  According  to  Harisvamin,  he  does  so,  since  that  offering  is 

made  for  the  sake  of  dismissing  (satisfying)  the  deities. 

^  IMahidhara  interprets,  '  IMay  Indra — together  M'ith  the  Adityas, 

the  Vasus,  the  Maruts,  and  the  Vi^ve  Deva// — anoint  the  barhis 

thoroughly  with  the  havis-hke  ghee,'  &c. 


I    KAA^DA,  9  ADHYAYA,   2  BRAHMAiVA,  35.  265 

A 

north  side  of  the  Ahavantya  fire)  to  the  south, 
he  pours  the  pra;nta-water  ^  out  (on  the  altar). 
Now,  when  he  spreads  the  sacrifice,  he  yokes  it. 
But  were  he  not  to  pour  out  (the  pra;^tta-water), 
the  sacrifice,  being  unyoked,  would,  in  moving  back- 
ward, injure  the  sacrificer.  In  this  way,  however, 
the  sacrifice  does  not  injure  the  sacrificer ;  and  for 
this  reason  he  pours  out  the  pra;nti-water,  after 
walking  round  to  the  south. 

2,2,-  He  pours  it  out,  with  the  text  (Va^.  S.  II,  23  a), 
'  Who Hmyokes  thee  ?  He  unyokes  thee  !  For  whom 
does  he  unyoke  thee  ?  For  him  he  unyokes  thee ! 
For  plenty!'  He  thereby  announces  to  the  sacri- 
ficer the  highest  prosperity.  He  pours  it  out  with 
the  same  (vessel)  with  which  he  brings  it  forward ; 
for  wherewith  they  yoke  the  team,  therewith  they 
also  unyoke  it :  with  the  yoke-tie  they  yoke  it,  and 
with  the  yoke-tie  they  unyoke  it.  By  means  of  a 
potsherd  he  now  throws  the  refuse  from  the  cleaning 
of  the  rice  ^  right  under  the  black  antelope  skin ; 
with  the  text  (Va^.  S.  II,  23  b),  'The  Rakshas'  share 
art  thou  ! ' 

34.  Now  the  gods  and  the  Asuras,  both  of  them 
sprung  from  Pra,c^apati,  were  contending  about  this 
sacrifice,  (that  is,  their)  father  Pra^apati,  the  year. 
'  Ours  it  (he)  shall  be !  ours  it  shall  be,'  they  said. 

35.  Thereupon  the  gods  obtained  possession  of 
the  whole  of  the  sacrifice,  and  dispossessed  those 


^  See  p.  9,  note  i. 

2  Or,  Pra^apati  .  .  . ,  see  I,  i,  i,  13,  with  note. 

^  See  I,  I,  4,  23-24.  According  to  the  Paddhati  on  Katy.  Ill,  8, 
the  Adhvaryu  holds  the  deer-skin  with  his  left  hand  over  the  utkara, 
or  heap  of  rubbish,  and  pours  the  refuse  under  the  skin  on  the 
utkara. 


266  5ATAPATHA-BRAIIMAiVA. 

(Asuras)  of  it  by  (giving  them)  what  was  the  worst 
part  of  the  sacrifice,  to  wit,  with  the  blood  of  the 
victim  (they  dispossessed  them)  of  the  animal  sacri- 
fice, and  with  the  refuse  of  the  rice  of  the  havir- 
ya^/'^a.  '  May  they  be  duly  dispossessed  of  the 
sacrifice,'  they  thought ;  for  he  indeed  is  duly 
dispossessed,  who  is  dispossessed  even  while  obtain- 
ing a  (worthless)  share.  He,  on  the  other  hand,  who 
is  dispossessed  without  any  share  whatever,  hopes 
for  a  while,  and  when  it  occurs  to  him,  he  says, 
'What  share  hast  thou  given  me?'  Hence  what 
share  the  gods  set  apart  for  those  (Asuras),  that 
same  share  he  now  makes  over  to  them  in  pouring 
(the  refuse  of  the  rice)  right  under  the  black  ante- 
lope skin.  He  thereby  casts  it  into  blind  darkness, 
where  there  is  no  (sacrificial)  fire.  And  in  the  same 
way  he  casts  the  blood  of  the  victim  into  blind 
darkness,  where  there  is  no  fire;  thinking,  'Thou 
art  the  Rakshas'  share!'  For  this  reason  they  use 
not  the  gore  of  the  victim  (for  sacrificial  purposes), 
since  it  is  the  Rakshas'  share. 

Third  BRAHMAiVA. 

I.  The  sacrifice  being  now  complete,  he  (the 
Adhvaryu)  walks  round  (the  fire)  to  the  south,  and 
pours  out  a  vessel  (of  water);  for  thus  it  is 
(poured  out)  towards  north  :  therefore  he  pours 
it  out  after  walkinor  round  to  the  south.  He  who 
sacrifices,  doubtless,  sacrifices  with  a  desire  that  he 
also  may  obtain  a  place  in  the  world  of  the  gods. 
That  sacrifice  of  his  then  goes  forth  towards  the 
world  of  the  gods :  after  it  follows  the  fee  which  he 
gives  (to  the  priests),  and  holding  on  to  the  priests' 
fee  (follows)  the  sacrifices 


I    KANDA,  9  ADHYAYA,   3  BRAHMAiVA,  6.  267 

2.  That  same  path  leads  either  to  the  gods  or  to 
the  fathers  ^  On  both  sides  two  flames  are  ever 
burning :  they  scorch  him  who  deserves  to  be 
scorched,  and  allow  him  to  pass  who  deserves  to 
pass  ^.  Now,  water  is  (a  means  of)  lustration  :  hence 
he  thereby  lustrates  that  path. 

3.  A  full  (vessel)  he  pours  out,  because  full  means 
all :  hence  he  thereby  lustrates  that  (path)  by  means 
of  the  All,  He  pours  it  out  continuously,  uninter- 
ruptedly :  hence  he  thereby  lustrates  that  (path)  in 
a  continuous,  uninterrupted  manner. 

4.  And  again  why  he  pours  out  a  vessel  (of 
water)  is :  where  anything  is  done  wrongly  at  the 
sacrifice,  there  they  tear  or  wound  it ;  and — water 
being  (a  means  of)  lustration — he  lustrates  it  by  that 
(means  of)  lustration,  water ;  he  heals  it  with  water. 

5.  A  full  (vessel)  he  pours  out,  because  full  means 
all :  hence  he  thereby  heals  it  by  means  of  the 
All.  Continuously,  uninterruptedly  he  pours  it  out: 
hence  he  thereby  heals  it  in  a  continuous  (lasting), 
uninterrupted  manner. 

6.  He  (the  sacrificer)  intercepts  it  with  his  open 
hands  held  together,   while  reciting  the  text  (Va^. 


^  Cf.  Mahabh.  XII,  525, 'Two  paths  are  known,  one  leading  to 
the  gods,  and  one  leading  to  the  fathers;'  and  ib.  XIII,  1082, 
'  That  sun  is  said  to  be  the  gate  of  the  paths  leading  to  the  gods ; 
and  that  moon  is  said  to  be  the  gate  of  the  paths  leading  to  the 
fathers.'  See  also  ^^and.  Up.  V,  3.  In  6'at.  Br.  VI,  6,  2,  4  the 
gate  of  the  heavenly  world  is  said  to  be  situated  in  the  north- 
east; whilst  that  of  the  world  of  the  fathers,  according  to  XIII, 
8,  I,  5,  lies  in  the  south-east.  Cf  Kaushit.  Up.  I,  2  seq.  (Max 
Miiller,  Up.  I,  p.  274), '  Verily,  the  moon  is  the  door  of  the  heavenly 
world,'  &c. 

^  According  to  Harisvamin,  they  scorch  him  who  has  not  ful- 
filled his  duties,  and  allow  him  to  pass  who  has  done  so. 


268  i'ATAPATHA-BRAHM^VA'A. 

S.  II,  24),  *  We  have  united  with  lustre,  with  vigour, 
with  the  bodies  \  with  the  happy  spirit.  May 
Tvash/rz,  the  dispenser  of  boons,  grant  us  riches, 
and  make  even  what  was  injured  in  our  body!' 
\\  hat  was  torn,  that  he  thereby  heals. 

7.  He  then  touches  his  face  (with  the  water  in 
his  hands).  The  reason  why  he  thus  touches  his  face 
is  twofold  :  water  means  ambrosia,  and  with  ambrosia 
he  accordingly  touches  himself;  also  he  thereby 
transfers  to  himself  that  sacred  work  (the  sacrifice) : 
for  these  reasons  he  touches  his  face. 

8.  He  now  strides  the  (three) Vish;m-strides.  He 
who  sacrifices  assuredly  gratifies  the  gods.  In 
gratifying  the  gods  by  that  sacrifice — partly  by  rz^s, 
partly  by  ya^^us,  partly  by  oblations — he  acquires 
a  share  among  them;  and  having  acquired  a  share 
among  them,  he  goes  to  them, 

9.  And  again  why  he  strides  the  Vish;m- 
strides,  is :  Vish;m,  truly,  is  the  sacrifice,  by 
striding  (vi-kram)  he  obtained  for  the  gods  that 
all -pervading  power  (vikranti)  which  now  belongs 
to  them.  By  his  first  step  he  gained  this  same 
(earth),  by  the  second  this  aerial  expanse,  and  by 
his  last  (step)  the  sky.  And  this  same  pervading 
power  Vish;ai,  as  the  sacrifice,  obtains  by  his  strides 
for  him  (the  sacrificer):    for  this   reason  he  strides 

^  That  is,  with  the  departed  persons,  the  fathers;  or,  more 
probably,  with  new  bodies  (i*),  cf.  the  funereal  hymns,  Rig-veda  X, 
14-18;  especially  X,  15,  14;  16.  5;  14,  8.  Perhaps,  however,  it 
would  be  better  to  construe,  '  by  (our)  bodies  we  have  united  with 
lustre  and  vigour  ;  by  (our)  mind  with  bliss.'  In  IV,  6,  i,  i  it  is  said, 
that  the  sacrificer  is  born  in  the  next  world  with  his  entire  body; 
similarly  XI,  i,  8,  6;  XII,  8,  3,  31.  For  further  quotations  regard- 
ing the  views  on  future  existence,  see  A.Weber,  Ind.  Streifen,  I, 
p.  20  scq. ;  J.  iMuir,  Original  Sanskrit  Texts,  V,  p.  314  seq. 


I    KAiVDA,  9  AUHYAYA,  3  BRAHMAiVA,   II.  269 

the  VIsh;^u-strides.      Now    it   is    indeed   from    this 
(earth)  that  most  (beings)  go  (upwards). 

10.  Hence  (he  strides  thrice)  with  the  texts  (Va^. 
S.  II,  25  a-c),  'On  the  earth  Vish;2u  strode  by  means 
of  the  gayatri  metre  :  exchided  therefrom  is  he  who 
hates  us,  and  whom  we  hate!'  '  In  the  air  Vish/Ai 
strode  by  means  of  the  trish/ubh  metre  :  exchided 
therefrom  is  he  who  hates  us,  and  whom  we  hate!' 
*  In  the  sky  Vish;^u  strode  by  means  of  the^agati 
metre :  exchided  therefrom  is  he  who  hates  us,  and 
whom  we  hate !'  When  one  has  thus  ascended 
these  worlds,  that  is  the  goal,  that  the  safe  refuge : 
the  rays  of  him  (the  sun)  who  burns  there,  are 
the  righteous  (departed)^;  and  what  highest  light 
there  is  ^,  that  is  Pra^apati  or  the  heavenly  world. 
Having  then  in  this  way  ascended  these  worlds,  he 
reaches  that  goal,  that  safe  refuge.  Now  he  who 
wishes  to  give  instructions  from  hence,  should  come 
hitherwards  from  above.  Twofold  is  the  reason 
why  he  should  come  hitherwards  from  above : 

11.  By  (or,  from)  the  escape  (of  the  enemies)^ 
indeed  the  conquering  gods  formerly  gained  first 
the  sky,  and  then   this  aerial   expanse ;    and  there- 


^  In  VI,  5,  4,  8  we  shall  meet  with  the  statement,  that  'the  stars 
(nakshatra)  are  the  lights  of  righteous  men  who  go  to  the  heavenly 
world.'  In  the  same  passage,  however  (as  in  others),  the  naksha- 
tras  (lunar  mansions)  are  represented  as  divine  female  beings  (with 
undipped  wings;  of.  Va^.  S.  XI,  61),  with  whom,  in  IX,  4,  i,  9,  the 
moon  is  said  to  live  together,  as  the  Gandharvas  with  the  Apsaras. 
^  See  par.  16  with  note.  The  Ka/zva  text  reads, 'yat  param  bhati.' 
'  Apasarawata// ;  i.  e.  by  allowing  the  enemies  to  escape,  viz. 
first  from  the  sky  to  the  air,  and  then  from  the  air  to  the  earth.  It 
also,  however,  has  the  meaning  of  '  from  escape  ; '  that  is,  the  gods 
drove  the  enemies  to  the  earth,  whence  there  was  no  escape  for 
them. 


270  ^-ATAPATHA-BRAHMAiVA. 

Upon  they  drove  their  enemies  away  from  this 
(earth),  whence  there  was  no  escape.  And  in  hke 
manner  he  (the  priest)  also  by  the  escape  (of  the 
enemies)  gains  first  the  sky,  and  then  this  aerial 
expanse  ;  and  thereupon  he  drives  his  enemies  away 
from  this  (earth),  whence  there  is  no  escape.  This 
earth  indeed  is  a  firm  footing- :  hence  he  thereby 
stands  firm  on  this  firm  footing-. 

12.  And  in  this  way  also  (he  may  stride)^:  'In 
the  sky  Vish7/u  strode  by  means  of  the  ^^agati 
metre  :  excluded  therefrom  is  he  who  hates  us,  and 
whom  we  hate  !'  '  In  the  air  Vish;/u  strode  by  means 
of  the  trish/ubh  metre  :  excluded  therefrom  is  he 
who  hates  us,  and  whom  we  hate!'  'On  the  earth 
Vish;Ai  strode  by  means  of  the  gayatri  metre : 
excluded  therefrom  is  he  who  hates  us,  and  whom 
we  hate!' — With  the  texts  (Va^.  S.  II,  25  d,  e), 
'(Excluded)  from  this  food!  from  this  resort!' 
(pratish///a,  he  looks  down  upon  his  portion  and 
the  altar  respectively.)  For  on  this  (earth)  all 
this  food  is  safely  established  (pratishMita):  for 
this  reason  he  says,  '  From  this  food !  from  this 
resort !' 

13.  He  then  looks  towards  the  east.  The  east, 
indeed,  is  the  region  of  the  gods  :  for  this  reason  he 
looks  towards  the  east. 

14.  He  looks,  with  the  text  (Va^.  S.  II,  25  f), 
'We  have  gone  to  the  realm  of  light  (svar).'     The 

^  The  sacrificer  in  making  the  strides  of  Vish;/u,  may  begin 
either  with  the  stride  on  earth  or  with  that  in  the  sky  (Katy.  Ill, 
8,  II,  12).  He  begins  from  the  southern  hip  (or  south-west  corner) 
of  the  altar,  and  makes  three  strides  eastward  with  his  right  foot  in 
front,  reciting  one  formula  with  each  stride,  along  the  south  side  of 
the  altar  up  to  the  Ahavaniya  fire. 


I    KANDA,  9  ADHYAYA,   3  BRAHMAA^A,    I  7.  27I 

realm  of  light  assuredly  means  the  gods :  hence  he 
thereby  says,  'We  have  gone  to  the  gods.' — With 
(ib.  g),  'We  have  united  with  splendour'  (he  looks 
on  the  Ahavaniya  fire) :  he  thereby  says,  '  We  have 
united  with  the  gods.' 

15.  He  then  looks  up  to  the  sun,  for  that  is  the 
final  goal,  that  the  safe  resort.  To  that  final  goal, 
to  that  resort  he  thereby  goes  :  for  this  reason  he 
looks  up  to  the  sun. 

16.  He  looks  up,  with  the  text  (Va^.  S.  H,  26  a), 
'Self-existent  art  thou,  the  best  ray  of  light!'  The 
sun  is  indeed  the  best  ray  of  light  \  and  therefore  he 
says,  '  Self-existent  art  thou,  the  best  ray  of  light.' 
'"  Light-bestowing  art  thou :  give  me  light  (var/^as) !" 
so  say  I,'  said  Ya^;/avalkya,  'for  at  this  indeed  the 
Brahma/^a  should  strive,  that  he  be  brahmavar- 
/^asin  (illumed  by  the  brahma,  or  sacred  writ).' 
Aupoditeya^,  on  the  other  hand,  said,'  He  indeed 
will  give  me  cows  ^ :  (therefore  I  say),  "  Cow-giving 
art  thou,  give  me  cows!'"  Thus  whatever  wish 
he  (the  sacrificer)  entertains  (and  expresses),  that 
wish  is  granted  to  him. 

17.  He  then  turns  (from  left  to  right),  with  the 
text  (Va^.  S.  H,  26b),  'I  move  along  the  course  of 

^  Seven  rays  of  the  sun  are  mentioned,  Rig-veda  1, 105, 9 ;  II,  5,  2 ; 
Ath.-veda  VII,  107,  i.  Mahidhara  remarks  that  four  of  them  He  in, 
or  point  to,  the  four  quarters ;  one  pointing  upwards  and  another 
downwards ;  and  the  seventh,  and  best,  being  the  disc  of  the  sun 
itself,  called  Hira;zyagarbha.  This  apparently  is  the  param 
bhas,  or  most  excellent  light,  which  in  par.  10  is  identified  with 
Pra^apati,  or  the  heavenly  world. 

^  That  is,  Tumi»^a  Aupoditeya  Vaiyaghrapadya,  as  the  Ka«va 
text  reads;  cf.  Taitt.  S.  I,  7,  2,  i. 

^  The  heavenly  rays  of  light  are  regarded  as  the  heavenly  cows, 
Naigh.  I,  5  ;  Nir.  II,  6. 


272  5'ATAPATHA-BRAHMAiVA. 

the  sun;'   having  reached  that  final  goal,  that  safe 
resort,  he  now  moves  along  the  course  of  that  (sun)^ 

18.  Thereupon  he  steps  to  (upa-stha)  the  Gar- 
hapatya  fire.  Twofold  is  the  reason  why  he  steps 
to  the  Garhapatya  :  the  Garhapatya  is  a  house,  and 
a  house  is  a  safe  resort,  hence  he  thereby  stays 
in  a  house,  that  is,  in  a  safe  resort.  And,  besides, 
what  full  measure  of  human  life  there  is  for  him 
here,  that  he  thereby  attains  (upa-stha).  This  is 
why  he  steps  to  the  Garhapatya  fire. 

19.  He  steps  to  it,  with  the  text  (Va^.  S.  II,  27  a), 
'  O  householder  Agni,  may  I  become  a  good  house- 
holder through  thee,  O  Agni,  the  householder ! 
Mayest  thou,  O  Agni,  become  a  good  householder 
through  me,  the  householder !' there  is  nothing  in 
this  requiring  explanation.  —  'May  our  household 
matters  be  unlike  a  cart  with  only  one  bullock,'  he 
thereby  says,  '  may  our  household  matters  be  free 
from  calamities;' — 'for  a  hundred  winters!'  he  thereby 
says,  'may  I  live  a  hundred  years.'  He  need  not, 
however,  say  this ;  for  man  lives  even  longer  than 
a  hundred  years  :  hence  he  need  not  say  this. 

20.  He  then  turns  (from  left  to  right),  with  the  text 
(Vi^.  S.  II,  27  b),  '  I  move  along  the  course  of  the 
sun:'  having  reached  that  final  goal,  that  safe  resort, 
he  now  moves  along  the  course  of  that  (sun). 

21.  Now  (in  pronouncing  the  following  text)  he 


^  When  he  has  executed  the  pradakshiwa  movement,  he  has 
to  repeat  the  movement  in  the  opposite  direction,  in  accordance 
with  the  general  rule,  Katy.  I,  8,  24.  The  same  applies  to  par.  20. 
Cn  the  sun-wise  circumambulation,  with  and  without  fire,  see  p.  37 
note,  p.  45  note;  also  Martin,  Western  Isles,  pp.  16-20,  85.  97, 
116-119,  241,  277;  Forbes  Leslie,  Early  Races  of  Scotland, 
index,  s.  v,  deisiol. 


I    KANDA,  9  ADHYAYA,  3  BRAHMAiVA,   23.  273 

inserts  his  son's  name  :  '  May  this  son  (N.  N.)  carry- 
on  this  manly  deed  of  mineM'  Should  he  have  no 
son,  let  him  insert  his  own  name. 

A 

2  2.  He  then  steps  up  to  the  Ahavaniya  fire. 
Silently  he  steps  to  it,  thinking,  '  In  the  east  my 
sacrifice  shall  be  completed  !' 

23.  Thereupon  he  divests  himself  of  the  vow, 
with  the  text  (Va^.  S.  II,  28  b),  '  Now  am  I  he  that 
I  really  am.'  For,  in  entering  upon  the  vow,  he 
becomes,  as  it  were,  non-human ;  and  as  it  would 
not  be  becoming  for  him  to  say,  *  I  enter  from  truth 
into  untruth ;'  and  as,  in  fact,  he  now  again  becomes 
man,  let  him  therefore  divest  himself  of  the  vow, 
with  the  text,  'Now  am  I  he  that  I  really  ami' 


^  The  Madhyandina  text  of  the  Yag.  S.  does  not  give  this 
formula.  The  Ka«va  text  of  the  Sawzhita  has  the  following 
(Weber's  edition,  p.  59),  'Woven  art  thou,  a  web  art  thou:  weave 
me  along  (?  extend  my  life)  at  this  sacrifice,  at  this  holy  deed,  in 
this  food,  in  this  world!'  'May  my  son  weave  on  (continue)  this 
work,  this  manly  deed  of  mine  !'  Thus  also  Katy.  Ill,  8,  25.  The 
Ka«va  text  of  the  Brahmawa,  however,  mentions  only  the  formula 
given  above.  According  to  Laugakshi  he  names  his  favourite  son ; 
according  to  ASankhayana,  his  eldest  son,  or  as  many  sons  as  he 
has.     See  comm.  on  Katy.  IV,  12,  11. 

^  See  I,  1,1,6.  For  another  mode  of  divesting  oneself  of  the 
vow,  see  I,  I,  I,  3. 


[12] 


2  74  ^ATAPATHA-BRAHMAiVA. 


SECOND     KANDh. 


THE   AGNYADHAnA,   THE    AGNIHOTRA,   THE 

VINDAVITRIYAGNA,  THE  AORAYATVESHri, 

AND  THE  ATATURMASyAnI. 


I.  THE  AGNYADHANA  or  ESTABLISHMENT   OF  THE 

SACRED   FIRES. 

First  Adhyaya.     First  BRAiiMAiVA. 

The  Agny-adhana  (or  Agny-adheya),  or  ceremony  of  esta- 
blishing a  set  of  sacrificial  fires,  on  the  part  of  a  young  householder, 
is,  as  a  rule,  performed  on  the  first  day  of  the  waxing  moon.  Some 
authorities  also  allow  the  performance  to  take  place  at  full  moon, 
probably  in  order  to  enable  the  newly-married  couple  to  enter  on 
their  sacred  duties  with  as  little  delay  as  possible.  Moreover,  special 
benefits  are  supposed  to  accrue  to  the  performer  of  the  ceremony 
from  the  conjunction  of  the  new  moon  with  certain  lunar  asterisms; 
though  the  author  of  our  work,  at  any  rate,  does  not  seem  greatly 
to  encourage  this  practice,  but  rather  to  urge  the  pious  householder 
to  set  up  fires  of  his  own,  whenever  he  feels  a  longing  for  the 
sacrifice. 

The  normal  performance  of  the  Agnyadhana,  as  that  of  the  full 
and  new-moon  off'erings,  requires  two  days ;  the  first  of  which  is 
taken  up  with  preliminary  rites,  while  the  second — that  is,  the  first 
day  of  the  respective  half-moon — is  devoted  to  the  chief  ceremonies, 
beginning  with  the  production  of  the  sacred  fire  by  friction.     (See 

II,  I,  4,  8  seq.) 

After  the  sacrificer  has  chosen  his  four  ofllciating  priests — viz. 
the  Brahman,  Ilotr;',  Adhvaryu,  and  Agnidhra  (or  Agnidh) — he 
proceeds,  together  with  them,  to  erect  the  two  sheds  or  'fire- 
houses.'  In  order  to  determine  their  exact  sites,  the  Adhvaryu 
first  draws  from  west  to  east  the  so-called  'easterly'  line  (cf.  I,  2,  5, 
14),  and  on  it  marks,  at  8,  11,  or  12  prakramas  or  steps  from  each 
other,  the  centres  of  the  Garhapatya  and  Ahavaniya  fire-places, 
the  outlines  of  which  he  then  traces,  making  each  a  square  aratni  or 
cubit  in  area,  the  former  circular,  the  latter  square.     The  Dakshi- 


II    KANDA,   I   ADHYAYA,    I   BRAIIMAJVA.  275 

wagni  or  Anvaharya-pa^ana,if  it  is  required  atall,  is  of  the  same 
area,  but  of  semicircular  form,  and  lies  south  of  the  space  between 
the  altar  and  the  Garhapatya  fire.  The  Garhapatya  fire-house  is 
constructed  with  its  laths  running  either  from  west  to  east,  or  from 
south  to  north,  and  a  door  on  the  south  side ;  and  so  as  to  enclose 
both  the  Garhapatya  and  Dakshiwa  fires.  The  Ahavaniya  fire-house, 
on  the  other  hand,  with  its  laths  necessarily  running  from  west  to 
east,  and  an  entrance  from  the  east,  contains  the  Ahavaniya  fire 
and  the  altar  (vedi)  adjoining  it  on  the  west,  and  partly  enclosing  it 
with  its  '  shoulders'  on  the  north  and  south  sides.  The  two  houses 
are  also  open  to  each  other  on  the  inner  side ;  and  sufficient  space 
is  left  on  all  sides  for  freely  moving  around  the  fires. 

The  Adhvaryu  then  procures  a  temporary  fire, — either  producing 
it  by  friction,  or  obtaining  it  from  certain  specified  sources  in  the 
village, — and  after  the  usual  fivefold  lustration  of  the  Garhapatya 
fire-place  (cf.  p.  2),  he  lays  down  the  fire  thereon.  Towards  sunset 
the  sacrificer  [while  seated  east  of  the  Ahavaniya  house]  invokes 
the  gods  and  manes  with  '  Gods,  fathers  !  fathers,  gods !  I  sacrifice, 
being  who  1  am ;  neither  will  I  exclude  him  whose  I  am  :  mine  own 
shall  be  the  offering,  mine  own  the  toiling,  mine  own  the  sacrifice  !' 
He  then  enters  the  Ahavaniya  house  from  the  east,  passes  through 
it  to  the  Garhapatya,  and  sits  down  behind  (west  of)  the  fire ;  his 
wife  at  the  same  time  entering  the  Garhapatya  house  from  the  south 
and  seating  herself  south  of  him, — both  facing  the  east.  Thereupon 
the  Adhvaryu  hands  to  the  sacrificer  two  pieces  of  wood  (ara«i), — if 
possible,  of  a^vattha,  grown  out  of  a  .rami  tree, — to  be  used  next 
morning  for  the  production  (or  'churning')  of  the  sacred  fire  by 
one  of  them  (the  upper  ara«i)  being  rapidly  drilled  in  a  hole  in  the 
other  (or  lower  ara«i).  [The  sacrificer  and  his  wife  then  lay  the 
upper  and  lower  sticks  respectively  on  their  laps ;  whereupon  certain 
propitiatory  ceremonies  are  performed  by  them,  and  honours  are 
paid  to  the  priests  and  the  sticks  ;  and  the  latter  are  finally  deposited 
on  a  seat.]  In  the  house  of  the  Garhapatya  a  he-goat  may  then  be 
tied  up  for  the  night,  which,  if  it  belong  to  the  sacrificer,  is  to  be  pre- 
sented by  him  to  the  Agnidhra  on  the  completion  of  the  sacrifice. 

After  sunset  the  Adhvaryu  measures  out  four  vessels  of  husked 
rice  grains — each  containing  three  handfuls,  which  quantity  is  con- 
sidered sufficient  to  furnish  a  meal  for  one  man — on  an  ox-hide 
died  red  [and  spread  out  with  the  hairy  side  upwards  and  the  neck- 
part  to  the  east].  With  this  rice  the  (odana)  /^atushprajya,  or 
'  (pap)  to  be  eaten  by  the  four  (priests),'  is  prepared  on  the  provi- 
sional Garhapatya  fire.  When  it  is  ready,  the  Adhvaryu  makes  a 
hollow  in  the  pap  and  pours  clarified  butter  into  it.    He  then  takes 

T    2 


2  "jG  5ATAPATIIA-BRAHMAiVA. 

three  kindling-sticks  (samidh),  anoints  them  with  some  of  that  ghee, 
and  puts  them  on  the  fire  one  after  another,  with  texts  (cf  note  on 
II,  I,  4,  5).  Thereupon  the  sacrificer  [having  paid  due  honours  to 
the  priests  by  washing  their  feet  and  giving  them  perfumes  and 
wreaths,  &c.,  and  assigned  to  each  his  share]  bids  them  eat. 

During  the  night  the  sacrificer  and  his  wife  have  to  remain  awake 
and  keep  up  the  fire.  When  the  night  clears  up,  the  Adhvaryu  ex- 
tinguishes the  fire,  or,  if  there  is  to  be  a  Dakshi«agni,  he  takes  it 
southwards  and  keeps  it  in  a  safe  place  till  that  fire  is  made  up.  He 
then  draws  with  the  wooden  sword  three  lines  across  the  fire-place 
and  proceeds  with  the  preparation  of  the  hearth-mounds  in  the  way 
set  forth  in  the  first  Brahmawa  of  this  Book. 

1.  Now  when  he  equips  (Agni,  the  fire)  from 
this  and  that  quarter,  that  is  the  equipping  (of  the 
fire)  with  its  equipments^.  In  whatever  (objects) 
some  of  (the  nature  of)  Agni  is  inherent,  therewith 
he  equips  (the  fire) ;  and  in  thus  equipping  it  he 
supph!es  it  partly  with  splendour,  partly  with  cattle, 
partly  with  a  mate. 

2.  In  the  first  place  he  (the  Adhvaryu)  draws 
(three)  lines  (with  the  wooden  sword  on  the  Garha- 
patya    fire-place-).     Whatever   part    of  this    earth 

'  The  verb  here  translated  by  '  to  equip,'  is  sam-bhr?',  '  to  carry, 
or  bring,  together,  to  collect;'  and  then  'to  make  the  necessary 
preparations,  to  prepare;'  hence  sambhara, '  the  preparation,  out- 
fit,' the  technical  term  for  the  objects  employed  in  the  preparation 
of  the  fire-place,  with  the  view  of  symbolically  ensuring  success  to 
the  fire.  In  paragraphs  3  seq.  the  primary  meaning  '  to  bring 
(together) '  has  been  used,  except  where  it  seemed  desirable  to 
preserve  its  technical  sense. 

-  The  three  lines  drawn  across  the  fire-place  form  a  necessary 
part  of  its  lustration;  see  p.  2.  According  to  the  Paddhaii  on 
Katy.  IV,  8,  the  Adhvaryu  first  makes  the  fivefold  lustration  of 
the  hearth,  and  thereupon  again  draws  the  mystic  lines  (?  or  draws 
the  outline  of  the  fire-place,  cf.  Katy.  IV,  8,  16)  and  proceeds 
wiih  the  sambharas;  viz.  he  sprinkles  the  lines  with  water,  while 
the  sacrificer  takes  hold  of  him  from  behind;  then  puts  down 
a  piece  of  gold,  and  on  it  throws  salt  soil  and  the  mould  of  a  mole- 
hill, ^vith  which  he  forms  the  hearth-mound  (khara) — circular  in 


II  KANDA,  I   ADHYAYA,  I  BRAHMAiVA,  5.     277 

is  either  trodden  or  spit  upon,  that  he  thereby 
removes  from  it ;  and  he  thus  estabhshes  his  fire  on 
earth  that  is  entirely  proper  for  the  sacrifice  :  this 
is  why  he  draws  hnes  (across  the  fire-place). 

3.  He  then  sprinkles  (the  lines)  with  water. 
When  he  thus  sprinkles  (the  fire-place)  with  water, 
that  is  the  equipment  (of  the  fire)  with  water.  The 
reason  why  he  brings  water  is  that  water  is  food ; 
for  water  is  indeed  food  :  hence  when  water  comes 
to  this  world,  food  is  produced  here.  Thus  he 
thereby  supplies  it  (the  fire)  with  food. 

4.  Water  (ap,  fem.),  moreover,  is  female,  and 
fire  (agni,  masc.)  is  male;  so  that  he  thereby  sup- 
plies the  latter  with  a  productive  mate.  And  since 
all  this  (universe)  is  pervaded  (or  obtained,  apta) 
by  water,  he  sets  up  the  fire,  after  he  has  obtained 
it  by  means  of  water  \   This  is  why  he  brings  water. 

5.  He  then  brings  (a  piece  of)  gold.  Now  Agni 
at  one  time  cast  his  eyes  on  the  waters  ^ ;  '  May 
I  pair  with  them,'  he  thought.  He  came  together 
with  them  ;  and  his  seed  became  gold  ^  For  this 
reason  the  latter  shines   like    fire,  it  being   Agni's 

the  case  of  the  Garhapatya,  square  the  Ahavaniya,  and  semicircular 
the  Dakshiwagni ;  but  each  equal  in  area  to  a  square  aratni  or  cubit. 
Along  the  edge  of  the  mound  he  then  lays  pebbles  close  to  each  other 
[50  on  the  Garhapatya,  73  on  the  Ahavaniya,  and  22  on  the  Dakshi- 
«agni,  according  to  the  Schol.  on  Katy.  IV,  8,  16].  According  to 
some  authorities,  the  piece  of  gold  is  laid  on  the  top  of  the  mound. 
He  thus  prepares  successively  the  Garhapatya,  Ahavaniya,  and  Dak- 
shim.  hearths;  afterwards,  if  required,  those  of  the  Sabhya  and 
Avasathya  fires,  which  are,  like  the  Garhapatya,  of  circular  form. 
^  An  etymological  play  on  the  word  ap,  apa,^,  'water,'  and  the 
verb  ap,  'to  obtain,  pervade.' 

2  In  the  version  of  this  myth  given  Taitt.  Br.  I,  i,  3,  8,  the 
waters  courted  by  Agni  are  called  Varuwa's  wives. 

3  Ti/i  sambabhijva  tasu  reta//  prasi«/^at  tad  hirawyam  abhavat. 


278  fi-ATAPATHA-BRAHMAiVA. 

seed.  Hence  it  (gold)  is  found  in  water,  for  he 
(Agni)  poured  it  into  the  water.  Hence  also  one 
does  not  cleanse  oneself  with  it^  nor  does  one 
do  anything  else  with  it.  Now  there  is  splendour 
(for  the  fire) :  for  he  thereby  makes  it  to  be 
possessed  of  divine  seed,  bestows  splendour  on  it ; 
and  sets  up  a  fire  completely  endowed  with  seed. 
That  is  why  he  brings  gold. 

6.  He  then  brings  salt.  Yonder  sky  assuredly 
bestowed  that  (salt  as)  cattle  on  this  earth  :  hence 
they  say  that  salt  soil  is  suitable  for  cattle.  That 
(salt),  therefore,  means  cattle ;  and  thus  he  thereby 
visibly  supplies  it  (the  fire)  with  cattle ;  and  the 
latter  having  come  from  yonder  (sky)  is  securely 
established  on  this  earth.  Moreover,  that  (salt)  is 
believed  to  be  the  savour  (rasa)  of  those  two,  the 
sky  and  the  earth  - :  so  that  he  thereby  supplies  it 
(the  fire)  with  the  savour  of  those  two,  the  sky  and 
the  earth.     That  is  why  he  brings  salt. 

7.  He  then  brings  (the  earth  of)  a  mole-hill 
(akhu-karisha)^.     The   moles   certainly   know   the 

^  Saya;;a  interprets  enena  na  dhavayati  by  'he  does  not  clean 
(his  teeth)  with  it;' — the  St.  Petersb.  Diet,  by  'he  does  not  get 
himself  conveyed  (driven)  by  it.'  The  Ka/zva  text  has :  Tasmad 
enad  apsv  evanuvindanty  apsu  punanty  apsu  hy  enat  prasi?lX'an 
nainena  dhavayanti  na  kbn  X'ana  kurvanti. 

"^  Cf.  Taitt.  Br.  I,  i,  3,  2  :  'The  sky  and  the  earth  were  (ori- 
ginally) close  together.  On  being  separated  they  said  to  each 
other,  "  Let  there  be  a  common  sacrificial  essence  (ya^/liyam)  for 
us  I"  What  sacrificial  essence  there  was  belonging  to  yonder  sky, 
that  it  bestowed  on  this  earth,  that  became  the  salt  (in  the  earth); 
and  what  sacrificial  essence  there  was  belonging  to  this  earth,  that 
it  bestowed  on  yonder  sky,  that  became  the  black  (spots)  in  the 
moon.  When  he  throws  salt  (on  the  fire-place),  let  him  think  it 
to  be  that  (viz.  the  black  in  the  moon) :  it  is  on  the  sacrificial  essence 
of  the  sky  and  the  earth  that  he  sets  up  his  fire.' 

-■  On  the  mythic  connection  of  (the  white,  sharp  teeth  of)  the 


II    KANDA,   I   ADHYAYA,    I   BRAHMAiVA,  9.  279 

savour  of  this  earth  :  hence,  by  entering  deeper  and 
deeper  into  this  earth,  they  (grow)  very  fat,  know- 
ing, as  they  do,  its  savour  ;  and  wherever  they  know 
the  savour  of  this  earth  to  be,  there  they  cast  it  up. 
Hence  he  thereby  suppHes  it  (the  fire)  with  the 
savour  of  this  earth  :  that  is  why  he  brings  a  mole- 
hill. Moreover,  they  say  of  one  who  has  attained 
prosperity  (or  splendour,  ^ri)  that  he  is  purishya; 
and  purisha  and  karisha^  doubtless  mean  one  and 
the  same  thing :  it  is,  therefore,  for  his  (Agni's  or 
the  sacrificer's)  attainment  of  splendour  (^ri)  that 
he  brings  a  mole-hill. 

8.  He  then  brings  pebbles.  Now  the  gods  and 
the  Asuras,  both  of  them  sprung  from  Pra^apati, 
once  contended  for  superiority.  This  earth  was 
then  trembling  like  a  lotus-leaf;  for  the  wind  was 
tossing  it  hither  and  thither :  now  it  came  near  the 
gods,  now  it  came  near  the  Asuras.  When  it  came 
near  the  gods, — 

9.  They  said,  '  Come,  let  us  steady  this  resting- 
place  ;    and   when   firm   and    steady,  let  us    set   up 

akhu  (mole,  mouse,  rat),  as  of  that  of  the  boar,  with  the  thunder- 
bolt, see  Dr.  A.  Kuhn's  ingenious  remarks,  '  Herabkunft  des  Feuers 
und  des  Gottertranks,'  p.  202.  According  to  Taitt.  Br.  I,  i,  3,  3, 
Agni  at  one  time  concealed  himself  from  the  gods,  and  having 
become  a  mole,  dug  himself  into  the  earth ;  so  that  the  mole-hills 
thrown  up  by  him,  have  some  of  Agni's  nature  attaching  to  them. 
The  Taittiriyas  also  put  on  the  hearth  the  earth  of  an  ant-hill,  which 
the  Brahma«a  (in  the  same  way  as  our  author  does  of  the  mole- 
hill) represents  as  the  savour  (or  marrow,  essence)  of  the  earth. 

^  The  primary  meaning  of  karisha  is  'that  which  is  scattered, 
or  strewn  about,'  hence  'refuse,  rubbish' (and  akhu-karisha,'mole- 
cast').  Its  secondary  meaning,  as  is  that  of  purisha,  is  'manure  ' 
(or  perhaps  also  '  soft,  rich  mould '),  an  article  naturally  valued  by 
an  agricultural  population.  See  T,  2,  5,  17,  where  purisha  is 
taken  symbolically  to  represent  cattle. 


2  8o  ^ATAPATHA-BRAHMAiVA. 

the  two  fires  on  it ;  whereupon  we  will  exclude  our 
enemies  from  any  share  in  it.' 

10.  Accordingly,  in  like  manner  as  one  would 
stretch  a  skin  by  means  of  wooden  pins,  they 
fastened  down  this  resting-place ;  and  it  formed  a 
firm  and  steady  resting-place.  And  when  it  was 
firm  and  steady,  they  set  up  the  two  fires  on  it ;  and 
thereupon  they  excluded  their  enemies  from  any 
share  in  it^ 

11.  And  in  like  manner  that  one  (the  Adhvaryu) 
now  fastens  dow^n  that  resting-place  by  means  of 
pebbles  ;  and  on  it,  w'hen  firm  and  steady,  he  sets 
up  the  two  fires ;  whereupon  he  excludes  the  (sacri- 
ficer's)  enemies  from  any  share  in  it.  This  is  the 
reason  why  he  brings  pebbles. 

12.  These  then  are  the  five  equipments^:  for 
fivefold  is  the  sacrifice,  fivefold  the  animal  victim ; 
and  five  seasons  there  are  in  the  year. 

^  The  corresponding  myth  of  Taitt.  Br.  I,  i,  3,  5,  though  very 
different  from  om"s,  yet  presents  one  or  two  points  of  resemblance. 
According  to  it,  nothing  was  to  be  seen  in  the  beginning  except 
water  and  a  lotus-leaf  standing  out  above  it.  Pra^apati  (being  bent 
on  creating  the  firm  ground)  bethought  himself  that  the  lotus-stalk 
must  rest  on  something;  and  having  assumed  the  form  of  a  boar, 
he  dived  and  brought  up  some  of  the  earth.  This  he  spread  out 
(prath)  on  the  lotus-leaf,  whence  originated  the  earth  (pr/thivi), 
which  he  then  fastened  down  by  means  of  pebbles.  Hence  the 
latter  are  put  on  the  hearth  in  order  to  afford  a  firm  foundation 
for  the  fire. 

^  According  to  the  authorities  of  the  Black  Ya^j^i-ur-veda  there  are 
not  five,  but  fourteen  sambharas,  seven  of  which  are  taken  from 
the  earth,  viz.  sand,  salt,  a  mole-hill,  an  ant-hill,  mire  from  a  dried- 
up  pool,  pebbles,  and  gold;  while  the  remaining  seven  consist  of 
pieces  of  wood  from  the  ajvattha,  udumbara,  palaja  ( ?  two  pieces), 
jami,  and  vikankata  trees,  and  from  some  tree  that  has  been  struck 
by  lightning.  The  sprinkling  of  water  about  the  fire-place  is  not 
counted  by  them  as  a  sambhara,  but  as  one  of  the  usual  acts  of 
lustration.     Taitt.  Br.  I,  i,  3  seq. 


II  KAA^DA,    I   ADHYAYA,    I   BRAHMAiVA,   1 4.  28 1 

1 3.  Now,  as  to  this,  they  say,  '  Six  seasons  there 
are  in  the  year.'  And  in  that  case  the  very  defi- 
ciency (ny  una)  itself  is  rendered  a  productive  union  \ 
since  it  is  from  the  lower  part  (nytjna,  i.e.  of  the 
body)  that  offspring  is  here  brought  forth.  Thus 
also  a  progressive  improvement  ^  (is  assured  to  the 
sacrificer) :  for  this  reason  there  are  five  equipments. 
And  when  (it  is  nevertheless  insisted  on  that)  there 
are  six  seasons  in  the  year,  then  Agni  is  the  sixth 
of  them,  and  thus  there  is  no  deficiency. 

14.  Here  also  they  say,  '  He  should  not  equip  it 
even  with  a  single  equipment ! '  For  (they  argue) 
all  those  (objects)  are  on  this  earth,  and  hence,  when 
he  establishes  the  fire  on  this  earth,  the  latter  of  itself 
obtains  all  those  equipments :  he  need  not,  therefore, 
equip  it  with  a  single  equipment.  But  let  him  never- 
theless bring  (those  objects)  together ;  for  when  he 
establishes  the  fire  on  this  (earth),  then  it  obtains  all 
the  equipments  ;  and  what  (benefit)  accrues  from  the 
equipments  being  brought  together,  that  also  accrues 
to  it  ^.  Let  him  for  that  reason  bring  (the  objects) 
together. 


^  Or,  a  deficient  pairing  is  effected  (on  account  of  the  uneven 
number).  I  do  not  quite  understand  Sayawa's  interpretation  of  the 
passage,  the  pubUshed  text  of  the  commentary  being  apparently 
corrupt  in  one  or  two  places.  The  Ka«va  text  reads :  Tad  ahu^ 
shad  va  r/tava;^  sawvatsarasyeti  yadi  vai  sha/  n\a.va.A  sawzvatsarasya 
nyunam  u  vai  pra^anana/zz  nyunad  va  ima-^  pra^a^  pra^ayante,  &c. 

^  Literally,  '  a  prevailing  (or  advancing)  better-to-morrow,'  swa/i- 
jreyasam  uttaravat. 

^  The  drift  of  the  author's  reasoning  evidently  is  that  it  is  safer, 
by  putting  those  objects  on  the  fire-place,  to  make  sure  of  the  magic 
benefits  of  those  symbols  being  really  secured  to  the  fire,  and 
thereby  to  the  sacrificer.  The  Ka«va  text  of  this  paragraph,  though 
differently  worded,  yields  the  same  sense ;  except  that  it  refers  to 


282  i-ATAPATHA-BRAIlMAiVA. 


Second  Brahmana. 

1.  He  may  set  up  the  two  fires ^  under  the  Krzt- 
tikas;  for  they,  the  Kmtikas,  are  doubtless  Agni's 
asterism,  so  that  if  he  sets  up  his  fires  under  Agni's 
asterism,  (he  will  bring  about)  a  correspondence 
(between  his  fires  and  the  asterism)  :  for  this  reason 
he  may  set  up  his  fires  under  the  Kr/ttikas. 

2.  Moreover,  the  other  lunar  asterisms  (consist 
of)  one,  two,  three  or  four  (stars),  so  that  the  Krzt- 
tikas  are  the  most  numerous  (of  asterisms)  - :  hence 
he  thereby  obtains  an  abundance.  For  this  reason 
he  may  set  up  his  fires  under  the  Kmtikas. 

3.  And  again,  they  do  not  move  away  from  the 
eastern  quarter,  whilst  the  other  asterisms  do  move 
from  the  eastern  quarter.  Thus  his  (two  fires)  are 
established  in  the  eastern  quarter :  for  this  reason 
he  may  set  up  his  fires  under  the  Kr/ttikas. 

4.  On  the  other  hand  (it  is  argued)  why  he  should 
not  set  up  the  fires  under  the  Kr/ttikas.  Origi- 
nally, namely,  the  latter  were  the  wives  of  the  Bears 
(rzksha) ;  for  the  seven  7?/shis  ^  were  in  former  times 

the  sacrificer  himself  and  to  the  wishes  he  entertains  in  collecting 
the  objects. 

^  That  is,  the  Garhapatya  and  Ahavaniya,  the  two  principal  fires. 

"^  Whilst  the  Krztlikas,  or  Pleiades,  are  supposed  to  consist  of 
seven  (or,  according  to  others,  of  six)  stars,  the  remaining  twenty- 
six  nakshatras  or  lunar  mansions,  according  to  our  author,  vary 
between  one  and  four  stars.  Hence  the  Kn'ttikas  are  also  called 
Bahulas,  'the  numerous.'  In  the  later  accounts,  however,  a  larger 
number  of  stars  is  attributed  to  several  nakshatras.  Cf.  Weber, 
Nakshatra,  II,  pp.  368,  381.  The  Kaz/va  text  has:  'Other  naksha- 
tras are  (i.  e.  consist  oQ  four ;  and  there  is  here  an  abundance,  so 
that  he  thereby  obtains  abundance.' 

^  Saptarshi,  or  the    seven  i?/shis,  is   the   designation  of  the 


II    KAiVDA,    I   ADHYAYA,  2  BRAHMAiVA,   7.  283 

called  the  7?/kshas  (bears).  They  were,  however, 
precluded  from  intercourse  (with  their  husbands),  for 
the  latter,  the  seven  7?/shis,  rise  in  the  north,  and 
they  (the  Kr/ttikds)  in  the  east.  Now  it  is  a  mis- 
fortune for  one  to  be  precluded  from  intercourse 
(with  his  wife) :  he  should  therefore  not  set  up  his 
fires  under  the  Kr/ttikas,  lest  he  should  thereby  be 
precluded  from  intercourse, 

5.  But  he  may  nevertheless  set  up  (his  fire  under 
the  Kr/ttikas) ;  for  Agni  doubtless  is  their  mate,  and 
it  is  with  Agni  that  they  have  intercourse  :  for  this 
reason  he  may  set  up  (the  fire  under  the  Kmtikas). 

6.  He  may  also  set  up  his  fires  under  (the  asterism 
of)  Rohi/n.  For  under  Rohi;^i  it  was-  that  Pra^a- 
pati,  when  desirous  of  progeny  (or  creatures),  set  up 
his  fires.  He  created  beings,  and  the  creatures  pro- 
duced by  him  remained  invariable  and  constant  \ 
like  (red)  cows  (rohi/^i)  :  hence  the  cow-like  nature 
of  Rohi;/i.  Rich  in  cattle  and  offspring  therefore  he 
becomes  whosoever,  knowing  this,  sets  up  his  fires 
under  Rohi;d. 

7.  Under  Rohi;;i,  indeed,  the  cattle  set  up  their 
fires,  thinking  that  they  might  attain  to  (ruh)  the 
desire  (or  love)  of  men.     They  did  attain   to   the 

constellation  of  Ursa  Major,  or  the  Wain.  In  the  Rig-veda,  rzlcsha^ 
(bears)  occurs  once  (I,  24,  10),  either  in  the  same  restricted  sense, 
or  in  that  of  stars  generally. 

^  '  Ta  asya  pra^a>^  sr/sh/a  ekarupa  upastabdhas  tasthu  rohiwya 
iva.'  The  Ka«va  text  reads :  Tarn  imaA  pra^a>^  snsh/a  rohiwya 
ivopastabdhas  tasthur  ekarupa  iva.  Sayawa  interprets  upastab- 
dha^  ('propped  up,  erect,'  established)  by  ' pratibaddha^taya/^  (of 
continuous  lineage),'  and  ekariipa^  ('uniform')  by  'avi,^y^^in- 
napravaha^  (of  uninterrupted  flow  or  succession).'  In  Taitt.  Br. 
I,  I,  2,  2,  it  is  stated  that  Pra^apati  created  Agni  under  (the  aste- 
rism) Rohiwi,  and  that  the  gods  then  set  up  that  fire  under  the 
same  asterism. 


284  SATAPATilA-BRAHMAiVA. 

desire  of  men ;  and  whatever  desire  the  cattle  then 
obtained  in  regard  to  men,  that  same  desire  he  ob- 
tains, in  regard  to  cattle,  whosoever,  knowing  this, 
sets  up  his  fire  under  Rohi;^i. 

8.  He  may  also  set  up  his  fires  under  (the  aste- 
rism  of)  Mr/ga^irsha.  For  Mr/ga^irsha,  indeed,  is 
the  head  of  Pra^apati^;  and  the  head  (^iras)  means 
excellence  (i'ri),  for  the  head  does  indeed  mean  ex- 
cellence :  hence  they  say  of  him  who  is  the  most 
excellent  (j-resh//^a)  of  a  community,  that  he  is 
the  head  of  that  community.  Excellence  therefore 
he  attains  whosoever,  knowing  this,  sets  up  his  fire 
under  Mrzga^irsha, 

9.  On  the  other  hand  (it  is  argued)  why  one  should 
not  set  up  his  fire  under  Mrz'gajirsha  ^.  The  latter, 
indeed,  is  Pra^apati's  body.  Now,  when  they  (the 
gods)  on  that  occasion  pierced  him^  with  what  is 
called  '  the  three-knotted  arrow,'  he  abandoned  that 


^  For  the  mythical  allusions  in  this  and  the  succeeding  para- 
graphs, we  have  to  compare  6"at.  Br.  I,  7,  4,  i ;  Ait.  Br.  Ill,  33. 
According  to  the  version  of  the  myth  given  in  the  latter  work, 
Pra^'apati  transformed  himself  into  a  roe-buck  (n'sya)  and  ap- 
proached his  own  daughter  (either  the  sky,  or  the  dawn),  who  had 
assumed  the  shape  of  a  doe  (rohit).  Out  of  their  most  fearful 
forms  the  gods  then  fashioned  a  divine  being  called  Bhutavat 
(i.  e.  Rudra),  in  order  to  punish  Pra^'-apati  for  his  incestuous  deed. 
The  latter  was  accordingly  pierced  by  Bhutavat's  arrow  and  bounded 
up  to  the  sky,  where  he  became  the  constellation  called  Mr/ga 
(i.e.  Mr/gajirsha),  while  his  daughter  became  the  asterism  Rohi/n, 
The  arrow  on  the  other  hand,  with  which  Pra^apati  was  pierced, 
became  the  constellation  called  '  the  three-knotted  arrow  (perhaps 
the  girdle  of  Orion).' 

^  The  Black  Ya^nis  does  not  recommend  this  asterism  for  the 
performance  of  agnyadheya. 

'  The  Kawva  text  reads,  '  When,  on  that  occasion,  that  god 
(viz.  Rudra)  pierced  him  with  the  three-knotted  arrow.' 


II    KAA^DA,   I   ADHYAYA,   2   BRAHMAJVA,    II.         285 

body,  for  the  body  is  a  mere  relic  (or  dwelling, 
vastu),  unholy  and  sapless.  He  should  therefore 
not  set  up  his  fires  under  Mr/ga^irsha. 

10.  But  he  may,  nevertheless,  set  them  up  (under 
Mr/gai-irsha).  For,  assuredly,  the  body  of  that  god, 
Prac^apati,  is  neither  a  relic  nor  unholy  ^ :  he  may 
therefore  set  up  (his  fires  under  Mrigasirshdi). 
'  Under  the  Punarvasu  he  should  perform  the 
Punaradheya  ^,' thus  (it  is  prescribed). 

11.  He  may  also  set  up  his  fires  under  the  Phal- 
gunis.  They,  the  Phalgunis,  are  Indra's  asterism  ^, 
and  even  correspond  to  him  in  name ;  for  indeed 
Indra  is  also  called  Ar^una,  this  being  his  mystic 
name;  and  they  (the  Phalgunis)  are  also  called  Ar- 
^unis.  Hence  he  overtly  calls  them  Phalgunis,  for 
who  dares  to  use  his  (the  god's)  mystic  name  ? 
Moreover,  the  sacrificer  himself  is  Indra,  so  that 
he  in  that  case  sets  up  his  fires  under  his  own 
asterism.  Indra  is  the  deity  of  the  sacrifice;  and 
accordingly   his   Agnyadheya   is   thereby  brought 

^  Na  va  etasya  devasya  vastu  nay2igniya.m  na  jariram  asti. — 
Na  vai  tasya  vastu  na  nivirya;;?  naya^fJiyam  asti, '  for  the  relic  of 
that  (god)  is  neither  sapless  nor  impure.'     Kawva  recension. 

2  I.e.  the  repetition  of  the  adheya,  or  setting  up  of  his  fires, 
a  ceremony  which  has  to  be  performed  in  the  event  of  the  adheya 
having  proved  unsuccessful;  that  is,  in  case  he  should  not  have 
prospered  or  even  sustained  losses.  The  direction  has  been  in- 
serted in  this  place  on  account  of  the  position  of  Punarvasu,  as 
the  fifth  mansion,  between  Mnga/irsha,  the  third,  and  (Purva  and 
Uttara)  Phalgunis,  the  ninth  and  tenth  mansions,  in  the  original 
order  of  the  nakshatras. 

'  In  Taitt.  Br.  I,  i,  2,  4,  the  Purve  Phalguni  are  assigned  to 
Aryaman,  and  the  Uttare  Phalguni  to  Bhaga.  While,  however, 
both  these  asterisms  are  there  recommended  for  the  agnyadheya, 
the  Purve  Phalguni  are  rejected  as  unsuitable  further  on,  in 
par.  8  (.-"a  later  addition). 


286  DATAPATH  A-BR  A  HMAiVA. 

into  relation  with  Indra.  He  may  set  up  the  fires 
under  the  first  (Purva-phalgunis)  —  whereby  an 
advancing  (successful)  sacrifice  accrues  to  him;  or 
he  may  set  them  up  under  the  second  (Uttara- 
phalgunis) — whereby  a  progressive  (uttaravat) 
improvement  accrues  to  him, 

12.  Let  him  set  up  his  fires  under  the  asterism 
Hasta\  whosoever  should  wish  that  (presents) 
should  be  offered  him  :  then  indeed  (that  will  take 
place)  forthwith;  for  whatever  is  offered  with  the 
hand  (hasta),  that  indeed  is  given  to  him. 

13.  He  may  also  set  up  his  fires  under  A^itra. 
Now  the  gods  and  the  Asuras,  both  of  them  sprung 
from  Pracrapati,  were  contending  for  superiorit)-. 
Both  parties  were  desirous  of  rising  to  yonder  world, 
the  sky.  The  Asuras  then  constructed  the  fire  (altar) 
called  rauhi;za  (fit  to  ascend  by),  thinking,  '  Thereby 
we  shall  ascend  (a-ruh)  to  the  sky^.' 

^  In  the  Taitt.  Br.  this  asterism  is  not  mentioned  as  suitable  for 
the  agnyadheya.  The  Ajv.  S.  II,  i,  10  omits  both  Hasta  and 
.A^itra;  but  permits  the  asterismsVijakhe  and  Uttare  ProshMapade. 

^  In  Taitt.  Br.  I,  i,  2,  4-6  this  myth  is  related  as  follows: 
'  There  were  Asuras,  named  KalakarJ^^as.  They  constructed  a  fire 
(altar)  with  a  view  to  (gaining)  the  world  of  heaven.  They  put, 
every  man  of  them,  a  brick  to  it.  Indra,  passing  himself  off  for 
a  Brahman,  put  a  brick  on  for  himself,  saying,  "  This  one,  A'itra 
(the  wonderful  or  bright  one)  by  name,  is  for  me  1 "  They  climbed 
up  to  heaven ;  Indra,  however,  pulled  out  his  brick,  and  they 
tumbled  down.  And  they  who  tumbled  down,  became  spiders  : 
two  of  them  flew  up,  and  they  became  the  two  heavenly  dogs."  '  On 
this  myth.  Dr.  A.  Kuhn,  '  tjber  entwicklungsstufen  der  mythen- 
bildung,'  p.  129,  remarks:  'The  myth  given  in  Homer's  Od.  xi, 
305-325,  of  Otos  and  Ephialtes,  who,  in  order  to  fight  the  im- 
mortal gods,  piled  Ossa  on  Olympos,  and  Pelion  on  Ossa,  Iv  ovpavos 
fifjilBaros  (1r],  and  who  are  destroyed  by  Apollon,  shows  an  obvious 
resemblance  to  these  Indian  myths ;  the  more  so,  if  we  divest  the 
latter  of  their  Brahmanical  form,  by  which  altar-bricks  are  sub- 


II    KAiVDA,   I   ADHYAYA,   2  BRAHMAiVA,    I  7.         287 

14.  Indra  then  considered^  '  If  they  construct  that 
(fire-altar),  they  will  certainly  prevail  over  us.'  He 
secured  a  brick  and  proceeded  thither,  passing  him- 
self off  for  a  Brahman. 

15.  '  Hark  ye  !'  he  said,  '  I,  too,  will  put  on  this 
(brick)  for  myself !'  '  Very  well,'  they  replied.  He 
put  it  on.  That  fire  (altar)  of  theirs  wanted  but  very 
little  to  be  completely  built  up, — 

16.  When  he  said,  '  I  shall  take  back  this  (brick) 
which  belongs  to  me.'  He  took  hold  of  it  and  pulled 
it  out ;  and  on  its  being  pulled  out,  the  fire-altar 
fell  down ;  and  along  with  the  falling  fire-altar  the 
Asuras  fell  down.  He  then  converted  those  bricks 
into  thunderbolts  and  clove  the  (Asuras')  necks. 

17.  Thereupon  the  gods  assembled  and  said, 
'Wonderfully  (/^'itram)  indeed  it  has  fared  with 
us  who  have  slain  so  many  enemies !'  Hence 
the  wonderful  nature   (/^itratva)^  of  the  asterism 

stituted  for  mountains;  and  if  we  bear  in  mind  that  the  later 
versions  of  the  myth,  e.  g.  in  the  well-known  passage  of  Ovid,  put 
the  Gigantes  in  the  place  of  the  Aloades.'  See  also  Weber, 
Nakshatra,  II,  p.  372. 

^  The  Ka?;va  text  here  proceeds  thus :  The  gods  then  were 
afraid  and  said, '  If  those  (Asuras)  complete  (samasyanti)  that  (fire- 
altar),  they  will  prevail  over  us.'  Then  Indra  having  fastened  a 
brick  with  the  lightning-band  (arke«a  damna)  went  thither  passing 
himself  off  for  a  Brahman.  He  said, '  I,  too,  will  put  on  this  (brick) 
for  myself,'  They  said,  'On  then  (upa  hi) !'  He  put  it  on.  That 
(fire-altar)  wanted  but  very  little  to  be  built  up,  when  he  said,  'I 
shall  take  this  (brick)  which  is  mine.'  'Take  it  then  (a  hi)!'  they 
said.  Then  seizing  it  (tam  abhihaya)  he  pulled  it  out.  On  its 
being  pulled  out  the  fire-altar  tumbled  down.  On  the  fire-altar 
having  tumbled  down  he  made  thunderbolts  with  those  bricks  and 
smote  those  (Asuras).  Then  the  gods  prevailed  and  the  Asuras 
were  worsted,  &c. 

^  Or,  perhaps,  its  identity  with  (Indra's  brick)  A'itra;  cf.  pre- 
ceding note. 


288  ^ATAPATHA-BRAIIMAiVA. 

A'itra  ;  and  verily  wonderfully  it  fares  with  him,  and 
he  slays  his  rivals,  his  spiteful  enemy,  whosoever, 
knowing  this,  sets  up  his  fires  under  Altra.  A 
Kshatriya,  therefore,  should  especially  desire  to 
take  advantao-e  of  this  asterism ;  since  such  a  one 
is  anxious  to  strike,  to  vanquish  his  enemies. 

1 8.  Originally  these  (nakshatras)  were  so  many 
different  powers  (kshatra),  just  as  that  sun  yonder. 
But  as  soon  as  he  rose,  he  took  from  them  (a- da) 
their  energy,  their  power ;  therefore  he  (the  sun)  is 

A 

called  Aditya,  because  he  took  from  them  their 
energy,  their  power  ^ 

19.  The  gods  then  said,  'They  who  have  been 
powers,  shall  no  longer  (na)  be  powers  (kshatra)-!' 
Hence  the  powerlessness  (na-kshatratvam)  of  the 
nakshatras.  For  this  reason  also  one  need  only 
take  the  sun  for  one's  nakshatra  (star),  since  he  took 
away  from  them  their  energy,  their  power.  But  if 
he  (the  sacrificer)  should  nevertheless  be  desirous  of 
having  a  nakshatra  (under  which  to  set  up  his  fires), 
then  assuredly  that  sun  is  a  faultless  nakshatra  for 
him  ;  and  through  that  auspicious  day  (marked  by  the 
rising  and  setting  of  the  sun)  he  should  endeavour 
to  obtain  the  benefits  of  whichever  of  those  asterisms 
he  mioht  desire.  Let  him  therefore  take  the  sun 
alone  for  his  nakshatra  ^ 

^  The  Ka«va  text  reads :  Tani  ha  va  etani  kshatrawi  nanaiva 
tepur  yathasau  va  suryai-  X'andrama  va ;  teshaw  hodyann  evaditya^ 
kshatrawz  viryara  tegm/i  pralulopa,  tad  vaisham  adade. 

^  This  etymology  of  nakshatra  is  of  course  quite  fanciful.  For 
Aufrecht's  probably  correct  derivation  of  the  word  from  nakta-tra, 
'night-protector,'  cf.  Zeitschrift  fiir  vergl.  Sprachf., VIII,  pp.  71,  72. 
See  also  Weber,  Nakshatra,  II,  p.  268. 

*  The  Kawva  text  reads:  Tasman  na  nakshatram  adriyeta 
yadaivaisha  kada  ^'odiyad  apy  adadhitaisha  hi  sarva«i  kshatrawi; 


TI    KANDA,   1   ADHYAYA,   3  BRAHMAiVA,  4.  289 


Third    Brahmaa^a. 

1.  The  spring,  the  summer,  and  the  rains,  these 
seasons  (represent)  the  gods ;  and  the  autumn,  the 
winter,  and  the  dewy  season  represent  the  fathers. 
That  half-moon  which  increases  represents  the  gods, 
and  that  which  decreases  represents  the  fathers.  The 
day  represents  the  gods,  and  the  night  represents 
the  fathers.  And,  further,  the  forenoon  represents 
the  gods,  and  the  afternoon  the  fathers. 

2.  Those  seasons,  then,  are  the  gods  and  the 
fathers ;  and  whosoever,  knowing  this,  invokes  them 
as  the  gods  and  fathers,  with  his  invocation  of  the 
gods  the  gods  comply,  and  with  his  invocation  of  the 
fathers  the  fathers  comply.  Him  the  gods  favour 
at  his  invocation  of  the  gods,  and  him  the  fathers 
favour  at  his  invocation  of  the  fathers,  whosoever, 
knowing  this,  invokes  (the  seasons)  as  the  gods  and 
fathers. 

3.  Now  when  he  (the  sun)  moves  northwards,  then 
he  is  among  the  gods,  then  he  guards  the  gods  ;  and 
when  he  moves  southwards,  then  he  is  among  the 
fathers,  then  he  guards  the  fathers  ^ 

4.  When  he  (the  sun)  moves  northwards,  then  one 
may  set  up  his  fires; — -the  gods  have  the  evil  dis- 

yadyu  nakshatrakama^  syad  lipo  asita  nakshatram  ahasya  bhavati 
no  etasyanudayo  'sti  tasmad  v  apy  upaina(m  a)sita,  'he  need 
therefore  not  attend  to  any  nakshatra;  but  may  set  up  his  fires  at 
any  time  when  that  (sun)  rises,  for  he  (the  sun)  is  all  the  kshatras. 
Should  he  nevertheless  be  desirous  of  a  nakshatra,  let  him  ap- 
proach (the  sun)  with  veneration ;  for  then  there  is  a  nakshatra  for 
him,  and  that  (sun)  does  not  fail  to  rise  :  for  this  reason  let  him 
approach  (the  sun)  with  veneration.' 

^  According  to  the  Ka«va  text,  it  is  the  rising  sun,  that  guards 
the  god-seasons  and  father-seasons  respectively. 

[12]  U 


290  DATAPATH  A-BRAHMAA'A. 

pelled  from  them  (by  the  sim)  :  he  (the  sacrlficer) 
therefore  dispels  the  evil  from  himself;  —  the  gods 
are  immortal :  he  therefore,  though  there  is  for  him 
no  prospect  of  immortality,  attains  the  (full  measure 
of)  life,  whosoever  sets  up  his  fires  during  that  time. 
Whosoever,  on  the  other  hand,  sets  up  his  fires  when 
(the  sun)  moves  southwards,  he  does  not  dispel  the 
evil  from  him,  —  since  the  fathers  have  not  the  evil 
dispelled  from  them  (by  the  sun).  The  fathers  are 
mortal :  hence  he  dies  before  (he  has  attained  the 
full  measure  of)  life,  whosoever  sets  up  his  fires 
during  that  time. 

5.  The  spring  is  the  priesthood,  the  summer  the 
nobility,  and  the  rainy  season  the  common  people 
(vis)  :  a  Brahman  therefore  should  set  up  his  fires 
in  spring,  since  the  spring  is  the  priesthood ;  and  a 
Kshatriya  should  set  them  up  in  summer,  since  the 
summer  is  the  nobility ;  and  a  Vaii'ya  should  set 
them  up  in  the  rainy  season,  since  the  rainy  season 
is  the  common  people. 

6.  And  whosoever^  desires  to  become  endowed 
with  holy  lustre  (brahmavar/'asin),  let  him  set  up  his 
fires  in  spring, — for  the  spring  is  the  priesthood, — and 
he  will  certainly  become  endowed  with  holy  lustre. 

7.  And  whosoever  desires  to  become  a  power 
(kshatra)  ^  in  prosperity  and  renown,  let  him  set  up 
his  fires  in  summer, — for  the  summer  is  the  nobility 
(kshatra), — and  he  will  certainly  become  a  power 
in  prosperity  and  renown. 

8.  And  whosoever  may  desire  to  be  rich  in  pro- 

'  I.  e.  whatsoever  Brahman,  as  the  Ka«va  text  reads. 

-  Kshatra/;/  snya  ya.yasa  syam  iti.  The  Kawva  text  reads :  Ksha- 
trasya  pratima  sylm  jriya  yajaseti,  '  whosoever  should  wish  to  be 
an  image  of  the  kshatra  in  wealth  and  glory.' 


II    KANDA,    I   ADHYAYA,  4  BRAHMAiVA,   2.  29 1 

geny  and  cattle,  let  him  set  up  his  fires  in  the  rainy 
season  \ — for  the  rainy  season  is  the  common  people, 
and  the  people  means  food, — and  he  certainly  be- 
comes rich  in  progeny  and  cattle,  whosoever,  knowing 
this,  sets  up  his  fires  in  the  rainy  season. 

9.  [In  the  opinion  of  others]  both  these  (classes 
of)  seasons  have  the  evil  dispelled  from  them,  for 
the  sun  is  the  dispeller  of  their  evil,  and  as  soon  as 
he  rises  he  dispels  the  evil  from  both  these  (classes 
of  seasons).  He  should  therefore  set  up  his  fires  at 
any  time,  when  he  feels  called  upon  to  sacrifice  ;  and 
should  not  put  it  off  from  one  day  to  the  morrow : 
for  who  knows  the  morrow  of  man  ^  ? 

Fourth    BRAHMAiVA. 

1.  On  the  day  preceding  his  Agnyadheya,  he  (the 
sacrificer  with  his  wife)  should  take  his  food  in  the 
day-time.  For  the  gods  know  the  minds  of  man : 
they  are,  therefore,  aware  that  his  Agnyadheya  is  to 
take  place  on  the  morrow ;  and  all  the  gods  betake 
themselves  to  his  house  and  stay(upa-vas)in  his  house; 
whence  this  day  is  called  upavasatha  (fast-day) ^ 

2.  Now,  as  it  would  be  unbecoming  for  him  to 
take  food  before  men  (who  are  staying  with  him  as 
his  guests)  have  eaten ;  how  much  more  would  it  be 
so,  if  he  were  to  take  food  before  the  gods  have  eaten : 
let  him  therefore  take  his  food  in  the  day-time.  How- 
ever, he  may  also,  if  he  choose,  take  food  at  night, 

^  The  Black  Ya^us  recommends  jarad,  autumn,  for  the  Agnya- 
dheya in  the  case  of  aVaijya. 

2  Ko  hi  manushyasya  ^vo  veda.  The  Ka«va  text  has :  Na  vai 
manushya/z  j'vastanam  veda  (veda)  ko  hi  (!)  tasmai  manushyo  ya^ 
jvastanaw  vidyat,  'in  truth  no  man  knows  the  morrow,  for  what 
man,  that  knows  the  morrow,  is  there  for  him?' 

^  See  I,  I,  I,  7  seq. 

U    2 


292  JATAPATHA-BRAIIMAiVA. 

since  the  observance  of  the  vow  is  not  necessary  for 
him  who  has  not  performed  Agn^adheya.  For  so 
long  as  he  has  not  set  up  a  (sacrificial)  fire  of  his 
own,  he  is  merely  a  man,  and  may  therefore,  if  he 
choose,  take  food  at  night. 

3.  Here  now  some  tie  up  a  he-goat\  arguing  that 
the  goat  is  sacred  to  Agni  and  that  (this  is  done)  for 
the  completeness  of  the  fire.  But  he  need  not  do 
this.  Should  he  possess  a  he-goat,  let  him  present 
it  to  the  Agnidhra  on  the  next  morning ;  for  it  is 
thereby  that  he  obtains  the  object  he  desires.  He 
need,  therefore,  take  no  notice  of  that  (practice). 

4.  They^  then  cook  a  rice-pap  sufficient  for  (the) 
four  (priests)  to  eat.  'Hereby  we  gratify  the  metres,' 
so  they  say,  arguing  that  this  is  done  in  the  same 
way  as  if  one  were  to  order  a  team,  which  he  is  going 
to  use  for  driving,  to  be  well  fed.  He  need  not,  how- 
ever, do  this  :  for  indeed  that  same  wish  (which  he 
entertains  in  so  doing)  he  obtains  by  the  very  fact 
that  Brahmans,  be  they  sacrificial  priests  or  not,  are 
residing  in  his  family  (kula)"' :  he  need,  therefore,  take 
no  notice  of  that  (practice). 

5.  Having  then  made  a  hollow  in  it  (the  pap)  for 

^  This  practice  is  perhaps  the  remnant  of  a  former  animal  offer- 
ing. See  I,  2,  3,  6,  where  tlie  goat  is  mentioned  as  the  last  of  the 
animals  meet  for  sacrifice. 

^  That  is,  as  would  seem,  those  ritualists  who  maintain  that  a 
goat  should  be  tied  up  for  that  night.  The  Ka«va  text  reads, '  Here 
some  cook  that  night  that  Mtu/iprasya.  rice-pap,  saying  (vadantaA), 
"  Hereby  we  gratify  the  metres." '  According  to  the  Paddhati  on 
Katy.  IV,  8,  the  quotation  'Hereby  we  gratify  the  metres'  seems 
to  form  the  last  of  the  formulas  pronounced  by  the  sacrificer,  while 
washing  the  feet  of  the  priests  and  offering  them  food. 

'  '  The  fulfilment  of  that  wish  he  obtains  through  Brahmans, 
whether  officiating  priests  or  not,  staying  in  his  house  (kula)  and 
taking  food  there.'     Ka;/va  text. 


II    KANDA,    I    ADHYAYA,  4  BRAHMAiVA,  6.  293 

clarified  butter  to  be  poured  in,  and  having  poured 
clarified  butter  into  it,  they  anoint  three  sticks  of 
ai'vattha  wood  with  this  butter  and  put  them  on  the 
fire  with  the  (three)  7?2k-verses  containing  the  words 
'  kindling-stick  (samidh)'  and  '  butter  (ghma)  ^ ;'  argu- 
ing that  thereby  they  obtain  what  has  grown  out  of  a 
j^ami^.  It  is,  however,  only  by  (daily)  putting  (three 
kindling-sticks)  on  the  fire  for  a  whole  year  previous 
(to  the  Adhana)  that  one  obtains  that  object :  let  him 
therefore  take  no  notice  of  that  (practice). 

6,    And  on  this  point  Bhallabeya  remarked,  'If 
he  were  to  cook  that  rice-pap,  this  would  assuredly 

^  The  three  verses  containing  the  words  samidh  and  ghrz'taare 
Va^.  S.  Ill,  I,  3,  4.  Taitt.  Br.  I,  2,  i,  9-10  has  them  in  the  order  i,  4, 
3;  and  does  not  give  the  verse  Va^.  S.  Ill,  2  (Rig-veda  V,  5,  i).  As 
neither  version  of  our  Brahmawa  makes  any  mention  of  this  verse,  it 
may  be  doubted  whether  originally  it  formed  part  of  the  Sa;«hita. 
According  to  Katy.  IV,  8,  5-6  he  (?  the  Adhvaryu)  is  to  put  on  (the 
three  kindling-sticks)  with  Vao-.  S.  Ill,  i,  &c.,  one  verse  with  each 
stick ;  whereupon  he,  (the  sacrificer,  according  to  the  commentary,) 
is  to  mutter  III,  4  ;  and  according  to  ib.  7  '  the  Adhvaryu  option- 
ally mutters  the  second.'  The  Paddhati  reconciles  the  different 
statements  thus :  he  takes  the  sticks,  rises  and  puts  the  first  on  the 
fire  with  III,  i ;  then  sitting  down  he  mutters  III,  2  ;  thereupon  he 
again  rises  and  puts  on  the  second  with  III,  3,  and  the  third  with 
III,  4.  The  com.mentator,  however,  alludes  to  differences  of  prac- 
tice in  different  schools  as  to  this  point. 

2  The  sacrificial  fire,  to  be  set  up  at  the  Adheya,  should  properly  be 
produced  by  means  of  two  pieces  of  aj'vattha  wood  which  has  grown 
out  of  a  sa.mi  tree.  Sayawa  remarks  that  the  ritualists  referred  to  in 
our  passage  consider  that  the  cooking  of  the  rice-pap  takes  place,  not 
with  the  view  of  the  latter  being  eaten  by  the  priests,  but  merely  to 
afford  an  opportunity  for  putdng  the  kindling-sticks  on  the  fire,  and 
thereby  securing  to  the  sacrificer  the  benefits  that  would  have  accrued 
to  him  from  the  above  mode  of  ignition.  This  view,  however,  is  not 
countenanced  by  our  author,  who,  on  the  contrary,  favours  the  daily 
cooking  of  a  mess  of  rice-pap  for  the  four  priests  for  a  twelve-month 
preceding  the  Agnyadheya,  as  a  substitute  for  the  production  of  the 
fire  by  friction.     See  Katy.  IV,  8, 1 1  (and  Paddhati). 


294  DATAPATH  A-BRAIIMAJV^A. 

be  a  mistake,  just  as  if  one  were  to  do  one  thing, 
while  intending  to  do  another ;  or  if  one  were  to 
say  one  thing,  while  intending  to  say  another ;  or 
if  one  were  to  go  one  way,  while  intending  to  go 
another.'  And,  indeed,  it  is  not  proper  that  they 
should  either  carry  to  the  south,  or  extinguish,  that 
fire  on  which  a  kindling-stick  is  put,  or  an  oblation 
made,  with  a  rik  or  a  saman  or  a  )a^us.  Now  they 
do  indeed  either  take  it  to  the  south  with  the  view  of 
its  becoming  the  Anvaharyapa/'ana  (or  Dakshi- 
7^agni),  or  (if  there  is  to  be  no  Dakshi/^agni)  they 
extinguish  \X}. 

7.  Thereupon  they-  remain  awake  (during  that 
night).  The  gods  are  awake  :  so  that  he  thereby 
draws  nigh  to  the  gods,  and  sets  up  his  fires  as  one 
more  godly,  more  subdued,  more  endowed  with  holy 
fervour  (tapas).  He  may,  however,  sleep,  if  he 
choose,  since  the  observance  of  the  vow  is  not 
necessary  for  him  who  has  not  performed  Agnya- 
dheya.  For  so  long  as  he  has  not  set  up  a 
(sacrificial)  fire  of  his  own,  he  is  a  mere  man ;  and 
he  may,  therefore,  sleep,  if  he  choose. 

8.  Now  some  churn  (the  fire)^  before  sunrise  and 

^  His  argument  seems  to  be  that,  since  the  cooking  of  the  rice- 
pap  involves  the  putting  on  of  consecrated  sticks  with  sacrificial 
formulas,  one  is  not  to  cook  the  pap  because  that  same  fire  will 
afterwards  have  to  be  extinguished  or  to  be  taken  to  the  Dakshi- 
«agni  hearth.    The  passage  is,  however,  far  from  clear  to  me. 

2  Viz.  the  ritualists  referred  to ;  that  is  to  say,  they  make  the 
sacrificer  and  his  wife  remain  awake  all  night.  Sayawa  takes 
^agrati  to  stand  for  ^agarli, '  he,  the  sacrificer,  remains  awake.' 
The  Kawva  text,  however,  has,  '  Flere  now  they  say,  he  should 
remain  awake  that  night.' 

^  The  production  of  the  sacred  fire  by  means  of  two  sticks 
(ara«i)  of  the  ajvattha  (Ficus  Religiosa)  is  thus  described  by  Steven- 
son, '  Translation  of  the  Sama  Veda,'  pref.  p.  vii :  '  The  process  by 
which  fire  is  obtained  from  wood  is  called  churning,  as  it  resembles 


II    KANDA,   I   ADHYAYA,  4  BRAHMAiVA,  9.  295 

A 

take  it  eastwards  (from  the  Garhapatya  to  the  Aha- 
vaniya)  after  sunrise,  arguing  that  thereby  they  secure 
both  the  day  and  the  night  for  the  obtainment  of 
out-breathing  and  in-breathing,  of  mind  and  speech. 
But  let  him  not  do  so ;  for  when  they  thus  churn 
(the  fire)  before  sunrise,  and  take  it  eastwards  after 
sunrise,  both  his  (fires)  are  in  reaHty  set  up  before 
sunrise.  By  churning  the  Ahavaniya  after  sunrise 
he  will  obtain  that  (combination  of  blessings). 

9.  The  gods,  assuredly,  are  the  day.  The  fathers 
have  not  the  evil  dispelled  from  them  (by  the  sun) ; 
(and  accordingly)  he  (the  sacrificer)  does  not  dispel 
the  evil  (if  he  churns  the  fire  before  sunrise).  The 
fathers  are  mortal ;  and  verily  he  who  churns  the 
fire  before  the  rising  of  the  sun,  dies  before  (he  has 
attained  his  full  measure  of)  life.  The  gods  have 
the  evil  dispelled  from  them  (by  the  sun) :  hence  he 
(the  sacrificer)  dispels  the  evil  (from  himself,  if  he 
churn  after  sunrise).  The  gods  are  immortal ;  and — 
though  there  is  for  him  no  prospect  of  immortality 
— he  attains  (the  full  measure  of)  life.  The  gods  are 
bliss,  and  bliss  he  obtains ;  the  gods  are  glorious, 
and  glorious  he  will  be,  whosoever,  knowing  this, 
churns  (the  fire)  after  the  rising  of  the  sun. 

that  by  which  butter  in  India  is  separated  from  milk.  The  New- 
Hollanders  obtain  fire  from  a  similar  process.  It  consists  in  drill- 
ing one  piece  of  arawi  wood  into  another  by  pulling  a  string  tied 
to  it  with  a  jerk  with  the  one  hand,  while  the  other  is  slackened,  and 
so  alternately  till  the  wood  takes  fire.  The  fire  is  received  on 
cotton  or  flax  held  in  the  hand  of  an  assistant  Brahman.'  On  the 
mythological  associations  of  the  agni-manthana,  especially  with 
the  Teutonic  need-fire  and  the  myth  of  Prometheus;  and  those 
of  the  ajvattha  tree,  grown  out  of  a  j-ami,  with  the  mountain-ash 
(roun-tree,  rowan-tree,  witch-elm,  witchen,  witch-hazel,  witch-wood; 
eber-esche),  see  A.  Kuhn's  epoch-making  essay,  'Ueber  die  Herab- 
kunft  des  Feuers  und  des  Gottertranks.' 


296  .SATAPATFlA-BRAIIMAiVA. 

10.  Here  now  they  say, '  If  the  fire  is  not  set  up  with 
either  a  7'/k-verse,  or  a  saman,  or  a  ya^us,  wherewith 
then  is  it  set  up?'  Verily,  that  (fire)  is  of  the  brah- 
man :  with  the  brahman  it  is  set  up.  The  brah- 
man is  speech  :  of  that  speech  it  is.  The  brahman 
is  the  truth,  and  the  truth  consists  in  those  same 
(three)  mystic  utterances  :  hence  his  (fire)  is  esta- 
bHshed  by  means  of  ihe  truth. 

11.  Verily,  with  'hhii/i  (earth)!'  Pra^^apati  gene- 
rated this  (earth) ^;  with  '  bhuva/^  (ether)!'  the  ether; 
with  'sva/^  (heaven)!'  the  sky.  As  far  as  these 
(three)  worlds  extend,  so  far  extends  this  universe  : 
with  the  universe  it  (the  fire)  is  accordingly  esta- 
blished. 

12.  With  'bhu//!'  Pra^apati  generated  the  Brah- 
man (priesthood) ;  with  '  bhuva/^ !'  the  Kshatra  (nobi- 
lity) ;  with  'sva/iV  the  Vi^  (the  common  people).  As 
much  as  are  the  Brahman,  the  Kshatra,  and  the  Vi.T, 
so  much  is  this  universe  :  with  the  universe  it  (the 
fire)  is  accordingly  established. 

13.  With  'hhu/iV  Pra^apati  generated  the  Self; 
with  'bhuva/^!'  the  (human)  race;  with  'sva//!'  the 
animals  (pam).  As  much  as  are  the  Self,  the  (human) 
race,  and  the  animals,  so  much  is  this  universe  :  with 
the  universe  it  (the  fire)  is  accordingly  established. 

14.  'Bhur  bhuva/^l'  this  much  he  utters  while 
laying  down  the  Garhapat}a  fire  ;  for  if  he  were 
to  lay  it  down  with  all  (three  words),  wherewith 
should  he  lay  down  the  Ahavaniya  ?  Two  syllables ^ 

^  Compare  XI,  i,  6,  3. 

^  Viz.  sva/z,  pronounced  su-va/i.  In  laying  down  the  Garha- 
patya  he  utters  the  first  two  words,  consisting  of  three  syllables; 
and  in  laj.ing  down  the  Ahavaniya  he  pronounces  all  three  words, 
consisting  of  five  syllables. 


II  KANDA,    I  ADHYAYA,  4  BRAHMAJVA,  1 8.    297 


he  leaves  over,  and  thereby  those  (five  syllables) 
become  of  renewed  efficacy ;  and  with  all  the  five 
syllables — 'Bhurbhuva/2  sva/^' — he  lays  down  the 
Ahavaniya.  Thus  result  eight  syllables  ;  for  of  eight 
syllables  consists  the  gayatri,  and  the  gayatri  is 
Agni's  metre  :  he  thus  establishes  that  (fire)  by 
means  of  its  own  metre. 

15.  Now  when  the  gods  were  about  to  set  up  their 
fires,  the  Asuras  and  Rakshas  forbade  them,  saying, 
'  The  fire  shall  not  be  produced ;  ye  shall  not  set  up 
your  fires!'  and  because  they  thus  forbade  (raksh) 
them,  they  are  called  Rakshas. 

16.  The  gods  then  perceived  this  thunderbolt,  to 
wit,  the  horse.  They  made  it  stand  before  them, 
and  in  its  safe  and  foeless  shelter  the  fire  was  pro- 
duced. For  this  reason  let  him  (the  Adhvaryu) 
direct  (the  Agnidhra)  to  lead  the  horse  to  where  he 
is  about  to  churn  the  fire.  It  stands  in  front  of 
him^ :  he  thus  raises  the  thunderbolt,  and  in  its  safe 
and  foeless  shelter  the  fire  is  produced. 

1 7.  Let  it  be  one  used  as  a  leader-;  for  such  a  one 
possesses  unlimited  strength.  Should  he  be  unable  to 
obtain  a  leader,  it  may  be  any  kind  of  horse.  Should 
he  be  unable  to  obtain  a  horse,  it  may  also  be  an  ox, 
since  that  (fire)  is  related  (bandhu)  to  the  ox^ 

18.  And  when   they  carry  that  (fire)   eastward^, 

^  The  horse  is  to  stand  east  of  the  Garhapatya  fire-place,  wiih 
its  head  to  the  west,  where,  behind  the  khara,  the  Adhvaryu  is 
about  to  produce  the  fire. 

^  Piirvavah, 'drawing  in  front,' i.  e.  a  young  (newly-harnessed) 
horse.  The  term  may  also  mean  '  conveying  eastwards/  whence 
it  is  probably  used  here ;  cf.  Taitt.  Br.  I,  1,5,  6. 

*  See  XIII,  8,  4,  6,  where  the  ox  is  said  to  be  sacred  to  Agni 
(agneya).    See  also  p.  292,  note  i;  and  I,  2,  3,  6. 

*  The  following  particulars,  not  alluded  to  by  our  author,  have 


298  5ATAPATIIA-BRAIIMAiVA. 

they  lead  the  horse  in  front  of  it ;  so  that,  in  pro- 
ceeding in  front  of  it,  it  wards  off  from  it  the  evil 
spirits,  the  Rakshas  ;  and  they  carry  it  (to  the  Ahava- 
niya)  safely  and  unmolested  by  evil  spirits. 

19.  Let  them  carry  it  (the  fire)  in  such  wise  that 
it  turns  back  towards  him  (the  sacrificer);  for,  as- 
suredly, that  fire  is  the  (means  of)  sacrifice,  and  it  is 
in  the  direction  of  him  (the  sacrificer)  that  the  sacri- 
fice enters  him,  that  the  sacrifice  readily  inclines  to 
him.  And,  verily,  from  whomsoever  it  (the  fire) 
turns  away,  from  him  the  sacrifice  also  turns  away; 
and  if  any  one  were  to  curse  him,  saying,  '  ]\Iay  the 
sacrifice  turn  away  from  him!'  then  he  would  indeed 
be  liable  to  fare  thus. 

20.  Moreover,  that  (fire)  is  the  (sacrificer's)  breath  : 
let  them  therefore  carry  it  in  such  wise  that  it  turns 


to  be  supplied  here  from  Katy.  IV,  8,  29  seq.,  and  the  commen- 
taries :  As  soon  as  fire  has  been  obtained  from  the  two  pieces  of 
wood,  [it  is  placed  in  a  pan  and  covered  with  dry,  powdered  go- 
maya ;  and]  the  sacrificer  blows  it  with  '  Breath  I  bestow  on  the 
immortal;'  and  the  well-kindled  flame  he  inhales  with  'The  im- 
mortal I  bestow  on  the  breath'  (see  II,  2,  2,  15).  The  fire  is 
then  set  ablaze  with  fire-wood  and  laid  down  on  the  newly-made 
Garhapatya  hearth-mound  with  '  [Om  !]  Bhur  bhuva//  sva^^  1'  (Va^. 
S.  Ill,  5) ;  and  with  '  I  lay  thee  down,  O  Lord  of  Vows  (vratapati), 
with  the  law  (vrata)  of  N.N.?' — the  gotra-name  being  inserted 
in  the  case  of  the  Bhr/gus  and  Ahgiras ;  and  those  of  different 
7?/shis  or  gods  and  divine  beings  in  that  of  others.  At  the  sacri- 
ficer's bidding  the  Brahman  or  Adhvaryu  then  chants  the  Rathan- 
tara-saman  (cf.  p.  196,  note  2).  Then  follows  the  uddharaz/a  or 
taking  out  fire  from  the  Garhapatya  for  the  Ahavaniya.  A  bundle 
of  wood  is  lighted  at  the  lower  ends  on  the  Garhapatya  and  placed 
in  a  pan  on  an  underlayer  of  clay.  It  is  then  carried  eastwards  in 
such  a  way  that  the  smoke  is  directed  towards  the  sacrificer  follow- 
ing it ;  the  horse  being  led  in  front  of  the  fire.  At  the  starting  of 
the  procession  the  Brahman,  at  the  Adhvaryu's  call,  chants  the 
Vamadevya-saman. 


II    KAiVDA,  I   ADHYAYA,  4  BRAHMAiVA,  23.         299 

back  towards  him  ;  for  it  is  in  the  direction  of  him 
that  the  breath  enters  into  him.  And,  verily,  from 
whomsoever  it  (the  fire)  turns  away,  from  him  the 
breath  also  turns  away ;  and  if  in  that  case  any  one 
were  to  curse  him,  saying,  '  May  the  breath  turn 
away  from  him!'  then  he  would  indeed  be  liable  to 
fare  thus. 

21.  And,  verily,  the  sacrifice  Is  yonder  blowing 
(wind).  Let  them,  therefore,  carry  it  in  such  wise 
that  it^  turns  towards  him;  for  it  is  in  the  direc- 
tion of  him  that  the  sacrifice  enters  him,  that  the 
sacrifice  readily  inclines  to  him.  And  from  whom- 
soever It  turns  away,  from  him  the  sacrifice  also 
turns  away ;  and  If  any  one  were  to  curse  him,  say- 
ing, '  May  the  sacrifice  turn  away  from  him ! '  then 
he  would  indeed  be  liable  to  fare  thus. 

22.  And,  verily,  that  (fire)  is  the  (sacrificer's) 
breath.  Let  them,  therefore,  carry  it  in  such  wise 
that  It  turns  towards  him ;  for  it  is  in  the  direction 
of  him  that  the  breath  enters  into  him.  And  from 
whomsoever  it  (the  fire)  turns  away ;  from  him  the 
breath  also  turns  away  ;  and  if  any  one  were  to  curse 
him,  saying,  'May  the  breath  turn  away  from  him!' 
he  would  indeed  be  liable  to  fare  thus. 

23.  He  (the  Adhvaryu)  then  makes  the  horse  step 
on  (the  Ahavaniya  fire-place)  ^.  When  he  has  made 
it  step  on  It,  he  leads  it  out  towards  the  east,  makes 
it  turn  round  again  (from  left  to  right)  and  lets  it 


^  Viz.  the  wind  indicated  by  the  backward-turned  flame  of  the 
fire,  as  it  is  carried  eastwards  to  the.  Ahavaniya. 

2  The  Adhvaryu  sits  down  and  makes  the  horse  put  its  right 
fore-foot  on  the  recently  prepared  hearth-mound.  Having  then 
led  it  eastwards  and  turned  it  round,  he  calls  on  the  Brahman  to 
chant  the  Br/hat-saman  (see  p.  196,  note  2). 


SATAPATHA-BRAIIMAiV^A. 


Stand  there  facing  the  west.  The  horse  doubtless 
represents  strength  :  hence  he  makes  it  turn  round 
again  in  order  that  this  strength  shall  not  turn  away 
from  him  (the  sacrificer). 

24.  He  lays  that  (fire)  down  on  the  horse's  foot- 
print ^ ;  for  the  horse  represents  strength,  so  that 
he  thereby  la}^s  it  down  on  strength  :  for  this  reason 
he  lays  it  down  on  the  horse's  foot-print. 

25.  In  the  first  place  he  silently  touches  (the  foot- 
print with  the  burning  fire-wood).  He  then  lifts  it 
up  and  touches  once  more  with  it ;  and  at  the  third 
time  he  lays  it  down  with  (Va^.  S.  HI,  5)  'Earth! 
ether  !  heaven  ! '  For  there  are  three  worlds  indeed ; 
so  that  he  thereby  obtains  these  (three)  worlds.  This 
now  is  one  (mode  of  laying  down  the  fire). 

26.  Then  there  is  this  other.  Silently  he  touches 
(the  foot-print  with  it)  in  the  first  place ;  he  then 
lifts  it  up,  and  at  the  second  time  lays  it  down 
with  '  Earth  !  ether !  heaven  ! '  For  he  who  wants 
to  lift  a  load  without  having  a  firm  footing  on  this 
(earth),  cannot  lift  it ;  nay,  it  crushes  him. 

27.  Now,  when  he  touches  it  silently  he  thereby 
takes  a  firm  footing  on  this  resting-place ;  and 
having  obtained  a  firm  footing  on  it,  he  lays  down 
(the  fire) :  and  thus  he  wavers  not.  Here  now 
Asuri,  Pa;'^/('i,  and  Madhuki  held  it  (the  fire) 
slightly  to  the  back  (or  west  of  the  fire-place)^.  '  For,' 
they  argued,  '  everything  else  (that  is  on  the  hearth) 


^  Taitt.  Br.  I,  i,  5,  9,  on  the  contrary,  forbids  the  fire  to  be  laid 
down  on  the  horse's  foot-print,  as  the  sacrificer's  cattle  is  thereby 
surrendered  to  Rudra.  Moreover,  the  horse  is  there  made  to  step 
beside,  not  upon,  the  hearth-mound. 

^  The  Kiiwva  text  reads:  Tad  v  Asuri//  Vinkk  Madhukir  iti 
dadhrire, '  here  now  they  held  it  thus,' 


II    KAA^DA,    I   ADHYAYA,  4  BRAHMA^■A,   29.         3OI 

becomes,  as  it  were,  relaxed  (on  being  touched  by 
the  fire)  :  he  should  therefore,  after  holding  it  up, 
lay  it  down  at  the  first  (touching)  with  "  Earth  ! 
ether !  heaven  !  "  for  thus  no  relaxation  takes  place.' 
Let  him  then  do  this  in  whichever  way  he  may 
deem  proper. 

28.  He  (the  sacrificer)  then  goes  round  to  the 
east  side  (of  the  fire),  and  taking  hold  of  the  top 
part  of  the  burning  sticks  he  mutters  (Va^.  S.  Ill, 
5) :  '  Like  unto  the  sky  in  plenty,  like  unto  the 
earth  in  greatness!'  When  he  says,  'Like  unto 
the  sky  in  plenty,' he  means  to  say,  'Like  as  yonder 
sky  is  plenteous  with  stars,  so  may  I  become  plen- 
teous!' and  when  he  says, 'Like  unto  the  earth  in 
greatness,'  he  means  to  say,  'As  great  as  this  earth  is 
so  great  may  I  become!' — 'On  that  back  of  thine, 
O  Earth,  that  art  meet  for  the  worship  of  the 
gods' — for  on  her  back  he  lays  down  that  (fire) — 
'  I  lay  down  Agni,  the  eater  of  food,  for  the 
obtainment  of  food.'  Agni  is  an  eater  of  food: 
'  May  I  become  an  eater  of  food,'  this  is  what  he 
thereby  says.  This  is  a  prayer  for  blessing, — he 
may  mutter  it,  if  he  choose ;  or,  if  he  choose,  he 
may  omit  it. 

29.  He  stands  worshipping  by  (the  fire)  while 
muttering  the  (three)  i?/k-verses  of  the  queen  of 
serpents  (Vaf.  S.  HI,  6-8)  \ — '  Hither  has  come  that 
spotted  bull  and  has  settled  down  before  the  mother; 
and  before  the  father  on  going  up  to  heaven. — She 
moves  along  through  the  luminous  spheres,  breathing 
forth  from  his  breath :  the  mighty  (bull)  has  illumined 

^  These  verses  form  the  hymn  Rig-veda  X,  189,  the  authorship 
of  which  is  ascribed  to  the  queen  of  serpents  (either  Kadru,  or  the 
earth,  according  to  Mahidhara). 


DATAPATH  A-BRAHMAiVA. 


the  sky. — He  rules  over  the  thirty  domains ;  and 
song  is  bestowed  on  the  winged  one,  yea,  with  the 
light  at  the  break  of  day!'  Thus  he  recites;  and 
w^hatever  (benefit)  has  not  been  obtained  by  him 
either  through  the  equipments,  or  through  the  as- 
terisms,  or  through  the  seasons,  or  through  the 
laying  down  of  the  fire,  all  that  is  thereby  obtained 
by  him  ;  and  for  this  reason  he  stands  worshipping 
by  (the  fire),  while  muttering  the  verses  of  the  queen 
of  serpents. 

30.  They  say,  however,  that  one  need  not  stand 
by  (the  fire)  w'orshipping  with  the  verses  of  the 
queen  of  serpents.  For  the  queen  of  serpents,  they 
argue,  is  this  earth  ;  and  accordingly  when  he  lays 
down  the  fire  on  her,  he  thereby  obtains  all  his 
desires  :  hence  he  need  not  stand  by  (the  fire)  wor- 
shipping with  the  verses  of  the  queen  of  serpents. 

Second  Adhyaya.     First  Brahmaata. 

The  Oblations. 

I.  When  he  has  taken  out  the  Ahavaniya  fire  \ 
he  performs  the  Full-offering^.     The  reason  why 

^  Previously  to  the  performance  of  the  full-offering,  the  other 
fires  (if  there  are  any  more)  are  laid  down.  An  integral  part  of 
the  laying  down  of  the  Sabhya,  or  hall-fire,  which  seems  to  have 
been  kept  up  only  by  Kshatriyas,  is  a  game  of  dice,  played  by  the 
priests,  with  a  cow,  offered  by  the  sacrificer,  for  the  stake.  On  an 
ox-hide,  spread  north  of  the  sacrificial  ground,  they  place  a  brass 
vessel  upside  down,  and  on  it  throw  four  times  five  cowries  (or, 
if  such  are  not  to  be  had,  five  sticks)  with  'Even  I  win,  uneven 
thou  art  won  (or  defeated)!' 

^  The  pfirwahuti,  or  'full-offering,'  is  an  oblation  of  a  spoon- 
ful of  clarified  butter.  Katy.  IV,  10,  5,  and  comm.,  supply  the  fol- 
lowing particulars,  applying  to  all  ordinary  ^u ho ti-offerings  :  He 
puts  butter  into  the  butter-pot  and  places  it  on  the  Garhapatya  to 


X 


II    KANDA,   2  ADHYAYA,    I   BRAHMAiVA,  4.  303 

he  performs  the  full-offering  is  that  he  thereby  causes 
that  Agni  to  become  an  eater  of  food  for  his  own 
self;  that  he  thereby  offers  food  to  him.  Even  as 
(a  mother  or  cow)  would  offer  the  breast  to  a 
new-born  child  or  calf,  so  does  he  thereby  offer  food 
to  him. 

2.  And  having  been  appeased  by  that  food,  he 
(Agni)  waits  patiently  for  the  other  oblations  to  be 
cooked.  If,  on  the  other  hand,  that  oblation  were 
not  to  be  offered  up  in  him,  he  would  ere  long  burn 
either  the  Adhvaryu  or  the  sacrificer,  for  these  two 
pass  nearest  by  him.  This  is  the  reason  why  he 
makes  this  offering. 

3.  He  offers  it  (with  a)  full  (spoon) ;  for  the  full 
doubtless  means  the  All  (universe),  so  that  he 
thereby  appeases  him  with  the  All.  He  offers  it 
with  '  Svaha ! '  for  the  Svaha  is  undefined,  and  un- 
defined also  is  the  All,  so  that  he  thereby  appeases 
him  by  means  of  the  All. 

4.  The  first  offering  which  Pra^apati  made,  he 
made  with  *  Svaha ! '  Now  that  (offering)  indeed  is 
virtually  the  same  as  this  one ;  and  hence  he  (the 
sacrificer)  also  makes  it  with  '  Svaha ! '  At  this 
(offering)   he  grants  a  boon  (to  the  priests)  ^ ;    but 

melt.  Having  then  wiped  the  dipping-spoon  (sruva)  and  offering- 
spoon  (^uhft)  with  sacrificial  grass  in  the  manner  described  at  I, 
3,  I,  6  seq.,  and  taken  the  butter-pot  off  the  fire,  and  strained  the 
butter  with  the  two  stalks  of  darbha  serving  as  strainers,  he  fills 
the  ^uhu  with  the  sruva.  He  now  takes  one  stick,  steps  over  to 
the  north  side  of  the  Ahavaniya  fire,  strews  grass  around  it,  and 
puts  the  stick  on  the  fire.  He  then  sits  down  with  bent  right  knee, 
and,  while  the  sacrificer  takes  hold  of  him  from  behind,  he  pours 
the  spoonful  of  butter  into  the  fire  with  'Svaha  I'  the  sacrificer 
pronouncing  the  dedicatory  formula  (tyaga), '  This  to  Agni!' 

^  After  the  full-offering  the  sacrificer  breaks  the  silence,  imposed 
on  him,  by  the  words,  'I  give  a  boon,'  Katy.  IV,  10,  6;  presents, 


304  5ATAPATIIA-BRAIIMAiVA. 

a  boon  (may  mean)  everything,  so  that  he  thereby 
appeases  him  (Agni)  with  everything. 

5.  Here  now  they  say,  'When  he  has  made  this 
offering,  he  need  not  attend  to  the  subsequent  obla- 
tions; for  by  this  offering  he  obtains  that  wish  for 
which  he  takes  out  the  subsequent  oblations.' 

6.  He  takes  out  (material  for  an  oblation)'  to 
Agni  Pavamana  (the  Blowing)  2.  Now  the  blow- 
ing one  is  the  breath,  so  that  he  thereby  puts  breath 
into  him  (the  sacrificer).  And  this  he  puts  into  him 
by  means  of  this  (offering) ;  for  breath  means  food, 
and  this  offerino;  also  is  food. 

according  to  the  commentary,  being  then  made  to  the  Adhvaryu 
and  the  Brahman.  This  ceremony  is  succeeded  by  the  silent  per- 
formance of  the  Agnihotra. 

^  The  piir«ahuti,  which  marks  the  close  of  the  Agnyadheya 
proper,  is  followed  by  the  Agnihotra,  performed  with  the  texts  pro- 
nounced in  a  low  voice.  Not  less  than  twelve  days  after  the  Agnya- 
dheya (if  at  all) — the  three  fires  being  kept  up  during  the  interval — 
the  young  householder  has  to  get  performed  for  him  (on  the  model 
of  the  new  and  full-moon  offering,  mutatis  mutandis,  there  being 
neither  the  uddhara;ra,  or  taking  out  of  fire  from  the  Garhapatya, 
nor  the  choosing  of  a  Brahman,  &c.)  the  three  ish/is  mentioned 
above.  At  the  first  ish^i,  the  special  havis  (sacrificial  dish)  con- 
sists of  a  rice-cake  on  eight  potsherds  for  Agni  Pavamana; — at 
the  second  of  two  such  cakes  for  Agni  Pavaka  and  Agni  Su^i 
respectively; — at  the  third  of  a  potful  of  boiled  rice  for  Aditi.  The 
three  havis  of  the  first  two  ish/is  being  (according  to  Taitt.  Br.  I, 
I,  6,  3)  considered  as  representing  the  three  bodies  (tanu)  of  Agni ; 
these  offerings  are  called  tanuhavir-ish/is.  They  are,  however, 
also  called  Pavamanesh/is.  At  these  the  name  of  the  recipient 
(Agni  Pavamana,  &c.)  has  to  be  pronounced  in  a  low  voice  in  the 
formulas  used  at  the  chief  offering.  The  Taitt.  Br.  mentions,  be- 
sides, the  usual  Indragni  cake  (of  the  new-moon  sacrifice)  which  is 
to  be  offered  before  the  offering  to  Aditi. 

2  Sayana,  on  Taitt.  Br.  I,  i,  5,  10,  takes  pavamana  as  'pure' 
or  'purified  by  himself  (svayaw  jriddha) ;  pavaka  as  'purifying 
(others);'  and  suii  as  'shining.' 


II    KAiVDA,  2   ADHYAYA,   I   BRAHMAiVA,   12.  305 

7.  He  then  makes  offering  to  Agni  Pavaka  (the 
Purifying).  Now  the  purifying  one  means  food,  so 
that  he  thereby  puts  food  into  him  (Agni,  or  the 
sacrificer).  And  this  he  puts  into  him  by  means  of 
this  (offering),  for  this  offering  is  indeed  food. 

8.  He  then  makes  offering  to  Agni  Suk'i  (the 
Bright).  Now  brightness  means  vigour,  so  that  he 
thereby  puts  vigour  into  him.  And  this  he  puts 
into  him  by  means  of  this  (offering) ;  for  when  he 
offers  up  that  oblation  in  him  (Agni),  then  that 
vigour,  that  brightness  of  his  blazes  up. 

9.  For  this  reason  they  say, '  When  he  has  made 
that  (full)  offering,  he  need  not  attend  to  any  further 
oblations ;  for  by  this  offering  he  obtains  that  wish 
for  which  he  takes  out  the  subsequent  oblations.' 
But  let  him  nevertheless  take  out  the  subsequent 
oblations ;  for  what  invisible  (blessing,  or  meaning) 
there  was  in  that  (full-offering)  that  now  becomes 
thus  (visible). 

10.  Now  the  reason  why  he  makes  offering  to  Agni 
Pavamana,  is  that  the  blowing  one  is  the  breath. 
When  (the  child)  is  born,  then  there  is  breath.  And 
as  long  as  it  is  not  born,  it  breathes  in  accord  with 
the  mother's  breath  ;  but  when  it  is  born,  then  he 
thereby  puts  breath  into  it. 

1 1.  And  the  reason  why  he  makes  offering  to  Agni 
Pavaka,  is  that  the  purifying  one  means  food :  hence 
he  thereby  puts  food  into  (the  child)  when  it  is  born. 

12.  And  the  reason  why  he  makes  offering  to 
Agni  Suk'i,  is  that  brightness  means  vigour.  Now 
when  it  (the  child)  grows  by  means  of  food,  then 
there  is  vigour;  and  hence,  when  he  has  made  it  grow 
by  means  of  food,  he  thereby  puts  into  it  that  vigour, 
that  brightness.    This  is  why  (he  offers)  to  Agni  Su^i. 

[12]  X 


3o6  5atapatha-brahma;va. 

13.  That  other  (practice)  then  is  altogether  erro- 
neous \  For  when  Agni  passed  over  from  the  gods 
to  men,  he  bethought  him, 'I  must  not  pass  over  to 
men  with  my  whole  body  !' 

14.  He  then  laid  down  in  these  (three)  worlds 
those  three  bodies  of  his.  That  'blowing  (pava- 
mana)'  form  of  his  he  laid  down  on  this  earth,  that 
'purifying  (pavaka)'  one  in  the  ether,  and  that 
'bright  {su/c\)'  one  in  the  sky.  Now  the  i?/shis 
then  existing  became  aware  of  this:  'Agni  has  not 
come  to  us  with  his  whole  body,'  they  said.  They 
then  prepared  those  oblations  for  him. 

15.  Now  when  he  makes  offering  to  Agni  Pava- 
mana,  he  thereby  obtains  that  form  of  his  (Agni's) 
which  he  laid  down  on  this  earth  ;  and  when  he 
makes  offering  to  Agni  Pavaka,  he  thereby  obtains 
that  form  of  his  which  he  laid  down  in  the  ether ; 
and  when  he  makes  offering  to  Agni  Su^'i,  he  thereby 
obtains  that  form  of  his  which  he  laid  down  in  the  sky: 
and  thus  he  lays  down  the  entire  Agni  unmutilated. 
For  this  reason  also  he  should  take  out  the  oblations 
subsequent  (to  the  full-offering). 

16.  The  first  oblation  has  a  barhis  (altar-covering 
of  sacrificial  grass)  to  itself ;  the  two  following  ones 
have  one  barhis  in  common.  Now  the  first  oblation 
represents  this  world,  the  second  one  that  ether,  and 
the  third  one  the  sky.  But  this  earth  is  compact ; 
and  the  ether  and  yonder  sky  are,  as  it  were,  trem- 
bling :  and  in  order  that  these  two  may  counter- 
balance that  (earth),  the  (last)  two  (oblations)  have 
one  barhis  in  common. 

^  Viz.  the  practice  of  performing  the  full-offering  only,  see  par.  5. 
The  Ka«va  text  reads :  Tad  va  etat  samanam  eva  sad  viparyastam 
iva. 


II    KANDA,  2  ADHYAYA,   I   BRAHMAA^A,   20.  307 

17.  All  these  sacrificial  cakes  (for  Agni)  are  on 
eight  potsherds ;  for  of  eight  syllables  consists  the 
(pada  of  the)  gayatri,  and  the  ga)atri  is  Agni's 
metre  ^:  with  its  own  metre  he  accordingly  establishes 
that  fire.  In  all,  these  potsherds  amount  to  twenty- 
four  ;  for  of  twenty-four  syllables  consists  the  gayatri 
(stanza),  and  the  gayatri  is  Agni's  metre  :  with  its 
own  metre  he  accordingly  establishes  that  fire. 

18.  He  then  offers  a  potful  of  boiled  rice  to 
Aditi.  For  he  who  performs  those  (preceding) 
oblations  moves  away,  as  it  were,  from  this  w^orld, 
since  he  moves  in  the  ascent  of  these  worlds  -. 

19.  Now  when  he  offers  a  potful  of  boiled  rice  to 
Aditi, — Aditi  being  this  earth,  and  this  earth  being 
a  firm  resting-place, — he  thereby  again  takes  his 
stand  on  this  firm  resting-place.  This  is  why  he 
offers  a  potful  of  boiled  rice  to  Aditi. 

20.  For  her,  they  say,  the  two  sa?;zya^yas^  should 
be  viri^  verses;   for  the  vira^  is  this  (earth);   or 

^  The  Ka«va  text  remarks  that  the  anuvakyas  (invitatory 
prayers)  and  ya^yas  (offering  prayers)  at  the  three  offerings  of 
cake  are  in  the  gayatri  metre ;  and  such  indeed  is  the  case.  The 
anuvakyas  of  the  oblations  to  Agni  Pavamana,  Agni  Pavaka, 
and  Agni  Suki  are  Rig-veda  IX,  66,  19;  1, 12,  lo;  and  VIII,  44, 
21  respectively:  and  the  ya^yas  are  IX,  66,  21;  V,  26,  i;  and 
VIII,  44,  17  respectively;  all  of  which  are  gayatri  stanzas.  See 
Asv.  St.  II,  I,  20-25.  Cf.  also  I,  7,  2,  15,  with  note.  At  the 
Svish/akrz't  of  these  two  ish/is  also  both  formulas  are  in  the  gayatri 
metre:  the  puro'nuvakyas  being  Rig-veda  III,  11,  2,  and  III, 
II,  6;  and  the  ya^yas  III,  11,  i,  and  I,  i,  i  respectively. 

^  Pray^yavata  iva  va  esho  'smal  lokat  .  .  .  iman  hi  lokan  sama- 
rohann  eti.  The  Ka«va  text  has:  'For  he  who  takes  out  these 
oblations  makes  his  self,  as  it  were,  depart  from  this  world  of  men 
for  the  world  of  the  gods,  since  he,  as  it  were,  moves  rising  upwards 
(urdhva  iva  hi  samarohann  eti).'    Cf.  paragraphs  14-16. 

^  For  these  (vira^)  S2imya.gye,  or  invitatory  and  offering  prayers 
at  the  Svish/akr/t,  see  p.  164,  note  2. — Asv.  ^r.  II,  i,  29. 

X    2 


J 


08  ^ATAPATHA-BRAHMAA'A. 


trish/ubh  verses,  for  the  trish/ubh  is  this  (earth) ;  or 
^agati  verses,  for  the  ^agati  is  this  (earth).  Still, 
however,  they  should  be  vira^  verses. 

21.  The  priests'  fee  for  (offering  to)  her  consists 
of  a  cow ;  for  this  (earth)  is,  as  it  were,  a  cow  :  she 
milks  out  for  men  all  their  desires.  The  cow  is 
a  mother,  and  this  (earth)  also  is  a  mother,  for  she 
bears  the  men  :  for  this  reason  the  priests'  fee  is 
a  cow.  This  is  one  mode  (of  performing  those 
offerings). 

22.  Then  there  is  this  other.  He  simply  offers 
a  cake  on  eight  potsherds  to  Agni,  and  thereby, 
implicitly,  to  Agni  Pavamana,  Agni  Pavaka,  and 
Agni  Su^i ;  and  immediately  after  he  visibly  sets 
him  up  (as  Agni).  For  this  reason  he  offers  (a 
cake)  to  Agni  ^  and  then  a  potful  of  boiled  rice 
to  Aditi.  The  treatment  of  the  potful  of  rice  (in 
that  case)  is  the  same  (as  before). 

Second  BRAHMAiVA. 

1.  Now,  in  performing  that  sacrifice,  they  slay  it; 
and  in  pressing  out  the  king  (Soma),  they  slay  him  ; 
and  in  quieting  and  immolating  the  victim,  they 
slay  it.  The  havirya^m  they  slay  with  the  mortar 
and  pestle,  and  with  the  two  mill-stones. 

2.  When  slain,  that  sacrifice  was  no  lonirer  vigorous. 
By  means  of  dakshi;2as  (gifts  to  the  priests)  the 
gods  again  invigorated  it :  hence  the  name  dakshi/^a, 
because  thereby  they  invigorated   (dakshay)  that 


^  According  to  the  Ka«va  recension,  the  anuvakyii  and  ya^ya, 
in  that  case,  should  consist  of  the  verses  containing  the  word  mur- 
dhan  ('head'),  viz.  Va^.  S.  XIII,  14,  15;  cf.  6'at.  Br.  I,  6,  2,  12. 


II    KANDA,    2  ADHYAYA,  2  BRAHMAiVA,  6.  309 


(sacrifice).  Whatever,  therefore,  fails  in  this  sacri- 
fice when  slain,  that  he  now  again  invigorates  by 
means  of  gifts  to  the  priests ;  w^hereupon  the  sacri- 
fice becomes  successful :  for  this  reason  he  makes 
gifts  to  the  priests. 

3.  He  may  give  six  (cows)^;  for  six  seasons,  indeed, 
there  are  in  the  year,  and  the  sacrifice,  Pra^apati, 
is  the  year :  thus  as  great  as  the  sacrifice  is,  as 
large  as  its  extent  is,  by  so  many  (gifts,  dakshi^^as) 
does  he  thereby  invigorate  it. 

4.  He  may  give  twelve ;  for  twelve  months  there 
are  in  the  year,  and  the  sacrifice,  Pra^apati,  is  the 
year:  thus  as  great  as  the  sacrifice  is,  as  large  as 
its  extent  is,  by  so  many  (gifts)  does  he  thereby 
invigorate  it. 

5.  He  may  give  twenty-four;  for  twenty-four 
half-moons  there  are  in  the  year,  and  the  sacrifice, 
Pra^apati,  is  the  year :  thus  as  great  as  the  sacrifice 
is,  as  large  as  its  extent  is,  by  so  many  (gifts)  does 
he  thereby  invigorate  it.  Such  is  the  measure  of  the 
priests'  fees ;  but  he  may  give  more,  according  to 
(the  depth  of)  his  faith.  The  reason  why  he  gives 
fees  to  the  priests  is  this. 

6.  Verily,  there  are  two  kinds  of  gods ;  for, 
indeed,  the  gods  are  the  gods;  and  the  Brahmans 
who  have  studied  and  teach  sacred  lore  are  the 
human  gods.  The  sacrifice  of  these  is  divided  into 
two  kinds :  oblations  constitute  the  sacrifice  to  the 
gods ;  and  gifts  to  the  priests  that  to  the  human  gods, 

^  Viz.  at  the  tanuhavir-ish/is  together,  or  at  least  three  cows 
at  each  ish/i  if  there  are  two  ish/is.  The  greater  the  gift,  the 
greater  the  merit.  According  to  the  Paddhati  on  Katy.  IV,  10,  he 
is  also  to  entertain  a  hundred  Brahmans  at  the  end  of  the  per- 
formance.    See  also  Taitt.  Br.  I,  i,  7,  9-1 1. 


310  DATAPATH  A-BRAIIMAi\^A. 


the  Brahmans  who  have  studied  and  teach  sacred 
lore.  With  oblations  one  gratifies  the  gods,  and 
with  gifts  to  the  priests  the  human  gods,  the  Brah- 
mans who  have  studied  and  teach  sacred  lore.  Both 
these  kinds  of  gods,  when  gratified,  place  him  in  a 
state  of  bliss  (sudha)\ 

7.  Even  as  seed  is  poured  into  the  womb,  so  the 
officiating  priests  place  the  sacrificer  in  the  (hea- 
venly) world  ^,  when  he  now  makes  gifts  to  those 
who,  he  hopes,  will  make  him  go  thither.  Such, 
then,  (is  the  manner)  of  gifts  to  priests. 

8.  Now  the  gods  and  the  Asuras,  both  of  them 
sprung  from  Pra^apati,  were  contending  with  each 
other.  They  were  both  soulless,  for  they  were 
mortal,  and  he  who  is  mortal  is  soulless.     Amonor 

o 

these  two  (classes  of  beings)  who  were  mortal,  Agni 
alone  was  immortal ;  and  it  was  through  him,  the 
immortal,  that  they  both  lived.  Now  whichsoever 
(of  the  gods)  they  (the  Asuras)  slew,  he,  indeed,  was 
so  (slain). 

9.  Thereupon  the  gods  were  left  inferior.  They 
went  on  praising  and  practising  austerities,  hoping 
that  they  might  be  able  to  overcome  their  enemies, 
the  mortal  Asuras.  They  beheld  this  immortal 
Agnyadheya  (consecrated  fire). 

10.  They  said,  '  Come,  let  us  place  that  immortal 
element  in  our  innermost  soul !  When  we  have  placed 
that  immortal  element  in  our  innermost  soul,  and 
become  immortal  and  unconquerable,  we  shall  over- 
come our  conquerable,  mortal  enemies.' 


^  That  is,  'they  convey  him  to  the  celestial  world,'  as  reads  the 
otherwise  identical  passage  in  IV,  3,  4,  4. 


^  The  Ka«va  text  has  '  svarge  loke.' 


II    KANDA,  2  ADHYAYA,  2  BRAHMAiVA,   1 5.         311 

11.  They  said,  'With  both  of  us  is  this  fire  (Agni) : 
let  us  then  treat  openly  with  the  Asuras  \' 

12.  They  said,  'We  shall  set  up  (or,  establish 
within  ourselves,  a-dha)  the  two  fires, — what  will 
ye  do  then  ?' 

13.  They  replied,  'Then  we  shall  lay  it  down 
(ni-dha),  saying,  Eat  grass  here!  eat  wood  here!  cook 
pap  here!  cook  meat  here  !'  Now  that  fire,  which  the 
Asuras  thus  laid  down,  is  this  same  (fire)  wherewith 
men  prepare  their  food. 

14.  The  gods  then  established  that  (fire)  in  their 
innermost  soul;  and  having  established  that  immortal 
element  in  their  innermost  soul,  and  become  im- 
mortal and  unconquerable,  they  overcame  their 
mortal,  conquerable  enemies.  And  so  this  one  now 
establishes  that  immortal  element  in  his  innermost 
soul ;  and — though  there  is  for  him  no  hope  of  im- 
mortality— he  obtains  the  full  measure  of  life ;  for, 
indeed,  he  becomes  unconquerable,  and  his  enemy, 
though  striving  to  conquer,  conquers  him  not.  And, 
accordingly,  when  one  who  has  established  his  fires 
and  one  who  has  not  established  his  fires,  vie  with 
each  other,  he  who  has  established  his  fires  over- 
comes the  other,  for,  verily,  he  thereby  becomes 
unconquerable,  he  thereby  becomes  immortal. 

15.  Now,  when,  on  that  occasion,  they  produce 
that  (fire)  by  churning,  then  he  (the  sacrificer) 
breathes  (blows)  upon  it,  when  produced ;  for  fire 
indeed  is  breath  :  he  thereby  produces  the  one  thus 
produced.  He  again  draws  in  his  breath:  thereby  he 
establishes  that  (fire)  in  his  innermost  soul ;  and  that 
fire  thus  becomes  established  in  his  innermost  soul 2. 

^  '  Pra  tv  evasurebhyo  bravameti.' — '  Hantasurebhya-^  pratipra- 
bravameti,'  Ka?2va  text.    ? '  Let  us  talk  them  out  of  it !' 
^  See  p.  297,  note  4. 


312  5ATAPATMA-BRAHMAiVA. 

1 6.  Having  kindled  it,  he  makes  it  blaze,  thinking, 
'  Herein  I  will  worship,  herein  I  will  perform  the 
sacred  work ! '  Thereby  he  makes  blaze  that  fire 
which  has  been  established  in  his  innermost  soul. 

17.  'It  (or  some  one)  might  come  between, — it 
might  go  away ! '  so  (fear  some)  ^  ;  but,  surely,  as 
long  as  he  lives  no  one  comes  between  him  and  that 
fire  which  has  been  established  in  his  innermost  soul: 
let  him,  therefore,  not  heed  this.  And  as  to  its 
becoming  extinguished : — surely,  as  long  as  he  lives, 
that  fire  which  has  been  established  in  his  innermost 
soul,  does  not  become  extinct  in  him. 

18.  The  (sacrificial)  fires,  assuredly,  are  those 
breaths :  the  Ahavaniya  and  Garhapatya  are  the 
out-breathing  and  the  in-breathing ;  and  the  Anva- 
harya-pa/C'ana  is  the  through-breathing, 

19.  Now,  attendance  on  (or,  the  worship  of)  that 
consecrated  fire  (agnyadheya)  means  (speaking) 
the  truth.  Whosoever  speaks  the  truth,  acts  as  if 
he  sprinkled  that  lighted  fire  with  ghee ;  for  even  so 
does  he  enkindle  it :  and  ever  the  more  increases  his 
own  vital  energy,  and  day  by  day  does  he  become 
better.     And  whosoever  speaks  the  untruth,  acts  as 


^  This  paragraph  is  somewhat  obscure.  The  Kawva  recension 
has  the  following  more  explicit  paragraphs  instead : — As  to  this, 
there  is  a  source  of  anxiety  (agas)  to  some,  fearing  that  'it  (that 
fire)  might  go  out  (anvagan).'  But  let  him  not  heed  this,  for, 
assuredly,  that  fire  of  his,  which  has  been  established  in  his  inner- 
most soul,  does  not  go  out.  '  The  carriage  might  pass  through 
(vyayasit),  the  cart  might  pass  through ; — it  (or  some  one)  may 
come  between  (me  and  the  fire)  1'  such  is  another  source  of  anxiety 
to  some ;  but  let  him  not  heed  this  either ;  for,  assuredly,  the  car- 
riage does  not  pass  through,  the  cart  does  not  pass  through  that 
fire  of  his  which  has  been  established  in  his  innermost  soul.  Cf 
XII,  4,  I,  2-3. 


II    KAiVDA,   2  ADIIYAVA,   3  BRAHMAiVA,   I.  313 

if  he  sprinkled  that  hghted  fire  with  water ;  for  even 
so  does  he  enfeeble  it :  and  ever  the  less  becomes  his 
own  vital  energy,  and  day  by  day  does  he  become 
more  wicked.  Let  him,  therefore,  speak  nothing 
but  the  truth. 

20.  Now  the  kinsmen  spake  unto  Aruns.  Au- 
pavei'i,  'Thou  art  advanced  in  years:  establish 
thou  the  two  fires!'  He  replied,  'Speak  ye  not 
thus  !  be  thou  a  restrainer  of  speech  ^ ;  for  he  who 
has  established  the  fires  must  not  speak  an  untruth  : 
let  him  rather  not  speak  at  all,  but  let  him  not  speak 
an  untruth.    Worship,  above  all,  is  truthfulness.' 

Third  Brahmajva. 
The  Punaradheya  or  Re-establishment  of  the  Sacred  Fires  ^ 

I.  Now  Varu;^a  established  this  (fire),  being  de- 
sirous of  sovereignty.  He  obtained  sovereignty; 
and,  accordingly,  whether  one  (who  has  established 
the  fires)  knows  (this)  or  not,  they  call  him  '  king 
Varu;^a.'  Soma  (estabHshed  the  fire),  being  desirous 
of  glory.  He  became  glorious,  and,  accordingly, 
whether  one   obtains  a  hold  on  Soma,  or  whether 

^  The  Ka«va  text  has :  He  said,  '  Speak  ye  not  thus ;  be  thou 
a  restrainer  of  speech  !' — '  Speak  ye  not,'  so  (he  said) ;  for,  having 
established  the  two  fires,  one  should  not  speak  untruthfully  (mr/sha), 
nor  should  he  who  utters  speech  speak  untruthfully.  He  should, 
therefore,  strive  to  speak  nothing  but  the  truth. 

2  If  the  householder  who  has  set  up  his  fires,  finds,  after  a  year 
or  more,  that  he  does  not  prosper  in  his  undertakings,  or  if  he  has 
otherwise  met  with  misfortunes,  and  thus  his  adheya  has  not  proved 
successful,  he  should  set  up  his  fires  a  second  time.  The  old  fires 
have  to  be  put  out,  either  early  in  the  day  on  which  the  perform- 
ance is  to  take  place,  or  from  three  nights  to  a  whole  year  previous 
to  the  ceremony.  With  the  exceptions  noticed  in  the  sequel,  the 
performance  is  the  same  as  that  of  the  adhana. 


3r4  DATAPATH  A-BRAHMAiVA. 

one  does  not,  they  both  obtain  (glory), — for  it  is 
glory  that  people  thereby  get  to  see.  Glorious 
therefore  he  becomes,  and  sovereignty  he  obtains, 
whosoever,  knowing  this,  establishes  a  sacrificial 
fire  of  his  own. 

2.  Now  once  upon  a  time  the  gods  deposited  with 
Agni  all  forms  (rupa)\  both  domestic  and  wild; 
either  because  they  were  about  to  engage  in  battle, 
or  from  a  desire  of  free  scope,  or  because  they 
thought  that  he  (Agni)  would  protect  them  as  the 
best  protector. 

3.  But  Agni  coveted  them,  and  seizing  them  he 
entered  the  seasons  with  them.  '  Let  us  ofo  back 
thither,'  said  the  gods,  and  betook  themselves  to 
(the  place  where)  Agni  (was)  concealed.  They  were 
disheartened  and  said,  '  What  is  here  to  be  done  ? 
what  counsel  is  there  ?' 

4.  Then  Tvash/rz  beheld  that  re-consecrated  fire 
(Punar-adheya).  He  established  it  and  thereby 
gained  an  entrance  to  Agni's  beloved  abode.  He 
(Agni)  gave  up  to  him  both  kinds  of  forms,  domestic 
and  wild  :  hence  they  call  them  Tvash/r/'s  forms  ; 
since  it  is  from  Tvash/r/  that  all  form  proceeds^;  but 
all  other  creatures  of  whatever  kind  undergo  it. 

5.  It  is  for  him  (Tvash/;-/),  then,  that  one  must 
re-establish    the    fire :    for   thus    he    enters    Ag^ni's 

^  Compare  the  corresponding  legend  Taitt.  S.  I,  5,  i ;  according 
to  which  the  gods  deposited  their  precious  goods  (vamaw  vasu) 
with  Agni;  and  Pushan  and  Tvash/;V,  on  performing  sacrifice  to 
Agni  exclusively  (the  punaradhyeya),  became  possessed  of  the 
cattle,  whence  the  latter  are  said  to  belong  to  Pushan  (paush;/a) 
and  to  Tvash/r/  (tvash/ra).  Afterwards  Manu  and  Dhatr/  (here 
identified  with  the  year)  also  performed  the  ceremony.  See  also 
Sa.t.  Br.  II,  3,  4,  I  seq. 

*  Or,  since  it  is  to  Tvash/r/  that  all  form  belongs. 


II    KANDA,  2  ADIIYAYA,  3  ERAHMAiVA,  8.  315 


beloved  abode,  and  the  latter  gives  up  to  him  both 
kinds  of  forms,  domestic  and  wild.  In  that  (fire) 
those  two  kinds  of  forms  are  seen :  such  is  the  ascen- 
dancy (which  one  obtains  by  the  punaradhyeya), — 
people,  indeed,  envy  him  ;  thus  he  thrives,  and  a 
conspicuous  position  (is  obtained  by  him). 

6.  To  Agni  belongs  this  sacrifice.  Agni  is  the 
light,  the  burner  of  evil :  he  burns  away  the  evil  of 
this  (sacrificer) ;  and  the  latter  becomes  a  light  of 
prosperity  and  glory  in  this,  and  a  light  of  bliss  ^  in 
yonder,  world.  This,  then,  is  the  reason  why  he 
should  establish  the  fires  (a  second  time). 

7.  Let  him  establish  the  fires  (the  second  time) 
in  the  rainy  season.  The  rains  are  all  the  seasons, 
for  the  rains  are  indeed  all  the  seasons :  hence,  in 
counting  over  years,  people  say,  *  In  such  and  such  a 
year  (or  rain,  varsha)we  did  it;  in  such  and  such 
a  year  (or  rain)  we  did  it.'  The  rains,  then,  are  one 
of  the  forms  of  manifestation  (rupa)  of  all  seasons  ^  ; 
and  when  people  say, '  To-day  it  is  as  if  in  summer,' 
then  that  is  in  the  rainy  season  ;  and  when  they 
say, '  To-day  it  is  as  if  in  spring,'  then  that,  too,  is  in 
the  rainy  season.  From  the  year  (or  rain,  varsha), 
indeed,  (is  named)  the  rainy  season  (varsha//). 

8.  There  is,  moreover,  an  occult  form  (through 
which  the  rains  manifest  themselves  in  the  seasons)  ^ 
When  it  blows  from  the  east,  then  that  is  the  charac- 
teristic sign  of  spring  ; — when  it  thunders,  it  is  that  of 


^  Gyotir  amutra  pu/zyalokatva,  lit.  '  a  light  by  (way  of)  blissful 
state.'     The  Ka«va  text  has  the  same  reading. 

2  This  speculation  is  based  on  the  identity  of  the  words  for  year 
(varsha;  also  'rain')  and  the  rains,  or  rainy  season  (varsha^). 

^  The  characteristics  of  the  seasons  here  selected  are  supposed 
to  have  a  special  connection  with  the  rain  and  rainy  season. 


3 1 6  S-ATAPATHA-BRAIIMAiVA. 

summer ; — when  it  rains,  it  is  that  of  the  rainy  season ; 
when  it  hghtens,  it  is  that  of  autumn^; — when  it 
ceases  to  rain,  it  is  that  of  winter.  The  rains  are 
all  the  seasons.  The  seasons  he  (Agni)  entered  :  from 
out  of  the  seasons,  therefore,  he  now  produces  him. 

9.  But  the  sun  also  is  all  the  seasons  :  when  he 
rises,  then  it  is  spring ; — when  the  cows  are  driven 
together  (for  milking),  then  it  is  summer; — when  it 
is  mid-day,  then  is  the  rainy  season  ; — when  it  is 
afternoon,  then  it  is  autumn ; — when  he  sets,  then  it 
is  winter.  At  mid-day  (madhyandina),  therefore, 
he  should  establish  his  fires,  for  then  that  (sun)  is 
nearest  to  this  world,  and  hence  he  produces  that 
(fire)  from  the  nearest  centre  (madhya). 

10.  Verily,  this  man  is  affected  with  evil,  as  with 
a  shadow.  But  then  (at  mid-day)  that  (evil)  of  his 
(like  his  shadow)  is  smallest,  and  shrinks,  as  it  were, 
beneath  his  foot:  hence  he  thereby  crushes  that  evil, 
when  it  is  smallest.  For  this  reason  also  he  should 
establish  his  fires  (the  second  time)  at  mid-day. 

11.  He  takes  it  out  (from  the  Garhapatya)  by 
means  of  sacrificial  grass.  By  means  of  fire-wood, 
indeed,  he  takes  it  out  the  first  time ;  and  (were  he 
to  take  it  out)  wath  fire-wood  the  first  time,  and  with 
fire-w^ood  the  second  time,  he  would  commit  a  repe- 
tition, and  raise  a  conflict.  Now  sacrificial  grass  means 
Avater,  and  the  rainy  season  also  means  water.  He 
(Agni)  entered  the  seasons :  with  water  he  accordingly 
produces  him  from  out  of  the  waters  ;  this  is  why  he 
takes  it  (the  fire)  out  by  means  of  sacrificial  grass. 

12.  Having  prepared  an  (ordinary)  rice  cake  on 

1  During  the  autumn,  or  sultry  season  succeeding  the  rains, 
there  are  frequent  displays  of  sheet-lightning  along  the  horizon  at 
night. 


II    KANDA,  2  ADHYAYA,   3  BRAHMAiVA,   I5.         317 

two  arka^  leaves,  he  puts  it  in  the  place  where  he  is 
about  to  establish  the  Garhapatya  fire,  and  thereon 
lays  down  the  Garhapatya. 

13.  Having  prepared  a  (second)  barley  cake  on 
two  arka  leaves,  he  puts  it  in  the  place  where  he  is 
about  to  establish  the  Ahavaniya  fire,  and  thereon 
lays  down  the  Ahavaniya.  [Some  do  so]  arguing, 
*  Thereby  we  cover  them  with  the  first  two  fires;' 
but  let  him  not  do  so,  for  it  is  by  the  nights  that 
they  come  to  be  covered. 

14.  He  then  offers  to  Agni  a  sacrificial  cake  (pu- 
roddLSSi)  on  five  potsherds 2.  Its  offering  prayers  and 
invitatory  prayers  consist  of  paiikti  strophes  of  five 
padas  each^;  for  there  are  five  seasons,  and  the 
seasons  he  (Agni)  entered :  from  the  seasons  he 
accordingly  produces  him. 

15.  The  whole  (sacrifice)  belongs  to  Agni;  for 
it  was  thereby  that  Tvash/r^'  entered  Agni's  beloved 
abode,  and  therefore  the  whole  (sacrifice)  belongs 
to  Agni*. 

^  Calotropis  Gigantea.  These  cakes  (apupa,  not  puTodass)  have 
first  to  be  cooked  either  on  the  Avasathya,or  on  a  secular  fire.   Before 

A 

the  cakes  are  then  put  on  the  Garhapatya  and  Ahavaniya  fire-places, 
the  latter  have  to  be  consecrated  in  the  usual  way  (cf.  p.  2) ;  and, 
after  the  putting  on  of  the  cakes,  the  fire-places  are  sprinkled  by 
the  Adhvaryu,  while  the  sacrificer  holds  on  to  him  from  behind. 
Katy.  IV,  II,  8,  Schol. 

2  Viz.  he  performs  an  ish/i  with  such  a  rice-cake  for  the  havis, 
as  a  substitute  for  the  taniahavir-ish/is,  offered  after  the  full- 
offering,  at  the  adhana.     See  II,  2,  i,  6,  and  note. 

^  The  pankti  consists  of  five  octosyllabic  padas.  The  anuva- 
kya  and  ya^ya  at  the  chief  offering  are  Rig-veda  IV,  10,  2  and  4; 
those  of  the  svish/akrA,  ib.,  verses  4  and  i. — A^v.  II,  8,  14. 

*  The  offering  prayers  of  all  libations  and  offerings  at  this  ish/i 
must  therefore  contain  Agni's  name.  At  each  of  the  fore-offerings 
and  after-offerings  a  different  case-form  of  agni  is  added  after 
the  respective  objects  of  those  offerings, — thus, '.  .  .  samidho  agne 


';i8  S-ATAPATIIA-BRAHMAiVA, 


O 


1 6.  They  perform  it  (with  the  formulas  pro- 
nounced) in  a  low  voice ;  for  if  one  wishes  to  pre- 
pare anything  specially  for  a  relative  or  friend, 
one  must  take  care  to  keep  it  secret.  Now  the 
other  sacrifice  belongs  to  all  the  deities,  but  this 
belongs  specially  to  Agni ;  and  what  is  (kept)  secret, 
that  is  (spoken  of)  in  a  low  voice  :  this  is  why 
they  perform  it  in  a  low  voice. 

17.  The  last  after-offering  he  performs  aloud; 
for  then  he  has  completed  his  work,  and  every  one 
becomes  aware  of  what  has  been  done. 

18.  Having  uttered  his  call  (and  having  been 
responded  to  by  the  Agnidhra)^  he  says  (to  the 
Motrz),  '  Pronounce  the  offering-pra)er  to  the 
Samidhs  (kindling-sticks) !' — the  latter  being  one  of 
Agni's  mystic  forms  of  manifestation  (rtjpa);  but 
he  may  also  say,  '  Pronounce  the  offering-prayer  to 
the  fires!' — that  being  Agni's  real  (exoteric)  form^. 

'gna  a^asya  vyantu,' '  tanunapad  agnim  agna  . .  . ,'  '  irt^o  agninagne 
.  .  . ,'  &c.  See  par.  19  ;  also  p.  148,  n.  2  ;  I,  5,  4,  i  seq. ;  I,  8,  2, 
I  seq.  The  two  butter-portions  otherwise  offered  to  Agni  or  Soma 
respectively  (cf.  I,  6,  i,  20  seq.)  are  in  this  case  offered  to  Agnij  the 
anuvakyas,  according  to  Asv.  II,  8,  7,  being  Rig-veda  VIII,  44,  i, 
and  VI,  16,16  respectively.     See,  however,  paragraphs  2 1  seq. 

^  Viz.  the  Adhvaryu  calls,  0  jravaya,  'cause  (him  or  one)  to 
hear!'  and  the  Agnidhra  responds  byAstu  jrausha/,  'yea,  may 
he  (or  one)  hear ! ' 

^  Here,  at  the  first  fore-offering,  an  option  is  apparently  left 
between  the  former,  regular  summons  (see  I,  5,  3,  8),  and  the 
latter,  modified  so  as  to  make  it  apply  directly  to  Agni.  Katy.  IV, 
II,  II  allows  the  same  option  for  the  first  praya^a  and  anuya^a. 
For  the  latter,  however,  see  further  on,  par.  24.  The  Kaz/va  re- 
cension has  as  follows:  — Now  when  the  Adhvaryu,  on  stepping 
over  (to  the  south  side)  and  uttering  his  call  (for  the  Agnidhra) 
to  bid  attention,  says,  '  Pronounce  the  offering-prayer  to  the 
Samidhs!'  then  that,  indeed,  is  one  of  Agni's  forms  of  manifesta- 
tion (agneyam  eva  tad  rupam) ;    but  here  let  him  say,  as  it  were, 


II    KANDA,   2  ADHYAYA,  3  BRAHMAiV^A,   2  1.         319 

19.  He  (the  Hotri)  recites^  *.  .  .  They  (the 
Samidhs),  O  Agni,  may  accept  of  the  butter! 
Vau^/^ak^!'  '.  .  .  He(TanClnapat)  may  accept  the 
fire  of  the  butter!  Vau^/^ak!'  '.  .  .  They  (the  Ids) 
may,  through  Agni,  accept  of  the  butter  !  Vau^//ak  !' 
' .  .  .  It  (the  barhis),  the  fire,  may  accept  of  the 
butter !  Vau^/^ak  ! ' 

20.  He  then  says^,  '  Svaha  Agnim !'  with  refer- 
ence to  Agni's  butter  -  portion  ;  —  '  Svaha  Agnim 
Pavamanam !'  if  they  determine  upon  (offering  to) 
Agni,  the  blowing* ;  or  'Svaha  Agnim  Indumantam  !' 
if  they  determine  upon  Agni,  the  drop-abounding^; — 
'  Svaha  Agnim!' — 'Svaha,  the  butter-drinking  Agnis! 
May  Agni  graciously  accept  of  the  butter  ! ' — this  is 
the  offering-prayer  he  (the  Hotr^')  pronounces. 

21.  He  (the  Adhvaryu)  then  says,  with  regard  to 
Agni's  (first)  butter-portion, 'Pronounce  the  invitatory 
prayer  to  Agni!'  He  (the  Hotr^)  recites ^  'Awake 
Agni  with  praise,  enkindling  the  immortal,  that  he 
may  take  our  offerings  to  the  gods!'  For,  indeed, 
when  Agni  is  removed  (from  the  hearth)'^,  he,  as  it 
were,  sleeps :  he  (the   priest)  now  awakens,  rouses 

in  a  mystic  way,  '  Pronounce  the  oifering-prayer  to  the  Agnis!' 
(paroksham  iva  tv  agnin  ya^eti  haiva  tatra  bruyat.) 

^  See  p.  317,  note  4. 

^  A  modification  of  the  ordinary  vausha/.  The  Ka«va  text 
has  here  and  in  par.  25,  as  usual,  vaushal. 

^  At  the  fifth  fore-offering;    see  I,  5,  3,  22  seq. 

*  See  II,  2,  I,  6,  and  note;    also  II,  2,  i,  22. 

^  This  points  forward  to  the  second  butter-portion,  which  is 
offered  to  Agni  Pavamana  or  Agni  Indumat,  instead  of  Soma;  the 
first  being  offered  to  Agni  simply.     Katy.  IV,  11,  12. 

®  Rig-veda  V,  14,  i.  See,  however,  the  formulas  prescribed  by 
Ajvalayana,  p.  317,  note  4. 

■^  The  fire  laid  down  at  the  adheya  is  removed  when  the  puna- 
radheya  is  to  be  performed. 


320  ^ATAPATHA-BRAHMAA'A. 

him.      For    the    offering-prayer    he    recites,    '  May 
Agni  graciously  accept  of  the  butter!' 

2  2.  And,  if  they  determine  upon  (offering  the 
second  butter-portion  to)  Agni  Pavamana,  let  him 
then  say,  '  Pronounce  the  invitatory  prayer  to  Agni 
Pavamana  ;  and  he  (the  Hotr^')  recites  (Rig-veda  IX, 
1 6,  19),  'O  Agni,  thou  breathest  forth  life;  pro- 
duce thou  food  and  sap  for  us !  drive  far  away 
misfortune!'  For  thus,  indeed,  it  becomes  of  the 
nature  of  Agni.  Pavamana  (the  one  that  becomes 
purified)  means  the  Soma ;  but  this  (Soma-element) 
they  eliminate  from  the  butter-portion  of  Soma\ 
For  the  offering-prayer  he  recites,  '  May  Agni  Pava- 
mana graciously  accept  of  the  butter ! ' 

23.  If,  on  the  other  hand,  they  determine  upon 
(offering  to)  Agni  Indumat,  let  him  say, '  Pronounce 
the  invitatory  prayer  to  Agni  Indumat!'  He  (the 
Hotrz)  recites  (Rig-veda  VI,  16,  16), '  Come  hither,  I 
will  gladly  sing  to  thee  yet  other  songs,  O  Agni! 
mayest  thou  grow  strong  by  these  draughts  (indu, 
drop).'  Thus,  indeed,  it  becomes  of  the  nature  of 
Agni :  the  draught  doubtless  means  Soma,  but  this 
(Soma-element)  they  eliminate  from  the  butter- 
portion  of  Soma.  For  the  offering-prayer  he  recites, 
'  May  Agni,  the  drop-abounding,  graciously  accept 
of  the  butter!'  And  thus  he  makes  it  all  of  the 
nature  of  Agni. 

24.  He  then  says,  as  to  the  chief  offering  (havis), 
'  Pronounce  the  invitatory  prayer  to  Agni ! '  '  Pro- 
nounce the  offering-prayer  to  Agni!'  'Pronounce 
the  invitatory  prayer  to  Agni  Svish/ak/Zt  (the 
maker  of  good  offerings)!'    '  Pronounce  the  offering- 

'  Viz.  that   second   butter-portion  which   by   right  belongs  to 
Soma  (see  I,  6,  i,  20  scq.),  but  is  here  offered  to  Agni. 


II    KAiVDA,   2  ADIIYAYA,   3  BRAHMAiVA,   27.  32 1 


prayer  to  Agni  Svish/akmM'  Then  where  (other- 
wise) he  would  say,  '  Pronounce  the  offerhig-prayer 
to  the  gods "! '  he  now  says, '  Pronounce  the  offering- 
prayer  to  the  Agnis  ! ' 

25.  He  recites^  '[The  divine  Barhis]  may  accept 
(the  offering)  for  Agni's  abundant  obtainment  of 
abundant  gift!  Vau^/2ak!' — '[The  divine  Nara- 
sa.msa.'\  may  accept  (the  offering)  for  abundant  ob- 
tainment, in  Agni,  of  abundant  gift!  Vau^/^ak!' — 
*  The  divine  Agni  Svish/akrz't .  .  . . '  this  third  (after- 
offering)  is  already  in  itself  of  the  nature  of  Agni;  and 
thus  he  makes  the  after-offerings  relate  to  Agni. 

26.  Those  same  case-forms  (of  agni) ^  which  he 
recites  in  the  offering-prayers,  are  six ;  namely,  four 
at  the  fore-offerinofs,  and  two  at  the  after-offeringfs. 
Now  there  are  six  seasons ;  and  the  seasons  he 
(Agni)  entered :  out  of  the  seasons  he  accordingly 
thereby  produces  him. 

27.  There  are  either  twelve  or  thirteen  syllables 
(in  these  six  case-forms)^.  Now  there  are  either 
twelve  or   thirteen    months    in   a    year  ^ ;    and    the 

^  For  the  formulas  of  the  chief  offering  and  Svish/akrzt,  see 
p.  317,  note  3. 

^  That  is,  at  the  after-offerings;  see  I,  8,  2, 14.  Cf.  also  p.  318, 
note  2. 

^  See  I,  8,  2,  15.  Here  a  different  case-form  of  the  word  agni 
(viz.  agne^  and  agnau)  is  inserted  in  the  offering-formulas  of  the 
first  two  anuya^as,  immediately  after  the  word  indicating  the  object 
of  the  offering ;  the  formula  of  the  third  and  last  anuya^a  already 
containing  the  nominative  agni  A  in  the  same  place. 

*  See  p.  317,  note  4. 

^  The  locative  case  agnau,  inserted  in  the  offering-prayer  of  the 
second  after-offering,  is  optionally  made  trisyllabic  by  being  written 
and  pronounced  agna-u. 

^  For  other  allusions  to  intercalary  months  in  the  Vedic  texts, 
see  Weber,  Naxatra,  II,  p.  336. 

[12]  Y 


32  2  S-ATArATHA-BRAHMiSJVA. 

year,  the  seasons,  he  (Agni)  entered  :  out  of  the 
seasons  he  accordingly  thereby  produces  him.  In 
order  to  avoid  sameness,  no  two  (of  these  forms) 
are  ahke ;  but  (the  fault  of)  sameness  he  would 
undoubtedly  commit,  were  any  two  of  them  alike. 
The  characteristic  form  of  the  fore-offerings  is 
(alternately),  '  May  they  accept,'  '  May  it  (or  he) 
accept^;'  and  that  of  the  after-offerings  is,  'For 
the  abundant  obtainment  of  abundant  gift.' 

28.  The  priests'  fee  for  this  (sacrifice)  consists  of 
cold^  This  sacrifice  belongs  to  A^rni,  and  g"old  is 
Agni's  seed^:  this  is  why  the  priests'  fee  consists 
of  gold.  Or  it  may  be  an  ox  ;  for  the  latter  is  of  the 
nature  of  Agni  as  far  as  its  shoulder  is  concerned, 
since  its  shoulder  (by  carrying  the  yoke)  is  as  if  burnt 
by  fire.  Moreover,  Agni  is  oblation-bearer  to  the 
gods,  and  that  (ox)  bears  (or  draws,  loads)  for  men  : 
this  is  why  an  ox  may  be  given  as  the  priests'  fee. 

Fourth  BRAiiMAiVA. 

11.    THE  AGXIHOTRA   or   MORNING  AND  EVENING 

LIBATIONS;    and   THE  AGNY-UPASTHANA  or 

HOMAGE  TO  THE  FIRES. 

I.  Pra^apati  alone,  indeed,  existed  here  in  the 
beginning.     He  considered,  '  How  may  I  be  repro- 


'  See  I,  5,  3,  15. 

2  See  also  II,  2,  4,  15.  In  Taitt.  S.  I,  5,  12  (referred  to  Katy.  XI, 
2,37)  'white  gold'  (ragziam  hirawyam),  i.e.  silver,  is  expressly  men- 
tioned as  unsuitable  for  the  dakshiwa.  The  reason  adduced  is 
that,  when  the  gods  claimed  back  the  goods  deposited  with  Agni^ 
he  wept,  and  the  tears  he  shed  became  silver ;  and  hence,  if  one 
were  to  give  silver  as  a  dakshiwa,  there  would  be  weeping  in  his 
house  before  a  year  had  passed. 

^  See  II,  I,  I,  5. 


II  KANDA,  2   ADHYAYA,  4  BRAHMAiVA,  5.     323 

diiced?'  He  toiled  and  performed  acts  of  penance. 
He  generated  Agni  from  his  mouth ;  and  because 
he  generated  him  from  his  mouth,  therefore  Agni 
is  a  consumer  of  food  :  and,  verily,  he  who  thus 
knows  Agni  to  be  a  consumer  of  food,  becomes  him- 
self a  consumer  of  food. 

2.  He  thus  generated  him  first  (agre)  of  the  gods  ; 
and  therefore  (he  is  called)  Agni,  for  agni  (they  say) 
is  the  same  as  agri.  He,  being  generated,  went  forth 
as  the  first  (piarva) ;  for  of  him  who  goes  first,  they 
say  that  he  goes  at  the  head  (agre).  Such,  then,  is 
the  origin  and  nature  of  that  Agni. 

3.  Pra^apati  then  considered,  *  In  that  Agni  I 
have  generated  a  food-eater  for  myself;  but,  indeed, 
there  is  no  other  food  here  but  myself,  whom, 
surely,  he  would  not  eat.'  At  that  time  this  earth 
had,  indeed,  been  rendered  quite  bald ;  there  were 
neither  plants  nor  trees.  This,  then,  weighed  on  his 
mind. 

4.  Thereupon  Agni  turned  towards  him  with  open 
mouth ;  and  he  ( Pra^apati)  being  terrified,  his  own  great- 
ness departed  from  him.  Now  his  own  greatness  is 
his  speech  :  that  speech  of  his  departed  from  him. 
He  desired  an  offering  in  his  own  self,  and  rubbed 
(his  hands) ;  and  because  he  rubbed  (his  hands), 
therefore  both  this  and  this  (palm)  are  hairless. 
He  then  obtained  either  a  butter-offering-  or  a  milk- 
offering ; — but,  indeed,  they  are  both  milk. 

5.  This  (offering),  however,  did  not  satisfy  him, 
because  it  had  hairs  mixed  with  it.  He  poured  it 
away  (into  the  fire),  saying,  '  Drink,  while  burning 
(oshaw  dhaya)!'  From  it  plants  sprang:  hence 
their  name  'plants  (oshadhaya/^).'  He  rubbed  (his 
hands)  a  second  time,  and  thereby  obtained  another 

Y  2 


324  S'ATAPATIIA-BRAHMAJVA. 


offering,  either  a  butter-offering  or  a  milk-offering  ; — 
but,  indeed,  they  are  both  milk. 

6.  This  (offering)  then  satisfied  him.  He  hesi- 
tated:  'Shall  I  offer  it  up?  shall  I  not  offer  it  up?' 
he  thought.  His  own  greatness  said  to  him,  'Offer 
it  up!'  Pra^apati  was  aware  that  it  was  his  own 
(sva)  greatness  that  had  spoken  (aha)  to  him ;  and 
offered  it  up  with  'Svaha!'  This  is  why  offerings 
are  made  with  'Svaha!'  Thereupon  that  burning 
one  (viz.  the  sun)  rose ;  and  then  that  blowing 
one  (viz.  the  wind)  sprang  up ;  whereupon,  indeed, 
Agni  turned  away. 

7.  And  Pra^apati,  having  performed  offering,  re- 
produced himself,  and  saved  himself  from  Agni, 
Death,  as  he  was  about  to  devour  him.  And, 
verily,  whosoever,  knowing  this,  offers  the  Agni- 
hotra,  reproduces  himself  by  offspring  even  as 
Pra^'^apati  reproduced  himself ;  and  saves  himself  from 
Agni,  Death,  when  he  is  about  to  devour  him. 

8.  And  when  he  dies,  and  when  they  place  him  on 
the  fire,  then  he  is  born  (again)  out  of  the  fire,  and 
the  fire  only  consumes  his  body.  Even  as  he  is 
born  from  his  father  and  mother,  so  is  he  born  from 
the  fire.  But  he  who  offers  not  the  Agnihotra,  verily, 
he  does  not  come  into  life  at  all :  therefore  the  Aofni- 
hotra  should  by  all  means  be  offered. 

9.  And  as  to  that  same  birth  from  out  of  doubt, — 
when  Pra^apati  doubted,  he,  while  doubting,  remained 
steadfast  on  the  better  (side),  insomuch  that  he  repro- 
duced himself  and  saved  himself  from  Agni,  Death, 
when  he  was  about  to  devour  him  :  so  he  also  who 
knows  that  birth  from  out  of  doubt,  when  he  doubts 
about  anything,  still  remains  on  the  better  (side). 

10.  Having  offered,  he  rubbed  (his  hands).   Thence 


II  KANDA,  2   ADHYAYA,  4  BRAHMAiVA,  I4.    325 

aVikaiikata'  tree  sprung  forth;  and  therefore  that 
tree  is  suitable  for  the  sacrifice,  and  proper  for  sacri- 
ficial vessels.  Thereupon  those  (three)  heroes  among 
the  gods  were  born,  viz.  Agni,  that  blower  (Vayu), 
and  Surya:  and,  verily,  whosoever  thus  knows  those 
heroes  among  the  gods,  to  him  a  hero  is  born. 

11.  They  then  said,  'We  come  after  our  father 
Pra^dpati :  let  us  then  create  what  shall  come  after 
us  !'  Having  enclosed  (a  piece  of  ground),  they  sang 
praises  with  the  gayatri  stanza  without  the  'Hiii^:' 
and  that  (with)  which  they  enclosed  was  the  ocean ; 
and  this  earth  was  the  praising-ground  (astava). 

12.  When  they  had  sung  praises,  they  went  out 
towards  the  east,  saying,  'We  (will)  go  back  thither!' 
The  gods  came  upon  a  cow  which  had  sprung  into 
existence.  Looking  up  at  them,  she  uttered  the 
sound  '  hin.'  The  gods  perceived  that  this  was  the 
'Hiii'  of  the  Saman  (melodious  sacrificial  chant); 
for  heretofore  (their  song  was)  without  the  '  Hin.' 
but  after  that  it  was  the  (real)  Saman.  And  as  this 
same  sound  'Hin'  of  the  Saman  was  in  the  cow, 
therefore  the  latter  affords  the  means  of  subsistence  ; 
and  so  does  he  afford  the  means  of  subsistence  whoso- 
ever thus  knows  that  'Hin'  of  the  Saman  in  the  cow. 

13.  They  said,  'Auspicious,  indeed,  is  what  we 
have  produced  here,  who  have  produced  the  cow : 
for,  truly,  she  is  the  sacrifice,  and  without  her  no 
sacrifice  is  performed ;  she  is  also  the  food,  for  the 
cow,  indeed,  is  all  food.' 

14.  This  (word  'go'),  then,  is  a  name  of  those 

^  The  sruva,  or  dipping-spoon,  and  the  Agnihotra  ladle,  for 
instance,  are  made  of  this  wood;   see  p.  331,  note  2. 

^  On  '  hin '  as  an  essential  element  in  the  recitation  of  Sama- 
chants,  see  I,  4,  i,  i  seq. 


326  5ATAPATHA-BRAHMAiVA. 

(cows),  and  so  it  is  of  the  sacrifice:  let  him,  therefore, 
repeat^  it,  (as  it  were)  saying,  'Good,  excellent!'  and, 
verily,  whosoever,  knowing  this,  repeats  it,  (as  it 
were)  saying,  'Good,  excellent!'  with  him  those 
(cows)  multiply,  and  the  sacrifice  will  incline  to  him. 

15.  Now,  Agni  coveted  her:  'May  I  pair  with 
her,' he  thought.  He  united  with  her,  and  his  seed 
became  that  milk  of  hers  :  hence,  while  the  cow  is 
raw,  that  milk  in  her  is  cooked  (warm);  for  it  is  Agni's 
seed ;  and  therefore  also,  whether  it  be  in  a  black 
or  in  a  red  (cow),  it  is  ever  white,  and  shining  like 
fire,  it  being  Agni's  seed.  Hence  it  is  warm  when 
first  milked ;  for  it  is  Agni's  seed. 

16.  They  (the  men)  said,  '  Come,  let  us  offer  this 
up!' — 'To  whom  of  us  shall  they  first  offer  this?' 
(said  those  gods). — '  To  me  ! '  said  Agni. — '  To  me  !' 
said  that  blower  (Vayu). — 'To  me!'  said  Surya. 
They  did  not  come  to  an  agreement ;  and  not  being 
agreed,  they  said, '  Let  us  go  to  our  father  Pra^apati ; 
and  to  whichever  of  us  he  says  it  shall  be  offered 
first,  to  him  they  shall  first  offer  this.'  They  went 
to  their  father  Prac^apati,  and  said,  '  To  whom  of 
us  shall  they  offer  this  first  ?' 

17.  He  replied,  'To  Agni:  Agni  will  forthwith 
cause  his  own  seed  to  be  reproduced,  and  so  you 
will  be  reproduced.'  '  Then  to  thee,'  he  said  to 
Surya ;  '  and  what  of  the  offered  (milk)  he  then  is 
still  possessed  of,  that  shall  belong  to  that  blower 

^  Pariharet  [?'let  him  avoid  it  (the  term  go  in  the  sense  of 
sacrifice),  thinking  that  it  is  too  holy'].  Saya;/a  merely  remarks, 
that  both  the  cow  and  the  sacrifice  are  here  represented  as 
extremely  auspicious  (utkmh/am  pu;;yam).  Perhaps  we  have  here 
a  play  on  the  words  upanama,  'a  by-name,'  and  upanamuka, 
•  inclining  to  (him).'  'Go'  (for  go-sh/oma)  is  the  designation  of 
one  of  the  days  of  the  Abhiplava  at  the  Gavamayana. 


II  KANDA,   3  ADHYAYA,  I  BRAHMAA'A,  3.     327 

(Vayu) !'  And,  accordingly,  they  in  the  same  way 
offer  this  (milk)  to  them  till  this  day :  in  the 
evening  to  Agni,  and  in  the  morning  to  Starya ;  and 
what  of  the  offered  (milk)  he  then  is  still  possessed 
of,  that,  indeed,  belongs  to  that  blower. 

18.  By  offering,  those  gods  were  produced  in 
the  way  in  which  they  were  produced,  by  it  they 
gained  that  victory  which  they  did  gain :  Agni 
conquered  this  world,  Vayu  the  air,  and  Surya  the 
sky.  And  whosoever,  knowing  this,  offers  the  Agni- 
hotra,  he,  indeed,  is  produced  in  the  same  way  in 
which  they  were  then  produced,  he  gains  that  same 
victory  which  they  then  gained  ; — indeed,  he  shares 
the  same  world  with  them,  whosoever,  knowing  this, 
offers  the  Agnihotra.  Therefore  the  Agnihotra 
should  certainly  be  performed. 

Third  Adhyaya.     First  BRAHMAiVA. 

1.  The  Agnihotra,  doubtless,  is  the  Sun.  It  is 
because  he  rose  in  front  (agre)  of  that  offering \  that 
the  Agnihotra  is  the  Sun. 

2.  When  he  offers  in  the  evening  after  sunset, 
he  does  so  thinking,  '  I  will  offer,  while  he  is  here, 
who  is  this  (offering) ; '  and  when  he  offers  in  the 
morning  before  sunrise,  he  does  so  thinking,  '  I  will 
offer,  while  he  is  here,  who  is  this  (offering) :'  and 
for  this  reason,  they  say,  the  Agnihotra  is  the  Sun. 

3.  And  when  he  sets,  then  he,  as  an  embryo, 
enters  that  womb,  the  fire  ;  and  along  with  him  thus 
becoming  an  embryo,  all  these  creatures  become 
embryos ;  for,  being  coaxed,  they  lie  down  contented  2. 

^  Apparently  an  etymological  play  on  the  word  agnihotra  = 
agre  hotrasya,  cf.  II,  2,  4,  2. 

^  I/ita  hi  sere  (jerate,  Ka«va  rec.)  sa/^zg-anana^. 


328  ^ATAPATHA-BRAIIMAiVA. 

The  reason,  then,  why  the  night  envelops  that  (sun), 
is  that  embryos  also  are,  as  it  were,  enveloped. 

4.  Now  when  he  offers  in  the  evening  after  sunset, 
he  offers  for  the  good  of  that  (sun)  in  the  embryo 
state,  he  benefits  that  embryo ;  and  since  he  offers 
for  the  good  of  that  (sun)  in  the  embryo  state,  there- 
fore embryos  here  live  without  taking  food. 

5.  And  when  he  offers  in  the  morning  before  sun- 
rise, then  he  produces  that  (sun-child)  and,  having 
become  a  light,  it  rises  shining.  But,  assuredly,  it 
would  not  rise,  were  he  not  to  make  that  offering : 
this  is  why  he  performs  that  offering, 

6.  Even  as  a  snake  frees  itself  from  its  skin,  so 
does  it  (the  sun-child)  free  itself  from  the  night,  from 
evil :  and,  verily,  whosoever,  knowing  this,  offers 
the  Agnihotra,  he  frees  himself  from  all  evil,  even 
as  a  snake  frees  itself  from  its  skin ;  and  after  his 
birth  all  these  creatures  are  born  ;  for  they  are  set 
free  according  to  their  inclination. 

7.  Then,  as  to  his  taking  out  the  Ahavaniya 
(from  the  Garhapatya)  before  the  setting  of  the  sun  ; 
— the  rays,  doubtless,  are  all  those  gods ;  and  what 
highest  light  there  is,  that,  indeed,  is  either  Pra^a- 
pati  or  Indra.  Now  all  the  gods  approach  the  house 
of  him  who  performs  the  Agnihotra  :  but  whoseso- 
ever (offering)  they  approach  before  the  fire  has  been 
taken  out,  from  that  the  gods  turn  away,  and  he 
fails  in  it ;  and  after  the  failure  of  that  (offering) 
from  which  the  gods  turn  away,  people  say,  that, 
whether  one  knows  It  or  not,  the  sun  went  down 
on  account  of  that  (fire)  not  having  been  taken  out. 

8.  And  another  reason  why  he  takes  out  the 
Ahavaniya  before  the  setting  of  the  sun,  is  this. 
In  like  manner  as,  when  one's  better  comes  to  visit 


II    KANDA,  3  ADHYAYA,   I   BRAHMAJVA,  12.  329 

one,  he  would  honour  him  by  trimming  his  house, 
so  here  :  for  whosesoever  (offering)  they  approach, 
after  the  fire  has  been  taken  out,  his  Ahavaniya 
(house)  they  enter,  in  his  Ahavaniya  they  repose. 

9.  Now  when  he  offers  in  the  evening  after  the 
sun  has  set,  he  thereby  offers  to  them  after  they  have 
entered  his  fire-house ;  and  when  he  offers  in  the 
morning  before  sunrise,  he  offers  to  them  before 
they  go  away.  Therefore  Asuri  said,  '  The  Agni- 
hotra  of  those  who  offer  after  sunrise  we  regard  as 
useless  ^ :  it  is  as  if  one  were  to  take  food  to  an 
empty  dwelling.' 

10.  That  which  affords  (the  means  of)  subsistence 
is  of  two  kinds ;  namely,  either  rooted  or  rootless. 
On  both  of  these,  which  belong  to  the  gods,  men 
subsist.  Now  cattle  are  rootless  and  plants  are 
rooted.  From  the  rootless  cattle  eatino^  the  rooted 
plants  and  drinking  water,  that  juice  is  produced. 

11.  Now  when  he  offers  in  the  evening  after  sun- 
set, he  does  so  thinking,  '  I  will  offer  to  the  gods 
of  this  life-giving  juice  :  we  subsist  on  this  which 
belongs  to  them.'  And  when  he  afterwards  takes 
his  evening  meal,  he  eats  what  remains  of  the 
offering,  and  whereof  oblative  portions  (bali)  have 
been  distributed  all  round  ^;  for  he  who  performs  the 
Agnihotra  eats  only  what  remains  of  the  offering. 

12.  And  when  he  offers  in  the  morning  before 
sunrise,  he  does  so  thinking,  '  I  will  offer  to  the  gods 
of  this  life-giving  juice  :  we  subsist  on  this  which  be- 
longs to  them.'  And  when  he  afterwards  takes  his 
meal  in  the  day-time,  he  eats  what  remains  of  the 

^  Vi-^Minna,  ?  lit. '  cut  off  (from  its  recipient).' 
2  Bali  is  the  technical  term  of  the  portions  of  the  daily  food 
that  have  to  be  assigned  to  all  creatures. 


2,2,0  5ATAPATHA-BRAHMAiVA. 

offering,  and  whereof  oblative  portions  have  been 
distributed  all  round  ;  for  he  who  performs  the  Agni- 
hotra  eats  only  what  remains  of  the  offering. 

13.  Here  now  they  say, — All  other  sacrifices  come 
to  an  end,  but  the  Agnihotra  does  not  come  to  an 
end.  Although  that  which  lasts  for  twelve  years 
is  indeed  limited,  this  (Agnihotra)  is  nevertheless 
unlimited,  since,  when  one  has  offered  in  the  evening, 
he  knows  that  he  will  offer  in  the  morning;  and 
when  one  has  offered  in  the  morning,  he  knows  that 
he  will  again  offer  in  the  evening.  Hence  that 
Agnihotra  is  unlimited,  and  in  consequence  of  this 
its  unlimitedness,  creatures  are  here  born  unlimited. 
And,  verily,  he  who  thus  knows  the  unlimitedness 
of  the  Agnihotra,  is  himself  born  unlimited  in  pros- 
perity and  offspring. 

14.  Having  milked^  he  puts  that  (milk)  on  (the 
Garhapatya  fire),  because  it  has  to  be  cooked. 
Here  now  they  say,  '  When  it  rises  to  the  brim, 
then  we  shall  offer  it!'  He  must  not  however  let 
it  rise  to  the  brim,  since  he  would  burn  it,  if  he 
were  to  let  it  rise  to  the  brim  ;  and  unproductive 
indeed  is  burnt  seed  :  he  must  not,  therefore,  let  it 
rise  to  the  brim. 

15.  He  should  not  offer  it  without  having  put  it 
on  the  fire  ;  for  since  this  is  Agni's  seed,  therefore 
it  is  hot  (i-r/ta,  '  cooked') ;   and  by  putting  it  on  the 

^  For  other  ceremonies  preceding  those  above,  see  I,  3,  3, 
13  seq.  According  to  Katy.  IV,  14,  i  he  has  the  Agnihotra  cow 
— standing  south  of  the  sacrificial  ground  and  facing  the  east  or 
north — milked  by  anybody  except  a  ^udra.  The  vessel  to  be  used 
is  of  earthenware,  and  must  have  been  made  by  an  Arya.  The 
Adhvaryu  then  takes  the  vessel,  and  having  entered  the  Ahavaniya 
house  by  the  east  door  and  passed  over  to  the  Garhapatya,  puts 
it  there  on  coals  previously  shifted  northwards  from  the  fire. 


II    KANDA,  3  ADHYAYA,    I   BRAHMAiVA,   1 7.         33 1 

fire,  it  is  indeed  heated :  let  him,  therefore,  offer  (of 
the  milk)  only  after  he  has  put  it  on  the  fire. 

16.  He  illumines  it  (with  a  burning  straw)  ^  in 
order  that  he  may  know  when  it  is  done.  He 
then  pours  some  water  to  it  (with  the  sruva),  both 
for  the  sake  of  appeasement,  and  in  order  to  supple- 
ment the  juice.  For  when  it  rains  here,  then  plants 
spring  up ;  and  in  consequence  of  the  plants  being 
eaten  and  the  water  drunk,  this  juice  is  produced  : 
hence  it  is  in  order  to  supplement  the  juice  (that  he 
pours  water  to  it)  ;  and  therefore,  if  it  should  happen 
to  him  to  have  to  drink  pure  milk,  let  him  have  one 
drop  of  water  poured  into  it,  both  for  the  sake  of 
appeasement,  and  in  order  to  supplement  the  juice. 

17.  Thereupon  he  ladles  four  times  (milk  with 
the  sruva  into  the  Agnihotra  ladle-),  for  in  a  four- 
fold way  was  that  milk  supplied  ^  He  then  takes 
a  kindling-stick  (samidh),  and  hastes  up  (to  the 
Ahavaniya,  with  the  ladle)  to  make  the  libation  on 
the  burning  (stick)*.     He   offers   the    first  libation 

^  According  to  Katy.  IV,  14,  5  the  Adhvaryu  illumines  the  milk 
wilh  a  burning  straw;  pours  some  water  to  it  with  the  sruva  or 
dipping-spoon ;  then  illumines  it  once  more ;  and  lifts  up  the  pot 
three  several  times,  putting  it  down  each  time  further  north  of  the 
fire.  Thereupon  he  warms  the  two  spoons ;  and  wipes  them  with 
his  hand;  and  having  warmed  them  once  more,  he  says  to  the  sacri- 
ficer,  'I  ladle  1'    The  latter,  while  standing,  replies,  'Om,  ladle  !' 

^  For  the  Agnihotra-hava«i,  or  offering-spoon  (sru>^),  used 
at  the  morning  and  evening  libation,  and  made  of  Vikahkata  wood 
(Flacourtia  Sapida),  see  p.  67,  note  2.  In  the  case  of  those  who 
make  five  cuttings  from  the  havis  (pariHvattin,  cf.  p.  192  note)  he 
takes  five  sruva-fuls.     Katy.  IV,  14,  10,  Comm. 

^  Viz.  by  the  four  teats  of  the  udder.     Comm. 

*  While  holding  a  billet  or  kindling-stick  (samidh)  over  the 
(handle  of)  the  milk-ladle,  he  [first  holds  the  latter  close  over  the 
Garhapatya  fire,  and  thereupon]  takes  it  to  the  Ahavaniya,  keeping 


332  DATAPATH  A-BR  A  H  M  AiVA. 


(purvahuti)  without  putting  down  (the  spoon)  be- 
side (the  fire,  on  the  grass-bunch).  For,  were  he  to 
put  it  down  beside  (the  fire),  it  would  be  as  if,  in 
taking  food  to  somebody,  one  were  to  put  it  down 
on  one's  way  thither.  But  when  (he  makes  the  Hba- 
tion)  without  previously  putting  it  down,  it  is  as 
if,  in  taking  food  to  somebody,  one  puts  it  down 
only  after  taking  it  to  him.  The  second  (libation 
he  then  makes)  after  putting  it  down  :  he  thereby 
makes  these  two  (libations)  of  various  vigour.  Now 
these  two  libations  are  mind  and  speech  :  hence  he 
thereby  separates  mind  and  speech  from  each  other ; 
and  thus  mind  and  speech,  even  while  one  and  the 
same  (samana),  are  still  distinct  (nana). 

1 8.  Twice  he  offers  in  the  fire,  twice  he  wipes 
(the  spout  of  the  spoon),  twice  he  eats  (of  the  milk), 
and  four  times  he  ladles  ^ ; — these  are  ten  (acts),  for 

it  on  a  level  with  his  mouth,  except  in  the  middle  between  the  two 
fires,  where  he  lowers  it  for  a  moment  to  the  level  of  his  navel. 
He  then  crouches  down  [bending  his  right  knee,  and  looking  east- 
wards, by  the  north-west  corner  of  the  Ahavanlya],  puts  the  billet 
on  [the  centre  of]  the  fire,  and  makes  the  first  libation  (purva- 
huti) on  the  burning  stick  (see  the  formula,  par.  30.  The  sacri- 
ficer,  as  usual,  pronounces  the  dedicatory  formula,  viz.  '  This  to 
Agni!'  and, 'This  to  Surya!'  respectively).  Thereupon  he  lays 
down  the  ladle  on  the  kur>^a  [a  grass-bunch,  placed  behind  the 
Ahavaniya  fire-place,  to  serve  as  a  seat,  and  to  wipe  the  hands  on ; 
according  to  others,  a  flat  piece  of  Vara«a  wood],  then  takes  it  up 
again  and  silently  makes  the  second  libation  (uttarahuti)  on  the 
north  part  of  the  fire.     Katy.  IV,  14,  12-17  with  Schol. 

'  He  ladles  four  sruva-fuls  of  milk  into  the  Agnihotra  ladle,  and 
makes  in  the  Ahavaniya  fire  two  libations  from  this  milk  (so 
as  to  leave  the  larger  quantity  in  the  ladle  to  be  eaten).  He  then 
wipes  twice  the  spout  of  the  ladle.  [In  each  of  the  two  other  fires 
he  thereupon  makes  likewise  two  libations  with  the  sruva,  of  one 
spoonful  each.]  The  milk  left  in  the  ladle  he  eats,  on  the  completion 
of  the  six  libations,  by  twice  taking  it  out  with  his  ring-finger. 


II    KANDA,  3  ADHYAYA,   I   BRAHMAiVA,   2  1.         ^^^ 

of  ten  syllables  consists  the  vira^  stanza,  and  the 
sacrifice  is  vira^  (shining):  he  thereby  converts  the 
sacrifice  into  the  vira^. 

19.  Now  what  he  offers  up  in  the  fire,  that  he 
offers  to  the  gods  ;  and  thereby  the  gods  are  (ad- 
mitted to  the  sacrifice)  \  And  what  he  wipes  off 
(the  spoons),  that  he  offers  to  the  fathers  and  plants; 
and  thereby  the  fathers  and  plants  are  (admitted). 
And  what  he  eats  after  offering,  that  he  offers  to 
men ;  and  thereby  men  are  (admitted). 

20.  Verily,  the  creatures  that  are  not  allowed  to 
take  part  in  the  sacrifice  are  forlorn  :  to  those  crea- 
tures that  are  not  forlorn  he  thus  offers  a  share  at 
the  opening  of  the  sacrifice ;  and  thus  beasts  (cattle) 
are  made  to  share  in  it  along  with  (men),  since 
beasts  are  behind  men  ^. 

21.  On  this  point  Ya^;7avalkya  said,  'It  (the 
Agnihotra)  must  not  be  looked  upon  as  a  (havis-) 
sacrifice,  but  as  a  domestic  sacrifice  (pakaya^;2a) ; 
for  while  in  any  other  (havis-)sacrifice  he  pours  into 
the  fire  all  that  he  cuts  off  (from  the  sacrificial  dish 
and  puts)  into  the  offering  spoon, — here,  after  offer- 
ing and  stepping  outside^,  he  sips  water  and  licks 
out  (the  milk);  and  this  indeed  (is  a  characteristic) 
of  the  domestic  offering.'    This  then  is  the  animal 


^  Tasmad  deva-^  santi ;  anvabhakta-^  ('  allowed  to  share  in  the 
sacrifice  ')  has  probably  to  be  supplied  here  from  the  next  paragraph. 

^  Instead  of  this  paragraph,  the  Kawva  text  reads :  *  Behind  men 
are  beasts;  behind  the  gods  are  birds,  plants,  trees,  and  whatever 
else  exists  here.  Thus  he  makes  these  creatures  share  in  the 
sacrifice,  those  that  are  not  forlorn  here.'    Compare  I,  5,  2,  4. 

^  Utsrz'pya  is  variously  explained  by  the  commentators  here  and 
on  Katy.  IV,  14,  27,  as  '  having  gone  out,'  or  '  having  slowly  moved 
forward,'  or  '  having  risen,'  or  '  having  poured  out  (the  milk).' 


334  SATAPATIIA-BRAHMAJVA. 

characteristic^  of  that  (Agnihotra),  for  the  domestic 
offering  pertains  to  beasts  (or  cattle). 

2  2.  Now  the  first  of  these  libations,  doubtless,  is 
the  same  as  that  which  Pra^apati  offered  in  the 
beginning^;  and  as  those  (gods)  thereupon  continued 
(to  sacrifice)  ^, — namely,  Agni,  that  blower  (Vayu), 
and  Siarya, — so  this  second  libation  is  offered. 

23.  What  first  libation  (purvahuti)  is  made, 
that  is  the  deity  of  the  Agnihotra'*,  and  to  that 
(deity)  it  is  accordingly  offered ;  and  what  second 
one  (uttarahuti)  is  made,  that  indeed  is  equivalent 
to  the  Svish/ak/Vt  (Agni,  the  maker  of  good  offer- 
ing) ;  whence  he  offers  it  on  the  north  part  (of  the 
fire),  since  that  is  the  region  of  the  Svish/akr/t  ^. 
Moreover,  this  second  libation  is  made  in  order  to 
effect  a  pairing,  for  a  couple  forms  a  productive  pair. 

24.  These  two  libations,  then,  form  a  duad :  the 
past  and  the  future,  the  born  and  the  to-be-born,  the 
actual*^  and  the  hope,  the  to-day  and  the  morrow, — 
(these  are)  after  the  manner  of  that  duad. 

25.  The  past  is  the  self,  for  certain  is  that  which 
is  past,  and  certain  also  is  that  which  is  a  self.  The 
future,  on  the  other  hand,  is  progeny;  for  uncertain  is 
that  which  is  to  be,  and  uncertain  also  is  progeny. 

26.  The  born  is  the  self,  for  certain  is  that  which 
is  born,  and  certain  also  is  the  self.    The  to-be-born, 

'  Paj'avyaOT  rfipam, — that  is  to  say,  its  relation  to  the  pai-u  or 
animal  sacrifice;    and  hence  also  to  the  i<fa  at  the  havirya^Tta; 

of.  I,  7,  4,  19- 

*  See  II,  2,  4,  4  seq.  '  See  II,  2,  4,  18. 

*  That  is  to  say,  it  represents  the  chief  offering  at  the  havir- 
yagiiz,  which  is  followed  by  the  (oblation  to  Agni)  Svish/akr/t. 
See  I,  7,  2,  I  seq. 

"  See  I,  7,  3,  20. 

'  Agatam,' what  has  arrived  or  come  to  pass,' 'the  accomplished.' 


II    KANDA,  3  ADHYAYA,    I   BRAHMAiVA,   3 1.         335 

on  the  other  hand,  is  progeny ;  for  uncertain  is  what 
is  to  be  born,  and  uncertain  also  is  progeny. 

2  7.  The  actual  is  the  self,  for  certain  is  what  is  actual, 
and  certain  also  is  the  self.  And  hope  is  progeny, 
for  uncertain  is  hope,  and  uncertain  also  is  progeny. 

28.  The  to-day  is  the  self,  for  certain  is  what  is 
to-day,  and  certain  also  is  the  self  The  morrow 
is  progeny,  for  uncertain  is  the  morrow,  and  un- 
certain also  is  progeny. 

29.  Now  that  first  libation  is  offered  on  account 
of  the  self:  he  offers  it  with  a  sacred  text,  for  certain 
is  the  sacred  text,  and  certain  also  is  the  self.  And 
that  second  one  is  offered  on  account  of  progeny : 
he  offers  it  silently,  for  uncertain  is  what  (is  done) 
silently,  and  uncertain  also  is  progeny. 

30.  [In  the  evening]  he  offers  (the  first  libation), 
with  the  text  (Va^.  S.  Ill,  9,  10), '  Agni  is  the  light, 
the  light  is  Agni,  Svaha  1 '  and  in  the  morning  with, 
'  Surya  (the  sun)  is  the  light,  the  light  is  Stirya, 
Svaha!'  Thus  offering  is  made  with  the  truth  ;  for, 
truly,  when  the  sun  goes  down,  then  Agni  (fire)  is 
the  light,  and  when  the  sun  rises,  then  Siirya  is  the 
light ;  and  whatever  is  offered  with  the  truth,  that, 
indeed,  goes  to  the  gods. 

31.  Here  now  Takshan  recited  for  Aru/zi^  who 
wished  to  obtain  holy  lustre  (brahmavar/^asa,  in- 
spired nature),  'Agni  is  lustre,  light  is  lustre;' — 
*  Surya  is  lustre,  light  is  lustre.'  Holy  lustre,  there- 
fore, he  obtains  whosoever,  knowing  this,  thus  offers 
the  Agnihotra. 

^  The  Ka7zva  text  has, — Here  now  Daksha  said  to  Aru«i,  '  For 
one  wishing  to  obtain  brahmavarX'asa  one  should  offer  with  this 
text,  "Agni  is  lustre,  light  is  lustre;" — "  Siirya  is  lustre,  light  is 
lustre :"  a  brahmavar^asin,  then,  he  becomes  for  whomsoever  they 
so  sacrifice.' 


3.t6  ^ATAPATIIA-BRAIIMAJVA. 


00 


-1  • 

o- 


12.  That  (other  text),  however,  has  the  character- 
istic form  of  generation.  In  saying,  'Agni  is  the  hght, 
the  Hght  is  Agni,  Svaha!'  he  encloses  that  seed,  the 
Hght,  on  both  sides  with  the  deity;  and  the  seed,  thus 
enclosed  on  both  sides,  is  brought  forth :  thus  enclos- 
ing: it  on  both  sides  he  causes  it  to  be  brou"-ht  forth. 
2,3.  And  when,  in  the  morning,  he  says,  '  Sdrya 
is  the  light,  the  light  is  Surya,  Svaha!'  he  encloses 
that  seed,  the  light,  on  both  sides  with  the  deity,  and 
the  seed,  thus  enclosed  on  both  sides,  is  brought 
forth  :  thus  enclosing  it  on  both  sides  he  causes  it  to 
be  brought  forth ;  and  this,  indeed,  is  the  charac- 
teristic form  of  generation. 

34.  But  Qvala  A'ailaki  said  \  ' Aru;^i  merely  causes 
conception  to  take  place,  not  birth  :  let  him  there- 
fore offer  with  that  (text,  in  par.  32)  in  the  evening. 

35.  '  Then,  in  the  morning,  by  the  text,  "The  light 
is  Surya,  Silrya  is  the  light,"  he  places  that  seed,  the 
light,  outside  by  means  of  the  deity ;  and  the  seed 
thus  brought  outside  he  causes  to  be  born.' 

36.  They  also  say,  'In  the  evening  he  offers  Siirya 
in  Agni,  and  in  the  morning  he  offers  Agni  in  Surya ^.' 
Such,  indeed,  is  the  case  with  those  who  offer  after 
sunrise  ;  for  when  the  sun  sets  then  Agni  is  the  light, 
and  when  the  sun  rises  then  Surya  is  the  light. 
Here  no  offence  is  committed  on  his  (the  sacrificer's) 
part ;  but  an  offence  is  indeed  committed  where 
offering  is  not  made  distinctly  to  that  deity  (viz.  Agni 
or  Starya  resp.),  which  is  the  deity  of  the  Agnihotra. 

^  I  have  made  Civala's  speech  extend  to  the  end  of  par.  35,  as  is 
done,  no  doubt  correctly,  in  the  Kawva  text. 

^  The  Kawva  has, — Now  they  say,  '  In  the  evening  they  offer 
Agni  in  Surya,  and  in  the  morning  they  offer  Surya  in  Agni.' 
But  see  the  formulas  (par.  30),  where  'light '  is  to  be  taken  as  Surya 
and  Agni  respectively. 


1 


II    KANDA,  3  ADHYAYA,   I   BRAHMAiVA,  39.         337 

He  says\  '  Agni  is  the  light,  the  Hght  is  Agni,  Svaha!' 
and  not,  'To  Agni  Svaha!'  and  in  the  morning, 
*  Stirya  is  the  hght,  the  hght  is  Silrya,  Svaha!'  and 
not,  *To  SArya  Svah^  !' 

37.  He  may  also  offer  (in  the  evening)  with  this 
text  (Va^.  S.  HI,  lo),  'Along  with  the  divine  Savi- 
trz — ,'  whereby  it  (the  sacrifice)  becomes  possessed  of 
Savitre  for  his  impulsion;  ' — along  with  the  Night, 
wedded  to  Indra — ,'  whereby  he  effects  a  union 
with  the  night,  and  makes  it  (the  sacrifice)  possessed 
of  Indra,  for  Indra  is  the  deity  of  the  sacrifice ; 
' — may  Agni  graciously  accept!  Svdha!'  whereby  he 
offers  to  Agni  in  a  direct  manner. 

38.  And  in  the  morning  with,  'Along  with  the 
divine  Savitr^ — ,'  whereby  it  becomes  possessed 
of  Sdivhri  for  his  impulsion ;  '  — along  with  the 
Daw^n,  wedded  to  Indra,'  or  '  along  with  the  Day 
.  .  .  . — ,'  whereby  he  effects  a  union  either  with 
the  day  or  the  dawn  ^,  and  makes  it  (the  sacrifice) 
possessed  of  Indra ;  for  Indra  is  the  deity  of  sa- 
crifice;  ' — may  Starya  graciously  accept!  Svaha!' 
whereby  he  offers  to  Surya  directly :  hence  he  may 
offer  in  this  way. 

39.  They  then  spake, '  Who  shall  offer  this  unto 
us?' — 'The  priest  (brahma^^a) !' — '  Priest,  offer  this 
unto  us!' — 'What  is  to  be  my  share  then?' — 'The 
residue  of  the  Agnihotra!'    Now  what  he  leaves  in 

■^  Here  the  Ka«va  text  begins  a  new  paragraph.  The  author's 
object  seems  to  be  to  show  that  those  who  offer  the  Agnihotra 
after  sunrise,  commit  a  mistake  in  not  offering  to  Surya  unmis- 
takably ;  for  while  before  sunrise,  Surya  is  still  reposing  in  Agni, 
and  the  oblation,  in  being  poured  into  the  fire,  is  consequently 
made  to  Sfirya  directly,  those  offering  after  sunrise  should  rather 
use  the  formula  '  To  Silrya  Svaha!'  Cf.  paragraph  9. 

^  Instead  of  '  ahna»/  voshasa/??  va,'  I  adopt  '  ahnS  voshasa  va,' 
from  the  Kawva  reading  '  ushasa  vahna  va.' 
[12]  z 


^;8  DATAPATH  A-BRAHMAJVA. 


JO 


the  ladle,  that  is  the  residue  of  the  Agnihotra  ; 
and  what  remains  in  the  pot,  is  as  (the  rice  for 
oblations  which)  one  takes  out  from  the  enclosed 
part  (of  the  cart)^  And  if  any  one  is  to  drink  it, 
at  least  none  but  a  Brahman  must  drink  it^:  for 
it  is  put  on  the  fire  (and  thereby  consecrated),  and 
hence  none  but  a  Brahman  must  drink  it. 

Second  Brahma;\^a. 

1.  Verily,  in  him  that  exists^,  these  deities  reside, 
to  wit,  Indra,  king  Yama,  Na<fa  the  Naishadha^ 
(king),  Anamat  Sangamana,  and  Asat  Pa7;^sava. 

2.  Now  Indra,  in  truth,  is  the  same  as  the  Aha- 
vaniya ;  and  king  Yama  is  the  same  as  the  Garha- 
patya ;  and  Na</a  Naishadha  is  the  same  as  the 
Anvaharyapa/'ana  (Dakshi;^a  fire) ;  and  because 
day  by  day  they  take  that  (fire)  to  the  south,  there- 
fore indeed  they  say  that  day  by  day  Na^a  Nai- 
shadha carries  king  Yama^  (further)  south. 

3.  And  again  what  fire  there  is  in  the  hall 
(sabha),  that  is  the  same  as  Ana^nat  Sangamana: 
Ana^vat  (not  eating)  it  is  for  the  reason  that  people 

^  Yatha  panwaho  nirvaped  evam  tat.  The  Ka;/va  text  has : 
Yatha  (yaya  MS.)  kosh//za  pari«aho  va  nirmimitaiva/;;  tat. 

2  Or,  '  anybody  may  drink  it,  but  none  but  a  Brahman  may 
drink  it.'  According  to  the  Schol.  on  Katy.  IV,  14,  11,  the  milk 
which  is  left  in  the  pot  may  be  drunk  by  a  Brahman,  but  by  no 
one  else ;  not  even  in  his  own  house  is  a  Kshatriya  or  Vaijya 
allowed  to  drink  it. 

^  The  commentator  takes  it, '  in  whatever  (sacrificer)  exists.'  The 
(Oxf.  MS.  of  the)  Kawva  text  has  nothing  corresponding  to  the 
second  and  third  Brahma«as. 

*  The  printed  text  has  Naishidha.  See  Weber,  Ind.  Stud.  I, 
p.  225  seq. 

"  Here  Yama  is  apparently  taken  as  (the  god  of)  death  and 
destruction,  caused,  as  Professor  Weber  suggests,  by  the  warlike 
expeditions  of  Na^/a,  king  of  Nishadha,  in  the  south. 


II  KANDA,   3  ADHYAYA,  2  BRAHMAiVA,  6.     339 

approach  it  before  they  eat.  And  that  (place)  where 
they  throw  the  ashes  they  remove  (from  the  fire- 
places) is  the  same  as  Asat  Pdwsava.  And  whosoever 
knows  this,  thus  gains  all  those  worlds,  traverses  all 
those  worlds,  thinking,  *  In  me  those  gods  reside.' 

4.  Now  as  to  rendering  homage  to  (upasthana, 
lit.  standing  near)  these  (fires).  When  in  the  even- 
ing and  morning  (after  the  Agnihotra)  he  stands 
by  the  Ahavaniya,  and  sits  down  by  it,  that  is  the 
homage  rendered  to  that  (fire).  And  when,  on 
stepping  back  to  the  Girhapatya,  he  either  sits  or 
lies  down,  that  is  the  homage  rendered  to  that 
(fire).  And  when,  in  walking  (out  of  the  sacrificial 
ground),  he  remembers  the  Anvaharyapa/^ana,  and 
thus,  in  his  mind,  tarries  near  it,  that  is  the  homage 
rendered  to  that  (fire). 

5.  And  again,  before  taking  food  in  the  morning, 
having  sat  down  for  a  moment  in  the  hall,  he  may 
also,  if  he  like,  walk  round  (the  Sabhya  or  hall-fire), 
— and  this  is  the  homage  rendered  to  that  (fire). 
And  when  he  steps  near  where  lie  the  ashes  removed 
(from  the  fire-places)  that  is  the  homage  rendered 
to  that  (fire).  And  thus  homage  has  been  rendered 
to  those  deities  of  his. 

6.  Now  the  Garhapatya  (householder's  fire)  has 
the  sacrificer  for  its  deity;  and  the  Anvaharyapa/§ana 
(southern  fire)  has  his  foe  for  its  deity :  hence  they 
should  not  take  over  that  (southern  fire)  every  day 
(from  the  Garhapatya) ;  and  he  indeed  has  no  enemies, 
for  whomsoever,  knowing  this,  they  do  not  take  it 
over  every  day.    Indeed,  it  is  the  Anvaharyapa/^ana^. 

^  That  is,  the  fire  on  which  the  Anvaharya  mess  of  rice,  the 
priests'  Dakshiwa  at  the  new  and  full-moon  sacrifice,  is  cooked. 
See  I,  2,  3,  5  ;  p.  49,  note  i. 

Z    2 


340  ^ATAPATHA-BRAHMAA^A. 

7.  Let  them  only  take  it  over  on  the  fast-day  (of 
the  new  and  full-moon  sacrifice),  when  they  are  about 
to  sacrifice  on  this  (the  Ahavaniya  fire) :  thus  that 
(southern)  one  is  taken  over  in  order  to  prevent 
failure  on  his  (the  sacrificer's)  part. 

8.  Or  they  may  also  take  it  over  to  a  new  dwell- 
ing ;  and  let  them  then  cook  on  it  food  (other  than 
meat)  for  the  priests  to  eat.  And  should  he  not  be 
able  to  procure  anything  to  cook,  let  him  order  the 
milk  of  a  cow  to  be  put  thereon  and  let  the  priests  be 
asked  to  drink  it.  And  his  enemies  will  indeed  fare 
ill,  for  whomsoever,  knowing  this,  they  do  so  :  let 
him,  therefore,  endeavour  by  all  means  to  do  so. 

9.  Now  when  it  is  first  kindled,  and  there  is  as 
yet  nothing  but  smoke,  then  indeed  that  (fire)  is  Rudra. 
And  if  any  one  (Kshatriya)  desires  to  consume  food  (be- 
longing to  others), — even  as  Rudra  seeks  after  these 
creatures,  now  with  distrust,  now  with  violence,  now 
in  striking  them  down, — let  him  offer  then  :  and, 
assuredly,  he  who,  knowing  this,  offers  then  (when 
the  fire  has  just  been  lighted),  obtains  that  food. 

10.  And  when  it  burns  rather  brightly,  then 
indeed  that  (fire)  is  Varu;^a.  And  if  any  one  de- 
sires to  consume  food, — even  as  Varu;^a  seeks  after 
these  creatures,  now,  as  it  were,  seizing  on  them, 
now  with  violence,  now  in  striking  them  down, — let 
him  offer  then  :  and,  assuredly,  he  who,  knowing  this, 
offers  then,  obtains  that  food. 

11.  And  when  it  is  in  full  blaze,  and  the  smoke 
whirls  upwards  with  the  utmost  speed,  then  indeed 
that  (fire)  is  Indra.  And  if  any  one  wishes  to 
be  like  Indra  in  splendour  and  glory,  let  him 
offer  then :  and,  assuredl)-,  he  who,  knowing  this, 
offers  then,  obtains  that  food  (object). 


II    KANDA,  3  ADIIYAYA,  2  BRAHMAiVA,  I  7.        34I 

12.  And  when  the  flame  of  the  waning  (fire)  gets 
lower  and  lower,  and  (burns)  as  it  were  sideways, 
then,  indeed,  that  (fire)  is  Mitra.  And  if  any  one 
desires  to  consume  food  here  through  the  kindness 
(maitra,  of  others), — as  one  of  whom  they  say, 
'  Truly,  this  Brahman  is  everybody's  friend,  he 
harms  not  any  one,' — let  him  offer  (the  Agnihotra) 
then :  and,  assuredly,  he  who,  knowing  this,  offers 
then  (when  the  fire  gets  low),  obtains  that  food. 

13.  And  when  the  coals  are  glowing  intensely, 
then,  indeed,  that  (fire)  is  the  Brahman.  And  if 
anybody  wishes  to  become  endowed  with  holy  lustre 
(brahmavari-asin),  let  him  offer  then:  and,  as- 
suredly, he  who,  knowing  this,  offers  then,  obtains 
that  food  (object). 

14.  Let  him  endeavour  to  adhere  to  some  one  of 
these  (gods  or  fires)  for  a  year,  whether  he  (the  house- 
holder) himself  offer  (the  Agnihotra)  or  some  one 
else  offer  for  him.  If,  on  the  other  hand,  he  offers 
now  in  this  way,  now  in  another,  it  is  just  as  if,  in 
dio-orinof  for  water  or  some  other  food,  one  were  to 
leave  off  in  the  midst  of  it.  But  if  he  offers 
uniformly,  it  is  just  as  if,  in  digging  for  water  or 
some  other  food,  one  lays  it  open  forthwith. 

15.  Indeed,  these  offerings  are,  as  it  were,  the 
spades  for  (the  digging  up  of)  food ;  and,  assuredly, 
whosoever,  knowing  this,  offers  the  Agnihotra,  pro- 
cures food. 

T  6.  Now  the  first  libation  (pClrvahuti)  represents  the 
gods,  and  the  second  (uttarahuti)  represents  the  men, 
and  what  remains  in  the  ladle  represents  cattle. 

17.  Only  a  little  he  offers  for  the  first  libation, 
somewhat  more  for  the  second,  and  still  more  he 
leaves  in  the  ladle. 


342  .SATAPATHA-BRAHMAArA. 

1 8.  The  reason  why  he  offers  only  a  little  for  the 
first  libation,  is  that  the  gods  are  fewer  than  men  ; 
and  why  he  offers  somewhat  more  for  the  second 
libation,  is  that  men  are  more  numerous  than  the 
gods  ;  and  why  he  leaves  still  more  in  the  ladle,  is 
that  cattle  are  more  numerous  than  men.  And, 
verily,  whosoever,  knowing  this,  offers  the  Agnihotra, 
his  cattle  will  be  more  numerous  than  those  (human 
beings)  that  have  to  be  supported  by  him  :  for  he, 
indeed,  is  in  a  prosperous  condition  whose  cattle  are 
more  numerous  than  those  (human  beings)  dependent 
on  his  support. 

Third  BRAHMAiVA. 

1.  Now  when  Pra^apati,  in  creating  living  beings, 
created  Agni,  the  latter,  as  soon  as  born,  sought  to 
burn  everything  here :  and  so  everybody  tried  to 
get  out  of  his  way\  The  creatures  then  existing 
sought  to  crush  him.  Being  unable  to  endure 
this,  he  went  to  man. 

2.  He  said, 'I  cannot  endure  this:  come,  let  me 
enter  into  thee !  Having  reproduced  me,  maintain 
me  ;  and  as  thou  wilt  reproduce  and  maintain  me  in 
this  world,  even  so  will  I  reproduce  and  maintain 
thee  in  yonder  world!'  He  (man)  replied,  'So  be  it.' 
And  having  reproduced  him,  he  maintained  him. 

3.  Now  when  he  establishes  the  two  fires,  he 
reproduces  that  (Agni) ;  and  having  reproduced  him, 
he  maintains  him ;  and  as  he  reproduces  and  main- 
tains him  in  this  world,  even  so  does  he  (Agni) 
reproduce  and  maintain  him  in  yonder  world. 

4.  One  must  not,  therefore,  remove  it  (the  sa- 
crificial  fire  from   the  hearth)  prematurely,  for  too 

^  Ity  abilam  asa,  i.  e.  '  there  was  a  (general  rush)  to  a  hole,'  (or 
perhaps  '  to  the  outlet.') 


II    KANDA,  3  ADHYAYA,  3  BRAHMAiVA,  8.  343 

soon -it  languishes  for  him ;  and  as  it  languishes  for 
him  too  soon  in  this  world,  even  so  does  it  languish 
for  him  too  soon  in  yonder  world :  one  must  not, 
therefore,  remove  it  prematurely. 

5.  And  when  he  dies,  and  they  place  him  on  the 
(funeral)  fire,  then  he  is  reproduced  from  out  of  the 
fire ;  and  he  (Agni)  who  heretofore  was  his  son  ^ 
now  becomes  his  father. 

6.  Hence  it  has  been  said  by  the  i?2shis  (Rig- 
veda  I,  89,  9),  'A  hundred  autumns  (may  there  be) 
before  us,  O  gods,  during  which  ye  complete  the 
life-time  of  our  bodies,  during  which  sons  become 
fathers !  do  not  cut  us  off,  midway,  from  reaching 
the  full  term  of  life!'  for  he  (Agni)  who  is  the  son, 
now  in  his  turn  becomes  the  father:  this,  then,  is 
why  one  must  establish  the  fires. 

7.  Now  yonder  burning  (sun)  doubtless  is  no 
other  than  Death ;  and  because  he  is  Death,  there- 
fore the  creatures  that  are  on  this  side  of  him  die. 
But  those  that  are  on  the  other  side  of  him  are  the 
gods,  and  they  are  therefore  immortal.  It  is  by  the 
rays  (or  reins,  thongs,  rai"mi)  of  that  (sun)  that  all 
these  creatures  are  attached  to  the  vital  airs  (breaths 
or  life),  and  therefore  the  rays  extend  down  to  the 
vital  airs. 

8.  And  the  breath  of  whomsoever  he  (the  sun) 
wishes  he  takes  and  rises,  and  that  one  dies.  And 
whosoever  goes  to  yonder  world  not  having  escaped 
that  Death,  him  he  causes  to  die  again  and  again  in 
yonder  world,  even  as,  in  this  world,  one  regards  not 
him  that  is  fettered,  but  puts  him  to  death  whenever 
one  wishes. 

A 

^  Viz.  inasmuch  as  the  householder,  by  the  Adhana,  produces, 
generates  Agni. 


344  DATAPATH  A-BRA I  IMAiVA. 

9.  Now  when,  in  the  evening  after  sunset,  he 
offers  two  libations,  then  he  firmly  plants  himself  on 
that  Death  with  those  fore-feet  of  his ;  and  when, 
in  the  morning  before  sunrise,  he  offers  two  libations, 
then  he  plants  himself  on  that  Death  with  those 
hind-feet  of  his.  And  when  he  (the  sun)  rises, 
then,  in  rising,  he  takes  him  up  and  thus  he  (the 
sacrificer)  escapes  that  Death.  This,  then,  is  the 
release  from  death  in  the  Agnihotra :  and,  verily, 
he  who  knows  that  release  from  death  in  the  Agni- 
hotra, is  freed  from  death  again  and  again. 

10.  What  the  arrow-head  is  to  the  arrow,  that 
the  Acfnihotra  is  to  sacrifices.  For  whither  the 
head  of  the  arrow  flies,  thither  the  whole  arrow 
flies  :  and  so  are  all  his  works  of  sacrifice  freed  by 
this  (Agnihotra)  from  that  Death. 

11.  Now  day  and  night,  revolving,  destroy  (the 
fruit  of)  man's  righteousness  in  yonder  world.  But 
day  and  night  are  on  this  side  (of  the  sun)  from  him 
(after  he  has  gone  up  to  heaven) ;  and  so  day  and 
night  do  not  destroy  (the  fruit  of)  his  righteousness. 

12.  And  as,  while  standing  inside  a  chariot,  one 
would  look  down  from  above  on  the  revolving 
chariot-wheels,  even  so  does  he  look  down  from  on 
high  upon  day  and  night :  and,  verily,  day  and  night 
destroy  not  the  reward  of  him  who  thus  knows 
that  release  from  day  and  night. 

13.  [The  sacrificer]  having  gone  round  the  Aha- 
vaniya,    (after     entering)    from    the     east  ^    passes 

^  According  to  K^ty.  IV,  13,  12  [and  Schol.],  the  householder 
[after  taking  out  the  fires  and  performing  his  regular  twilight 
adoration  (sandhya),  that  is,  muttering  the  Savitri,  Rig-veda 
111,  62,  10  (see  6at.  Br.  II,  3,  4,  39),  ^vhen  the  sun  has  half  disap- 
peared or  until  it  becomes  visible ;  cf.  Ajval.  Gr/hyas.  XX,  3,  7] 
passes  between  the  Garhapatya  and  Dakshiz/a  fires,  or  south  of  them, 


II    KANDA,   3  ADHYAYA,   3   BRAHMAi^A,   1 6.         345 


between  (it  and)  the  Gdrhapatya  (to  his  seat).  For 
the  gods  do  not  know  (this)  man^;  but  when  he  now 
passes  by  them  between  (the  fires),  they  know  him, 
and  think,  *  This  is  he  that  now  offers  to  us,' 
Moreover,  Agni  (the  fire)  is  the  repeller  of  evil ; 
and  these  two,  the  Ahavaniya  and  Garhapatya,  repel 
the  evil  from  him  who  passes  between  them ;  and 
the  evil  being  repelled  from  him,  he  becomes  a  very 
light  in  splendour  and  glory, 

14.  On  the  north  side  is  the  door  of  the  Agni- 
hotra^:  thus  (he  approaches  it)  as  he  would  enter 
(a  house)  by  a  door.  If,  on  the  other  hand,  he  were 
to  sit  down  after  approaching  from  the  south,  it  would 
be  as  if  he  walked  outside. 

15.  The  Agnihotra,  truly,  is  the  ship  (that  sails) 
heavenwards.  The  Ahavaniya  and  Garhapatya  are 
the  two  sides  ^  of  that  same  heavenward-bound 
ship ;  and  that  milk-offerer  is  its  steersman, 

16.  Now  when  he  walks  up  towards  the  east, 
then  he    steers  that   (ship)   eastwards   towards  the 

[enters  the  Ahavaniya  house  by  the  east  door],  circumambulates 
the  fire  from  right  to  left  (apadakshi^/am),  and  sits  down  in  his 
place  (south  of  the  Ahavaniya  fire  and  altar).  The  same  circum- 
ambulation  is  performed  by  the  wife,  who  thereupon  sits  down 
in  her  place,  south-west  of  the  Garhapatya. 

^  Or,  '  the  gods  are  not  aware  of  (this)  man'  (na  vai  deva  manu- 
shyafn  vidu/^).  The  gods  are  supposed  to  be  assembled  around 
the  altar;  see  I,  3,  3,  8. 

'^  I  do  not  understand  this,  there  being  no  door  on  the  north 
side  of  the  Ahavaniya  fire-house.  According  to  the  commentator 
this  passage  is  directed  against  those  who  make  the  sacrificer  betake 
himself  to  the  Ahavaniya  from  (or  along)  the  south;  and  he 
quotes  the  words  '  dakshi^zena  va'  from  Katyayana,  apparently  IV, 
13,  12,  where  it  is  said  that  the  sacrificer,  in  going  to  the  Ahavaniya, 
has  to  pass  between  the  two  western  fires, '  or  south  of  them.' 

^  *Nauma«<fe'  ?  according  to  the  commentator  =  bhitti  (the 
two  walls  or  sides).  The  Petersb.  Diet,  proposes  '  the  two  rudders 
(or  oars).' 


34^  ^ATAPATIIA-BRAinL\JS^\. 

heavenly  world,  and  he  gains  the  heavenly  world  by 
it.  When  ascended  from  the  north  it  makes  him 
reach  the  heavenly  world ;  but  if  one  were  to  sit 
down  in  it  after  entering  from  the  south,  it  would 
be  as  if  he  tried  to  enter  it  after  it  has  put  off  and 
he  were  left  behind  and  remained  outside. 

1 7.  And  again,  the  stick  which  he  puts  on  the 
fire  (corresponds  to)  a  brick,  and  the  formula  where- 
with he  offers  is  the  Ya^us-text  wherewith  he  puts 
on  that  brick  ^ ;  and  when  the  brick  is  put  on,  then 
a  libation  is  made  :  hence  those  same  libations  of 
the  Agnihotra  are  offered  on  his  pile  of  bricks-. 

18.  The  fire,  assuredly,  is  Pra^apati,  and  Pra^a- 
pati  is  the  year.  Year  after  year,  therefore,  is  his 
Agnihotra  consummated  with  the  piled-up  fire-altar ; 
and  year  after  year  does  he  obtain  the  piled-up  fire- 
altar,  whosoever,  knowing  this,  offers  the  Agnihotra. 

19.  Seven  hundred  and  twenty  eighties  of  7?/k- 
verses  (he  should  recite  at  the  Agnihotra  in  the 
course  of  a  year).  When  he  offers  the  Agnihotra 
in  the  morning  and  evening,  then  there  are  two 
libations  :  hence  those  libations  of  his,  in  the  course 
of  a  year,  amount  to — 

20.  Seven  hundred  and  twenty.  Thus,  indeed, 
his  Agnihotra  is  accomplished,  year  after  year,  with 
the  great  chant  ^;  and  year  after  year  does  he  obtain 

^  Viz.  at  the  AgniX-ayana,  or  piling  up  of  the  brick-altars  at 
the  Soma-sacrifice.  As  to  the  putting  on  of  the  stick,  see  II,  3,  i, 
17.  The  Ka«va  text  of  the  Va^.  S.  (but  not  that  of  the  BrShm.) 
gives  the  formula  '  Agni^yotisha///  (Surya^yotishaw,  in  the  morn- 
ing) tva  vayumatim,'  &c.     See  Katy.  IV,  14,  13  ;  15,  9. 

^  After  the  completion  of  the  fifth,  and  last,  layer  of  the  brick- 
altar,  oblations  of  various  materials  are  made  thereon ;  especially 
the  ^atarudriyahoma,  consisting  of  425  single  oblations;  ^S'at. 
Br   IX,  I,  I,  I  seq.,  2,  i,  i  seq. 

'  The  mahad  (or,  bnliad)  uklha  or  great  chant,  which  marks 


II    KAiVDA,  3  ADHYAYA,  4  BRAHMAiVA,  4.  347 

the  great  chant,  whosoever,  knowing  this,  offers  the 
Agnihotra. 

Fourth  Brahmajva. 

1.  Once  on  a  time  the  gods  deposited  with  Agni 
all  their  beasts,  both  domestic  and  wild ;  either  be- 
cause they  were  about  to  engage  in  battle  or  from  a 
desire  of  free  scope,  or  because  they  thought  that  he 
(Agni)  would  protect  them  as  the  best  protector. 

2.  Now  Agni  coveted  them,  and  seizing  them  he 
entered  the  night  with  them.  '  Let  us  go  back 
thither,'  said  the  gods,  and  betook  themselves  to 
w^here  Agni  was  concealed.  Now  they  knew  that  he 
had  entered  there,  that  he  had  entered  the  night ; 
and  when  the  night  returned  in  the  evening,  they 
approached  him  and  said, '  Give  us  our  beasts  !  give 
us  back  our  beasts  !'  Agni  then  gave  them  back 
their  beasts. 

3.  For  this  then  let  him  respectfully  approach 
the  two  fires  :  the  fires  are  givers,  and  thereby  he 
supplicates  them.  Let  him  approach  them  in  the 
evening,  for  in  the  evening  the  gods  approached 
(Agni).  And  whosoever,  knowing  this,  approaches 
(the  two  fires),  to  him,  indeed,  they  grant  cattle. 

4.  Then  as  to  why  he  should  not  approach  them. 
Now  in  the  beginning  both  the  gods  and  men  were 
together  here.  And  whatever  did  not  belong  to  the 
men,  for  that  they  importuned  the  gods,  saying, 
'  This  is  not  ours  :  let  it  be  ours  !'     Being  indignant 

the  conclusion  of  the  Agni/^ayana,  consists  of  3x80  tn'ksiS 
(strophes  of  three  verses  each),  or  together  720  verses.  On  the 
frequent  use  of  number  80  in  the  fire-ritual,  see  Weber,  Ind.  Stud. 
XIII,  p.  167. 


348  ^ATArATIIA-P.RAHMAiVA. 

at  this  importunity,  the  gods  then  disappeared. 
Hence  (it  may  be  argued)  one  should  not  approach 
(the  fires),  fearing  lest  he  should  offend  them,  lest 
he  should  become  hateful  to  them. 

5.  Then  as  to  why  he  should  nevertheless  ap- 
proach (the  fires).  The  sacrifice,  assuredly,  belongs 
to  the  gods,  and  the  prayer  for  blessing  to  the 
sacrificer.  Now  the  (Agnihotra)  libation,  doubtless, 
is  the  same  as  the  sacrifice ;  and  what  he  does  ^ 
in  now  approaching  (the  fires),  that  indeed  is  the 
sacrificer's  prayer  for  blessing. 

6.  And  again,  why  he  should  not  approach  (the 
fires).  Whosoever  follows  either  a  Brahman  or 
Kshatriya,  praising  him,  thinking,  *  He  will  give 
me  gifts,  he  will  build  me  a  house,'  to  him,  if  he 
strives  to  please  him  both  in  speech  and  deed,  that 
(master  of  his)  will  think  himself  bound  to  give 
gifts.  Whosoever,  on  the  other  hand,  says,  'What 
art  thou  to  me,  that  givest  me  nothing?'  him  that 
(master)  is  likely  to  hate,  to  become  disgusted  with. 
Hence  one  should  not  approach  (the  fire) ;  for  by 
kindling  and  offering  in  it,  he  already  supplicates  it, 
and  he  should  not  therefore  approach  (and  importune 
it  again). 

7.  And  again,  why  he  should  nevertheless  ap- 
proach (the  fires).  He  alone  that  asks  finds  a  giver; 
and  the  master,  moreover,  knows  nothing  of  his 
dependent.  But  when  the  latter  sa)s,  '  I  am  thy 
dependent:  support  me!'  then  he  does  know  him, 
and  feels  himself  bound  to  support  him.  Let  him 
therefore   approach   (the    fires).     This    then    is   the 

^  The  Ka7/va  text  has :  '  And  when  he  approaches  (the  fires), 
that  (represents)  the  sacrificer's  wish  for  blessing  :  what  there  is  here 
for  him,  that  indeed  he  thereby  makes  his  own  (atmani  kurute).' 


II    KANDA,  3  ADHYAYA,  4  BRAHMAiVA,   II.  349 

whole  (argument)  as  to  why  one  should  approach 
(the  fires). 

8.  Now  that  (fire)  being  Pra^apati, — when  the 
Agnihotra  is  offered,  he  casts  the  seed  of  all  that 
he  rules  over,  of  all  that  is  after  his  manner :  and 
by  approaching  (the  fire)  one  imitates  (him  in)  all 
this,  one  reproduces  all  this  \ 

9.  He  begins  to  pray  ^  with  the  verse  (Va^.  S. 
Ill,  11)  containing  the  word  'upon  (upa).'  Now 
the  word  '  upon '  means  this  (earth),  and  that  in 
a  twofold  way :  for  whatever  is  produced  here, 
that  is  produced  upon  (upa-^an)  this  (earth);  and 
whatever  decays,  that  is  buried  (upa-vap^)  in  this 
(earth) :  hence  there'  is  here  imperishable,  ever- 
increasing  abundance,  and  with  that  imperishable 
abundance  he  begins. 

10.  He  prays,  'Entering  upon  the  worship — ,' 
worship  (adhvara)  doubtless  means  sacrifice :  '  en- 
tering upon  the  sacrifice '  is  what  he  means  to  say. 
'—Let  us  offer  prayer  to  Agni — ,'  for  he  is  indeed 
about  to  offer  prayer  to  him;  ' — to  him  who  hears 
us  even  from  afar!'  thereby  he  means  to  say,  'Al- 
though thou  art  afar  from  us,  yet  do  thou  hear  this 
our  (prayer),  do  thou  so  far  think  well  of  it !' 

11.  [He  continues, V^^.  S.  HI,  12],' Agni,  the  head, 

^  Or,  'this  Air  (idaw  sarvam).  The  Ka«va  text  has  bhii- 
manam,  'abundance,'  instead. 

2  The  mode  of  approaching  and  worshipping  the  fires  (agny- 
upasthana)  detailed  in  pars.  9-41  is  ascribed  to  Vatsapri  (author 
of  Rig-vedalX,  68;  X,  45  and  46),  and  therefore  termed  vatsapra- 
upasthana.  It  is,  however,  also  called  mahopasthana  (or  dir- 
ghopasthana),  or  great  (long)  worship,  as  distinguished  from  the 
so-called  kshullakopasthana  (or  laghupasthana),  or  little 
(short)  worship,  described  in  II,  4,  i,  and  ascribed  to  Asuri. 

^  Or  '  upa-kiryate,'  according  to  the  Ka«va  text. 


350  ^ATAPATHA-BRAHMAiVA. 


the  summit  of  the  sky;  he,  the  lord  of  the  earth, 
animates  the  seeds  of  the  waters.'  He  thereby  fol- 
lows (and  praises)  him  : — even  as  a  supplicant  would 
speak  politely,  '  Surely  thou  art  the  descendant  of 
so  and  so!  surely  thou  art  able  to  do  this!'  so  (he 
does)  by  this  (verse). 

12.  Thereupon  the  verse  to  Indra  and  Agni  (Va^. 
S.  Ill,  13),  'You  two,  O  Indra  and  Agni,  I  will 
invoke ;  you  two  I  will  delight  together  with  kindly 
office ;  you  two,  the  givers  of  strength  and  wealth, 
— you  two  I  invoke  for  the  obtainment  of  strength  !' 
Indra,  doubtless,  is  the  same  as  that  burning  (sun); 
when  he  sets,  then  he  enters  the  Ahavaniya ; — hence 
he  now  approaches  these  two  that  are  thus  united, 
thinking,  'May  the  two,  united,  grant  me  favours:' 
this  is  why  the  Indra- Agni  (verse  is  muttered). 

1 3.  [He  continues,  ib.  14  seq.], '  This  is  thy  natural 
womb,  whence  born  thou  shonest  forth  :  knowing 
this,  arise,  O  Agni,  and  increase  our  substance!' — 
substance,  doubtless,  means  affluence :  '  grant  to  us 
ever-increasing  affluence!'  is  what  he  thereby  says. 

14.  '  First  was  he  founded  by  the  founders  here, 
the  best  offering  priest,  worthy  of  praise  at  the 
sacrifices ;  he  whom  Apnavana  and  the  Bhr/gus 
kindled  ^  shining  brightly  in  the  wood,  and  spreading 
from  house  to  house  :' — even  as  a  supplicant  would 
speak  politely,  '  Surely  thou  art  the  descendant  of  so 
and  so!  surely  thou  art  able  to  do  this!'  so  in  this 
(verse).  And  what  he  (Agni)  really  is,  as  such  he 
speaks  of  him  when  he  says  '  spreading  from  house 
to  house,'  for  he  does  indeed  spread  from  house 
to  house. 


'  Or,  as  Grassmann,  in  his  translation  of  the  J^iks^xmhha.,  takes  it, 
he  whom  the  active  Bhr/gus  kindled.' 


II  KAiVDA,   3  ADHYAYA,  4  BRAHMAiVA,   20.  35 1 

15.  'In  accordance  with  his  old  (pratna)  splen- 
dour, the  dauntless  have  milked  the  shining  juice 
from  the  wise  one  that  giveth  a  hundredfold.'  The 
richest  of  gifts,  indeed,  is  the  hundredfold  gift ;  and 
in  order  to  obtain  that  (giver)  he  says,  '  the  wise 
one  that  giveth  a  hundredfold.' 

16.  This  is  a  hymn  of  six  verses  collected  (from 
the  Rik) ;  the  first  of  them  containing  (the  word) 
'  upon/  and  the  last  containing  (the  word)  '  old ' 
(pratna).  And  this  we  recited,  because  she  (the 
earth)  is  the  one  that  contains  the  (word)  '  upon ;' 
and  that  which  is  '  old '  doubtless  is  yonder  (sky),  for 
as  many  gods  as  there  were  'of  old,' in  the  beginning, 
so  many  gods  there  are  now,  and  hence  the  '  old ' 
means  yonder  (sky).  Now  within  these  two  (worlds) 
all  desires  are  contained;  and  these  two  are  in  accord 
with  each  other  for  his  (the  sacrificer's)  benefit,  and 
concede  all  his  wishes. 

1 7.  Thrice  he  mutters  the  first  (verse)  and  thrice 
the  last ;  for  of  threefold  beginning  are  sacrifices, 
and  of  threefold  termination :  therefore  he  mutters 
thrice  the  first  and  the  last  (verses). 

18.  Now,  in  offering  the  Agnihotra,  whatever  mis- 
take one  commits,  either  in  word  or  deed,  thereby 
he  injures  either  his  own  body,  or  his  life,  or  his 
vigour,  or  his  offspring. 

19.  Accordingly  (he  mutters  the  texts,  Va^.  S. 
Ill,  17), '  Thou,  O  Agni,  art  the  protector  of  bodies  : 
protect  my  body !  Thou,  O  Agni,  art  the  giver  of 
life  :  give  me  life  1  Thou,  O  Agni,  art  the  giver  of 
vigour :  give  me  vigour !  O  Agni,  what  defect 
there  is  in  my  body,  supply  that  for  me ! ' 

20.  And  whatever  mistake  he  commits,  in  offering 
the  Agnihotra,  either  in  word  or  deed,  thereby  he 


352  S-ATAPATHA-BRAHMAiVA. 

injures  either  his  own  body,  or  his  Hfe,  or  his  vigour, 
or  his  offspring:  'make  that  up  for  me!'  he  thereby 
says ;  and  accordingly  that  (defect)  Is  again  made 
up  for  him. 

21.  [He  continues,  Va^.  S.  Ill,  i8],  '  Kindled,  we 
enkindle  thee,  the  brilliant  one,  a  hundred  winters — ;' 
he  thereby  says,  'may  we  live  a  hundred  years;' 
and  '  so  long  we  enkindle  thee,  the  great  one,'  he 
says,  when  he  says  '  we  enkindle  thee,  the  brilliant 
one.'  ' — We,  the  vigorous — thee,  the  Invigorating; 
we,  the  strong — thee,  the  giver  of  strength — ;' 
whereby  he  says,  '  may  we  be  vigorous,  mayest  thou 
be  Invigorating !  may  we  be  strong,  mayest  thou  be 
a  giver  of  strength!'  ' — We,  the  uninjured — thee, 
the  unlnjurable  Injurer  of  enemies  !'  whereby  he  says, 
*  by  thine  aid  may  we  render  our  enemies  utterly 
miserable  1 ' 

2  2.  *0  thou,  rich  in  lights,  may  I  safely  reach 
thine  end!'  this  he  mutters  thrice.  She  that  is 
rich  in  lights  (/v'ltravasu)  doubtless  Is  the  night, 
since  the  latter,  as  It  were,  rests  (vas)  after  gathering 
together  the  lights  (/^Itra) :  hence  (at  night)  one 
does  not  see  clearly  (/C'itram)  from  afar. 

23.  Now  It  was  by  means  of  this  same  (text)  that 
the  7?/shis  reached  safely  the  end  of  the  night ;  and 
because  of  it  the  evil  spirits,  the  Rakshas,  did  not 
find  them  :  by  it,  therefore,  he  also  now  reaches 
safely  the  end  of  the  night ;  and  because  of  it  the 
evil  spirits,  the  Rakshas,  find  him  not. — This  much 
he  mutters  while  standinsf. 

24.  Thereupon,  while  seated,  (he  mutters,  Va^. 
S.  Ill,  19  scq.),  'Thou,  O  Agnl,  hast  attained  to 
SCirya's  lustre — ;'  this  he  says,  because,  In  setting, 
the   sun    enters   the    Ahavaniya;   '  —  to   the    praise 


II    KANBA,  3  ADHYAYA,  4  BRAHMAiVA,   27.  353 

of  the  7?/shis — ;'  this  he  says,  because  he  him- 
self now  approaches  (and  worships,  praises,  the 
fire);  ' — to  the  favourite  abode  (or  dainty);'  his 
(Agni's)  favourite  abode  doubtless  are  the  offerings  : 
'  to  offerings '  he  thereby  says.  '  — May  I  attain  to 
long  life,  to  lustre,  to  offspring,  to  increase  of  wealth !' 
whereby  he  says,  'Even  as  thou  didst  attain  to 
those  (qualities),  so  may  I  attain  to  long  life, 
lustre,  offspring,  affluence,  —  that  is  to  say,  to 
prosperity.' 

25.  He  then  approaches  the  cow^,  with  the  text 
(Va^.  S.  Ill,  20),  '  Food  ye  are:  may  I  enjoy  your 
food!  wealth  ye  are:  may  I  enjoy  your  wealth!' — 
whereby  he  means  to  say,  'whatever  energies  are 
yours,  whatever  riches  are  yours,  may  I  enjoy  them.' 
— 'Strength  ye  are:  may  I  enjoy  your  strength!' 
whereby  he  says,  *  sap  ye  are  :  may  I  enjoy  your 
sap!' — 'Affluence  ye  are:  may  I  enjoy  your 
affluence !'  whereby  he  says,  'abundance  ye  are  :  may 
I  enjoy  your  abundance  !' 

26.  'Ye  prosperous  ones,  disport  yourselves  — ;' 
cattle  are  prosperous :  therefore  he  says,  '  ye  pros- 
perous ones,  disport  yourselves — ;'  '  —  in  this  seat, 
in  this  fold,  in  this  place,  in  this  homestead  :  remain 
here,  go  not  from  hence  1'  this  he  says  with  reference 
to  himself, —  'go  not  away  from  me  !' 

27.  He  then  touches  the  cow,  with  the  text  (Va^. 
S.  HI,  22  a),  '  Motley  thou  art,  of  all  shapes;' — 
for  cattle  are  indeed  of  all  shapes  :  therefore  he  calls 
her  all-shaped;  ' — come  to  me  with  sap  and  pos- 
session of  cattle !'  when  he  says  *  with  sap,'  he  means 

^  Viz.  the  Agnihotra  cow,  which  has  supplied  the  milk  for  the 
morning  and  evening  libation ;  or  any  cow,  if  other  material  than 
milk  be  used. 

[12]  A  a 


354  .SATAPATHA-BRAHMAA^A. 

to  say  'with  juice;'  and  when  he  says  'with  posses- 
sion of  cattle,'  he  means  to  say  '  with  abundance.' 

28.  He  then  steps  up  to  the  Gdrhapatya,  and 
renders  homage  to  it,  with  the  text  (ib.  22  b), 
'  Thee,  O  Agni,  illuminer  of  the  nighty  we  ap- 
proach day  by  day  with  prayer,  paying  homage 
unto  thee,'  He  thus  renders  homag^e  to  it  in  order 
that  it  may  not  injure  him. 

29.  [He  continues,  ib.  23  seq.],  '  Thee  that  rulest 
over  the  sacrifices,  the  brilHant  guardian  of  the 
sacred  rite,  thriving  in  thine  own  house;' — whereby 
he  means  to  say,  '  thine  own  house  is  this  (house)  of 
mine  :  make  It  ever  more  flourishing  for  us  !' 

30.  '  O  Agni,  be  thou  accessible  unto  us,  even  as 
a  father  is  to  his  son!  lead  us  unto  well-being!' — 
whereby  he  says,  '  As  a  father  is  easy  of  access  to 
his  son,  and  the  latter  in  no  wise  injures  him,  so 
be  thou  easy  of  access  to  us,  and  may  we  in  no 
wise  injure  thee!' 

31.  Then  the  dvipada  verses  (Vd^.  S.  HI,  25,  26), 
'  O  Agni,  be  ever  nigh  unto  us,  a  kindly  guardian 
and  protector !  as  wealthy  Agni,  famed  for  wealth, 
come  hither  and  bestow  on  us  glorious  riches  !  Thee, 
the  most  bright  and  resplendent,  w^e  now  approach 
for  happiness  to  our  friends :  be  with  us,  hear  our 
call,  and  keep  us  safe  from  every  evil-doer !' 

A 

32.  Now  when  he  approaches  the  Ahavaniya,  he 
prays  for  cattle :  he  therefore  approaches  it  with 
metres  great  and  small,  since  cattle  are  of  great  and 
small  size.     And  when  he  approaches  the   Girha- 

^  Doshavastar,  'the  illuminer  of  the  dusk;'  or  perhaps,  as 
Professor  Ludwig  proposes,  '  We  approach  thee,  day  by  day,  at 
dusk  and  da^vn  (in  the  evening  and  morning),  with  prayer.' 


II    KANDA,  3  ADHYAYA,  4  BRAHMAiVA,  37.         355 

patya,  he  prays  for  men  :  hence  the  first  tristich  is  in 
the  gayatri  metre,  since  the  gayatri  is  Agni's  metre, 
and  he  thus  approaches  him  with  his  own  metre, 

^^.  Thereupon  (he  mutters)  the  dvipada  (two- 
footed)  verses.  The  dvipada,  doubtless,  is  man's 
metre,  since  man  is  two-footed,  and  men  are  there- 
with prayed  for:  and  as  he  now  prays  for  men, 
therefore  (he  uses)  dvipada  verses.  And  whoso- 
ever, knowing  this,  approaches  (the  two  fires),  be- 
comes possessed  both  of  cattle  and  men. 

34.  He  then  goes  (again)  to  the  cow,  with  the 
text  (Vaf.  S.  Ill,  27),  'O  Ida,  come  hither!  O  Aditi, 
come  hither!'  for  both  I^a  and  Aditi  are  cows.  He 
touches  her  with,  'Come  hither,  ye  much-desired!' 
— for  men's  wishes  are  fixed  on  them,  and  hence  he 
says,  'come  hither,  ye  much-desired;' — 'Let  there  be 
for  me  the  fulfilment  of  wishes  from  you!'  whereby 
he  says, '  may  I  be  dear  to  you  ! ' 

35.  Thereupon,  while  standing  between  the  Aha- 
vaniya  and  Garhapatya  and  looking  eastward  at  the 
(former)  fire,  he  mutters  (Va^.  S.  HI,  28-30),  '  O 
Lord  of  prayer,  make  him  sweet-voiced,  the  offerer 
of  Soma,  Kakshivat,  Ui-i^'s  son! — Be  he  with  us, 
he  the  opulent,  the  killer  of  woe,  the  bestower  of 
wealth,  the  increaser  of  prosperity,  he  the  nimble ! — 
Let  not  the  curse  of  the  evil-doer  reach  us,  nor  the 
guile  of  the  mortal :  preserve  us,  O  Lord  of  prayer !' 

36.  Now  when  he  approaches  the  Ahavaniya,  he 
approaches  the  sky ;  and  when  (he  approaches)  the 
Garhapatya,  (he  approaches)  the  earth.  Hereby 
now  (he  approaches)  the  ether,  that  being  Brz'has- 
pati's  region  ;  and  that  region  he  thereby  approaches : 
this  is  w^hy  he  mutters  the  prayer  to  B;Vhaspati. 

2,^.    [He  continues,  Va^.  S.  Ill,  31-33],  'May  the 

A  a  2 


35^  ^ATAPATHA-BRAHMAiVA. 

mighty,  the  heavenly,  the  unassailable  favour  of  the 
three,  Mitra,  Aryaman,  and  Varu;^a,  be  (with  us) ! 
For  the  wicked  enemy  lords  it  not  over  them  (that 
are  protected  by  these  gods),  neither  at  home  nor  on 
dangerous  paths  :  for  those  sons  of  Aditi  bestow 
undying  light  on  the  mortal  that  he  may  live!' — In 
this  (prayer)  he  says, '  nor  on  dangerous  paths  ;'  for 
dangerous  indeed  are  the  paths  that  lie  between 
heaven  and  earth :  those  he  now  walks,  and  therefore 
he  says, 'nor  on  dangerous  paths.' 

38.  Then  follows  a  verse  to  Indra  (Va^.  S.  Ill, 
34) ;  for  Indra  is  the  deity  of  the  sacrifice,  and  with 
Indra  therefore  he  now  connects  the  fire-worship  : 
'At  no  time,  O  Indra,  art  thou  barren;  and  never 
dost  thou  fail  the  worshipper — ;'  the  worshipper, 
doubtless,  is  the  sacrificer :  '  never  dost  thou  harm 
the  sacrificer,'  this  is  what  he  thereby  says:  ' — but 
more  and  evermore  is  thy  gift  increased,  O  mighty 
god ! '  thereby  he  says, '  do  thou  make  us  ever  more 
prosperous  here!' 

39.  Then  follows  a  verse  to  Savitr/^  (Va^.  S.  Ill, 
35), — for  Savitr?  is  the  impeller  (prasavitrz)  of  the 
gods ;  and  thus  all  his  (the  sacrificer's)  wishes  are 
fulfilled,  impelled  as  they  are  by  Savitn'.  —  (He  mut- 
ters), '  May  we  obtain  the  glorious  light  of  the  divine 
Savitr^,  who,  we  trust,  may  inspire  our  prayers !' 

40.  Thereupon  a  verse  to  Agni  (Va^.  S.  Ill,  36), — 
whereby  he  finally  makes  himself  over  to  Agni 
for  protection :  '  May  thine  unapproachable  chariot, 
wherewith  thou  protectest  the  worshippers,  encircle 
us  on  every  side!'  The  worshippers,  doubtless,  are 


^  Or,  the  Savitri,  that  is,  the  sacred  prayer  to  Savitr/,  the  sun, 
also  called  Gayatri,  Rig-veda  III,  62,  10.     Cf.  p.  344,  note  i. 


II    KA.VZ)A,  4  ADHYAYA,    I    BRAHMAA^A,   3.  357 

the  sacrificers ;  and  what  unassailable  chariot  he 
(Agni)  possesses,  therewith  he  protects  the  sacri- 
ficers. Hence  he  thereby  means  to  say,  '  what 
unassailable  chariot  thou  possessest,  wherewith  thou 
protectest  the  sacrificers,  therewith  do  thou  guard 
us  on  every  side.'     This  (verse)  he  mutters  thrice. 

41.  He  then  pronounces  his  son's  name  ^ :  *  May 
this  son  (N.  N.)  carry  on  this  manly  deed  of  mine !' 
Should  he  have  no  son,  let  him  insert  his  own  name. 

Fourth  Adhyaya.     First  Brahmaa^a. 

1.  Now  after  the  performance  of  the  Agnihotra 
he  (optionally^)  approaches  the  fires  with  (Va^.  S. 
HI,  37),  'Earth!  ether!  sky!'  In  saying  'Earth! 
ether!  sky!'  he  renders  his  speech  auspicious  by 
means  of  the  truth,  and  with  that  (speech)  thus 
rendered  propitious  he  invokes  a  blessing: — 'May 
I  be  well  supplied  with  offspring!'  whereby  he  prays 
for  offspring  ;  '  — well  supplied  with  men  ! '  whereby 
he  prays  for  men  (heroes) ;  ' — well  supplied  with 
viands!'  whereby  he  prays  for  prosperity. 

2.  That  long  (form  of)  fire-worship  is  a  prayer 
for  blessing,  and  so  is  this  (short)  one  a  prayer  for 
blessing :  hence  even  with  this  much  he  obtains  all, 
and  he  may  therefore  worship  the  fires  with  it. 
'Therewith,  indeed,  we  perform,' so  spake  Asuri. 

3.  Now,  when  he  is  about  to  set  out  on  a 
journey^,  he  approaches  first  the  Garhapatya,  and 
thereupon  the  Ahavaniya. 


^  See  I,  9,  3,  21. 

2  For  this  shorter  form  of  worshipping  the  fires,  see  p.  349,  note  2. 
'  That  is,  a  journey  which  will  compel  him  to  pass  the  night 
beyond  the  village  boundary. 


1 


■t 


58  DATAPATH  A-BRAHMAiVA. 


4.  The  Garhapatya  he  approaches  with  the  text 
(Va^.  S.  Ill,  37  b  seq.),  'Thou,  that  art  friendly  to 
man,  protect  my  offspring!'  He  (Agni  G&rhapatya), 
truly,  is  the  guardian  of  offspring ;  and  therefore  he 
now  makes  over  to  him  his  offspring  for  protection. 

5.  He  then  approaches  the  Ahavaniya,  with  '  Thou, 
that  art  worthy  of  praise,  protect  my  cattle!'  He 
(Agni),  truly,  is  the  guardian  of  cattle,  and  therefore  he 
now  makes  over  to  him  his  cattle  for  protection  ^ 

6.  Thereupon  he  walks  or  drives  off;  and  having 
got  as  far  as  what  he  considers  to  be  the  boundary  ^ 
he  breaks  silence.  And  when  he  returns  from  his 
journey  he  maintains  silence  from  the  momient  he 
sees  what  he  considers  to  be  the  boundary.  And 
even  though  there  be  a  king  inside  (one's  house), 
one  must  not  go  to  him  (or  any  other  person  before 
one  has  rendered  homage  to  the  fires). 

7.  He  first  approaches  the  Ahavaniya  fire,  and 
thereupon  the  Garhapatya.  The  Garhapatya  doubt- 
less is  a  house  (griha/i),  and  a  house  is  a  safe  resting- 
place  :  so  that  he  thereby  (finally  3)  establishes  himself 
in  a  house,  that  is,  in  a  safe  resting-place. 

8.  He  approaches  the  Ahavaniya  fire,  with  the 
text  (Vaf.  S.  HI,  38  seq.),  'We  have  approached 
(thee),  the  all-knowing,  the  most  liberal  dispenser  of 


^  The  Vag.  S.  gives  also  the  formulas  with  which  the  Dakshi- 
wagni  should  be  approached,  after  the  other  two  fires,  by  the  house- 
holder, both  in  starting  on,  and  returning  from,  his  journey.  See 
Katy.  IV,  12,  13;  18.  The  Kawva  text  does  not  allude  to  the 
Dakshiwa  fire  any  more  than  ours. 

2  According  to  the  Paddhati  on  Katy.  IV,  12,  he  has  to  maintain 
silence  as  long  as  he  can  see  the  roof  of  one  of  his  fire-houses;  but 
according  to  the  .Sankhnyana  jakha  he  has  to  do  so  only  as  long 
as  he  can  see  one  of  the  fires. 

^  The  Ka«va  text  reads  '  antata^.' 


II    KAiVDA,  4  ADHYAYA,    I   BRAHMAiVA,   II.         359 

goods  :  O  Agni,  sovereign  lord,  bestow  on  us  lustre 
and  strength!'  Having  then  sat  down  he  sweeps 
the  blades  of  grass  ^  (into  the  fire). 

9.  Thereupon  he  approaches  the  Garhapatya, 
with  the  text,  '  He,  Agni  Garhapatya,  is  the  lord  of 
the  house,  the  most  liberal  dispenser  of  goods  to 
our  offspring :  O  Agni,  lord  of  the  house,  bestow  on 
us  lustre  and  strength  !'  Having  then  sat  down,  he 
sweeps  off  the  blades  of  grass.  In  this  way  (house- 
holders) mostly  approach  the  fires  with  muttered 
prayer. 

10.  However,  one  may  also  approach  the  fires 
silently, — and  that  for  this  reason  : — If  in  the  place 
(where  one  lives),  a  Brahman  or  noble — in  short, 
a  better  man — resides,  one  dares  not  say  to  him, 
'  I  am  going  on  a  journey,  take  care  of  this  (pro- 
perty) of  mine^!'  Now  in  this  (sacrificial  ground) 
one's  betters  indeed  reside,  viz.  the  divine  Agnis  : 
who,  then,  would  dare  to  say  to  them,  '  I  am  going 
on  a  journey,  take  ye  care  of  this  (property)  of 
mine !' 

11.  The  gods  assuredly  see  through  the  mind  of 
man :  that  (Agni)  Garhapatya  therefore  knows  that 
he  (the  householder)  now  approaches  in  order  to  give 

^  According  to  Katy.  IV,  12,  18-19  he  [after  performing  ablu- 
tions, and  lustrating  the  Ahavaniya  and  Dakshiwa  fire-places,  and 
taking  out  these  fires  from  the  Garhapatya]  approaches  the  Ahava- 
niya, while  holding  pieces  of  fire-wood  in  his  hand,  and  mutters 
the  formula  given  above.  He  then  sits  down  and  silently  puts  on  the 
fire  a  piece  of  wood  and  the  grass  that  has  fallen  around  the  fire. 
According  to  the  Ka^zva  text  he  mutters  the  second  half  of  the 
formula  ('  O  Agni,'  &c.)  while  sweeping  the  grass  (into  the  fire). 

^  In  Taitt.  Br.  I,  i,  10,  6,  a  householder  who  is  about  to  start  on 
a  journey  is  apparently  recommended  to  entrust  his  house  to  a 
Brahman,  who  may  be  staying  in  it. 


360  SATAPATHA-BRAIIMAiVA. 

A 

himself  up  to  him.     Silently  he  approaches  the  Aha- 

A 

vaniya  fire  :   that  (Agni)  Ahavaniya  knows  that  he 
now  approaches  in  order  to  give  himself  up  to  him. 

1 2.  Thereupon  he  walks  or  drives  off;  and  having 
got  as  far  as  what  he  considers  the  boundary  line, 
he  releases  his  speech.  And  when  he  returns  from 
the  journey,  he  maintains  silence  from  the  moment 
he  sees  what  he  considers  to  be  the  boundary.  And 
even  though  there  be  a  king  inside  (one's  house),  one 
must  not  Qo  to  him. 

13.  He  first  approaches  the  Ahavaniya,  and  there- 
upon the  Garhapatya.  Silently  he  approaches  the 
Ahavaniya  ;  and  silently  he  sits  clown  and  sweeps 
away  the  grass-blades.  Silently  he  approaches  the 
Garhapatya ;  and  silently  he  sits  down  and  sweeps 
away  the  grass-blades. 

14.  Then  as  to  the  observ^ances  in  regard  to 
(the  entering  of)  his  house.  Now  when  a  house- 
holder comes  home  from  a  journey,  his  house 
trembles  greatly  for  fear  of  him,  thinking,  'What 
will  he  say  here  ?  what  will  he  do  here  ?'  It  is  there- 
fore for  fear  of  him  that  speaks  or  does  anything 
on  this  occasion  that  the  house  trembles  and  is 
liable  to  crush  his  family ;  but  him  who  neither 
speaks  nor  does  anything,  his  house  receives  with 
confidence,  thinking,  'He  has  not  spoken  here,  he 
has  not  done  anything  here!'  And  should  he  be 
ever  so  angry  at  anything  on  this  occasion,  let  him 
rather  do  on  the  next  da\-  whatever  he  mic:ht  wish 
to  say  or  do.  This  then  is  the  observance  in  reoard 
to  the  house  ^ 

^  The  Ka«va  text  here  adds  the  formulas  V^g.  S.  Ill,  41-43, 
lines  I  and  2,  wherewith  he  approaches  (upatishMate)  the  house. 
See  Kaly.  IV,  12,  22.     According  to  KaLy.  ib.  23,  he  then  enters 


N 


II    KANDA,  4  ADHYAYA,   2  BRAHMAJVA,  4.  36I 


Second  BRAHMAivA. 

III.  THE  VINDAVITJ^IYAGNA  or  OBLATION  OF  OBSE- 
QUIAL CAKES  TO  THE  FATHERS. 

1.  Now  the  living  beings  once  approached  Pra^a- 
pati — beings  doubtless  mean  creatures — and  said, 
'  Ordain  unto  us  in  what  manner  we  are  to  live ! ' 
Thereupon  the  gods,  being  properly  invested  with 
the  sacrificial  cord  ^  and  bending  the  right  knee, 
approached  him.  To  them  he  said,  'The  sacrifice 
(shall  be)  your  food ;  immortality  your  sap ;  and  the 
sun  your  light ! ' 

2.  Then  the  fathers  approached,  wearing  the 
cord  on  the  right  shoulder,  and  bending  the  left 
knee.  To  them  he  said,  '  Your  eating  (shall  be) 
monthly ;  your  cordial  (svadha)  your  .swiftness  of 
thought;  and  the  moon  your  light!' 

3.  Then  the  men  approached  him,  clothed  and 
bending  their  bodies.  To  them  he  said, '  Your  eating 
(shall  be)  in  the  evening  and  in  the  morning ;  your 
offspring  your  death  ;  and  the  fire  (Agni)  your  light !' 

4.  Then  the  beasts  approached  him.  To  them  he 
granted  their  own  choice,  saying,  '  Whensoever  ye 
shall  find  anything,  whether  in  season  or  out  of  season, 

the  house  with  the  formula  Va^.  S.  Ill,  43,  line  3,  '  For  safety,  for 
peace  I  resort  to  thee :  be  there  kindliness,  happiness,  all-hail,  and 
blessing!'  Thereupon,  according  to  the  Schol.,  he  is  to  proceed 
in  accordance  with  the  rules  laid  down  in  the  GnTiya-sutras ;  cf. 
Parask.  G.  I,  18;  Asv.  G.  I,  15,  9. 

^  Ya^wopavitin,  '  sacrificially  invested,'  i.  e.  wearing  the  sacrificial 
cord  in  the  ordinaiy  way,  on  the  left  shoulder  and  under  the  right 
arm.  In  any  performance  connected  with  the  deceased  ancestors, 
the  cord  has  to  be  shifted  from  the  left  to  the  right  shoulder  and 
under  the  left  arm  (pra.^inopavitin,  lit. '  eastward  invested'). 


7>62  DATAPATH  A-BRA II MAJVA. 


O 


ye  shall  eat  it !'   Hence  whenever  they  find  anything, 
whether  in  season  or  out  of  season,  they  eat  it. 

5.  Thereupon — so  they  say — the  Asuras  also 
straightway^  approached  him.  To  them  he  gave 
darkness  (tamas)  and  illusion  (maya) :  for  there  is 
indeed  what  is  called  the  illusion  of  the  Asuras. 
Those  creatures,  it  is  true,  have  perished ;  but  crea- 
tures still  subsist  here  in  the  very  manner  which 
Pra^^apati  ordained  unto  them. 

6.  Neither  the  gods,  nor  the  fathers,  nor  beasts 
transgress  (this  ordinance) ;  some  of  the  men  alone 
transgress  it.  Hence  whatever  man  grows  fat,  he 
grows  fat  in  unrighteousness,  since  he  totters  and 
is  unable  to  walk  because  of  his  having  grown  fat 
by  doing  wrong.  One  should  therefore  eat  only  in 
the  evening  and  morning ;  and  whosoever,  knowing 
this,  eats  only  in  the  evening  and  morning,  reaches 
the  full  measure  of  life ;  and  whatever  he  speaks, 
that  is  (true) ;  because  he  observes  that  divine  truth. 
For,  verily,  that  is  Brahmanic  lustre  (te^as),  when 
one  knows  to  keep  His  (Praf^pati's)  law. 

7.  Now  that  (lustre)  indeed  belongs  to  him  who 
presents  (food)  to  the  fathers  once  a  month.  When 
that  (moon)  is  not  seen  either  in  the  east  or  in  the 
west,  then  he  presents  (food)  to  them  ;  for  that  moon 
doubtless  is  king  Soma,  the  food  of  the  gods.  Now 
during  that  night  (of  new  moon)  it  fails  them,  and 
when  it  fails,  he  presents  (food  to  them),  and  thereby 
establishes  concord  (between  the  gods  and  fathers). 
But  were  he  to  present  (food)  to  them  when  it 
is  not  failing,  he  would  indeed  cause  a  quarrel 
between  the  gods  and  fathers :    hence  he  presents 

^  6'ajvat  =  ' repeatedly,'  Comm. ;   jajvad   api, 'endlich  audi  (at 
last  also)/  St.  Petersb.  Diet. 


II    KANDA,  4  ADHYAYA,   2  BRAHMAiVA,   II.         363 

(food)  to  them  when  that  (moon)  is  not  seen  either 
in  the  east  or  in  the  west. 

8.  He  presents  it  in  the  afternoon.  The  fore- 
noon, doubtless,  belongs  to  the  gods  ;  the  mid-day 
to  men ;  and  the  afternoon  to  the  fathers  :  therefore 
he  presents  (food  to  the  fathers)  in  the  afternoon. 

9.  While  seated  behind  the  Garhapatya,  with  his 
face  turned  toward  the  south  ^,  and  the  sacrificial 
cord  on  his  right  shoulder,  he  takes  that  (material 
for  the  offering  from  the  cart)  2.  Thereupon  he 
rises  from  thence  and  threshes  (the  rice)  while 
standing  north  of  the  Dakshi/^a  fire  and  facing  the 
south.  Only  once  he  cleans  (the  rice)^;  for  it  is 
once  for  all  that  the  fathers  have  passed  away,  and 
therefore  he  cleans  it  only  once. 

10.  He  then  boils  it.  While  it  stands  on  the 
(Dakshi;2a)  fire,  he  pours  some  clarified  butter  on  it ; 
— for  the  gods  they  pour  the  offering  into  the  fire ; 
for  men  they  take  (the  food)  off  the  fire  ;  and  for 
the  fathers  they  do  in  this  very  manner  :  hence,  they 
pour  the  ghee  on  it  while  it  stands  on  the  fire. 

11.  After  removing  it  (from  the  fire)  he  offers  to 
the  gods  two  libations  in  the  fire.  For,  in  esta- 
blishing his  sacrificial  fires,  and  in  performing  the 
new  and  full-moon  sacrifice,  that  (householder)  resorts 
to  the  gods.     Here,  however,  he  is  engaged   in   a 

^  Dakshi«asina>^ ;  the  Commentator  interprets  it  by '  sitting  south 
of  the  cart.' 

2  The  Ka«va  text  has, — etaw  ka.Tum  gn'hwati, '  he  takes  that  pot, 
or  potful,  (of  rice).'  Doubtless,  he  is  to  take  from  the  cart  the  quan- 
tity of  rice  sufficient  for  the  offerings  and  put  it  in  the  pot  (/^aru). 
According  to  Katy.  IV,  i,  5-7  he  is  to  take  the  but-partly-filled 
pot,  or  a  spoonful  (or,  according  to  the  Schol.,  rather  less  than  a 
spoonful). 

^  Compare  the  detailed  account  in  I,  i,  4,  i  seq. 


;64  .SATAPATHA-BRAHMAA^A. 


sacrifice  to  the  fathers  :  hence  he  thereby  propitiates 
the  gods,  and  being  permitted  by  the  gods,  he  pre- 
sents that  (food)  to  the  fathers.  This  is  why,  on 
removing  (the  rice),  he  offers  to  the  gods  two  hba- 
tions  in  the  fire. 

12.  He  offers  both  to  Acjni  and  Soma\  To  Aeni 
he  offers,  because  Agni  is  allowed  a  share  in  every 
(offering) ;  and  to  Soma  he  offers,  because  Soma  is 
sacred  to  the  fathers.  This  is  why  he  offers  both 
to  Agni  and  Soma. 

13.  He  offers-  with  the  formulas  (Vai,^.  S.  H,  29 
a,  b),  '  To  Agni,  the  bearer  of  what  is  meet  for 
the  wise,  svaha!'  'To  Soma,  accompanied  by  the 
fathers,  svahd^!'  He  then  puts  the  pot-ladle  on 
the  fire, — that  being  in  lieu  of  the  Svish/akr/t  *. 
Thereupon  he  draws  (with  the  wooden  sword)  one 
line    (furrow)    south    of    the    Dakshi;/a    fire  ^, — that 

^According  to  Taitt.  Br.  I,  3,  10,  3,  some  make  a  third  oblation, 
viz.  as  Saya/za  states,  to  Yama  (the  chief  of  the  fathers),  with  the 
formula,  '  To  Yama,  accompanied  by  the  Ahgiras  and  fathers, 
svadha !  nzma/iV  see  note  3. 

^  The  commentary  on  KaLy.  IV,  i,  7  supplies  the  following  par- 
ticulars : — Having  removed  the  pot  off  the  Dakshiwa  fire  on  the 
south  side,  the  Adhvaryu  takes  it,  along  the  east,  tc  the  north  side 
of  the  fire.  He  then  shifts  the  sacrificial  cord  to  his  left  shoulder  (as 
he  is  about  to  offer  to  gods),  puts  three  sticks  on  the  fire,  and 
sitting  down  with  his  face  towards  the  east  offers  some  boiled  rice 
with  the  pot-ladle  (meksha«a). 

^  The  Taittiriyas  use  svadha!  nama^!  instead  of  svahal 
They  also  offer  first  to  Soma,  with  '  To  Soma,  drank  by  the 
fathers'  (but  cf.  Taitt.  Br.  I,  6,  9,  5),  and  then  to  (Yama,  and 
finally  to)  Agni.     Taitt.  Br.  I,  3,  10,  2-3. 

'  See  I,  7,  3,  I  seq. 

^  Or  west  (^aghanena)  of  the  fire  [from  north  to  south],  according 
to  the  Ka«va  text;  optionally,  according  to  Katy.  IV,  i,  8.  Katy. 
also  gives  the  text  '  Expelled  are  the  Asuras,  the  Rakshas,  seated 
on  the  altar'  (Va_^^  S.  II,  29  c)  to  be  muttered  during  the  act. 


II    KANDA,  4  ADHYAYA,   2   BRAIIMAiVA,    1 6.  365 

being-  in  lieu  of  the  altar:   only  one  line  he  draws, 
because  the  fathers  have  passed  away  once  for  all. 

14.  He  then  lays  down  a  firebrand  at  the  farther 
(south)  end  (of  the  line).  For  were  he  to  present 
that  (food)  to  the  fathers,  without  having  laid  down 
a  firebrand,  the  Asuras  and  Rakshas  would  certainly 
tamper  with  it.  And  thus  the  Asuras  and  Rakshas 
do  not  tamper  with  that  (food)  of  the  fathers  :  this 
is  why  he  lays  down  the  firebrand  at  the  farther  end 
(of  the  line). 

15.  He  lays  it  down,  with  the  text  (Va^.  S.  H, 
30),  *  Whatsoever  Asuras  roam  about  at  will  \  as- 
suming various  shapes  -, — be  they  large-bodied  or 
small-bodied  ^, —  may  Agni  expel  them  from  this 
world!'  Agni  is  the  repeller  of  the  Rakshas,  and 
therefore  he  lays  (the  firebrand)  down  in  this  way. 

16.  He  then  takes  the  water-pitcher  and  makes 
(the  fathers)  wash  (their  hands) ^  merely^  saying, 
'  N.  N.,  wash  thyself!'  (naming)  the  sacrificer's  fa- 
ther;  *  N.  N.,  wash  thyself!'  (naming)  his  grand- 
father; *  N.  N.,  wash  thyself!'  (naming)  his  great- 
grandfather. As  one  would  pour  out  water  (for  a 
guest)  when  he  is  about  to  take  food,  so  in  this  case. 


^  Or,  as  the  Commentator  takes  svadh  ay  a, '(attracted)  by  the 
svadha  (oflfering  to  the  fathers).' 

^  That  is,  according  to  the  Schol.,  assuming  the  shapes  of  deceased 
ancestors. 

^  This  explanation  of  the  words  parapura^  and  nipura,^,  pro- 
posed by  the  SchoHast,  is  doubtful. 

*  The  Adhvaryu  (having  again  shifted  the  sacrificial  cord  to  his 
right  shoulder)  pours  water  through  the  "fathers'  space"  (pitr/- 
tirtha,  i.e.  the  space  between  the  thumb  and  fore-finger),  from 
right  to  left,  into  the  line,  at  its  beginning,  centre,  and  end.  Katy. 
IV,  I,  10,  and  Schol. 

^  See  paragraph  19. 


o 


66  5ATAPATHA-BRAIIMAiVA. 


1 7.  Now  those  (stalks  of  sacrificial  grass)  are 
severed  with  one  stroke,  and  cut  off  near  the  root ; 
— the  top  belongs  to  the  gods,  the  middle  part  to 
men,  and  the  root-part  to  the  fathers  :  therefore 
they  are  cut  off  near  the  root.  And  with  one  stroke 
they  are  severed,  because  the  fathers  have  passed 
away  once  for  all. 

18.  He  spreads  them  (along  the  line)  with  their 
tops  towards  the  south.  Thereon  he  presents  [to 
the  fathers  the  three  (round)  cakes  of  rice]  K  He 
presents  them  thus'-; — for  to  the  gods  they  offer 
thus;  for  men  they  ladle  out  (the  food  in  any  way 
they  please)^';  and  in  the  case  of  the  fathers  they 
do  in  this  very  way :  therefore  he  presents  (the 
cakes  to  them)  thus. 

19.  With,  '  N.  N.,  this  for  thee!'  he  presents 
(one  cake)  to  the  sacrificer's  father.  Some  add, 
'and  for  those  who  come  after  thee!'  but  let  him 
not  say  this,  since  he  himself  is  one  of  those  to 
whom  (it  would  be  offered)  in  common  "* :    let  him 

^  According  to  the  Paddhati  on  Katy.  the  first  ball  is  to  be  of 
the  size  of  a  fresh  amalaka,  or  fruit  of  the  Emblic  IMyrobalan,  and 
each  of  the  two  others  is  to  be  larger  than  the  preceding  one. 

^  Here  the  teacher  indicated  by  gesture  the  part  of  the  hand 
sacred  to  the  fathers  (see  p.  365,  note  4);  and  then  in  the  same 
way  that  dedicated  to  the  gods,  viz.  the  tip  of  the  fingers. 

^  The  Ka«va  recension  reads  here  also  'thus  they  take  out  (the 
food)  for  men;'  the  part  of  the  hand  dedicated  to  man  being,  ac- 
cording to  the  commentary  on  Kaly.  IV,  i,  10,  the  part  about  the 
little  finger  (kanishZ/nkaprade^a). 

*  Svayaw  vai  tesha.m  saha  yesha;;^  saha.  According  to  the  com- 
mentary, the  author  apparently  means  to  say,  that  if  he  were  to  add, 
'  and  those  who  come  after  thee  (i.  e.  after  his  father),'  he  would 
include  the  sacrificcr  himself,  and  the  latter  would  consequently 
offer  the  piwfl'a  to  himself.  The  form  of  the  presentation-formula 
rejected  by  our  author  is  the  one  adopted  in  Ai-val.  Sr.  II,  6,  15, 
except  that  'atra'  is  added  there  ('who  here  come  after  thee'). 


II    KANDA,  4  ADHYAYA,  2   BRAHMAiVA,  23.  367 

therefore  merely  say,  *N.  N.,  this  for  thee  !'  as  to  the 
sacrlficer's  father;  '  N.  N,,  this  for  thee!'  as  to  his 
grandfather;  and  '  N.  N.,  this  for  thee!'  as  to  his 
great-grandfather.  He  presents  (the  food)  in  an 
order  (directed)  away  from  the  present  time,  be- 
cause it  is  away  from  hence  that  the  fathers  have 
once  for  all  departed. 

20.  He  then  mutters  (Va^.  S.  H,  31  a),  'Here, 
O  fathers,  regale  yourselves  :  like  bulls  come  hither, 
each  to  his  own  share!'  whereby  he  says,  'Eat  ye 
each  his  own  share ! ' 

21.  He  then  turns  round  (to  the  left),  so  as  to  face 
the  opposite  (north)  side  :  for  the  fathers  are  far 
away  from  men ;  and  thereby  he  also  is  far  away 
(from  the  fathers).  '  Let  him  remain  (standing  with 
bated  breath)  until  his  breath  fail,'  say  some,  '  for 
thus  far  extends  the  vital  energy.'  However^, 
having  remained  so  for  a  moment — 

22.  He  again  turns  round  (to  the  right)  and 
mutters  (Va^^.  S.  H,  31  b),  'The  fathers  have  re- 
galed themselves  :  like  bulls  they  have  come  each 
to  his  own  share ;'  whereby  he  means  to  say,  '  They 
have  eaten  each  his  own  share  ^.' 

23.  Thereupon  he  takes  the  water-pitcher  and 
makes    them    wash    themselves  ^,    merely    saying, 

The  Ka«va  text  mentions  and  rejects  the  two  alternative  readings, 
'ye  ka.  tvam  a.nvanka.h'  and  'ya.ms  ka.  tvam  anvah  asi'  ('and  those 
whom  thou  foUowest').  In  Taitt.  Br.  I,  3,  10,  no  presentation- 
formula  is  mentioned  at  all. 

^  The  Kawva  recension  has  tad  u  instead  of  sa  vai. 

^  '  Formerly  the  gods  and  men  and  fathers  (deva-manushya^ 
pitara-^)  drank  visibly  together,  but  now  they  do  so  invisibly.'  -Sat. 
Br.  Ill,  6,  2,  26. 

^  Viz.  by  pouring  water  on  the  obsequial  cakes.  According  to 
A^val.  St.  II,  7,  5,  and  other  treatises,  he  also  puts  down  some 


368  ^ATAPATIIA-BRAIIMAiVA. 

*  N.  N.,  wash  thyself^  !'  (naming)  the  sacrificer's 
father;  '  N.  N.,  wash  thyself!'  (naming)  his  grand- 
father; '  N.  N.,  wash  thyself!'  (naming)  his  great- 
grandfather. Even  as  one  would  pour  out  (water 
for  a  guest)  when  he  has  taken  his  meal,  so  here. 

24.  He  then  pulls  down  the  tuck  ^  (of  the  sacri- 
ficer's  garment)  and  performs  obeisance.  The  tuck 
is  sacred  to  the  fathers  (pitr/devatya) :  therefore  he 
performs  obeisance  to  them  after  pulling  down  the 
tuck.  Now  obeisance  means  worship  (or  sacrifice): 
hence  he  thereby  renders  them  worthy  of  worship. 
Six  times  he  performs  obeisance ;  for  there  are 
six  seasons,  and  the  fathers  are  the  seasons :  for 
this  reason  he  performs  obeisance  six  times.  He 
mutters  (Vaf.  S.  H,  32  g),  'Give  us  houses,  O 
fathers ! '  for  the  fathers  are  the  guardians  (ij"ate) 
of  houses  ;  and  this  is  the  prayer  for  blessing  at  this 
sacrificial  performance.  After  the  cakes  have  been 
put  back  (in  the  dish  containing  the  remains  of 
boiled  rice)  he  (the  sacrificer)  smells  at  (the  rice); 
this    (smelling)   being   the    sacrificer's    share.      The 

ointment,  oil,  or  butter  on  the  p\nda.s,  saying, '  (Father),  N.  N.,  anoint 
thyself!'  &c. ;  see  Donner,  Vuida.p.,  p.  25. 

^  See  paragraph  19. 

^  Nivim  udvr/hya=paridhaniyasyavasaso  daja  tarn  udv/vTiya 
visrawisya,  Saya«a.  According  to  Mahadeva,  he  (who  presents  the 
pi;/</as,  viz.  either  the  Adhvaryu  or  the  sacrificer)  has  previously 
to  put  on  a  garment  with  a  tuck  (nivimat  paridhanam),  i.  e.  with 
the  dai'a,  or  unwoven  edge  of  the  upper  garment,  tucked  up 
under  the  waistband.  This  he  is  to  pull  out.  Katyayana 
has  the  following  rules :  IV,  i,  15,  Having  made  (them)  w^ash 
themselves  as  before,  and  having  loosened  (visra7«sya)  the  tuck, 
he  makes  obeisance  with  'adoration  to  your  vigour,  O  fathers!' 
&c.  (V%.  S.  II,  32  a-f).  [According  to  the  Comm.,  he  adds  the 
formula, '  Give  us  houses,  O  fathers !  we  will  give  to  you  of  what 
is  (ours).'  y^g.  S.  II,  32,  9.]  16,  With  'Put  on  this  your  garment, 
O  fathers  r  (Vag'.  S.  II,  32  h),  he  throws  three  threads  (pieces  of 


II    KANDA,  4  ADHYAYA,  3  BRAHMAiVA.  369 

(stalks  of  sacrificial  grass)  cut  with  one  stroke  he  puts 
on  the  fire ;  and  he  also  again  throws  away  the  fire- 
brand \ 

Third  BRAHMAiVA. 

IV.     THE   AGRAYAATESHri   or   OFFERING   OF 
FIRST-FRUITS. 

This  sacrifice  is  performed  in  spring  and  autumn — generally  at  new 
or  full  moon — at  the  commencement  of  the  harvest.  The  oblations, 
which,  as  a  rule,  are  prepared  from  new  grain  (viz.  barley  in  spring, 
and  rice  in  autumn),  consist  of — i.  a  sacrificial  cake  contained  on 
twelve  potsherds  for  Indra  and  Agni;  2.  a  ^aru  (mess  of  boiled 
grains)  for  the  Vijve  Deva,^,  prepared  with  water  or  milk ;  and  3.  a 
cake  on  one  potsherd  for  heaven  and  earth.  Katy.  IV,  6  and 
comm.  According  to  the  Paddhati,  the  offering  of  first-fruits  takes 
place  after  the  new-moon  off"ering,  and  before  the  full-moon  ofi"er- 
ing.  At  the  beginning  of  the  harvest  of  Panicum  Frumentaceum 
(jyamaka),  in  the  rainy  season  or  in  autumn ;  and  at  that  of  bamboo 

yarn),  one  on  each  cake.  17,  Or,  woollen  fringe  [or,  wool  or  fringe 
(da^a),  according  to  others].  1 8,  Or,  hairs  of  the  sacrificer  (pulled  out 
from  the  chest  near  the  heart),  if  he  is  advanced  in  years.  19,  He 
pours  [the  water,  left  in  the  pitcher,  on  the  cakes]  with  '  Ye  (O 
waters)  are  a  refreshing  draught,  ye,  that  bring  sap,  immortal  ghee 
and  milk  and  foaming  mead :  gladden  my  fathers  I '  (Va^.  S.  II, 
34.)  20,  [The  Adhvaryu]  having  laid  (the  cakes  on  the  dish)  the 
sacrificer  smells  at  them.  21,  The  firebrand  and  the  once-cut 
stalks  of  grass  (he  throws)  into  the  fire.  22,  The  wife,  if  desirous 
of  a  son,  eats  the  middle  cake  with,  '  Bestow  offspring  on  me,  O 
fathers,  a  boy  crowned  with  lotuses ;  that  there  may  be  a  man  here ! ' 
(Va^.  S.  II,  33.)  [According  to  the  comment,  the  other  two  cakes 
are  thrown  into  the  water  or  fire  ;  or  eaten  by  a  priest.]  For  other 
variations,  see  Donner,  Vmdzpitrryagno..  The  Ka«va  recension, 
on  the  whole,  agrees  with  our  text. 

^  The  Kawva  text  has  as  follows :  '  Therefore  he  says.  Give  us 
houses,  O  fathers!'  He  then  smells  at  the  pot  (ukha) :  that  is  the 
sacrificer's  share.  They  again  put  down  the  cakes  together  (with 
the  rice  in  the  pot !  samavadadhati).  The  once-severed  (stalks  of 
grass)  they  put  on  the  fire.  The  firebrand  he  again  shifts  to  (the 
fire ;  apy-ar^ati). 

[12]  B  b 


370  5'ATAPATIIA-BRAHMAJVA. 

in  summer,  offerings  of  first-fruits  are  also  made  to  Soma  in  the 
form  of  a  polful  of  boiled  i-yamaka  or  bamboo  grains  respectively. 

1.  Now  Kahort'a  Kaushitaki  spake,  'This  sap 
(of  the  plants)  truly  belongs  to  those  two,  heaven 
and  earth  :  having  offered  of  this  sap  to  the  gods, 
we  will  eat  it/  '  That  is  why  the  offering  of  first- 
fruits  is  performed.' 

2.  And  Ya^;^avalkya  also  spake: — The  gods 
and  the  Asuras,  both  of  them  sprung  from  Pra^apati, 
once  contended  for  superiority.  The  Asuras  then 
defiled,  partly  by  magic,  partly  with  poison,  both 
kinds  of  plants — those  on  which  men  and  beasts 
subsist — hoping  that  in  this  way  they  might  over- 
come the  gods.  In  consequence  of  this  neither  did 
men  eat  food,  nor  did  beasts  graze ;  and  from  want 
of  food  these  creatures  well-nigh  perished^ 

3.  Now  the  gods  heard  as  to  how  these  creatures 
were  perishing  from  want  of  food.  They  spake  unto 
one  another,  *  Come,  let  us  rid  them-  of  this  !' — '  By 
what  means  ? ' — '  By  means  of  the  sacrifice.'  By  means 
of  the  sacrifice  the  gods  then  accomplished  all  that 
they  wanted  to  accomplish'* ;  and  so  did  the  7?/shis. 

4.  They  then  said,  '  To  which  of  us  shall  this 
belong?'  They  did  not  agree  (each  of  them  ex- 
claiming), *  Mine  (it  shall  be)!'  Not  having  come 
to  an  agreement,  they  said,  '  Let  us  run  a  race 
for  this  (sacrifice) :  whichever  of  us  beats  (the 
others),  his  it  shall  be!'  'So  be  it!'  they  said, 
and  they  ran  a  race. 

'  The  Ka«va  text  has :  Ta  eta  ubhayya//  pra^a  ana^anena  not 
parababhdvu;^. 

^  Viz.  the  plants,  according  to  the  reading  of  the  Ka«va  text  : 
Hantasam  oshadhina//?  kr/lya/;/  tvad  vishaw  tvad  apahanameti. 

■  The  Ka«va  text  reads  kalpyam  instead  of  kalpam. 


II    KAiVDA,  4    ADHYAYA,  3  BRAHMAiVA,  8.  37I 

5.  Indra  and  Agni  won,  and  hence  that  Indra- 
Agni  cake  on  twelve  potsherds \-  Indra  and  Agni 
having  won  a  share  in  it.  And  where  Indra  and 
Agni  were  standing  when  they  had  won,  thither 
all  the  gods  followed  them. 

6.  Now,  Indra  and  Agni  are  the  Kshatra 
(nobility),  and  all  the  gods  (or,  the  All-gods)  are 
the  Vi^  (common  Aryan  people) ;  and  wherever 
the  Kshatra  conquers,  there  the  Vi^  is  allowed  to 
share.  Thus  they  (Indra  and  Agni)  allowed  the 
Vi^ve  Deva/^  (the  All-gods)  a  share  (in  the  offer- 
ing) ;  and  hence  that  pap  of  boiled  (rice  or  barley) 
grain  (offered)  to  the  All-gods. 

7.  '  Let  him  prepare  it  from  old  (grain)  2,'  say 
some ;  '  for  Indra  and  Agni  are  the  Kshatra  (and 
he  should  therefore  use  old  grain  for  the  Vaii-va- 
deva  pap)  lest  he  (the  sacrificer)  should  exalt  (the 
Vi^)  to  the  level  of  the  Kshatra.'  Nevertheless  let 
both  (the  cake  and  /^aru)  consist  of  new  (grain) ; 
for  (by  the  very  fact  that)  the  one  is  a  cake  and 
the  other  a  pap,  the  nobility  is  not  equalled  (by  the 
people)  :  hence  they  should  both  consist  of  new 
(grain). 

8.  The  All-gods  spake,  '  This  sap  (of  the  rice  and 
barley  plants)  truly  belongs  to  those  two,  heaven 
and  earth  :  let  us,  then,  allow  those  two  a  share  in 
it!'  They  accordingly  assigned  that  share  to  them, 
to  wit,  the  cake  on  one  potsherd  offered  to  heaven 


^  The  MS.  of  the  Ka«va  recension  has :  Tasmad  esha  aindragno 
da^akapala>^  purola^'O  bhavati.  The  commentary  on  Katy.  IV,  6, 
I,  on  the  other  hand,  makes  it  a  cake  on  eleven  potsherds. 

^  Or,  he  may  do  so.  Katy.  IV,  6,  7  leaves  the  option  between 
new  and  old  grain. 

B  b  2 


372  -SATAPATHA-BRAHMAA^A. 

and  earths  This  is  why  there  is  a  cake  on  one 
potsherd  (kapdla)  for  heaven  and  earth.  Now  this 
(earth)  is,  doubtless,  the  cup  (depository,  kapala)  of 
that  (sap)^;  and  she  indeed  is  one  only:  hence  (the 
cake)  consists  of  one  potsherd. 

9.  An  offence  (is  thereby  committed)  by  him^; 
since,  for  whatever  deity  sacrificial  food  may  be 
taken  out,  the  Svish/akr/t  (Agni,  the  maker  of  good 
offering)  is  Invariably  allowed  a  share  in  it  after  (the 
respective  deity).  But  that  (cake)  he  offers  entire, 
and  he  does  not  cut  off  a  portion  for  the  Svish/akrz't : 
this  is  an  offence,  and  consequently  (that  cake), 
when  offered,  turns  upside  down. 

10.  Hence  they  say,  '  That  (cake)  contained  on 
one  potsherd  has  turned  upside  down  :  it  will  throw 
the  kingdom  into  disorder.'  No  offence  (is,  how- 
ever, committed)  by  him,  for  the  Ahavantya  is 
the  support  of  oblations ;  and  if,  after  reaching  the 
Ahavaniya,  (the  cake)  were  to  turn  upside  down 
ten  times,  he  need  not  heed  it.  And  if  others  ask 
as  to  who  would  care  to  incur  (the  result  of)  such  a 
combination  (of  errors),  let  him  offer  nothing  but 
butter ;  for  clarified  butter  is  manifestly  the  sap  of 

^  This  is  a  'low-voiced'  oblation,  the  invitatory  and  offering 
prayers  thereat  (with  the  exception  of  the  concluding  '  Vausha/' 
and  'Om')  being  pronounced  in  a  low  tone.  See  p.  171,  note  i; 
p.  192,  note  I. 

^  The  Kattva  text  has  :  *  The  reason  why  it  consists  of  one  kapala 
is  that  this  earth  is  a  kapala,  and  that  she  is  one  only.' 

•■'  The  Ka;Aa  recension  has  as  follows : — As  to  this  they  say, 
*  It  should  not  be  a  one-cup  cake,  (because)  therein  a  neglect  is 
(involved).'  Even  so  (idaw  nu) :  for  whatever  deity  they  take  out 
sacrificial  food,  the  Svish/akr/t  is  invariably  made  to  share  in  it 
after  (the  respective  deity).  That  (cake)  they  offer  whole  :  this  is 
consequently  a  neglect.  Moreover,  it  turns  round  (paryabhavati). 
As  to  this  they  say, '  That  (cake)  has  turned  upside  down,'  &c. 


II    KAiVDA,  4  ADHYAYA,  3  BRAHMAiVA,   1 3.  2)12) 

those  two,  heaven  and  earth,  so  that  he  thereby 
manifestly  gladdens  those  two  with  their  own  sap  or 
essence  :  hence  he  need  offer  nothing  but  butter. 

11.  By  performing  that  same  sacrifice,  the  gods 
removed  the  magic  spell  as  well  as  the  poison  from 
both  kinds  of  plants, — those  on  which  men  and 
beasts  subsist ;  and  henceforward  the  men  ate  food 
and  the  cattle  grazed. 

12.  Now  when  he  performs  that  sacrifice,  he  does 
so  either  for  the  reason  that  no  one  will  then  defile 
(the  plants)  either  by  magic  or  poison ;  or  because 
the  gods  did  so.  And  whatever  share  the  gods 
assigned  (to  themselves),  that  share  he  thereby 
makes  over  to  them.  Moreover,  he  thereby  ren- 
ders wholesome  and  faultless  both  kinds  of  plants, — 
those  on  which  men  and  beasts  subsist ;  and  these 
creatures  subsist  on  those  wholesome  and  faultless 
(plants)  of  his  :  this  is  why  he  performs  that  sacrifice. 

13.  The  priests'  fee  for  this  (sacrifice)  consists  of 
the  first-born  calf  (of  the  season) ;  for  that  is,  as 
it  were,  the  first-fruits  (of  the  cattle).  If  he  has 
already  performed  the  new  and  full-moon  offerings, 
let  him  first  perform  those  offerings \  and  there- 
upon the  present  (offering  of  first-fruits).  If,  on  the 
other  hand,  he  has  not  yet  performed  (the  new  and 
full-moon  offerings),  let  them  cook  a  /§atushprai-ya^ 
pap  on  the  southern  fire,  and  let  the  priests  eat  it. 

^  I  do  not  know  how  to  account  for  the  va.  Saya«a  seems  to 
take  the  passage  thus  : — 'If  he  be  a  Soma-sacrificer,  or  if  he  be 
performing  the  Darj-apurwamasa,  [let  him  first  perform  that  sacrifice, 
and]  let  him  then  perform  the  present  one.'  The  Oxford  MS.  of 
the  Ka«va  text  has : — Etat  tasya  karma  ya  i^ano  va  syad  dar^-a- 
pur«amasabhya»2  va  ya^etatha  yo  'ni^ano  'nvaharyapa/^ana  evau- 
danam  ^atushprajyam  pa^et  tam  brahmawebhya  upanidadhyat. 

^  See  II,  I,  4,  4  seq. 


374  DATAPATH  A-BRAHMAiVA. 

14.  Verily,  there  are  two  kinds  of  gods  :  for  the 
gods  themselves,  assuredly,  are  gods ;  and  those 
priests  who  have  studied,  and  teach  Vedic  lore,  are 
the  human  o-ods.  And  in  like  manner  as  that  is 
offered  whereon  the  Vasha^  has  been  pronounced, 
so  is  that  (offering  of  first-fruits  consecrated  by 
the  feeding  of  the  priests).  Let  him  also,  at  this 
(sacrifice),  give  as  much  as  is  in  his  power,  for  no 
offering,  they  say,  should  be  without  a  dakshi;^a. 
At   the   Agnihotra   (performed   at   the   time   of  the 

A 

Agraya;zesh/i)  let  him  not  offer  (milk  obtained  from 
the  eating  of  new  corn) '  ;  for  were  he  to  offer  such 
at  the  Agnihotra,  he  would  cause  a  conflict  (between 
the  deities  of  the  two  offerings).  The  Agraya/^a  is 
one  thing,  and  the  Agnihotra  is  another :  let  him, 
therefore,  not  offer  (new  material)  at  the  Agnihotra. 

Fourth    Brahmajva. 

The    Dakshayaa^a    Sacrifice. 

This  peculiar  modification  of  the  new  and  full-moon  sacrifice 
seems  to  have  been  originated  and  generally  to  have  been  practised 
among  the  Dakshaya/ms,  a  royal  family  which  was  evidently  still 
flourishing  at  the  time  of  our  author-. 

Here  also  two  days  were,  as  a  rule,  required  for  tne  performance, 
both  at  full  and  new  moon ;  but  while,  at  the  ordinary  sacrifice, 

^  Katy.  has  the  rules  IV,  6,11:  'In  the  case  of  one,  who  only 
performs  the  Agnihotra  (and  no  longer  the  Darj-apurwamasa),  the 
evening  and  morning  Agnihotra-oblation  (at  the  time  of  the  Agra- 
ya«a)  is  performed  with  new  (corn).'  12,  'Or  with  the  milk  of 
(a  cow)  which  has  been  fed  with  such  (new  corn).'  The  Kawva 
text  has  :  '  Now  at  the  Agnihotra  also  some  offer  (milk  obtained 
from  new  corn),  but  let  him  not  do  so ;  for  he  would  raise  a  quarrel 
were  he  to  offer  (such  milk).' 

^  See  Weber,  Ind.  Stud.  I,  p.  223;  IV,  p.  358;  Ludwig,  Rig- 
veda  III,  p.  195. 


II    KAA^DA,  4  ADHYAYA,  4  BRAHMAiVA,  2.  375 

the  first  day  was  completely  taken  up  with  the  preliminary  cere- 
monies, the  Dakshayawas  spread  the  special  offerings  over  both 
days,  making  each  time  two  separate  ish/is  of  them.  The  special 
havis,  or  sacrificial  dishes,  were,  at  the  ordinary  full-moon  sacri- 
fice, a  rice-cake  (to  Agni,  and  another)  to  Agni  and  Soma ;  and  at 
the  new-moon  sacrifice,  a  cake  (to  Agni,  and  another)  to  Indra 
and  Agni,  or,  as  an  alternative,  a  dish  of  curds  (sannayya)  pre- 
pared of  sweet  and  sour  milk,  offered  to  Indra  (or  INIahendra). 
The  Dakshaya?zas,  on  the  other  hand,  offered  the  Agni-Soma  and 
Indra-Agni  cakes  in  the  fore-noon  of  the  first  day,  that  of  full 
and  new  moon  respectively.  The  afternoons  of  the  same  days 
were  then  taken  up  with  preliminary  rites,  such  as  the  eating  of 
fast-day  food,  the  cutting  of  a  palaja  branch,  driving  away  of  the 
calves  from  the  cows,  &c.  The  second  day's  performance  com- 
mences (after  the  Agnihotra)  with  the  election  of  the  Brahman. 
The  chief  oblations  of  the  day  are  (a  cake  to  Agni,  and)  sour 
and  sweet  milk,  offered  separately  to  Indra  at  full  moon ;  and  mixed 
(as  sannayya  or  payasya)  to  Mitra  and  Varuwa  at  new  moon. 

At  full  moon  some  authorities  add  a  special  ish/i  to  Indra 
Vimrzdh  ('the  Averter  of  evil').  The  new-moon  performance  con- 
cludes with  libations  of  whey  to  the  divine  coursers  (the  horses  of 
the  gods);  and,  optionally,  with  an  ish/i  to  Aditya. 

The  performance  of  the  Dakshayawa  sacrifice  was  held  to  be 
obligatory  only  for  a  period  of  fifteen  years  (see  XI,  i,  2,  13), 
whereas  the  ordinary  new  and  full-moon  offerings  had  to  be 
performed  for  double  that  period  from  the  setting  up  of  the  sacred 
fires.  Nay,  even  the  daily  performance  of  it  with  certain  modifi- 
cations, for  a  whole  year,  was  supposed  to  acquit  the  householder 
of  any  further  obligation  in  this  respect ;  his  sacrificial  duties  being 
henceforth  limited  to  the  performance  of  the  Agnihotra,  or  morn- 
ing and  evening  libations.  The  daily  performance  of  the  Daksha- 
ya«a  is  so  regulated  that  an  afternoon  and  following  forenoon  are 
alternately  assigned  to  the  two  days'  ceremonies  of  the  ordinary 
fortnightly  Dakshaya«a  sacrifice. 

1.  In  the  beginning  Pra^apati,  being  desirous  of 
offspring,  sacrificed  with  this  sacrifice :  '  May  I 
abound  in  offspring  and  cattle ;  may  I  obtain  pros- 
perity ;  may  I  become  glorious ;  may  I  become  an 
eater  of  food!'    so  he  thought. 

2.  Now  he  was  indeed   Daksha;   and  because 


376  DATAPATH  A-BR  All  MAA'A. 

he  sacrificed  in  the  beginning  with  this  sacrifice,  it 
is  called  Dakshaya;^a-sacrifice.  Some,  however, 
call  it  the  Vasish//^a-sacrifice ;  for  he  (Pra^apati) 
is  indeed  vasish///;a  (the  best)',  and  after  him 
they  call  it.  He  sacrificed  with  that  sacrifice ;  and 
what  race,  what  prosperity  of  Pra^apati  was  then 
produced  through  his  performing  that  sacrifice, 
that  same  race  he  procreates,  that  same  prosperity 
he  obtains,  whosoever,  knowing  this,  performs  that 
sacrifice  :  let  him  therefore  perform  that  sacrifice. 

3.  Now  that  same  sacrifice  was  afterwards  per- 
formed by  Pratidar^a  ^'vaikna;  and  he  indeed 
was  an  authority-  to  those  who  emulated  him. 
An  authority,  therefore,  he  will  become,  whosoever, 
knowing  this,  performs  that  sacrifice  :  let  him,  there- 
fore, perform  that  sacrifice. 

4.  Him  Suplan  Sar;2.faya  approached  for  the 
sake  of  sanctity ;  and  accordingly  he  was  taught 
that  sacrifice  and  another^;  and  having  learnt  it  he 
went  back  to  the  Sr//^^^ayas.  Now  they  knew  that 
he  was  coming  to  them  after  studying  the  sacrifice 
for  their  sake.  They  said,  '  Verily,  with  the  gods 
(saha  deva.1/1)  he  has  come  to  us  who  has  come 
after  studying  the  sacrifice:'  thus  he  (was  called) 
Sahadeva  Sary^^aya;  and  even  now  the  saying 
is,  '  Lo,  Suplan  has  taken  another  name!'  He  per- 
formed that  sacrifice ;  and  what  race  and  prosperity 
of  the  Srijlo-siysis  was  then  produced  through  his 
performing  that  sacrifice,  that  same  race  he  pro- 
creates,   that    same    prosperity   he    obtains,   whoso- 

'  The  Kawva  text  has  : — Sa  u  va  ekena  namna  vasishMas,  '  and 
with  one  of  his  names  he  (Pra^apati)  is  indeed  (called)  Vasish/^a.' 
^  Viva^-anam;  viva/('anam,  Ka;/va  recension. 
'  Viz.  the  Sautramawi-sacrifice,  according  to  XII,  8,  2,  3. 


II    KAiVDA,  4  ADHYAYA,  4  BRAHMAiVA,  8.  377 

ever,  knowing  this,  performs  that  sacrifice :  let  him, 
therefore,  perform  that  sacrifice. 

5.  That  same  sacrifice  was  afterwards  performed 
by  Devabhaga  ^'rautarsha.  He  was  Purohita 
both  to  the  Kurus  and  the  SriugdiydiS.  Now  a  very 
high  position  (is  held  by  him)  who  is  the  Purohita 
of  one  kingdom :  how  much  higher,  then,  is  the 
position  (of  one)  who  (is  the  Purohita)  of  two  (king- 
doms). A  very  high  position  accordingly  he  obtains, 
whosoever,  knowing  this,  performs  that  sacrifice  :  let 
him,  therefore,  perform  that  sacrifice. 

6.  That  same  sacrifice  was  afterwards  performed 
by  Daksha  Parvati ;  and  even  to  this  day  these 
(descendants  of  his)  the  Dakshaya^^as  are  possessed 
of  the  royal  dignity :  royal  dignity  he,  therefore,  here 
obtains,  whosoever,  knowing  this,  performs  that  sacri- 
fice :  let  him,  therefore,  perform  that  sacrifice. — Day 
by  day  there  is  one  cake^:  thereby  Fortune  (m)  Is 
(wedded)  to  him  without  a  rival  wife  and  undis- 
turbed. He  offers  on  two  days  of  the  full  moon 
and  on  two  of  the  new  moon  :  for  two  means  a 
pair,  so  that  a  productive  pair  is  thereby  obtained. 

7.  Now  when  2,  at  full  moon,  he  offers  a  (cake) 
to  Agni  and  Soma  on  the  first  day, — these  are  two 
deities,  and  two  means  a  pair :  hence  a  productive 
pair  is  thereby  obtained. 

8.  And  on  the  morrow  there  are  Agni's  cake  and 
Indra's  Sannayya^, — these  are  two  deities,  and  two 
means  a  pair,  so  that  a  productive  pair  is  thereby 
obtained. 

^  Viz.  on  the  first  day  of  the  full  moon  a  cake  to  Agni-Soma ; 
on  that  of  new  moon  a  cake  to  Indra-Agni ;  and  on  the  second 
day  of  either  ceremony  the  (ordinary)  cake  to  Agni. 

^  Or,  'Now,  as  to  the  reason  why'  (yad)  here  and  in  the  sequel. 

^  See  Ij  6,  4,  9  seq. 


3/8  SATAPATHA-BRAHMAJVA. 

9.  Again  when,  at  new  moon,  he  offers  a  (cake) 
to  Indra  and  Agni  on  the  first  day, — these  are  two 
deities,  and  two  means  a  pair,  so  that  a  productive 
pair  is  thereby  obtained. 

10.  Then  on  the  morrow  there  are  Acfni's  cake 
and  Mitra  and  Varu;/a's  curds.  Now  Agni's  cake 
(is  offered),  for  the  sole  purpose  that  it  may  not 
forsake  the  sacrificed  Then  those  two,  Mitra  and 
Varu?2a,  are  two  deities,  and  two  means  a  pair : 
hence  a  productive  pair  is  thereby  obtained ;  and  thus 
is  (produced)  that  form  (of  the  sacrifice)  whereby  he 
becomes  many,  whereby  he  is  reproduced. 

11.  And  when,  at  full  moon,  he  offers  the  Agni- 
Soma  (cake)  on  the  first  day,  then  this  is  for  him 
that  victim  which  they  slaughter  for  Agni  and  Soma 
on  the  fast-day  (of  the  Soma-sacrifice)^. 

12.  And  on  the  morrow  there  are  Agni's  cake 
and  Indra's  Sannayya.  Now  Agni's  cake  is  for  him 
what  the  morning  libation  is  (at  the  Soma-sacrifice), 
for  the  morning  libation  is  indeed  sacred  to  Agni ; 
and  the  Sannayya  is  for  him  the  mid-day  libation, 
for  the  mid-day  libation  is  indeed  sacred  to  Indra. 

13.  And  again  when,  at  new  moon,  he  offers  the 
Indra-Agni  (cake)  on  the  first  day,  that  is  for  him 
the  same  as  the  third  (or  evening)  libation ;  for  the 
third  libation  is  sacred  to  the  All-gods,  and  Indra 
and  Agni  truly  are  all  the  gods^. 

14.  And  on  the  morrow  there  are  Agni's  cake 
and  Mitra  and  Varu;^a's  curds.  Now  Agni's  cake 
is  (offered)  for  the  sole  purpose  that  it  should  not 

'  See  I,  65  2,  6,  with  note. 

^  On  the  upavasatha  (fast-day,  or  day  of  preparation)  preceding 
the  Soma-sacrifice  a  he-goat  is  sacrificed  to  Agni  and  Soma. 
=•  Compare  II,  4,  3,  5  seq. 


II    KAiVBA,  4  ADHYAYA,  4  BRAHMAiVA,   I  5.         379 

forsake  the  sacrifice ;  and  that  dish  of  curds 
(payasya)  is  to  him  the  same  as  that  barren  cow, 
the  anubandhya,  which  has  to  be  slaughtered  for 
Mitra  and  Varu;^a  (at  the  Soma-sacrifice)M  thus 
by  performing  the  full  and  new-moon  offering  one 
gains  as  much  as  is  gained  by  performing  a 
Soma-sacrifice ;  and  that  (offering)  is  indeed  a 
great  sacrifice. 

15.  And  again  when,  at  full  moon,  he  offers  the 
Agni-Soma  (cake)  on  the  first  day, — it  was  by  that 
(offering)  that  Indra  slew  Vmra^;  it  was  thereby 
he  gained  that  supreme  authority  which  he  now 
wields^:  and  so  does  he  (the  sacrificer)  thereby 
slay  his  wicked  spiteful  enemy  and  gain  the 
superiority.  And  as  to  his  mixing  (sweet  and  sour 
milk), — the  Sannayya  is  (the  oblation)  of  the  new 
moon  (ama-vasya)  *,  and  the  new  moon  ^  means 
being  far  away :  to  him  who  had  slain  Vr/tra  this 
was  forthwith  (offered),  and  him  they  regaled  with 
that  draught.  He  therefore  who,  knowing  this, 
prepares    the    Sannayya    at    full    moon,    forthwith 


^  In  connection  with  the  so-called  udayaniya  ish/i,  or  con- 
cluding offering,  of  the  Soma-sacrifice,  a  barren  cow,  called  anu- 
bandhya (literally,  'to  be  bound  afterwards'),  is  offered  to  Mitra 
and  Varu7za.  In  default  of  such  a  cow,  an  ox,  or  even  a  dish  of 
curds  (payasya)  serves  the  same  purpose.  See  Katy.  Sr.  X,  9, 
12-15  5  ^^^'  Br.  IV,  5,  2,  I  seq. 

^  See  I,  6,  4,  12. 

^  Thus  the  frequently-occurring  phrase  'vya^ayata  yasyeyam 
vi^tis  tam'  (literally,  'he  conquered  that  conquest  which  is  now 
theirs ')  has  been  translated  throughout. 

*  On  the  derivation  of  ama-vasya  ('  dwelHng  at  home,  or  toge- 
ther'), see  I,  6,  4,  3  seq. 

^  Or,  '  the  dwelling  at  home,'  or  '  (Indra' s)  dwelling  together 
(with  Agni)  means  (Indra,  the  Vn'tra-slayer)  being  far  away.' 


-XSO  .SATAPATilA-BRAHMAiVA. 


drives  away  evil.  Now  that  moon  doubtless  is  king 
Soma,  the  food  of  the  gods :  they  extract  it  on 
the  first  day,  intending  to  consume  it  on  the  next 
day ;  consequently  when  that  (moon)  wanes,  it  is 
being  consumed  by  them. 

1 6.  And  when,  at  full  moon,  he  offers  the  Agni- 
Soma  (cake)  on  the  first  day,  he  thereby  (as  it  were) 
extracts  that  (Soma);  and,  when  extracted,  he  adds 
that  juice  to  it,  and  makes  it  strong  by  means  of 
that  juice  \  Whosoever,  then,  knowing  this,  pre- 
pares the  Sannayya  at  full  moon,  renders  his  offering 
palatable  to  the  gods,  and  his  offering  is  palatable 
to  the  gods. 

I  7.  And  again  as  to  why,  at  new  moon,  he  offers 
the  Indra-Agni  (cake)  on  the  first  day.  Indra  and 
Acrni  doubtless  are  the  deities  of  the  new  and  full 
moon  :  it  is  to  these,  therefore,  that  he  offers  directly 
and  expressly;  and  directly  to  the  new  and  full 
moon  is  offering  made  by  him  who  thus  knows 
this. 

18.  And  on  the  morrow  there  is  Agni's  cake  and 
Mitra  and  Varu;/a's  curds.  Now  Agni's  cake  is 
(offered)  for  the  sole  purpose  that  it  may  not  for- 
sake the  sacrifice.  Mitra  and  Varu;za,  on  the  other 
hand,  are  the  two  half-moons  :  the  waxing  one  is 
Varu;^a,  and  the  waning  one  is  Mitra.  During  that 
night  (of  new  moon)  these  two  meet,  and  when 
they  are  thus  together  he  pleases  them  with  that 
(cake-offering):  and,  verily,  all  is  pleased  with  him, 
all  is  obtained  by  him  who  thus  knows  this. 

19.  In  that  same  night  Mitra  implants  seed  in 
Varu;/a,  and  when  it  (the  moon)  wanes,  then  it  is 

'  See  I,  6,  4,  6  seq. 


II    KANDA,  4  ADHYAYA,  4  BRAHMAiVA,  21.         38 1 

produced  from  that  seed.  Now  as  to  why  that 
oblation  of  curds  (payasy^)  to  Mitra  and  Varuwa 
is  here  exactly  analogous  (to  the  Sannayya  offered 
at  new  moon)  \ 

20.  The  new  moon  doubtless  is  entitled  to  the 
Sannayya :  it  is  prepared  both  then  and  at  full 
moon.  Now  were  he  also  here  (at  the  full-moon 
offering)  to  mix  together  (the  sweet  and  sour  milk), 
he  would  commit  a  repetition  and  cause  a  quarrel 
(between  the  respective  gods)^.  Having  collected 
that  (Soma  or  moon)  from  the  waters  and  plants, 
he  causes  him  to  be  born  from  out  of  the  oblations ; 
and  on  being  born  from  the  oblations,  he  is  visible 
in  the  western  (sky). 

21.  It  is  through  union  that  he  produces  him: 
the  curds  (payasya,  fem.)  are  female,  and  the  whey 
is  seed.  Now  what  is  produced  by  union  is  (pro- 
duced) properly:  hence  he  thereby  produces  him 
by  a  productive  union ;  and  therefore  there  is  an 
offering  of  curds. 


^  Or,  to  the  offering  of  sour  and  sweet  milk  at  full  moon ;  see 
next  note.  The  Ka«va  text  has :  '  Now  as  to  why  the  oblation 
of  curds  is  here  made  exactly  analogous  (at  the  full  and  new- 
moon  ceremonies).'  Perhaps  it  may  also  refer  to  the  exact  corre- 
spondence of  the  offering  of  curds  to  Mitra  and  Varuwa  at  new 
moon  and  at  the  Soma-sacrifice. 

^  At  the  new-moon  offering  of  the  Dakshayawa,  the  sannayya 
or  payasya  offered  to  Mitra  and  Varu«a  is  prepared  in  the  ordi- 
nary way  (as  at  the  new-moon  ceremony),  by  fresh  (boiled  or  un- 
boiled) milk  being  added  to  the  sour  milk  of  the  preceding  night's 
milking.  At  the  full-moon  offering,  on  the  other  hand,  the  sour 
and  sweet  milk  remain  separate,  and  constitute  two  different  havis, 
or  sacrificial  dishes,  dedicated  to  Indra.  The  terms  san-ni('to 
bring  together')  and  sannayya  are  here  likewise  applied  to  the 
offering  of  the  separate  substances. 


382  ^ATAPATHA-BRAHMAA'A. 


2  2.  He  then  offers  the  whey^  to  the  (divine) 
Coursers.  Now  the  Coursers  are  the  seasons,  and 
the  whey  is  seed :  and  thus  the  seed  is  cast  properly, 
and  the  seasons  bring  forth  the  seed  so  cast  in  the 
form  of  these  creatures.  This  is  why  he  offers  the 
whe}'  to  the  Coursers. 

23.  He  offers,  as  it  were,  behind  the  sacrifice  : 
for  it  is  from  behind  that  the  male  approaches  and 
impregnates  the  female.  He  first  offers  in  the  east. 
With  '  O  Agni,  accept  .  .  .  ! '  he  repeats  the  Vasha/, 
— this  is  in  lieu  of  the  Svish/akm ;  and  (the  latter)  ^ 
he  offers  in  the  east. 

24.  He  then  sprinkles  (the  whey)  in  the  several 
quarters,  with  the  texts  (Va^.  S.  VI,  19  b-g),  '  The 
quarters! — The  fore-quarters  (pra-di^)! — The  by- 
quarters  (a-dii-)! — The  intermediate  quarters  (vi-di^) ! 
The  upper  quarters  (ud-dii-) ! — To  the  quarters, — 
SvahaM'      Five    are    the    quarters,    and    five    the 


^  Before  the  oblations  of  curds  are  made,  the  whey  is  poured  off 
into  a  vessel  (then  optionally  sprinkled  with  butter),  and  placed  on 
the  utkara,  or  heap  of  rubbish.  After  the  stalk  of  grass  has  been 
thrown  into  the  fire  (see  I,  8,  3,  19),  or  after  the  dismissal  of  the 
spoons  (I,  8,  3,  27),  the  Adhvaryu  takes  the  whey  and  sprinkles 
the  barhis  (the  grass  covering  on  the  altar)  with  it.  He  then  pours 
the  remaining  whey  into  the  ^uhu  spoon  and  calls  on  the  Hot/-/  to 
recite  the  invitatory  prayer  to  the  Coursers.  Thereupon  he  betakes 
himself  with  the  spoon  to  the  north  of  the  fire,  calls  on  the  Hotrz 
for  the  offering-formula,  and  at  the  two  concluding  Vasha/s  pours 
some  of  the  whey  into  the  east  part  of  the  fire.  He  then  sits  down 
and  sprinkles  the  whey  on  the  fire  according  to  the  several  quarters, 
beginning  in  the  east,  and  moving  around  from  left  to  right  (pra- 
dakshiz/am),  with  the  respective  texts,  V%.  S.  VI,  19  b-e ;  after 
which  he  makes  two  more  libations  in  the  centre  and  east  part  of 
the  fire,  with  VI,  19  f  and  g. 

-  The  Ka«va  text  has  tadu  instead  of  sa  vai.  On  the  oblation 
to  Agni  as  '  the  maker  of  good  offering,'  see  I,  7,  3,  i  seq. 

3  Svaha  is  uttered  after  each  formula, — 'The  quarters,  Svaha !'  &c. 


II    KAiVDA,   5  ADHYAYA,   I   BRAHMAiVA.  2)^^ 

seasons :  he  thus  effects  a  union  between  the  quar- 
ters and  the  seasons  ^. 

25.  Five  partake  of  that  (whey  remaining  in  the 
spoon), — viz.  the  Hotrz,  the  Adhvaryu,  the  Brahman, 
the  Agnidhra,  and  the  Sacrificer;  for  five  are  the 
seasons,  so  that  the  characteristic  nature  of  the 
seasons  is  thereby  obtained;  and  the  seed  that  is 
cast  is  firmly  implanted  in  the  seasons.  The  sacri- 
ficer partakes  of  it  first,  thinking,  '  May  I  first  obtain 
seed!'  But  also  last  (he  partakes  of  it) 2,  thinking, 
'May  seed  remain  in  me  last  of  all!'  By  saying, 
'  Invited, — invite  thou^!'  they  make  it  (the  whey  to 
resemble)  the  Soma. 

Fifth  Adhyaya.     First  Brahmajva. 
V.     THE  i^ATURMASYANI  or  SEASONAL  SACRIFICES. 

A.    The  Vai^adeva. 

The  three  seasonal  or  four-monthly  sacrifices  are  performed  at 
the  parvans,  or  commencement  of  the  three  seasons  (spring,  rainy 

^  i?2'tun  evaitad  digbhir  mithunan  karoti,  Ka«va  recension. 

^  The  author  does  not  express  himself  quite  clearly.  The  sacri- 
ficer is  to  partake  of  the  whey  before  the  priests  and  also  (or,  as 
an  alternative)  after  them.  According  to  Katy.  IV,  4,  26-27,  the 
sacrificer  is  to  eat  either  last  of  all,  or  first  and  last.  The  Ka?zva  text 
has :  Prathamo  ya^amano  bhakshayati  prathamo  reta/^  parigrzliwa- 
mity  athottamo  mayy  uttamaw  reta^  pratitish//^ad  iti, — accordingly 
he  is  to  eat  first  and  last. 

^  Each  of  them,  in  his  respective  order,  takes  the  spoon,  calls 
on  the  others  in  the  same  order  with  '  O  sacrificer  (Hotr/,  Adh- 
varyu, &c.)  invite  I'  Their  permission  having  been  given  by '  Invited 
(thou  art) ! '  he  then  takes  some  of  the  whey,  with  one  of  the 
texts :  '  I  eat  thee,  the  courser  (or  whey,  v%inam)  of  the  seasons, 
the  coursers !'  '  I,  the  courser  (or,  mighty  one)  eat,  invited,  of  the 
invited,  to  the  whey.'    '  May  I  be  a  racer  in  the  race  1'  Katy.  IV,  4, 

13-15- 


3S4  SATAPATIIA-BRAHMAiVA. 

season,  and  autumn),  viz.  the  Vaijvadeva  generally  on  the  full 
moon  ofPhalguna;  the  Varu«apraghasa/i  on  that  of  Ashar/Z/a; 
and  the  SakamedhaA  on  that  of  Kartlika.  As  a  fourth  A'atur- 
masya,  ritual  authorities  add  the  6'unasiriya,  though  they  are  at 
variance  as  to  the  exact  time  of  its  performance ;  and  neither  is  its 
true  significance  clearly  indicated.  It  apparently  marks  merely  the 
conclusion  of  the  seasonal  offerings  (which,  as  a  rule,  are  only  per- 
formed once,  cf.  II,  6,  3,  12  seq.);  but  while  the  author  of  the^'ata- 
patha  allows  it  to  be  performed  at  any  time  (within  four  months) 
after  the  Sakamedha//, other  ritualists  hold  that  its  performance  should 
take  place  on  the  fifth  full  moon  after  the  Sakamedha//,  or,  in  other 
words,  exactly  a  year  after  the  Vai^vadeva.  See  Weber,  Nakshatra, 
llj  P-  334  seq. 

1.  Verily,  in  the  beginning,  Pra^apati  alone  ex- 
isted here\  He  thought  within  himself,  'How 
can  I  be  propagated  ?'  He  toiled  and  practised 
austerities.       He     created     living    beino-s^.       The 

o  o 

living  beings  created  by  him  passed  away :  they 
are  those  birds.  Now  man  is  the  nearest  to  Pra- 
^apati ;  and  man  is  two-footed :  hence  birds  are 
two-footed. 

2.  Pra;^apati  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. 
Ya^;1avalkya,  on  his  part,  declared  them  to  be  of 
two  kinds  only ;  but  of  three  kinds  they  are  accord- 
ing to  the  Rik. 

3.  While  praising  and  practising  austerities,  Pra^a- 

^  Or,  Pra^apati  alone  was  this  (universe).  Cf.  Muir,  Original 
Sanskrit  Texts,  p.  70. 

"^  By  pra^a>^,  or  (living)  beings,  mammalia — especially  man 
and  domestic  animals — seem  to  be  understood. 


II    KANDA,  5  ADHYAYA,   I   BRAHMAJVA,  6.  385 

pati  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. 

4.  Hence  it  has  been  said  by  the  J^tsh'i^, — '  Three 
generations  have  passed  beyond,' — this  is  said  re- 
garding 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. 

5.  'The  great  one  (neut.)^  remained  within  the 
worlds' — it  is  with  regard  to  Pra^apati  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  Pra^apati  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. 

6.  Now  that  milk  is  indeed  food ;  for  in  the 
beginning  Praj^apati  produced  it  for  food.      But  that 


^  Atmana  evagre ;  the  Kawva  text  has  atmany  evagre. 
2  Rig-veda  VIII,  90,14. 

'  Or  perhaps  better,  as  Ludwig  takes  it,  '  On  high  he  took  his 
place  within  the  worlds.' 

[13]  C  C 


386  SATAPATHA-BRAHMAJVA. 

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  mill'  ^-'e  nursed  by  the  former  as 
soon  as  they  are  born  ;  and  thus  they  exist  by  means 
of  food,  and  hence  food  means  progeny. 

7.  He  who  is  desirous  of  offspring,  sacrifices  with 
that  oblation,  and  thereby  makes  himself  the  sacri- 
fice, which  is  Pra^apati\ 

8.  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  Pra^apati  ('  lord 
of  creatures  ') :  hence  there  is  a  cake  for  Agni. 

9.  Then  follows  a  potful  of  boiled  rice  (/§aru)  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. 

10.  Then  follows  a  cake  on  twelve  or  eight 
potsherds  ^  for  Savitr/.  Savitrz  indeed  is  the  im- 
peller (pra-savitrz)  of  the  gods ;  he  is  Pra^apati, 
the  intermediate*  progenitor :  hence  the  cake  to 
Savitr/. 

11.  Then  follows  a  potful  of  boiled  rice  for  Sara- 
svati ;  and  another  for  Piishan.  Sarasvati  doubtless 
is  a  woman,  and  Pilshan  is  a  man  :  thus  there  is 
again  a  productive  union.  Through  that  twofold  pro- 
ductive union  Pra^apati  created  the  living  beings, — 


^  ?0r,  Pra^apati,  the  real,  the  existent, '  Pra^apatim  bhutam.' 

"^  Instead  of  the  preliminary  Anvarambha/nya-ish/i  (see  p.  v),  a 
special  ish/i  may  be  performed  on  this  occasion,  with  a  cake  on 
twelve  potsherds  to  Agni  Vai^vanara,  and  a  potful  of  boiled  rice 
(^aru)  to  Par^anya,  for  oblations.     Katy.  V,  i,  2-4. 

'  According  to  Taitt.  S.  I,  8,  2,  it  is  one  on  twelve  potsherds. 

*  jMadhyataA,  lit. '  from  the  middle.' 


II    KAA^DA,   5  ADHYAYA,   1   BRAHMAiVA,    1 4.         387 

through  the  one  (he  created)  the  upright,  and  through 
the  other  those  looking  to  the  ground.  This  is  why 
there  are  these  five  oblations  ^ 

12.  After  that  (follows),  as  a  'Vundation  for  the 
curds,  a  cake  on  seven  potsherds  for  the  Maruts. 
The  Maruts  indeed  are  the  people  (viW/),  the  people 
of  the  gods.  They  roamed  about  here  entirely  unim- 
peded. Having  approached  Pra^apati,  when  he  was 
sacrificing,  they  said,  '  We  shall  destroy  those  crea- 
tures of  thine  which  thou  art  about  to  create  by 
means  of  this  offering  ^.' 

1 3.  Pra^apati  reflected, ' My  former  creatures  have 
passed  away ;  and  if  those  (Maruts)  destroy  these 
(creatures),  then  nothing  will  be  left.'  He  accord- 
ingly 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. 

14.  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 

^  While  the  five  preceding  oblations  are  common  to  all  the 
seasonal  offerings  (Katy.  V,  i,  15),  the  succeeding  ones  are  peculiar 
to  the  Vaijvadeva. 

^  The  Kawva  text  adds, '  if  thou  wilt  not  assign  a  share  to  us.' 

^  In  Rig-veda  VIII,  96,  8,  the  Maruts  are  said  to  be  sixty-three 
in  number,  divided  into  nine  troops  of  seven  each. 

*  The  Ka«va  text  has  :  Tad  uta  ya^yanuvakye  svatavatyau  na 
vindanti;  yadi  ya^yanuvakye  svatavatyau  na  vinded  api  marutyav 
eva  syatam. 

C  C  2 


388  .SATAPATHA-BRAHxMAJVA. 

Maruts.     It  Is  offered  for  the   safety  of  creatures  : 
hence  It  Is  offered  to  the  Maruts. 

15.  Thereupon  follows  the  oblation  of  curds 
(payasya).  Now  it  is  on  milk  that  the  creatures 
subsist,  It  was  by  means  of  milk  that  they  were  pre- 
served: 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  fore- 
going offerings,  subsist  on  that  milk,  on  that  oblation 
of  curds. 

16.  Therein  a  union  takes  place:  the  curdled 
milk  (payasya,  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. 

1 7.  Then  follows  a  cake  on  one  potsherd  for 
Heaven  and  Earth.  Now  when  Pra^apati  had 
created  the  living  beings  by  those  offerings,  he  en- 
closed 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. 

18.  Now  as  to  the  course  of  proceeding.  They 
do  not  raise  an  uttara-vedl^  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 


^  The  uttara-vedi,  or  northern  (or  upper)  altar,  is  not  required 
at  the  performance  of  the  Vaijvadeva,  but  at  that  of  the  Varuwa- 
praghasa// ;  see  II,  5,  2,  5  seq. 


II    KANDA,  5  ADHYAYA,   I   BRAHMAJVA,   1 9.         389 

again  in  one  ^ ;  for  such  is  the  characteristic  form  of 
generation,  since  father  and  mother  are  a  produc- 
tive (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  flower- 
ing shoots  :  this  is  why  he  takes  flowering  shoots 
for  the  prastara. 

19.  On  putting  the  sacrificial  dishes  in  their  place, 
they  churn  the  fire  ^.  For  it  was  after  Agni  was 
born  that  Pra^apati'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. 


^  Three  bunches  of  sacrificial  grass  are  tied  together  with  one 
band.     Katy.  V,  i,  25. 

^  For  the  prastara,  or  bunch  of  grass  representing  the  sacrificer, 
see  I,  3,  3,  5  seq. ;  I,  8,  3,  1 1  seq. 

^  Katy,  V,  I,  27  seq.  supplies  the  following  details: — With  the 
text  (Va^.  V,  2  a,  &c.),  'Agni's  birth-place  art  thou,'  the  Adhvaryu 
takes  up  a  piece  of  wood  and  puts  it  on  the  altar.  With  '  the  two 
testicles  are  ye '  he  lays  on  it  two  stalks  of  sacrificial  grass.  With 
'Urvaji  thou  art'  he  places  the  lower  ara7?i  (see  p.  294,note  3)  thereon. 
With  '  Ayus  (old  age,  or  the  son  of  Pururavas  and  Urva^i)  thou  art' 
he  touches  the  butter  in  the  pot  with  the  upper  arawi ;  and  with 
'  Pururavas  thou  art'  he  puts  it  down  on  the  lower  ara«i.  He  then 
calls  on  the  Hotrt  to  recite  '  to  the  fire  being  churned  out.'  With 
the  three  formulas  'with  the  gayatri  (trish/ubh, ^agati)  metre  I  churn 
thee !'  he  churns  thrice  from  left  to  right,  and  then  alternately  both 
ways  until  fire  is  produced.  He  then  calls  on  the  Hotn'to  recite  'to 
the  born  fire'  (Sahkh.  Ill,  13,  21);  and  in  carrying  the  fire  towards 
the  Ahavaniya  he  makes  him  recite  '  to  (the  fire)  being  carried  for- 
ward.' With  the  text  V,  3,  he  throws  it  down  on  the  Ahavaniya 
hearth ;  and  (having  put  a  kindling-stick  on  it)  he  makes  two  liba- 
tions of  butter  thereon  with  V,  4. 


-^QO  ^-ATAPATHA-BRAHMAiVA. 

.  20.  [At  the  Vai^vadeva-offering]  there  are  nine 
fore-offerings  and  nine  after-offerings  \  Now  the 
vira^  metre  consists  of  ten  syllables  :  hence  he  ob- 
tains both  times  an  inferior  (incomplete)  vira^  for 
the  sake  of  production,  because  it  was  from  that 
inferior  (lower)  source  of  production  -  that  Praj^ipati 
twice  produced  creatures  —  both  the  upright  and 
those  looking  to  the  ground.  This  is  why  (the 
Vaii"vadeva)  has  nine  fore-offerin^^s  and  nine  after- 
offerings. 

21.  There  are  three  Samish/aya^us^;  for  this 
(offering)  is  decidedly  greater  than  an  (ordinary) 
havir-ya^;7a  *,  since  it  has  nine  fore-offerings  and 
nine  after-offerings.  However,  there  may  also  be 
only  a  single  Samish/aya^iis,  since  this  is  a  havir- 
ya^;2a.  The  priest's  fee  for  it  (consists  of)  the  first- 
born calf  (of  the  season). 

22.  And  what  race,  what  prosperity  accrued  to 
Pra^apati  from  his  offering  this  sacrifice,  that  same 
race  he  produces,  that  same   prosperity  he  attains 


'  The  same  number  of  praya^as  and  anuya^as  are  prescribed  for 
the  Varu/mpraghasa/^  (see  II,  5,  2,  30  and  41,  with  notes)  and  for  the 
Mahahavis  of  the  Sakamedha//.    Katy.V,  2,  8. 

^  Or  rather,  from  that  productive  nyuna  (womb,  lit.  defective, 
lower);  see  II,  i,  i,  13. 

^  See  I,  9,  2,  25  seq.  The  formula  used,  if  there  be  only  one 
Samish/ayao'us,  is  the  same  as  at  the  Darjapur«amasa,  viz.  II,  21  b 
(VIII,  21).  If  there  are  three,  they  are  offered  to  the  wind  (vata), 
the  sacrifice,  and  the  lord  of  sacrifice  respectively;  the  formulas 
Va^.  S.  VIII,  22  a  b  being  used  with  the  second  and  third.  Katy. 
V,  2,  9.  For  the  Varu7/apraghasa^  and  Sakamedha/^  three  Samish/a- 
ya^us  are  prescribed,  and  for  the  .Sunasiriya  only  one. 

*  Viz.  such  as  the  new  and  full-moon  sacrifice,  which  serves  as 
the  model  sacrifice,  and  at  which  there  are  only  five  fore-offerings 
and  three  after-offerings.     See  I,  5,  3,  i  seq.;  I,  8,  2,  7  seq. 


II    KANDA,   5  ADHYAYA,  2   BRAHMAiVA,  4.  39 1 

whosoever,  knowing  this,   offers   this  sacrifice :    let 
him  therefore  perform  this  sacrifice. 

Second  BRAHMAiyrA. 
B.    The  Varua^apraghasa  Offerings. 

1.  Now  it  was  by  means  of  the  Vai^vadeva  that 
Pra^dpati  produced  living  beings.  The  beings  pro- 
duced by  him  ate  (ghas)  Varu/^a's  barley  corn  ;  for 
originally  the  barley  belonged  to  Varu;2a.  And  from 
their  eating  Varu/^a's  barleycorn  the  name  Varu/^a- 
praghasa/?  (is  derived), 

2.  Varu;2a  seized  them;  and  on  being  seized  by 
Varu;ea,  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. 

3.  Pra^apati  healed  them  by  means  of  that  obla- 
tion :  both  the  creatures  that  were  born  and  those 
that  were  unborn  he  delivered  from  Varu/za's  noose ; 
and  his  creatures  were  born  without  disease  and 
blemish. 

4.  Now  when  this  (sacrificer)  performs  these 
offerings  in  the  fourth  month  (after  the  Vai>s"vadeva), 
he  does  so  either  because  thus  Varu;^a  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  Varuwa's  noose,  and  his  chil- 
dren are  born  without  disease  and  blemish.  This  is 
why  he  performs  these  offerings  In  the  fourth  month. 

^  Paridirwa,  i.  e.  swollen,  dropsical. 

^  In  the  St.  Petersb.  Diet,  devata  is  here  taken  as  'organ  of  sense.' 


392  S-ATAPATIIA-BRAHMAJVA. 

5.    At  this  (sacrifice)  there  are  two  altars  and  two 
fires  \    The  reason  why  there  are  two  altars  and  two 


^  For  the  performance  of  the  Varuwapraghasa^  the  Adhvaryu 
and  his  assistant,  the  Pratipraslhatr/'  have  to  prepare, — to  the  east 
of  the  Ahavaniya,  and  at  the  distance  of  at  least  three  steps  (pra- 
krama)  from  it, — two  altars,  separate  from  each  other  by  about 
a  span  (of  thumb  and  fore-finger),  one  south  of  the  other.  The 
northern  one,  belonging  to  the  Adhvaryu,  is  to  measure  between 
four  and  five  cubits  along  the  west  side,  and  between  three  and 
four  cubits  along  the  east  side ;  the  two  sides  being  between  six 
and  eight  cubits  distant  from  each  other.  The  southern  altar, 
reserved  for  the  Pratiprasthatn',  is  to  be  of  the  usual  size  of  the 
altar  at  the  havirya^ila.  The  ceremonies,  detailed  in  I,  2,  Brah- 
mawas  4  and  5,  h^-ve  to  be  performed  also  on  the  present  occasion. 
In  the  middle  of  the  east  side  of  the  northern  altar  a  stake  is  fixed 
in  the  ground.  On  the  north  side  of  the  northern  altar,  and  con- 
tiguous with  it,  a  pit  (>^atvala),  i^,  cubits  (the  length  of  the  wedge) 
square,  is  dug,  so  as  to  be  separated  on  the  Avest  from  the  utkara 
(heap  of  rubbish)  by  a  narrow  passage.  With  the  mould  dug  up 
from  the  pit,  the  so-called  uttara-vedi  (upper  or  north  altar)  is 
raised  on  the  northern  altar,  either  of  the  same  dimensions  as  the 
pit  (i^  cubits  square)  or  one  third  of  the  area  of  the  northern  altar, 
and  so  that  the  stake  marks  the  middle  of  its  east  side.  In  the 
centre  of  this  mound  he  makes  a  hollow  (or  'navel'),  a  span  square  ; 
and  the  whole  mound  is  then  bestrewed  with  fine  gravel.  The  texts 
used  while  tracing  the  sides  of  the  pit,  thrice  throwing  the  wooden 
sword  within  the  marked-off  space,  and  raising  the  uttara-vedi,  are 
given  Va^.  S.  V,  9-10.  During  the  night  the  uttara-vedi  remains 
covered  with  udumbara  or  plaksha  branches  or  with  sacrificial 
grass.  Next  morning  the  two  fires  for  the  newly-constructed  fire- 
places are  taken  from  the  Ahavaniya,  either  by  dividing  the  latter 
into  two  equal  parts,  or  by  means  of  two  bundles  of  firewood 
(threefold  bound,  see  p.  389,  note  i),  lighted  at  it,  and  carried 
eastwards  in  a  pan  covered  with  sand  or  mould.  While  the  fires, 
together  with  the  lustral  water  and  a  spoonful  of  ghee,  taken  from 
the  pot  by  five  ladlings  with  the  sruva,  are  taken  eastward,  the  llotrt 
thrice  recites  the  verse  '  Pra  devyam  deva,'  &c. ;  and  the  Pratipras- 
thatr/  draws,  with  the  wooden  sword,  a  line  from  the  Ahavaniya  to 
the  south-west  corner  (or  'right  hip')  of  the  northern  altar,  or  to 
the  uttara-vedi.  The  Adhvaryu,  standing  between  tlie  two  altars, 
then  besprinkles  the  uttara-vedi  with  water,  while  muttering  the 


II    KAA^DA,  5  ADHYAYA,   2  BRAnMAi\^A,  8.  393 

fires,  is  that  thereby  one  frees  the  creatures  from 
Varu^^a^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. 

6.  On  the  northern  (uttara)  altar  he  raises  the 
uttara-vedi  (upper  or  north  altar),  not  on  the 
southern  one.  Varu;^a,  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. 

7.  In  the  first  place  there  are  those  five  obla- 
tions ^.  For  by  means  of  those  five  oblations  Pra^a- 
pati  produced  the  creatures,  with  them  he  freed  the 
creatures  both  ways  from  Varu;za'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. 

8.  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 

texts  Va^.  S.  V,  1 1 ;  whereupon  he  pours  out  on  it  crosswise  the 
spoonful  of  clarified  butter,  with  the  texts  V,  12;  and  lays,  with 
the  mantras  V,  13,  three  enclosing-sticks  (paridhi)  of  pitadaru  wood 
round  the  '  navel'  (see  I,  3,  4,  2  seq.),  and  puts  bdellium,  fragrant 
reed-grass,  and  the  front-hair  of  a  ram  on  the  '  navel'  as  a  foundation 
(sambhara,  see  II,  i,  i,  i  seq.)  for  the  fire,  which  is  then  laid  down 
thereon.  On  a  hearth-mound  (khara),  a  cubit  square,  formed  on 
the  southern  altar,  the  Pratiprasthat;-/'  also  lays  down  his  fire,  after 
performing  the  usual  fivefold  lustration  (see  p.  2).  Thereupon  the 
pramta-water  is  brought  forward  in  the  way  set  forth  at  1, 1,1,12  seq. 
Katy.  V,  3,  9-4,  21.  For  a  different  mode  of  transferring  the  fire 
to  the  special  fire-places,  see  p.  396,  note  i. 
^  See  II,  5, 1,  II,  with  note. 


394  ^ATAPATHA-BRAHMAA^A. 

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  pot- 
sherds for  Indra  and  Agni. 

9.  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 
Varu;2a'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). 

10.  The  northern  one  Is  offered  to  Varu/m,  since 
it  was  Varu;za  who  seized  his  (Pra^apati's)  creatures: 
hence  he  thereby  directly  delivers  them  from  Va- 
ru/^a's  noose.  The  southern  one  is  offered  to  the 
IMaruts.  It  is  for  the  sake  of  diversity  that  it  is 
offered  to  the  Maruts  ;  for  a  repetition  he  would  un- 
doubtedly commit,  were  he  to  offer  both  to  Varu/^a. 
Moreover,  it  was  from  the  south  that  the  Maruts 
intended  to  slay  his  (Pra^apati's)  creatures,  and  with 
that  share  he  propitiated  them  :  for  this  reason  the 
southern  (oblation  of  curds)  belongs  to  the  Maruts. 

11.  Upon  both  (dishes  of  curds)  he  scatters 
karira-fruits^;     for    with     karira-fruits     Pra^apati 


'  That  is,  his  oflspring  and  cattle. 

"^  The  fruit  of  Capparis  Aphylla.  According  to  Sayawa,  on  Taitt. 
I,  8,  3,  it  is  karira-shoots — which  he  says  resemble  the  Soma-creeper 
(somavalli) — that  are  so  used ;  but  he  also  mentions  that  some 
authorities  take  karira  to  mean  the  fiuit.     According  to  a  sfitra  he 


II    KAA^DA,   5  ADilYAYA,   2   BRAHMAiVA,   1 6.         395 

bestowed  happiness  (ka)  on  the  creatures,  and  so 
does  he  (the  sacrificer)  thereby  bestow  happiness  on 
the  creatures. 

12.  Upon  both  of  them  he  also  scatters  j'amt- 
leaves ;  for  with  ^ami-leaves  Pra^apati  bestowed 
bliss  (i"am)  on  the  creatures,  and  so  does  he  now 
thereby  bestow  bliss  on  the  creatures. 

13.  Then  follows  a  cake  on  one  potsherd  for  Ka 
(Pra^apati)  ;  for  by  that  cake  on  one  potsherd  to  Ka 
Pra^apati  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. 

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

15.  At  the  same  time  they  also  prepare  a  ram 
and  a  ewe  ;  and  if  he  be  able  to  procure  wool  other 
than  from  cdaka.  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  e^^aka  sheep, 
tufts  of  kusa.  grass  may  also  be  (used). 

16.  The  reason  why  there  are  a  ram  and  a  ewe 
is  that  the  ram  manifestly  is  Varu;^a's  victim,  so  that 
he  thereby  manifestly  delivers  the  creatures  from 
Varu;2a's  noose.  They  are  made  of  barley,  because 
it  was  when  they  (the  creatures)  had  eaten  barley  that 
Varu;^a  seized  them.     A  pair  they  form,  so  that  he 

quotes,  above  a  hundred  ^ami-leaves  and  above  a  thousand  kariras 
should  be  strewn  over  the  two  dishes  of  curds.    Cf.  Taitt.  Br.  I, 

6,  5. 5- 

'  A  kind  of  porridge  prepared  with  roasted  barley,  coarsely 
ground,  and  sour  curds. 


^ 


96  S'ATAPATHA-BRAIIMAiVA. 


delivers  the  creatures  from  Varu;^a's  noose  throufrh 
conjugal  union. 

1 7.  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. 

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

19.  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  Pratiprasthitrz)  then  put  firewood  on  (the  fire) 
and  both  reserve  one  kindling-stick  each  ;  and  they 
both  pour  out  the  first  libation  (aghara).  There- 
upon the  Adhvaryu  says,  'Agnidh,  trim  the  fire!' 
Althouo^h  the  summons  is  gfiven,  the  trimmino-  does 
not  take  place  (immediately)  ^ 

20.  Thereupon  the  Pratiprasthatrz  returns  (to 
where  the  sacrificer's  wife  is  seated).  When  he  is 
about  to  lead  the  wife   away,  he  asks  her,  '  With 


^  The  author  here  apparently  alludes  to  a  different  way  of  trans- 
ferring the  fire  to  the  new  fire-places  from  that  detailed  by  Katya- 
yana  (see  p.  392,  note  i).  The  same  mode  seems  to  be  referred  to 
by  the  Paddhati  on  Katy.  V,  4  (p.  467).  According  to  this  mode 
(called  samaropa;/a,  or  mounting  of  the  fire),  the  old  fires  are 
'  taken  up'  by  means  of  the  two  arawis  being  lighted,  or  rather 
heated,  at  them,  and  then  '  churned  out'  and  placed  on  the  newly- 
prepared  hearth-mounds. 

^  For  the  detailed  course  of  procedure,  see  I,  3,  5,  i  seq. 

'  Asawsrzsh/am  eva  bhavati  sampreshitam.  The  Ka«va  recen- 
sion reads,  asawsr/sh/a  evagnir  bhavati  sampreshita^.    Cf.  par.  30. 


II    KANDA,  5  ADHYAYA,  2   BRAHMAJVA,   2  2.  397 

whom  boldest  thou  uitercourse  ?'  Now  when  a 
woman  who  belongs  to  one  (man)  carries  on  inter- 
course with  another,  she  undoubtedly  commits  (a  sin) 
against  Varu;^a.  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. 

21.  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^. 

22.  Of  these  (dishes)  there  is  one  for  each  de- 
scendant ;  as  many  (children)  as  there  are  in  the 
(sacrificer's)  family,  so  many  (dishes)  there  are,  ex- 
ceeded by  one.  There  being  one  for  each  descendant, 
he  thereby  delivers  from  Varu;^a's  noose  one  by 
one  the  children  born  to  him ;  and  there  being  an 
additional  one,  he  thereby   delivers  from  Varu;/a's 


^  According  to  Katy.  V,  5,  7-9,  she  is  either  to  give  the  total 
number  or  the  names  of  her  lovers,  or  to  hold  up  as  many  stalks 
of  grass.  [If  she  have  none,  she  is  to  reply, '  with  no  one  else.' 
Comm.] — '  He  makes  the  wife  speak  (confess) :  (thereby)  he  renders 
her  pure,  and  then  he  leads  her  to  penance.  Were  she  not  to  reveal 
(the  name  of)  a  paramour  she  has,  she  would  harm  a  dear  relative. 
Let  her  declare  "  N.  N.  is  my  paramour,"  by  thus  declaring  (any  one) 
she  causes  him  to  be  seized  by  Varuwa.'    Taitt.  Br.  I,  6,  5,  2. 

^  According  to  the  Black  Ya^s,  the  Pratiprasthatr/  mutters  this 
formula,  while  leading  the  mistress  to  the  place  of  offering.  The 
sacrificer  then  recites  as  the  invitatory  prayer  the  verse  given  in 
par.  28  (Va^.  S.  Ill,  46) ;  while  the  offering-prayer  (Va^.  S.  Ill,  45) 
and  the  text  III,  47  (par.  29)  are  muttered  by  both  the  husband  and 
wife.  Taitt.  I,  6,  5,  3  argues  against  the  practice  of  the  wife  being 
made  to  pronounce  the  anuvakya. 


'^ 


98  i-ATAPATHA-BRAHMAiVA. 


noose  those  children  of  his  that  are  as  yet  unborn  : 
this  is  why  there  are  (the  same  number  of  dishes) 
exceeded  by  one. 

23.  (In  the  form  of)  dish^*^  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  Varu/^^a 
seized  them.  From  the  winnowino-  basket  she 
offers,  because  food  is  prepared  by  means  of  the 
winnowing  basket.  The  wife  offers  (together  w^ith 
her  husband)  :  thus  he  delivers  his  offspring  from 
Varu;m's  noose  through  conjugal  union. 

24.  She  offers  previously  to  the  sacrifice,  pre- 
viously to  the  oblations,  since  the  people  do  not 
eat  offerings,  and  the  Maruts  are  the  people.  Now 
when  Pra^apati's  creatures,  being  seized  by  Varu;^a, 
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. 

25.  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  com- 
mitted) 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 


^  According  to  Katy.  V,  5,  11,  either  the  mistress  alone  offers, 
or  she  together  with  her  husband.  In  the  latter  case,  the  offering- 
formula  (as  well  as  the  dedicatory  formula,  'This  to  the  Maruts') 
is  pronounced  by  both. 


II    KANDA,   5  ADHYAYA,   2   BRAHMAiVA,   29.         399 

we  have  here  committed,  that  we  expiate  by  offering, 
Svaha  !' — whereby  he  says  '  whatsoever  sin  we  have 
committed,  from  all  that  we  rid  ourselves.' 

26.  Thereupon  he  mutter:,  the  (verse)  addressed 
to  Indra  and  referringf  to  the  Maruts. — Now  when 
the  Maruts  destroyed  the  sin  of  Pra^apati's  crea- 
tures, he  thought  within  himself,  '  I  hope  they  will 
not  destroy  my  creatures.' 

27.  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,  Vaf.  S.  Ill,  46)  is  addressed  to  Indra. 

28.  '  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.' 

29.  He  then  makes  her  say  the  text  (Va^.  S.  Ill, 
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'  (sa/§a- 
bhu, '  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. 


400  S-ATAPATHA-BRAHMAJV^A. 

30.  Having  led  her  back  (to  her  seat)  the  Prati- 
prasthatr/  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 
Pratiprasthatr/)  make  the  second  libation  (of  butter). 
Thereupon  the  Adhvaryu,  having-  called  (on  the 
Agnidhra)  for  the  '  6'rausha/,'  chooses  the  Hot;x 
The  chosen  Hotre  then  seats  himself  on  the 
Hotr/'s  seat  beside  the  northern  altar ;  and  having 
seated  himself,  he  urges  (the  Adhvaryu  and  Prati- 
prasthatr/)  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  '  ^'rausha/,'  the  Adhvaryu  says 
(to  the  Hotrz),  'Pronounce  the  offering-prayer  on 
the  kindlincr-sticks!'  and  'Pronounce  the  offerine- 
prayer !'  at  each  (subsequent  fore-offering).  Pouring 
(the  butter  in  the  spoons)  together  (into  the  ^uhta) 
at  the  fourth  ^,  they  both  proceed  with  the  nine 
fore-offerings  ^ 

31.  Thereupon  the  Adhvaryu  says  (to  the  Hotrz), 

^  The  Kawva  text  has  more  correctly,  'He  trims  both  fires;' 
since  it  is  the  Agnidhra  who  has  to  trim  both  the  northern  and 
southern  fires.     See  par.  19. 

"^  The  recipients  of  the  first  four  fore-offerings  are  the  same  as 
at  the  normal  havirya^<;'?la  (cf.  p.  146  note),  viz.  i.  the  kindling-sticks 
(samidhs);  2.  Tanunapat  (or  Naraja?«sa);  3.  the  \d%;  4.  the 
Barhis.  The  remaining  ones  are — 5.  the  doors  (of  heaven); 
6.  dawn  and  night ;  7.  the  two  divine  Hotr/s ;  8.  the  three  god- 
desses (Sarasvaii,  \dz.,  and  Bharali) ;  9.  all  the  deities  to  whom 
offering  is  made  during  the  sacrifice  (see  I,  5,  3,  22  seq.).  The 
objects  of  the  first  eight  offerings  are  identical  with  those  of  the 
first  eight  verses  of  the  Apri  hymns. 

^  Or,  '  at  every  fourth  (fore-offering)  ? '  According  to  the  Pad- 
dhati  on  Katy.  V,  5,  the  butter  is  poured  together  at  the  fourth  and 
seventh  praya^as.     See  also  I,  5,  3,  16. 


II    KA2VDA,  5  ADHYAYA,  2  BRAHMAiVA,  35.  4OI 

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

32.  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  '  6rausha/,'  the  Adhvaryu  says 
(to  the  ¥iotrt),  *  Pronounce  the  offering-prayer  to 
Soma ! '  After  the  '  Vasha^" '  has  been  uttered,  they 
both  pour  out  the  oblation. 

33.  Thus  whatever  has  to  be  done  by  speech,  that 
the  Adhvaryu  does,  and  not  the  Pratiprasthatrz.  Now 
as  to  why  the  Adhvaryu  alone  calls  for  the  '  6'rausha^'.' 
Here  indeed  when  the  '  Vasha^''  is  pronounced, — 

34.  The  Pratiprasthatr/  is  merely  the  imitator  of 
what  is  done  (by  the  Adhvaryu).  For  Varu;^a  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  Pratiprasthat/'^'  also 
to  call  for  the  'KS'rausha/,'  he  would  doubtless  make 
the  people  equal  in  power  to  the  nobility :  for  this 
reason  the  Pratiprasthatr/  does  not  call  for  the 
'6rausha/'.' 

35.  The  Pratiprasthatre  sits  down,  after  taking  the 
two  offering-spoons  in  his  hand.    The  Adhvaryu  then 

^  See  I,  6,  I,  20  seq. 
[12]  D  d 


402  5'ATAPATriA-BRAHMAAi'A. 


proceeds  with  those  oblations, — viz.  Agni's  cake 
on  eight  potsherds,  Soma's  pap,  Savitr/'s  cake  on 
twelve  or  eight  potsherds,  Sarasvati's  pap,  Pushan's 
pap,  and  Indra  and  Agni's  cake  on  twelve  potsherds. 

36.  Thereupon,  being  about  to  proceed  with 
those  two  oblations  of  curds,  (the  Adhvaryu  and 
Pratiprasthatr/)  exchange  (the  ram  and  ewe)  :  the 
ram  which  was  on  the  Maruts'  (dish  of  curds)  he 
(the  Adhvaryu)  places  on  that  of  Varu;^a ;  and  the 
ewe  which  was  on  Varu;^a's  (dish  of  curds)  he  (the 
Pratiprasthatr?')  places  on  that  of  the  Maruts.  Now 
the  reason  why  they  make  this  exchange,  is  this, — 
Varu;2a  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. 

37.  The  Adhvaryu  now  says  (to  the  Hotri),  'Pro- 
nounce the  invitatory  prayer  to  Varu;^a!'  He  then 
pours  an  '  under-layer '  of  butter  (into  the  ^uhu), 
takes  two  cuttings  from  Varu;^a's  curds,  and  with 
either  of  the  two  cuttings  puts  the  ram  (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 
*  K^rausha/,'  he  says  (to  the  Hotr/),  'Pronounce  the 
offering-prayer  to  Varu;/a  ! '  and,  on  the  '  Vasha/ ' 
being  uttered,  he  pours  out  the  oblation. 

38.  Thereupon  the  Adhvaryu  takes  both  spoons 
in  his  left  hand ;  and  taking  hold  of  the  Prati- 
prasthatrz's  garment,  says  (to  the  Hotr/),  '  Pro- 
nounce the  invitatory  prayer  to  the  Maruts ! '     The 


II    KANDA,  5  ADHYAYA,  2  BRAHMAiVA,  4 1.        4O3 

Pratiprasthat;'?*  then  makes  an  'under-layer'  of  butter 
(in  his  ^uhu),  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  '  ^'rausha^/ says  (to 
the  Hotrz),  '  Pronounce  the  offering-prayer  to  the 
Maruts!'  and  on  the  'Vasha/'  being  uttered,  (the 
Pratiprasthatrz)  he  pours  out  the  oblation. 

39.  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  Svish/akrzt  ("  the  maker  of  good  offering")! ' 
The  Adhvaryu  then  takes  cuttings  from  all  (his) 
oblations,  one  from  each ;  and  the  Pratiprasthatrz 
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 
'6raushaif,'  the  Adhvaryu  says, '  Pronounce  the  offer- 
ing-prayer to  Agni  Svish/akr/t ;  and  after  the  (con- 
cluding) '  Vasha/,'  they  both  pour  out  the  oblation. 

40.  The  Adhvaryu  now  cuts  off  the  fore-portion. 
Having  then  cut  off  the  I^T'a  piece  by  piece,  he  hands 
it  to  the  Pratiprasthatr/ ;  and  the  Pratiprasthatrz 
puts  thereon  two  cuttings  from  the  Maruts'  curds, 
lie  (the  Adhvaryu)  then  pours  twice  butter  thereon. 
After  invoking  (the  Ida),  they  cleanse  themselves^. 

41.  Thereupon  the  Adhvaryu  says,  *0  Brahman, 
shall  I  step  forward?'  Having  put  on  the  (remain- 
ing) kindling-stick  2,  he  says,  'Agnidh,  trim  the  fire!' 

'  See  I,  8, 1,  18-43.  2  See  II,  5,  2, 19,  and  I,  8,  2,  3. 

D  d    2 


404  5ATAPATHA-BRAHMAiVA. 

He,  the  Adhvaryu,  then  pours   the  clotted  butter^ 
(in  the   p/'/shada^'a-upabhm)  into  the  two  spoons 
(the  ^ihii  and  upabhr/t) ;    and  the   Pratiprasthatr/ 
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  upabhr/t  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  '  ^Srausha^,'  says  (to  the 
Hotrz),    '  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    Varu;2a'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. 

42.  They  both  then  separate  the  spoons^,  after 
laying  them  (on  the  altars).  Having  separated  the 
spoons,  and  anointed  the  enclosing-sticks  ;  and  hav- 
ing thereupon  taken  hold  of  the  (middle)  enclosing- 

1  P/-/shad-a^ya  (lit.  mottled  butter)  is  clarified  butter  mixed 
with  sour  milk. 

2  The  recipients  of  the  nine  aftcr-oflferings  are  as  follows  :  i.  The 
divine  Barhis;  2.  the  divine  doors  ;  3.  the  divine  dawn  and  night; 
4.  the  two  divine  benefactresses  (^osh/ri) ;  5.  the  two  goddesses 
of  potent  sacrifice  (ur^ahuti);  6.  the  two  divine  Hotr/s;  7.  the  three 
goddesses;  8.  the  divine  Narajawsa;  9.  the  divine  Agni  Svish- 
/ak/'/t.     Cf.  p.  400,  note  2. 

^  See  I,  8,  3,  I  seq. 


II    KAiVDA,   5  ADHYAYA,  2   BRAHMAA^A,  45.        405 

Stick,  and  called  for  the  (Agnidhra's)  '6'raiisha^','  the 
Adhvaryu  thus  addresses  (the  Hotri)^,  'The  divine 
Hotrz's  are  summoned  for  the  proclamation  of  suc- 
cess ;  the  human  is  called  upon  for  the  song  of 
praise!'  The  Hotrz  then  intones  the  song  of  praise 
(suktavaka).  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  Hotrz  recites  the  song  of 
praise, — 

43.  The  Agnidhra  says,  'Throw  after!'  Both  (the 
Adhvaryu  and  Pratiprasthatr/)  throw  (the  stalk)  after 
(the  prastara) ;  and  both  touch  themselves. 

44.  He  (the  Agnidhra)  then  says^,  '  Discourse 
(with  me)!'  [The  Adhvaryu  asks,]  'Has  he  gone 
(to  the  gods),  Agnidh?'— 'He  has  gone!'— 'Bid 
(the  gods)  hear!' — 'Yea,  may  (one)  hear!' — 'Good- 
speed  to  the  divine  Hotr/s!  Success  to  the  human!' 
— The  Adhvaryu  also  (afterwards)-'^  says  (to  the 
Hotr/),  '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*. 

45.  Thereupon  the  Adhvaryu  returns  (to  the 
Garhapatya  fire)  and  performs  the  Patnisa^^^- 
ya^as^     The     Pratiprasthat?^    in    the    meantime, 

^  See  I,  8,  3,  10  seq.  ^  See  I,  8,  3,  20  seq. 

^  In  thus  briefly  recapitulating  the  chief  points  of  the  course  of 
sacrificial  performance,  the  author's  object  is  merely  to  assign  to 
each  officiating  priest — especially  to  the  Adhvaryu  and  his  assist- 
ant, the  Pratiprasthatn  —  his  special  share  of  business.  In  the 
actual  performance,  the  pronunciation  of  the  formula  of  '  All-hail 
and  blessing'  (see  1,9,  i,  26),  of  course,  comes  after  the  throwing 
of  the  enclosing-sticks  into  the  fire  (see  I,  8,  3,  22). 

*  See  1,8,  3,  26.  ^  See  I,  9,  2,  i. 


406  SATAFATIIA-BRAIIMAJVA. 

remains  waiting.  After  performing-  the  Patnisaw- 
ya^as,  the  Adhvaryu  steps  up  (to  the  northern 
fire). 

46.  He  (the  Adhvaryu)  performs  the  three  Sami- 
sh/aya^us  (with  the  respective  texts)';  the  Prati- 
prasthdtre  takes  up  his  spoon  (and  performs  those 
oblations)  silently. — The  same  garments,  worn  by  the 
sacrificer  and  his  wife  at  the  Vaii"vadeva,  should  be 
put  on  also  on  this  occasion.  They  now  take  (the 
havis)  mixed  with  the  burnt  scrapings  of  the  Varu;^a 
curds,  and  betake  themselves  to  (the  place  of)  the 
expiatory  bath  (avabhr/tha).  This  (ablution)  stands 
in  relation  to  Varu;/a,  (being  performed)  with  a  view 
to  deliverance  from  Varu;^a's  power.  No  Saman- 
hymn  is  sung  on  this  occasion,  for  at  this  (sacrifice) 
nothing  whatever  is  performed  with  a  Saman-hymn. 
Having  silently  walked  thither  and  entered  (the 
water),  he  (the  Adhvaryu)  immerses  (the  vessel 
containing  the  scrapings). 

47.  With  the  text  (Vaf.  S.  HI,  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 

^  See  p.  390,  note  3. 

^  Katy.  V,  5,  30-33,  and  the  scholiasts  supply  the  following  par- 
ticulars :  The  sacrificer  and  his  wife,  accompanied  by  the  priests, 
are  to  repair  to  some  quiet  part  of  flowing  water.  The  Adhvaryu 
then  takes  the  sacrificer  by  the  arm  and  makes  him  enter  the 
water.  Thereupon  he  himself  enters,  strews  sacrificial  grass  on  the 
vater,  puts  a  stick  on  it,  and  thereon  offers  a  spoonful  of  butter 
to  Agni.  Tlicn  follow  six  oblations,  viz.  four  fore-oflferings, 
performed  in  the  usual  way  (the  one  to  the  Barhis  being  omitted)  j 


II    KANDA,  5  ADHYAYA,  2   BRAHMAiVA,  48.        407 

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. 

48.  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,  esta- 
blished sacrifice  :  hence  he  finally  establishes  him- 
self by  means  of  that  regular  sacrifice  ;  and  therefore 
he  changes  his  place  (to  the  ordinary  sacrificial 
ground). 

an  oblation  of  butter  to  Varu«a,  and  another  of  the  scrapings  of 
curds  to  Agni  and  Varuwa.  Other  authorities  offer  ten  oblations 
instead  of  six,  viz.  four  fore-offerings,  two  'butter-portions'  to  Agni 
and  Soma,  the  two  oblations  to  Varuwa  and  Agni-Varu«a,  and  two 
after-offerings.  The  Adhvaryu  then  immerses  the  butter-pot,  with 
the  text  Va^.  S.  Ill,  48.  Thereupon  the  sacrificer  and  his  wife 
bathe  without  diving,  but  wash  each  other's  back.  They  then  come 
out  of  the  water  and  put  on  fresh  clothes. 

^  Viz.  by  lighting  (or  heating)  at  them  two  ara/ns  or  churning- 
sticks,  by  means  of  which  the  fires  are  transferred  to  the  old  hearths. 
According  to  the  Paddhati,  the  remaining  ceremonies  of  the  ish/i, 
from  the  offering  of  the  Barhis  (see  I,  9,  2,  29)  to  the  end,  are 
performed  previously  to  the  lifting  of  the  fires. 

2  Viz.  the  full-moon  sacrifice,  see  II,  6,  2,  19,  where,  however, 
agnau  instead  of  agni.  The  construction  here  is  quite  irregular. 
The  Ka;iva  text  has :  kei'ai'majriiptvagni  samarohayata  udavasaya 
hy  etena  ya^ate. 

^  That  is,  to  the  ordinary  sacrificial  ground. 


408  i'ATAPATHA-BRAHMAiVA. 

Third   BRAHMAiVA. 
C,    The  Sakamedha  Offerings \ 

1.  Verily,  by  means  of  the  Variu/apraghasa/^ 
Pra^apati  delivered  the  creatures  from  Varii;^a's 
noose  ;  and  those  creatures  of  his  were  born  without 
disease  and  blemish.  Now  with  these  Sakamedha 
offerings, — therewith  indeed  the  gods  slew  Vmra, 
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  Varu/^apraghasa/^).  He  performs 
them  on  two  successive  days. 

2.  On  the  first  day  he  offers  a  cake  on  eight 
potsherds  to  Agni  Anikavat-.     For  it  was  after 

'  The  performance  of  the  Sakamedha  offerings  requires  two 
days.  In  the  first  place — after  the  Ahavaniya  has  been  'taken  out 
from  the  Garhapatya — both  fires  are  taken  up  by  means  of  (or 
'made  to  mount')  the  two  kindhng-sticks,  and  transferred  (by 
'  churning  out')  to  another  altar  (the  uttaravedi).  On  the  first 
day  oblations  are  then  made  to  Agni  Anikavat,  the  Maruta/; 
Santapana,^  and  the  INIaruto  Gri"hamedhina>^,  these  being 
completed  on  the  next  morning  byaDarvihoma  to  Indra,  and 
an  oblation  of  cake  to  the  ]\Iaruta/i  Kri^/ina//.  Then  follows  the 
Mahahavis,  consisting — besides  the  five  constant  oblations — of 
oblations  to  Indra-Agni,  Mahendra,  and  Vi^vakarman.  In  the 
afternoon  takes  place  the  Mahapitrz'ya^fta,  or  (Great)  sacrifice 
to  the  Manes  (performed  on  a  special  altar  and  fire-place,  south 
of  the  Dakshi;?agni) ;  which  is  succeeded  by  the  Traiyambaka- 
homa,  or  offering  to  Rudra  Tryambaka,  performed  on  a  cross-way 
somewhere  north  of  the  sacrificial  ground. 

"^  That  is,  Agni,  the  'sharp-pointed'  or  'sharp-edged;'  an  epi- 
thet apparently  referring  to  the  pointed  flames  or  tongues  of  Agni. 
The  St.  Petersburg  Diet,  takes  it  to  mean  'Agni,  possessed  of  a 
face.'  Perhaps  it  may  mean,  'Agni,  constituting  the  front  or  van 
of  the  army.'  In  6'at.  Br.  Ill,  4,  4,  14,  Agni  is  likened  to  the  point 
(anika)  of  the  thunderbolt,  Soma  to  its  shaft  (j-alya),  and  Vish;/u 


II    KANDA,  5  ADHYAYA,   3  BRAHMAiVA,  4.  4O9 

shaping  Agni  into  a  sharp  points  that  the  gods 
rushed  forward,  intent  on  slaying  Vmra ;  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  Anikavat. 

3.  Thereupon,  at  midday,  he  offers  a  potful  of 
boiled  grain  (>^aru)  to  the  Maruts,  the  Scorchers 
(Santapana-^),  for  at  midday  indeed  the  scorching 
winds  scorched  Vr/tra ;  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  (Grz- 
hamedhina/^).     That  pap  he   cooks   after  driving 

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 
anikavat  (possessed  of  an  army,  ace.  to  Sayawa):  satisfy  it  and 
you  will  overcome  the  Asuras  !"  The  gods  prepared  a  cake  on 
eight  potsherds  for  Agni  Anikavat.  Agni  Anikavat,  being  pleased 
with  his  share,  produced  for  himself  four  anikas;  and  thereby 
the  gods  prevailed  and  the  Asuras  were  defeated.  .  .  .  Now  Agni 
Anikavat  is  yonder  sun:  his  rays  are  the  anikas.'  Here  anika 
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  repre- 
sented as  the  mukham  of  the  gods,  which  Saya7/a  takes  to  mean 
the  'van-guard'  or  'the  champion'  of  the  gods.  Compare  also 
iSat.  Br.  II,  6,  4,  2  ;  XI,  5,  2,  4.]  Ace.  to  the  Black  Ya^us,  the  cake 
to  Agni  Anikavat  is  to  be  prepared  (or  offered)  simultaneously 
(sakam)  with  the  rising  of  the  sun;  whence  is  probably  derived 
the  term  '  Sakam-edha.' 

^  I.  e.  into  a  sharp-pointed  weapon ;  or,  perhaps, '  after  appoint- 
ing Agni  their  leader.'      Cf.  p.  449  note;  and  Sa.t.  Br.V,  3,  i,  i. 


4IO  5ATAPATIIA-BRAIIMAiVA. 


away  the  calves  (from  the  cows)  with  the  (pala^a-) 
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  /'aru  :  this  nourishment^  the  eods  took 
when  they  were  about  to  slay  Vmra  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  (atman)  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)  2.  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 

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

2  At  the  preceding  offering,  that  to  the  IMaruta//  Santapana/;, 
the  ish/i  is  either  to  be  interrupted  at  the  end  of  the  Samish/aya^us 
(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  per- 
formed either  on  the  same  day,  after  the  offering  to  the  INIarulo 
Grzhamedhina/; — which  itself  concludes  with  the  Idd,  and  (ace. 
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;  32-33. 


II    KANDA,  5  ADHYAYA,   3  BRAHMAiVA,  9.  4II 

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  Hotr/  sits  down  on  the  Hotr/'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  (Agnidhra's) '  ^'rausha^,'  he  says  (to  the  Hotrz), 
'  Pronounce  the  offering-prayer  to  Agni !'  and  pours 
out  the  oblation,  as  soon  as  the  Vasha/  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  '  .^'rausha/,'  he  says,  '  Pro- 
nounce the  offering-prayer  to  Soma!'  and  pours  out 
the  oblation,  as  soon  as  the  Vasha^?  has  been  uttered. 

9.  He  then  says, '  Pronounce  the  invitatory  prayer 

^  According  to  Katy.  V,  6,  14,  he  is  to  do  so  either  silently,  or 
with  the  text  (Va^.  S.  II,  2)  used  in  spreading  the  sacrificial  grass 
on  the  altar.     See  I,  3,  3,  1 1. 

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


412  5ATArATIIA-BRAIIM.\iVA. 

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 
'  6'rausha/,'  he  says, '  Pronounce  the  offering-prayer  to 
the  Maruts,  the  Householders!'  and  pours  out  the 
oblation  as  soon  as  the  Vasha^  has  been  uttered. 

10.  He  then  says, '  Pronounce  the  invitatory  prayer 
to  Agni  Svish/akm^ !'  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  '  ^'rausha/,'  he  says,  '  Pronounce  the  offering- 
prayer  to  Agni  Svish/akr/t ! '  and  pours  out  the 
oblation  as  soon  as  the  Yasha/  has  been  uttered. 
Thereupon  he  cuts  off  the  Ida.^,  but  no  fore-portion ^ 
Having  invoked  (the  Ida),  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 ^      Having  cooked  (the  pap)  and   basted 


^  See  I,  7,  3, 1  seq.  ^  See  I,  8,  i,  i  seq. 

^  See  I,  7,  4,  6  seq. 

*  Ned  eva  prative.fam  a^yam  adhiirayati.  There  seems  to  be 
some  mistake  here.  The  commentary  on  Katy.  V,  6,  6  has  '  tad 
eva '  instead  of  '  ned  eva.'  Sayawa  says  that  the  butter  is  put  on 
the  Dakshi«agni ;  but  according  to  Katy.  V,  6,  24,  it  is  put  on  the 
fire  together  with  the  pap.    The  Ka«va  text  has,  abhyardha  igya.m 


II    KANDA,  5  ADHYAYA,   3  BRAHMAA^A,   I  3.         413 

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.  There- 
upon, 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 

A 

(the  Ahavaniya  fire),  and  puts  on  as  many  pieces  of 
wood  as  he  thinks  fit.  He  then  deposits  successively  ^ 
(in  their  respective  places)  the  dish  with  the  pap, 
the  pot  with  butter,  and  the  dipping  and  offering 
spoons.  The  Hotrt  sits  down  in  the  Hotr2"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  (Agnidhra's)  ^'rausha/,  he  says  (to  the  Hotrz), 
'  Pronounce  the  offering-prayer  to  Agni ! '  and  pours 
out  the  oblation,  as  soon  as  the  Vashaz?  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 

sthalyam  adhijrayati,  'he  puts  on  the  butter  in  the  pot  on  the 
near  side.' 

^  In  the  original  this  is  expressed  by  repetition  of  the  verb,  as 
was  the  case  in  the  last  sentence  but  one,  where  the  original  con- 
struction is  retained.  The  Ka«va  text  has  merely,  '  Having  taken 
(the  pap)  with  the  dish,  he  hastes  up  (udadravati).' 


414  i'ATAPATIIA-BRAHMAJVA. 

across,  and  called  for  the  .S'raiisha/,  he  says,  '  Pro- 
nounce the  offering-formula  to  Soma ! '  and  pours  out 
the  oblation,  as  soon  as  the  Vasha/  has  been  uttered. 

14.  Thereupon  he  says,  '  Pronounce  the  invita- 
tory  prayer  to  the  Maruts,  the  Householders!'  He 
then  makes  an  '  under-layer '  of  butter  (in  the  ^uhu), 
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)^  the 
two  cuttings,  and  steps  across  (to  the  offering-place). 
Having  stepped  across  and  called  for  the  6'rausha/, 
he  says,'  Pronounce  the  offering-prayer  to  the  Maruts, 
the  Householders!'  and  pours  out  the  oblation,  as 
soon  as  the  Vasha/  has  been  uttered. 

1 5.  Thereupon  he  says,  *  Pronounce  the  invitatory 
prayer  to  Agni  Svish/akr/t!'  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 
»Srausha/,  he  says,  '  Pronounce  the  offering-prayer 
to  Agni  Svish/akm!'  and  pours  out  the  oblation, 
as  soon  as  the  Vasha^  has  been  uttered. 

16.  He  then  cuts  off  the  Ida,  but  no  fore-portion. 
Having  invoked  (the  Ida),  they  (the  priests)  eat  it. 
As  many  members  of  (the  sacrificer's)  household  as 
are  entitled  to  partake  of  the  remains  of  sacrificial 

^  '  Pratyanakti '  is  probably  the  same  as  '  pratyabhigharayati,' 
generally  applied  to  the  basting  of  the  avadana-sihana,  or  that 
part  of  the  havis  from  whence  the  cuttings  have  been  made  (Katy. 
I,  9,  1 1 ;  the  '  replenishing '  of  the  havis  in  ^at.  Br.  I,  7,  3,  6  refers  to 
the  same  thing).  See,  however,  Katy.  V,  6,22,  where  it  is  ruled  that 
no  pratyabhighara«a  is  to  take  place  at  the  present  sacrifice.  The 
Ka;/va  IMS.,  on  the  other  hand,  reads,  'he  does  not  re-anoint  the  two 
cuttings.'    Perhaps  he  is  to  anoint  separately  the  two  cut-off  pieces. 


II   KAiVDA,  5  ADHYAYA,   3  BRAHMAJVA,   I  7.         4x5 

food  ^  may  eat  (of  the  pap) ;  or  the  officiating  priests 
may  eat  it ;  or,  if  there  be  abundant  pap,  other 
Brahmans  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  2,  for  the  purpose  of  the 
offering  to  the  fathers. 

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

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

^  'In  the  morning  they  tie  up  the  (adopted)  calf  of  a  nivanya 
(cow  suckling  a  strange  calf),'  Ka«va  text. 

'  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  Gr/hamedhiya  ish/i,  being,  as  it  were,  an  offering  of 
remains  (or  scrapings,  nishkasa,  Taitt.  Br.  I,  6,  7,  3) ;  cf.  Katy.  V, 
6,  33.  Like  all  (?uhoti-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  Garhapatya,  but 
according  to  Katy.  V,  6,  38  (comm.)  in  the  Ahavaniya.  If  the 
concluding  ceremonies  of  the  Santapaniya  ish/i  (from  the  off"ering 
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  off'ering  of  the  Barhis  was  then 
omitted,  the  darvi-homa,  if  performed  before  the  Agnihotra,  is 
followed  immediately  by  that  oblation. 


4l6  ^ATArATHA-BRAHMAiVA. 

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. 

1 8.  Let  him  then  tell  (the  Sacrificer)  to  make 
a  bull  roar.  'If  it  roars,'  say  some,  'then  that 
(sound)  is  the  Vasha/;  let  him  offer  after  that 
Vasha^.'  And  in  this  way  indeed  he  calls  Indra 
in  his  own  form  to  the  slaying  of  Vr/tra\-  for  the 
bull  is  indeed  Indra's  form :  hence  he  thereby 
calls  Indra  in  his  own  form  to  the  slaying  of 
Vr/tra.  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  w^ith  the  text  (Ya^.  S.  Ill,  50), 
'  Give  unto  me,  (and)  I  give  unto  thee.  Bestow 
(gifts)  on  me,  (and)  I  bestow  on  thee  -!  And  mayest 
thou  give  me  guerdon,  (and)  I  will  give  thee 
guerdon!    Svahal' 

20.  He  then  offers  a  cake  on  seven  potsherds 
to  the  sportive  (Kridina/^)  Maruts.  For  when 
Indra  went  forward  in  order  to  sla}-  Vmra,  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 

^  On  the  symbolic  connection  of  the  seasonal  offerings,  especi- 
ally the  Sakamedha>^,  with  the  slaying  of  Vr/tra,  the  evil  spirit  of 
drought,  see  II,  6,  4,1. 

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


II    KANDA,   5  ADHYAYA,  4  BRAHMAiVA,   2.  417 

is  why  (he  sacrifices)  to  the  sportive  Mariits  ^ 
Thereupon  (follows  the  perfo.mance)  of  the  Great 
Oblation  (Maha-havis) :  this  (performance)  is  in 
accordance  with  that  of  the  great  (seasonable) 
oblation  ^ 

Fourth    BRAHMAivA. 

1.  Verily,  by  means  of  the  Great  Oblation  the 
gods  slew  V;^2'tra^;  by  means  of  it  they  gained  that 
supreme  authority  which  they  now  wield  ;  and  so 
does  he  (the  Sacrificer)  thereby  now  slay  his  wicked, 
spiteful  enemy,  and  gain  the  victory  :  this  is  why 
he  performs  this  sacrifice. 

2.  The  mode  of  its  performance  (is  as  follows) : 
They  raise  an  uttara-vedi  * ;  they  use  clotted 
butter  ^ ;  and  they  churn  the  fire.     There  are  nine 

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

^  That  is  to  say,  the  Maha-havis,  or  Great  Oblation,  though 
apparently  only  an  integral  part  of  the  Sakamedha/z,  is  in  reality 
its  chief  ceremony,  and  may  therefore  be  considered  as  being  itself 
on  a  par  with  the  other  seasonal  off"erings  ;  hence  it  requires  the 
five  oblations  common  to  all  the  ^aturmasyas;  see  II,  5,  i,  8-1 1. 
The  Black  Ya_^s  it  seems  does  not  use  the  term  Maha-havis,  but 
assigns  more  importance  to  the  Maha-pitr/ya^fia  (see  II,  6,  i,  i  seq.). 
See  Apastamba's  Paribhashas,  80,  81  (INI.  Miiller,  Zeitschrift  der 
Deutschen  Morg.  Ges.  IX),  according  to  which  the  sacrifice  to  the 
Manes  belongs  to  the  Mahaya^was. 

^  See  p.  416,  note  i. 

*  See  p.  392,  note  i.  The  southern  altar  is  not  required  at 
the  present  ceremony. 

^  See  p.  404,  note  i. 

[12]  Ee 


4 1  8  DATAPATH A-BRAHMAiVA. 


fore-offerings  and  nine  after-offerings  \  and  three 
Samish/aya^Lis.  In  the  first  place  there  are  those 
five  oblations  ^. 

3.  Now  as  to  why  there  is  a  cake  on  eight  pot- 
sherds for  Agni.  With  Agni,  (shaped  into)  a  sharp 
point  (te^as)^  indeed,  they  (the  gods)  slew  him 
(V?7*tra) ;  and  Agni,  that  sharp  point,  swerved  not : 
hence  there  is  (a  cake)  for  Agni. 

4.  Then  as  to  why  there  is  a  rice-pap  for  Soma. 
With  the  aid  of  Soma,  the  king,  indeed  they  slew 
him,  they  who  have  Soma  for  their  king:  hence 
there  is  a  pap  for  Soma. 

5.  Then  as  to  why  there  is  a  cake  on  twelve, 
or  eight '^,  potsherds  for  Savitr/.  Savitr/,  indeed, 
is  the  impeller  (prasavitr?)  of  the  gods  ;  and  impelled 
by  Savitrz  they  slew  him  :  hence  there  is  (a  cake) 
for  Savitr^'. 

6.  Then  as  to  why  there  is  a  rice-pap  for 
Sarasvati.  Sarasvati  in  truth  is  Speech;  and 
Speech  indeed  it  was  that  cheered  them  up,  sa)  ing, 
'Strike!  slayM'  Hence  there  is  a  pap  for  Sara- 
svati. 

7.  Then  as  to  why  there  is  a  rice-pap  for 
Pushan.      Pushan  doubtless  is  this  earthy  and  this 

^  See  II,  5,  2,  30  and  41. 

^  See  II,  5,  I,  II,  with  note  9. 

^  See  II,  5,  3,  2.  This  cake,  again,  is  to  be  prepared  (or  offered) 
simultaneously  with  the  rising  of  the  sun  ;  see  p.  409  note. 

*  According  to  Taitt.  S.  I,  8,  4  it  is  to  be  one  on  twelve 
potsherds. 

<■'  The  Ka;A'a  text  has, 'Attack  (abhipaJyasva)!  strike!  slay!' 

«  This  identification  of  Pushan  with  the  earth  is  very  strange, 
the  more  so  as,  at  II,  5,  i,  11,  special  stress  is  laid  on  the  male 
nature  of  Pushan.  Perhaps  it  is  in  his  character  of  bountiful 
bestower  of  food  and  cattle,  or  as  the  tutelary  god  of  travellers, 
that  he  is  so  identified. 


II    KAA'DA,   5  ADHYAYA,  4  BRAHMAA^A,   II.         419 

earth,  indeed,  gave  iiim  (Vmra)  up  to  slaughter; 
and  they  slew  him,,  thus  given  up  by  her :  hence 
there  is  a  rice-pap  for  Pushan. 

8.  Then  follows  a  cake  on  twelve  potsherds 
for  Indra  and  Agni ;  for  by  means  of  that  they 
slew  him,  since  Agni  means  fiery  glow  (te^as), 
and  Indra  means  manly  power,  and  by  means  of 
these  two  powers  they  did  indeed  slay  him.  More- 
over, Agni  is  the  priesthood,  and  Indra  is  the 
nobility ;  having  allied  these  two,  having  closely 
united  the  priesthood  with  the  nobility,  they  (the 
gods)  slew  him  by  means  of  these  two  powers : 
hence  there  is  a  cake  on  twelve  potsherds  for 
Indra  and  Agni. 

9.  Then  follows  a  rice-pap  for  Mahendra.  For 
before  the  slaying  of  Vr/tra  he  was  indeed  Indra; 
but  after  slaying  Vr/tra  he  became  Mahendra  (the 
great  Indra),  even  as  (a  king  becomes)  a  mahara^a, 
after  obtaining  the  victory :  hence  there  is  a  rice-pap 
for  Mahendra.  And  thereby  indeed  he  renders  him 
great  (strong)  for  the  slaying  of  Yritra. :  for  this 
reason  also  there  is  a  rice-pap  for  Mahendra. 

10.  Then  follows  a  cake  on  one  potsherd  for 
Vi^vakarman.  To  the  gods,  indeed,  on  perform- 
ing the  Sakamedha-sacrifice  and  obtaining  the  victory 
(over  Vmra),  that  sacred  work  (karman)  was  made 
complete  (vi^va),  and  all  was  conquered ;  and  so 
is  that  sacred  work  made  complete,  and  all  is  con- 
quered, by  him  who  has  performed  the  Sakamedha- 
sacrifice  and  obtained  the  victory  :  hence  there  is  a 
cake  on  one  potsherd  for  Vii'vakarman. 

11.  And,  verily,  by  performing  this  sacrifice  the 
gods  became  what  race,  what  prosperity  of  the  gods 
there  now  is ;    and  that  same  race  he   propagates, 

E  e  2 


420  5ATAPATIIA-BRAIiMAiVA. 

that  same  prosperity  he  attains,  whosoever,  knowing 
this,  performs  this  sacrifice.  Let  him  therefore 
perform  this  sacrifice. 

Sixth  Adhyaya.     First  BRAiiMAiVA. 

1.  Verily,  by  means  of  the  Great  Oblation  the 
gods  slew  V7'/tra,  and  gained  that  supreme  autho- 
rity which  they  now  wield.  And  by  means  of  the 
sacrifice  to  the  fathers  they  then  recalled  to  life 
those  of  them  that  had  been  slain  in  this  battle  ; 
and  they,  indeed,  were  the  fathers :  hence  the 
name  Pitrzya,^ 72a^  (sacrifice  to  the  Manes). 

2.  Now  the  spring,  the  summer,  and  the  rainy 
season, — they  are  those  who  vanquished  (Vmra) ; 
and  the  autumn,  the  winter,  and  the  dewy  season, — 
they  are  those  whom  they  (the  gods)  recalled  to 
life '. 

3.  Now  when  he  performs  that  sacrifice,  he  does 
so,  hoping  that  thus  they  (the  Asuras)  will  not  slay 
any  of  his,  or  because  the  gods  did  so  (perform  it). 
Moreover  he  thereby  offers  to  those  (fathers)  the 
share  which  the  eods  assicjned  to  them  ;  and  thus 
he  oratifies  those  whom  the  i^^ods  recalled  to  life,  and 
leads  his  own  fathers  up  to  a  better  world ;  and 
whatever  injury  or  loss  he  suffers  through  his  own 
unrighteous  conduct  (or  wrong  sacrificial  perform- 
ance)^ that  is  thereby  made  good  to  him:  that  is 
why  he  performs  this  sacrifice  (to  the  fathers). 


'  This  is  generally  called  the  Mahapitr?'yao-fia,  as  distinguished 
from  the  ordinary  monthly  Pitrz'ya^^'iia  of  the  new-moon  sacrifice  ; 
for  which  see  II,  4,  2,  i  seq. 

"^  See  II,  I,  3,  I  seq. 

'  Instead  of  '  a/^ara«ena,'  the  Ka«va  MS.  has  '-^ara;/dna(l).'  Cf. 
Sayawa's  interpretation  '  anu^arawena  anngamanena  X'a.' 


II    KANDA,  6  ADHYAYA,   I   BRAHMAiVA,  8.  42  I 

4.  He  offers  a  cake  on  six  potsherds  to  the 
Pitara/2  Somavanta/^,  or  to  Soma  Pitr/mat^ 
Six  doubtless  are  the  seasons,  and  the  fathers  are 
the  seasons  :  hence  it  is  one  of  six  potsherds.    . 

5.  Thereupon  they  parch  barley-grain  on  the 
Anvaharyapa/'ana  (or  Dakshi7^agni)  for  the  Pitaro 
Barhishada/^ -.  They  then  grind  one  half  of  it ; 
and  (the  other)  half  remains  thus  unground, — this 
is  the  parched  grain  for  the  Barhis-seated  fathers. 

6.  Then  a  porridge  is  (prepared)  for  the  Pitaro 
'gnishvatta/^^  (by  the  ground  half  of  the  parched 
grain)  being  mixed  with  the  milk  of  a  cow  suckling 
an  adopted  calf,  by  stirring  it  once  with  a  single 
splinter.  It  is  indeed  once  for  all  that  the  fathers 
have  departed,  and  hence  it  is  stirred  but  once. 
These  are  the   oblations. 

7.  Now  those  (fathers)  who  have  sacrificed  with 
Soma  are  the  Pitara/^  Somavanta// ;  and  those 
who  gain  the  world  (of  the  gods)  by  means  of 
cooked  (sacrificial  food)  offered  by  themi  are  the 
Pitaro  Barhishada/^ ;  and  they  who  (have  offered) 
neither  the  one  nor  the  other,  and  whom  Agni 
consumes  by  burning,  they  are  the  Pitaro  'gnishvat- 
ta/^.     These,  then,  are  the  fathers  ^ 

8.  He  takes  out  [the  rice  for]  that  cake  of  six 
potsherds,  while  seated  behind  the  Garhapatya,  and 
looking  southwards,  with  the  sacrificial  cord  over 
his    right    shoulder.     From    thence    he    rises    and 


^  That  is,  either  to  '  the  fathers,  accompanied  by  Soma  (or 
possessed  of  Soma),'  or  to  '  Soma,  accompanied  by  the  fathers.' 
The  Black  Ya^us  assigns  the  oblation  to  Soma  Pitrz'mat. 

^  That  is,  '  the  fathers  seated  on  the  barhis.' 

^  That  is,  '  the  fathers  consmned  by  the  fire.' 

^  '  These,  then,  are  the  three  kinds  of  fathers,'  Kaz/va  recension. 


42  2  S'ATArATlIA-IiRAllMAiVA. 

threshes  (the  rice),  while  standing  north  of  the 
Dakshi;^a-fire,  with  his  face  towards  the  south.  He 
cleans  it  but  once  ' ;  since  it  is  once  for  all  that  the 
fathers  have  departed. 

9.  He  places  the  two  mill-stones  on  (the  black 
antelope  skin,  so  as  to  be  inclined)  towards  the 
south  2 ;  and  puts  the  six  potsherds  on  the  south 
part  of  the  Garhapatya  hearth.  The  reason  why 
they  keep  the  southern  direction  is  because  that 
is  the  region  of  the  fathers  :  this  is  why  the)'  keep 
the  southern  direction. 

10.  Thereupon  he  raises  a  square  altar  south 
of  the  Dakshi;^agni^.  He  makes  the  corners  point 
towards  the  intermediate  quarters.  There  are  doubt- 
less four  intermediate  quarters,  and  the  fathers  are 
the  intermediate  quarters  :  this  is  why  he  makes  the 
corners  point  towards  the  intermediate  quarters. 

11.  In  the  centre  of  this  (altar)  he  lays  down  the 
fire.  From  the  east,  indeed,  the  gods  came  westwards 
to  the  men  :  hence  one  offers  to  them  while  standing 

^  Not  thrice,  as  at  an  ordinary  ish/i;  see  I,  r,  4,  23. 

^  Not  towards  the  east,  as  at  the  Darjapur«amasa  ;  cf.  p.  38, 
note  3.  At  offerings  to  the  Manes  the  south,  as  a  rule,  takes  the 
place  of  the  east,  the  west  that  of  the  south,  &c. 

•"'  At  the  conclusion  of  the  Aptya  ceremony  (cf  I,  2,  2,  18-3,  5) 
he  erects  south  of  the  (ordinary)  Dakshiwa-fire  a  (quadrangular) 
shed  (see  further  on,  paragraph  20)  with  a  door  on  the  north  sitle. 
Inside  it  he  prepares  a  quadrangular  altar  (of  the  same  size  as  at 
the  Darjapiarwamasa  ;  cf  I,  2,  5,  14)  with  the  corners  towards  the 
intermediate  quarters,  in  the  centre  of  which  he  makes  the  (new) 
Dakshiwagni  hearth.  [According  to  Taitt.  Br.  I,  6,  8,  5-6  no 
digging  takes  place  in  preparing  the  altar  (which  is  to  be  square) 
at  the  Vilriyagiia.]  When  the  Dakshiwa-fire  is  transferred  to  the 
new  fire-place,  the  Prawita-water  (see  p.  9,  note)  is  carried  after  it, 
followed  by  the  Brahman  and  Sacrificcr,  and  placed  east  (not  north) 
of  the  hearth.  The  laying  down  of  the  fire  is  preceded  by.  the 
usual  fivefold  lustration  of  the  hearth  (see  p.  2). 


II    KAiVDA,  6  ADHYAYA,    I   BRAHMAiVA,    12.        423 

with  his  face  towards  the  east.  On  all  sides  are  the 
fathers,  for  the  fathers  are  the  intermediate  regions, 
and  the  intermediate  regions  are  indeed  on  all  sides  : 
this  is  why  he  lays  down  the  fire  in  the  centre. 

12.  From  thence  he  throws  the  grass-bush  (stam- 
baya^us)  eastwards  ^  Having  thrown  away  the  grass- 
bush,  he  first  encloses  (the  altar)  thus  (viz.  on  the 
west  side),  then  thus  (viz.  on  the  north  side),  then 
thus  (on  the  east  side).  Having  enclosed  it  with 
the  first  line  of  enclosure,  he  (the  Adhvaryu)  draws 

A 

(three)  lines  (across  the  altar)  ^  and  [the  Agnidhra] 
removes  (from  them  the  dust)  which  has  to  be 
removed.  In  the  same  way  he  encloses  it  with  the 
second  line  of  enclosure  ;  and  having  enclosed  it  with 
the  second  line  of  enclosure,  and  smoothed  it  down, 
he  says, '  Place  the  sprinkling  water  on  (the  altar) ! ' 
They  accordingly  place  the  sprinkling  water  on  (the 
altar) ;  and  the  firewood  and  barhis  they  lay  down 
beside  it^.  He  (the  Agnidhra)  wipes  the  spoons. 
He  then  walks  up  (to  the  altar)  with  the  butter  (and 

^  Instead  of  northwards,  as  is  done  at  the  normal  ish/i ;  see  I, 
2,  4,  12  seq. 

^  After  tracing  the  first  hne  of  enclosure,  the  Adhvaryu  draws 
three  lines  across  the  altar,  either  from  west  to  east  or  from  south 
to  north;  and  says  to  the  Agnidhra,  'Take  thrice!'  The  latter 
then  takes  the  dust  from  the  lines  and  throws  it  on  the  utkara  (the 
heap  of  rubbish,  formed  north  of  the  altar  in  preparing  the  latter), 
and  thereupon  again  obliterates  them.  According  to  Katy.  11, 
6,  29,  the  same  ceremony  may  be  performed  at  the  Darrapur^za- 
masa ;  but  there  no  mention  is  made  of  it  by  our  author  (see  I, 
2,  5,  12). 

^  Viz.  the  Agnidhra  lays  them  down  between  the  altar  and  the 
pramla/2  (see  p.  422,  note  3);  the  firewood  behind  (west  of)  the 
sacrificial  grass  (barhis),  and  both  with  the  tops  towards  the  south. 
The  wooden  sword  also  has  been  previously  put  down  by  the 
Adhvaryu  close  behind  the  pra72ita^. 


424  5ATAPATIIA-BRAHM.\JVA. 

puts  it  down  thereon  ^  north  of  the  sprinkling  water). 
He  (the  Adhvaryu)  takes  butter,  while  '  sacrificially- 
invested^.' 

13.  Here  now  they  say,'  Let  him  take  butter  in 
the  upabhr/t  (by)  twice  (ladling  with  the  dipping 
spoon);  since  there  are  two  after-offerings^  at  this 
(sacrifice).'  Let  him,  nevertheless,  ladle  eight  times 
into  the  upabhr/t :  let  him  do  so,  lest  he  should 
depart  from  the  manner  of  the  sacrifice.  After 
ladling  out  butter,  and  shifting  his  cord  back  to 
the  right  shoulder, — 

14.  The  Adhvaryu  takes  the  lustral  water,  and 
sprinkles  first  the  firewood,  and  then  the  altar'*. 
Thereupon  they  hand  the  sacrificial  grass '^  to  him, 
and  he  puts  it  down  (on  the  altar)  with  the  knot 
to   the    east.      Having  thereupon    sprinkled   it   and 

^  The  lady  of  the  house  not  being  present  at  the  sacrifice  to  the 
Manes,  neither  the  ceremony  of  girding  (I,  3,  i,  12  seq.),  nor  that 
of  her  looking  at  the  butter — while  it  is  taken  from  the  Garhapatya 
fire,  along  the  east  side  of  the  Ahavaniya  to  the  altar — takes  place 
on  this  occasion.  According  to  the  commentators  on  Katy.  V,  8, 
25  (Paddh.  p.  519),  however,  the  Adhvaryu  has  to  look  down  on 
the  butter,  with  the  same  text  (Va^'.  S.  I,  30)  which  was  used  by 
the  sacrificer's  wife.  For  some  details  to  be  supplied  here,  see  I, 
3,  I,  22-28. 

-  He  has  hitherto  worn  his  sacrificial  cord  on  the  right  shoulder 
and  under  the  left  arm  ('  eastward-invested '),  and  now  shifts  it  so  as 
to  be  on  the  left  shoulder  and  under  the  right  arm  ('  sacrificially- 
invested').  As  to  the  taking  or  ladling  of  butter  into  the  offering- 
spoons,  see  I,  3,  2,  I  seq. 

■''  See  I,  3,  2,  9. 

*  See  I,  3,  3,  I  seq. 

^  The  barhis,  on  this  occasion,  must  have  been  cut  close  to  the 
root  (upamfilam,  II,  4,  2,  17  ;  upamflle  ditam,  Ka«va  rec).  Accord- 
ing to  Taitt.  Br.  I,  6,  8,  6-7,  on  the  other  hand,  it  has  apparently 
to  be  torn  up  with  the  roots  (yat  parushi  dinaw  tad  devanam,  yad 
antara  tan  manushyawam,  yat  samula/;/  lat  pitr/z/am). 


II    KAA^DA,  6  ADHYAYA,   I   BRAHMAiVA,   t6.         425 

poured  out  (the  lustral  water  on  the  lower  ends 
of  the  grass-stalks),  and  untied  the  knot,  he  (at 
once)  seizes  the  knot,  not  the  prastara^; — it  is  once 
for  all  that  the  fathers  have  departed  :  hence  he 
does  not  take  the  prastara. 

15.  After  undoing  the  band,  he  moves  thrice^ 
round  from  right  to  left,  spreading  the  sacrificial 
grass  all  over  (the  altar) ;  while  spreading  it  all 
over  from  right  to  left  in  three  layers,  he  reserves 
as  much  as  may  serve  for  the  prastara-bunch.  He 
then  moves  again  thrice  round  (the  altar)  from  left 
to  right.  The  reason  why  he  again  moves  thrice 
round  from  left  to  right,  is  that,  while  the  first  time 
he  went  away  from  here  after  those  three  ancestors 
of  his,  he  now  comes  back  again  from  them  to  this, 
his  own  world  :  that  is  why  he  again  moves  thrice 
round  from  left  to  rieht. 

16.  He  lays  the  enclosing-sticks  along  (the  fire, 
with  their  tops)  towards  the  south  ^ ;  and  the  pra- 
stara also  he  spreads  (with  the  grass-tops)  towards 
the  south  ;  nor  does  he  lay  down  the  two  vldhritis 
between  (the  barhis  and  the  prastara).  Once  for 
all  the  fathers  have  departed  from  hence  :  therefore 
he  lays  no  vidhr/tis  between. 

^  As  he  did  on  the  former  occasion,  I,  3,  3,  5. 

^  According  to  Taitt.  Br.  I,  6,  8,  7,  because  the  fathers  abide  in 
the  third  world  from  here  (tr/tiye  va  ito  loke  pitara/^). 

^  Viz.  he  is  to  lay  down  the  enclosing-sticks  along  the  north, 
west,  and  east  sides,  the  last  two  with  their  tops  towards  the  south. 
The  third  text  (cf.  I,  3,  4,  4)  has,  of  course,  to  be  changed  to  '  May 
]Mitra-Varu;/a  lay  thee  around  in  the  east,'  &c. ;  as  has  also  the  one 
he  mutters  after  putting  the  two  sticks  on  the  fire,  to  '  INIay  the  sun 
guard  thee  from  the  south  against  any  imprecation!'  (I,  3,  4,  8.) 
According  to  Taitt.  Br.  I,  6,  8,  8-9,  on  the  other  hand,  he  is  to  lay 
down  only  two  enclosing-sticks  (viz.  the  middle  or  western,  and  the 
northern  one,  cf.  Sayawa  on  Taitt.  S.  II,  p.  72). 


426  5'ATArATiIA-l]RAIIMAA\\. 


17.  Thereon  he  lays  the  ^^uhu,  and  east  of  it  (on 
the  barhis)  the  upabhr/t.  Having  then  put  down 
the  dhruva,  the  cake,  the  parched  grain,  and  the  por- 
ridge (each  east  of  the  preceding  one),  he  touches 
the  oblations. 

18.  All  of  them  having  now  become  '  sacrificially- 
invested,'  the  Sacrificer  and  Brahman  (being)  thus 
(invested)  walk  round  (from  the  east,  along  the 
south)  to  the  west  side ;  and  the  Agnidhra  (from 
the  west)  to  the  east  side  (of  the  fire)\ 

19.  They  perform  this  (sacrifice)  in  a  low  voice. 
Secret,  indeed,  are  the  fathers,  and  secret  also  is 
(what  is  spoken)  in  a  low  voice  :  hence  they  perform 
(the  offering)  in  a  low  voice. 

20.  They  perform  it  in  an  enclosed  place.  Secret, 
indeed,  are  the  fathers,  and  secret  also  is  that  which 
is  enclosed :  hence  they  perform  in  an  enclosed  place. 

21.  While  putting  firewood  (on  the  fire),  he  then 
says  (to  the  Hotrz), '  Recite  to  the  fire,  as  it  is  being 
kindled  !'  Only  (this)  one  kindling-verse  the  Hotri 
recites  2,  (and  that)  thrice ; — the  fathers  have  departed 
once  for  all:  hence  the  Hotri  recites  thrice  only 
one  kindline-verse. 

22.  He  recites,  '  Loving  we  deposit  thee  (O 
Agni),  loving  we  enkindle  thee  :  O  loving  one,  bring 

*  Here  he  remains  standing,  while  the  Sacrificer  and  Brahman 
sit  down  facing  the  east. 

^  Instead  of  the  ordinary  eleven  verses,  the  first  and  last  of  which 
are  recited  thrice  ;  see  I,  3,  5,  6.  According  to  Taitt.  Br.  I,  6,  9,  i, 
the  Adhvaryu  summons  the  Hotr/  with  '  Recite  to  the  fire,  as  it  is 
being  kindled  for  the  gods  (and)  fathers  ! '  The  bunch  of  firewood, 
with  the  exception  of  one  slick,  which  is  reserved  for  the  after- 
offerings,  is  divided  into  three  parts,  one  of  which  is  thrown  on  the 
fire  at  the  same  time  when  the  syllable  'om'  is  pronounced  by  the 
Hotr/at  the  end  of  the  kindling-verse. 


II    KAiVDA,  6  ADHYAYA,   I   BRAHMAiVA,  23.         427 

hither  the  loving  fathers  to  eat  their  oblation!' 
Thereupon  he  says,  '  Bring  Agni  hither^ !  bring 
Soma  hither !  bring-  hither  the  fathers,  accompa- 
nied by  Soma !  bring  hither  the  fathers,  seated  on 
the  barhis !  bring  hither  the  fathers,  consumed  by 
Agni !  bring  hither  the  butter- drinking  gods  !  bring 
hither  Agni  for  the  Hotr/ship !  bring  hither  (thine) 
own  greatness'!'  Having  thus  called  on  (Agni)  to 
bring  hither  (the  fathers  and  gods),  he  sits  down. 

23.  Having  then  called^  for  the  (Agnidhra's) 
'  ^'rausha/,'  he  does  not  elect  the  Hotr/;  for  this 
being  a  sacrifice  to  the  Manes,  he  does  not  elect 
the  Hot;^'*,  lest  he  should  consign  the  Hotr/  to 
the  Manes.  He  says,  '  Hotr/,  seat  thyself!'  and 
takes  his  seat.  The  Hotr/,  having  sat  down  on 
the  Hotr/'s  seat,  urges  (the  Adhvaryu)  to  proceed  ; 
and  thus  urged,  the  Adhvaryu  takes  the  two  spoons 
and  steps  across  to  the  west  (of  the  fire) ;  and 
having  stepped  across  and  called  for  the  '^rausha/,' 
he  says,  '  Pronounce  the  offering-prayer  to  the 
kindling-sticks!'     He  performs  four  fore-offerings^, 

^  The  Ka/A-a  MS.  reads,  '  Bring  Agni  hither,  O  Agni ! '  Before 
this,  A^val.  II,  19,  7  inserts,  'Bring  hither  the  gods  (and)  fathers 
for  the  sacrificer  ! '    See  I,  4,  2,  16. 

-  According  to  the  Ka;/va  text  he  adds  here  the  same  formula 
as  at  ordinary  ish/is  (I,  4,  2,  17), '  Bring  (them)  hither,  O  G'atavedas, 
and  offer  up  a  good  offering ! '  For  the  formulas  '  Bring  hither 
Agni  for  the  Hotr/ship  !  bring  hither  thine  own  greatness ! '  Ajval. 
II,  19,  8  apparently  substitutes  'Bring  hither  Agni  Kavyavahana  ! ' 
cf  further  on,  par.  30. 

^  '  The  Adhvaryu,  having  offered  the  two  libations  of  butter,  and 
called  for  the  A-ausha/,'  Ka«va  recension. 

*  On  the  pravara,  or  election  of  the  (divine  and  human)  Hotr/, 
see  I,  4,  2,  I  seq.,  5,  i,  i  seq.  The  call  'Hotr/,  seat  thyself !' here 
takes  the  place  of  the  formulas  given  I,  5,  i,  5  seq. 

^  See  I,  5,  3,  I  seq. 


428  -DATAPATH  A-BRAIIMA^A. 

omitting  the  one  to  the  Barhis ;  for  the  barhis 
means  offspring,  and  he  therefore  performs  the 
four  fore-offerings  without  the  one  to  the  barhis, 
lest  he  should  consign  his  offspring  to  the  fathers. 
Thereupon  they  proceed  with  the  two  butter-por- 
tions ;  and  having  offered  the  two  butter-portions, — 

24.  They  all  shift  their  sacrificial  cord  over  to 
the  right  shoulder,  being  now  about  to  proceed  with 
those  (chief)  oblations.  The  Sacrificer  and  Brahman, 
(being)  thus  (invested),  step  across  (from  the  west) 
to  the  east  side,  and  the  Agnidhra  (from  the  east) 
to  the  west  side  (of  the  fire).  And  furthermore, 
the  (Adhvaryu's)  call  for  the  '  ^'rausha/'  is  '  Om 
svadha!'  and  the  (Agnidhra's)  response  is  '  Astu 
svadha^ !'  and  the  Vasha/-call  is  '  Svadha  nama/^!' 

25.  As  to  this,  Asuri  said,  'Let  them  call  for 
the  ^'rausha/  (by  "  O  6'ravaya"),  and  let  them  respond 
with  the  "  (Astu)  ^^rausha/,"  and  let  them  pronounce 
the  "  Vasha/,"  lest  we  should  depart  from  the  manner 
of  the  sacrifice.' 

26.  [The  Adhvaryu]  then  says, '  Pronounce  the  in- 
vitatory  prayer  to  the  fathers,  accompanied  by  Soma ! ' 
or  ' — to  Soma,  accompanied  by  the  fathers!' — Two 
invitatory  prayers  he  (the  Hot;/)  pronounces  (at  the 
offerings),  because  it  is  with  one  that  one  moves  the 
gods,  and  with  two  the  fathers,  since  the  fathers  have 
departed  once  (for  all)'-:  hence  he  pronounces  two 
invitatory  prayers. 

^  At  the  sacrifice  to  the  Manes,  the  Agnidhra,  when  uttering  his 
response,  stands  south  of  the  Adhvaryu.  See  p.  132,  note.  The 
first  syllable  of  'svadha'  is  protracted.  According  to  the  comm. 
on  Katy.  V,  9,  i  2,  the  offering  formulas  also  begin  with  'Ye  svadha- 
inahe,'  instead  of  *  Ye  ya^amahe'  (see  I,  5,  2,  16  and  note). 

^  I  do  not  quite  see  the  pertinency  of  the  reason  here  alleged, 
unless  it  be  that  the  author  means  to  say  that  once  (by  the  first 


II    KAiVDA,  6  ADHYAYA,   I  BRAHMAiVA,  27.         429 

27.  [The  Adhvaryu]  makes  an  'under-layer'  of 
butter  (in  the  ^^uhu  or  offering-spoon).  He  then 
cuts  a  piece  from  the  cake,  and  together  therewith 
some  of  the  parched  grain  and  the  porridge  ^  This 
he  puts  down  at  the  same  time  (in  the  .^uhu) ;  makes 
two  sprinkhngs  of  butter  thereon ;  and  re-anoints 
(replenishes  with  butter,  the  parts  of  the  sacrificial 
dishes  from  which  he  has  made)  the  cuttings.  He 
does  not  walk  over  (to  the  south  side  of  the  fire)  ; 
but  having  risen  and  stepped  up  (to  the  fire)  on  the 
same  side  (where  he  was  seated),  and  called  (on  the 
Agnidhra)  for  the  '  ^Srausha/,'  he  says  (to  the  Hotr?'), 
'  Pronounce  the  offering-prayer  to  the  fathers,  accom- 
panied by  Soma ! '  and  pours  the  oblation  (into  the 
fire)  as  soon  as  the  Vasha/*^  has  been  uttered. 

act)  the  fathers  have  departed,  and  by  a  second  act  they  return 
hither.  According  to  Ajval.  II,  19,  22,  the  two  invitatory  prayers 
to  the  Pitara/i  Somavanta^  are  Rig-v.  X,  15,  i ;  IX,  96,  11;  to 
SomaPitrz'mat,  Rig-v.  I,  91,1;  20;  to  the  Pitaro  Barhishada,^, 
Rig-v.  X,  15,  4  ;  3;  to  the  Pitaro 'gnishvatta/^,  Rig-v.  X,  15,  II ; 
13  ;  [to  Yama  X,  14,  4;  5.] — The  offering-prayers  being  respectively, 
Rig-v.  X,  15,5;  VIII,  48, 13;  X,  15,  2;  X,i5,  14;  [X,  14, 1.] 

Somewhat  different  the  Black  Ya^us;  viz.  Soma  Pitr/'mat, 
anuvakyas  Rig-v.  I,  91,  i;  IX,  96,  11;  ya^ya  VIII,  48,  13;  Pitaro 
Barhishada>^,  anuvakyas  X,  15,  4  ;  3  ;  ya^ya  X,  15,  5;  Pitaro 
'gnishvattd/^,  anuvakyas  X,  15,  11;  14  (ye  'gnishvatta/^,  &c. !); 
ya^a  '  vanyayai  dugdhe,'  &c.  [Then  either  upahoma  with  the 
formulas  X,  15,  i;  2  ;  IV,  2,  16;  or]  an  oblation  to  Agni  Kavya- 
v  ah  ana  (anuvakyas,  I.' yad  agne  kavyavahana,'  2.  X,  15,  12;  ya^ya 
X,  14,  3)  [and  another  to  Yama  Ahgirasvat  Pitrz'mat  (anuv. 
X,  14,  4  ;  5  ;  >%ya  X,  14,  6).]  Taitt.  S.  I,  8,  5  ;  II,  6,  12  ;  Taitt. 
Br.  I,  6,  9. 

^  From  the  centre  of  each  sacrificial  dish  he  makes  one  'cutting' 
with  the  srita.va.da.nsL,  shaped  like  a  cow's  ear.  Katy.  V,  9,  2,  and 
Schol. 

^  Or  rather  the  '  Svadha  nama/^,'  cf.  par.  24.  The  Adhvaryu 
makes  the  oblation  with  his  left  hand,  while  looking  towards  the 
south.     Paddh.  on  Katy.V,  9. 


4  30  5ATAPAT1 1 A-BRA II M  AiVA. 


28.  Thereupon  he  says,  '  Pronounce  the  invita- 
tory  prayer  to  the  fathers,  seated  on  the  barhis  !' 
He  then  makes  an  under-layer  of  butter,  takes  a 
'  cutting'  from  (the  north  part  of)  the  parched  grain, 
and  together  therewith  some  of  the  porridge  and 
the  cake ;  puts  down  all  this  at  the  same  time  (in 
the  ^hu) ;  makes  two  sprinklings  of  butter  thereon, 
and  re-anoints  (the  places  of)  the  cuttings.  He  does 
not  walk  across ;  but  having  stepped  up  (to  the  fire) 
on  the  same  side  and  called  for  the  '  ^'rausha/,'  he 
says,  '  Pronounce  the  offering-prayer  to  the  fathers, 
seated  on  the  barhis!'  and  pours  out  the  oblation 
as  soon  as  the  Vasha/  has  been  uttered. 

29.  Thereupon  he  says,  '  Pronounce  the  invita- 
tory  prayer  to  the  fathers,  consumed  by  the  fire!' 
He  then  makes  an  under-layer  of  butter,  takes  a  cut- 
ting from  (the  south  part  of)  the  porridge,  and  there- 
with some  of  the  cake  and  the  parched  grains ;  puts 
down  all  this  at  the  same  time  (in  the^ihu);  makes 
two  sprinklings  of  butter  thereon,  and  re-anoints 
(the  places  of)  the  cuttings.  He  does  not  walk 
across ;  but  having  stepped  up  (to  the  fire)  on  the 
same  side,  and  called  for  the  '  ^'rausha/,'  he  says, 
*  Pronounce  the  offering-prayer  to  the  fathers,  con- 
sumed by  the  fire  ! '  and  pours  out  the  oblation  as 
soon  as  the  Vasha/  has  been  uttered. 

30.  Thereupon  he  says,  '  Pronounce  the  invita- 
tory  prayer  to  Agni  Kavyavahana !'  that  being 
for  (Agni  as)  the  Svish^'akm  ('  maker  of  good  offer- 
ing'). For  to  the  gods  indeed  he  is  havyava- 
hana  ('bearer  of  oblations'),  and  to  the  fathers  he 
is  kavyavahana  ('the  bearer  of  what  is  meet  for 
the  wise')  :  hence  he  says,  '  Pronounce  the  invita- 
tory  prayer  to  Agni   Kavyavahana!' 


o 


TI    KAiVDA,  6  ADHYAYA,    I   BRAIIMAA^A,  33.         43  T 

I.  He  makes  an  under-layer  of  butter  (in  the 
offering-spoon) ;  then  cuts  a  piece  from  (the  front 
part  of)  the  cake,  and  therewith  some  of  the  parched 
grain  and  the  porridge ;  puts  down  all  this  at  the 
same  time ;  and  makes  two  sprinklings  of  butter 
thereon.  The  (places  from  which  he  has  made  the) 
cuttings  he  does  not  replenish  with  butter,  nor  does 
he  walk  across  ;  but  having  stepped  up  (to  the  fire) 
on  the  same  side  (where  he  was  seated),  and  called 
for  the  *  ^'rausha/,'  he  says,  '  Pronounce  the  offering- 
prayer  to  Agni  Kavyavahana ! '  and  pours  out  the 
oblation,  as  soon  as  the  Vasha/  has  been  uttered. 

32.  Now  the  reason  why  he  does  not  walk  across 
(to  the  ordinary  place  of  offering),  but  pours  out  the 
oblation  after  stepping  up  (to  the  fire)  on  the  same 
side,  is  that  the  fathers  have  departed  once  for  all ; 
and  the  reason  also,  why  he  cuts  but  once  from 
each  of  the  sacrificial  dishes,  is  that  the  fathers 
have  departed  once  for  all.  And  the  reason  why 
in  making  the  cuttings,  he  keeps  them  together,  is 
that  the  fathers  are  the  seasons ; — he  thus  keeps 
the  seasons  together,  joins  them  to  one  another : 
that  is  why  in  making  the  cuttings,  he  keeps  them 
together. 

33.  Here  now  some  hand  over  that  entire 
(remaining)  porridge  to  the  Hotr/;  and  the  Hotrt, 
having  invoked  it^  smells   it  and  hands  it  to   the 

^  According  to  the  comm.  on  Katy.  V,  9,  13, '  mantha/z '  is,  in 
that  case,  substituted  for  '  ia'a '  in  the  invocation,  see  I,  8,  i,  19  seq. 
The"Ka?/va  MS.  has  as  follows:  Thereupon,  by  way  of  i^a,  they 
place  that  same  porridge  into  the  hand  of  the  Hotr/.  The  Hotr/, 
having  invoked  it,  smells  it.  They  hand  it  to  the  Agnidhra.  The 
Agnidhra  smells  it.  They  hand  it  to  the  Brahman.  The  Brahman 
smells  it.  As  to  this  Asuri  said,  'As  from  any  other  oblation  they 
cut  off  the  "i^a"  and  the  fore-portion,  so  let  them  cut  off  and  smell, 


432  SATAVATllA-BRAUMANA. 

Brahman.  The  Brahman  smells  it  and  hands 
it  to  the  Agnidhra ;  and  the  Agnidhra  also  smells 
it.  And  so  indeed  they  do  this.  But,  as  from  any 
other  oblation  they  cut  off  the  I^^a  and  the  fore- 
portion,  so  let  them  cut  from  this  also ;  and  having 
invoked  it  (the  Idk)  they  smell  it,  but  do  not  eat  it. 
'But,'  said  Asuri,  'we  think  that  some  should  be 
eaten,  of  whatever  is  offered  up  in  the  fire.' 

34.  Now  he  who  is  about  to  present  (the  obse- 
quial cakes  to  the  fathers), — either  the  Adhvaryu 
or  the  Sacrificer, — takes  the  vessel  of  water  and 
walks  thrice  round  (the  altar)  from  right  to  left 
sprinkling  all  about  (the  altar).  He  then,  with  the 
text,  '  N.  N.,  wash  thyselfM'  pours  out  water  (in 
the  north-west  corner  of  the  altar)  for  the  Sacri- 
ficer's  father^  to  wash  himself;  and  (in  the  south- 
west corner),  with  '  N.  N.,  wash  thyself!'  for  the 
grandfather;  and  (in  the  south-east  corner),  with 
'  N.  N.,    wash    thyself!'  for    the    great-grandfather. 


but  not  eat :  some  indeed  must  be  eaten  of  that  of  which  offering 
is  made  in  the  fire.' 

^  See  II,  4,  2,  16  seq.  According  to  the  comm.  on  Katy.  V,  9, 
17,  some  sprinkle  three  times  round  the  altar  for  each  of  the  three 
ancestors.  But  according  to  the  Paddhati,  he  sprinkles  once  round 
the  altar,  beginning  from  the  north-west  corner ;  then  he  sits  down 
and  pours  out  water  in  that  corner  for  the  father.  Thereupon, 
after  walking  round  in  the  opposite  direction  (from  left  to  right)  to 
the  south-west  corner,  he  again  sprinkles  all  round,  and  in  the  same 
way  pours  out  water  in  that  corner  for  the  grandfather ;  and  after 
retracing  his  steps  as  far  as  the  south-east  corner,  he  performs  the 
same  circumambulation,  and  pours  out  water  in  that  corner  for  the 
great-grandfather ;  whereupon  he  again  retraces  his  steps  up  to  the 
west  of  the  altar. 

2  In  the  case  of  a  sacrificer  whose  father  is  strill  alive,  these  cere- 
monies are  performed  in  honour  of  the  father's  father,  grandfather, 
and  great-grandfather. 


II  KAiVDA,  6  ADHYAYA,   I  BRAHMAiVA,    '^'^ .  433 

As  one  would  pour  out  water  for  (a  guest)  who  is 
to  take  food  with  him,  so  in  this  case. 

35.  Thereupon  he  takes  one  'cutting'  from  the 
cake  and  puts  it  in  his  left  hand ;  from  the  parched 
grain  also  he  takes  one  cutting  and  puts  it  in  his 
left  hand ;  and  from  the  porridge  also  he  takes 
one  cutting  and  puts  it  in  his  left  hand. 

36.  And  in  the  corner  (of  the  altar)  opposite  this 
intermediate  quarter  (viz.  the  north-west),  he  then 
presents  (an  obsequial  cake^)  to  the  Sacrificer's 
father,  with  the  formula,  '  N.  N.,  this  for  thee!' 
And  in  the  corner  opposite  this  intermediate  quarter 
(the  south-west),  he  presents  one  to  the  Sacrificer's 
grandfather,  with  '  N.  N.,  this  for  thee !'  And  in  the 
corner  opposite  this  intermediate  quarter  (the  south- 
east), he  presents  one  to  the  Sacrificer's  great-grand- 
father, with  '  N.  N.,  this  for  thee!'  And  in  the 
corner  opposite  this  intermediate  quarter  (the  north- 
east), he  cleanses  (his  hands),  with  the  text  (Va^.  S. 
II,  31), 'Here,  O  Fathers,  regale  yourselves!  Like 
bulls  come  hither,  each  to  his  own  share!'  whereby 
he  means  to  say,  'Eat  ye  each  his  share!'  And  the 
reason  why  he  thus  presents  (food)  to  the  Fathers 
is  that  in  this  way  he  does  not  exclude  his  own 
fathers  from  this  sacrifice. 

37.  Thereupon  they  all,  being  sacrificially  invested, 
walk  out  (of  the  shed)  on  the  north  side,  (pass  along 
the  east  side  of,  and)  stand  by  the  (north)  side  of, 
the  Ahavaniya  fire.  For  he  who  has  established  his 
fires,  and  performs  the  New  and  Full-moon  sacri- 
fices, approaches  the  gods ;  but  they  have  just  been 

^  He  mixes  the  three  pieces  (about  as  much  as  a  thumb's  joint 
each)  cut  from  the  sacrificial  dishes,  and  forms  them  into  three 
piw^as  or  round  cakes. 

[.2]  F  f 


434  ^ATAPATHA-BRAHMAA^A. 


performing  the  sacrifice  to  the  Manes,  and  therefore 
they  now  propitiate  the  gods. 

38.  They  stand  by  the  Ahavaniya  fire  (wor- 
shipping) with  two  (verses)  addressed  to  Indra  [viz. 
Rig-veda  I,  82,  2-3;  Ya^.  S.  Ill,  51-52],  since  the 
Ahavaniya  is  Indra.  '  The  friends  have  eaten,  and 
regaled  themselves,  and  have  shaken  off  (the  ene- 
mies) ^ ;  the  self-shining  bards  have  extolled  (thee) 
with  their  newest  hymn :  yoke,  then,  thy  pair  of  bay 
steeds,  O  Indra!  —  To  thee,  the  splendid,  we  will 
sing  praises,  O  bountiful  one  !  Thus  praised,  do  thou 
now  issue  forth,  with  well-filled  car,  agreeably  to  our 
desire!  yoke,  then,  thy  pair  of  bay  steeds,  O  Indra  !' 

39.  Thereupon  they  return  to  the  Garhapatya 
and  stand  by  it  worshipping  with  the  verses  (Rig- 
veda  X,  57,  5-5;  Va^^.  S.  Ill,  53-55), 'We  invoke 
the  Mind  with  man-lauding  strain  ^  and  with  the 
hymns  of  the  fathers. — May  the  Mind  come  back 
to  us  for  (us  to  obtain)  wisdom,  vigour,  and  life,  and 
that  we  may  long  see  the  sun! — May  the  divine  race 
restore  to  us  the  Mind,  O  Fathers,  that  we  may 
abide  with  the  living  kind  !'  They  have  indeed  been 
performing  the  sacrifice  to  the  Manes ;  but  now  they 
return  to  the  (land  of  the)  living :  hence  he  says, 
'  That  we  may  abide  with  the  living  kind !' 

40.  Thereupon  he  who  has  presented  (the  obse- 
quial cakes)  again  shifts  his  sacrificial  cord  to 
the  right  shoulder  and  betakes  himself  (to  the  fire 
in   the   shed),  and   mutters  (Va^.  S.   II,  31),  'The 

'  ' — the  friends  have  shaken  off  (their  intoxication),'  Ludwig; 
'  —  they  showered  down  upon  us  t'elightful  gifts,'  Grassmann  ;  '  they 
sliook  their  dear  (bodies),'  Saya«a ;  ' — have  trembled  through  their 
precious  (bodies),'  Wilson. 

^  The  Rig-veda  has  '  somena '  instead  of  '  stomcna.' 


II    KAiVDA,  6  ADHYAYA,   I    BRAHMAiVA,  42.         435 

Fathers  have  regaled  themselves :  like  bulls  they 
came  each  to  his  share  :'  whereby  he  means  to  say, 
'  they  have  eaten  each  his  own  share.' 

41.  He  now  takes  the  vessel  of  water  and  again, 
while  sprinkling,  walks  thrice  round  (the  altar)  from 
left  to  right  (sunwise).  With  '  N.  N.,  wash  thyself!' 
he  pours  out  water  (in  the  respective  corner)  for 
the  Sacrificer's  father  to  wash  himself;  with  'N.  N., 
wash  thyself!'  for  the  grandfather;  with  *  N.  N., 
wash  thyself!'  for  the  great-grandfather.  As  one 
would  pour  out  water  for  (a  guest)  who  has  taken 
food  with  him,  so  in  this  case.  And  as  to  his  again 
walking  thrice  round  from  left  to  right,  while  sprink- 
ling,— they  think, 'This  holy  work  of  ours  shall  be 
accomplished  sunwise  ^,'  and  hence  he  walks  thrice 
round  from  left  to  right,  while  sprinkling. 

42.  He  then  pulls  down  the  tuck  (of  the  nether 
garment)^  and  makes  obeisance  (to  the  Fathers).  The 
tuck,  doubtless,  is  sacred  to  the  Fathers  :  hence  he 
makes  obeisance  to  them  after  pulling  down  the 
tuck;  and  obeisance  means  worship:  hence  he  thereby 
recognises  them  as  entitled  to  worship.  Six  times 
he  makes  obeisance  to  them,  since  there  are  six 
seasons,  and  the  Fathers  are  the  seasons  :  hence  he 
thereby  establishes  his  sacrifice  in  the  seasons, — that 
is  why  he  makes  obeisance  six  times ^.     'Give  houses 

^  The  Kawva  text  has, '  The  reason  why  he  moves  thrice  round, 
sprinkling  from  left  to  right,  is  that,  after  going  after  those  three 
ancestors  of  his,  he  thereby  leaves  them,  and  returns  to  this,  his 
own,  world.'     See  II,  6,  i,  15. 

^  On  the  nivi,  or  unwoven  end  of  the  waist-cloth  (Hindi  dhoti, 
Mahr.  dhotar),  which  had  to  be  passed  under  and  tucked  up  be- 
hind, at  the  beginning  of  the  present  ceremony,  see  p.  368,  note  2. 
Cf.  Apast.  Dharmas.  I,  2,  6,  19. 

^  For  the  six  formulas  used  for  this  purpose,  see  p.  368,  note  2. 

F  f  2 


4  3^  5ATAPATIIA-ERAIIMAiVA. 

unto  us,  O  Fathers!'  he  (further)  says,  because  the 
Fathers  are  the  guardians  of  houses ; — and  this  is 
the  prayer  for  blessing  at  this  sacred  performance. 

43.  Being  now  about  to  proceed  with  the  after- 
offerings,  they  all  invest  themselves  sacrificially  (by 
shifting  the  cord  over  to  the  left  shoulder);  and  thus 
(invested)  the  Sacrificer  and  Brahman  walk  round  to 
the  west,  and  the  Agnidhra  to  the  east,  side ;  and 
the  Hotrz  sits  down  on  the  Hotrz's  seat. 

44.  He  (the  Adhvaryu)  then  says,  '  Brahman,  I 
shall  step  forward.'  Thereupon  he  puts  the  stick 
(reserved  at  the  time  of  kindling)  on  (the  fire),  and 
says,  *  Agnidh,  trim  the  fire!'  He  then  takes  the 
two  spoons  and  crosses  over  to  the  west  side.  After 
crossing  over  and  calling  for  the  'KS'rausha/','  he  says 
(to  the  Viotri),  'Pronounce  the  offering-prayer  to 
the  gods!'  He  performs  two  after-offerings,  omit- 
ting the  one  to  the  Barhis ;  for  the  Barhis  means 
offspring :  hence  he  performs  two  after-offerings, 
omitting  the  one  to  the  Barhis,  lest  he  should 
consign  his  offspring  to  the  Fathers. 

45.  He  then  separates  the  two  spoons  \  after 
laying  them  down  (in  their  respective  places  on  the 
altar);  and  having  separated  them,  and  anointed  the 
enclosing-sticks,  he  takes  one  enclosing-stick,  calls 
for  the  '^'rausha/,'  and  says,  '  The  divine  Hotr/s  are 
summoned  for  the  proclamation  of  success,  the 
human  is  called  upon  for  the  song  of  praise  ! '  The 
1  \otri  intones  the  '  song  of  praise  (suktavaka).' 
The  Adhvaryu,  on  the  other  hand,  does  not  seize 
the  prastara-bunch,  but  watches  while  the  Hotr/ 
recites  the  song  of  praise. 


*  See  I,  8,  3,  I  seq. 


II    KANDA,  6  ADHYAYA,   2  BRAHMAA^A,   2.  437 

46.  Thereupon  the  Agnidhra  says,  '  Throw  it 
after  M'  He  (the  Adhvaryu)  throws  nothing  after, 
but  silently  touches  himself. 

47.  He  (the  Agnidhra)  then  says,  '  Discourse 
together!'  [The  Adhvaryu  asks],  '  Has  he  gone  (to 
the  gods),  Agnidh?'  —  'He  has  gone!' — 'Bid  (the 
gods)  hear!' — 'May  one  (or,  they)  hear!' — 'Good- 
speed  to  the  divine  Hotr/s !  Success  to  the  human! — 
Pronounce  the  All-hail  and  blessing!'  Thus  saying, 
he  merely  touches  the  enclosing-sticks,  but  does 
not  (now)  throw  them  (into  the  fire).  The  Barhis 
and  enclosing-sticks  he  throws  in  afterwards  ^ 

48.  And  here  some  throw  also  the  remaining 
sacrificial  food  into  the  fire ;  but  let  him  not  do  so ; 
for  that  (remaining  havis)  is  the  residue  of  an  offer- 
ing ;  and  lest  he  should  offer  the  residue  of  an 
offering,  let  them  (the  priests)  rather  throw  it  into 
the  water  or  eat  it. 

Second  BRAHMAiVA. 

1.  Verily,  by  means  of  the  Great  Oblation  the 
gods  slew  Vrztra ;  by  it  they  gained  that  supreme 
authority  which  they  now  wield.  Now  whichever  of 
them  were  hit  by  (the  Asuras')  arrows  in  that  battle, 
those  same  darts  they  extracted,  those  they  pulled 
out,  by  performing  the  Tryambaka-offerings. 

2.  And,  accordingly,  when  he  performs  those  offer- 
ings, he  either  does  so  hoping  that  thus  no  arrow 


"  See  I,  8,  3, 19  seq. 

"^  Viz.  after  the  strewing  of  the  Veda, — see  I,  9,  2,  24,  the  formulas 
being  pronounced  by  the  Hotn'  on  this  occasion, — at  the  time  when 
the  Samish/aya^us,  which  is  here  omitted,  would  have  to  be  per- 
formed in  an  ordinary  ish/i. 


43^  ^.VTAPATllA-ERAllMAiVA. 

(misfortune)  will  hit  any  of  his,  or  because  the  gods 
did  so.  And  thereby  he  delivers  from  Rudra's 
power  both  the  descendants  that  are  born  unto  him 
and  those  that  are  unborn ;  and  his  offspring  is 
brought  forth  without  disease  and  blemish.  This  is 
why  he  performs  these  offerings. 

3.  They  are  (offered)  to  Rudra  :  Rudra's,  indeed, 
is  the  dart ;  and  hence  (these  offerings)  belong  to 
Rudra.  They  consist  of  (cakes)  on  one  potsherd: 
'  To  one  deity  they  shall  belong!'  so  (he  thinks,  and) 
therefore  they  consist  of  (cakes)  on  one  potsherd. 

4.  There  is  one  for  each  individual, — as  many  as 
he  has  descendants,  —  exceeded  by  one.  (There 
being)  one  for  each  individual,  he  thereby  delivers 
from  Rudra's  power  the  descendants  that  are  born 
unto  him  ;  and  there  being  an  additional  one,  he 
thereby  delivers  from  Rudra's  power  the  descen- 
dants that  are  not  yet  born  to  him  :  this  is  why 
there  are  (as  many  cakes  as  there  are  descendants) 
exceeded  by  one. 

5.  He  takes  out  (the  rice  for)  those  (cakes),  while 
seated  behind  the  Garhapatya,  sacrificially  invested 
and  facinor  the  north.  From  thence  he  rises  and 
threshes  (the  rice),  while  standing  with  his  face 
towards  the  north.  He  places  the  two  mill-stones  on 
(the  black  antelope  skin,  so  as  to  incline)  towards 
the  north ;  and  puts  the  potsherds  on  the  north 
side  of  the  Garhapatya  hearth.  As  to  why  they 
keep  the  northern  quarter, — that  indeed  is  the 
quarter  of  that  god  (Rudra),  and  hence  the)-  keep 
the  northern  quarter. 

6.  They  (the  cakes)  maybe  anointed  (with  ghee), — 
for  the  havis  is  anointed^; — but  let  them  rather  be 

^  This  refers  to  the  so-called  prawadana,  or  'bestowal  of  life 


II    KANDA,  6  ADHYAYA,   2  BRAHMA7VA,  8.  439 

unanointed  ;  for,  indeed,  Rudra  would  be  hankering 
after  the  (sacrificer's)  cattle,  if  he  were  to  anoint  (the 
cakes):  let  them  therefore  be  unanointed. 

7.  Having  removed  all  (the  cakes  from  the  pot- 
sherds) into  one  dish,  and  taken  a  fire-brand  from 
the  Dakshi;^a-fire,  he  walks  aside  towards  the  north 
— for  that  is  the  region  of  that  god — and  offers. 
He  offers  on  a  road, — for  on  roads  that  god  roves ; 
he  offers  on  a  cross-road, — for  the  cross-road,  indeed, 
is  known  to  be  his  (Riidra's)  favourite  haunt  ^. 
This  is  why  he  offers  on  a  cross-road. 

8.  He  offers  with  the  central  leaflet  of  a  pala^s^a- 
leaf.  The  pala^-a-leaf,  truly,  is  the  Brahman  (priest- 
hood) -:  with  the  Brahman,  therefore,  he  offers.  He 
takes  a  cutting  from  (the  northern  part  of)  all  the 
cakes ;  from  the  additional  one  alone  he  takes  no 
cuttino^. 

(or  soul),'  that  is,  the  anointing  of  the  sacrificial  dishes  with  ghee, 
previously  to  their  being  placed  on  the  altar.  The  anointing  takes 
place  with  the  text  (Va^.  S.  ed.  p.  35),  'That  life  (or  soul,  pra«a)  of 
thine  which  has  entered  into  the  cattle,  and  becomes  diffused  through 
the  various  forms  of  the  gods, — endowed  with  (that)  life  (atman- 
van) — for  thou  art  laden  with  ghee — go  to  Agni,  O  Soma !  and  ob- 
tain bliss  (svar)  for  the  Sacrificer!'  Katy.  II,  8,  14.  At  the  new 
and  full-moon  sacrifice,  this  ceremony  is  not  even  alluded  to  in 
our  Brahma«a,  either  in  this  or  the  Ka/zva  recension.  See  I,  3,  4,  16. 
The  Ka?2va  text  reads,  '  They  may  be  anointed,'  so  they  say,  &c. 

^  '  He  offers  on  a  cross-road,  for  such  is  the  halting-place  (pa</- 
hua.)  of  the  Agnis,'  Taitt.  Br.  I,  6,  10,  3. 

^  '  The  central  leaflet  of  the  palaja-leaf  is  the  Brahman,'  Ka«va 
text.  The  leaf  of  the  pala^a  (Butea  Frondosa)  consists  of  three  leaf- 
lets,—leathery,  above  shining  and  pretty  smooth,  and  below  slightly 
hoary ;  the  central  (or  terminal)  one  being  obovate  and  consider- 
ably larger  "than  the  lateral  ones  (which,  according  to  Roxburgh, 
Flora  Ind.,  Ill,  p.  244,  are  from  4  to  6  inches  long,  and  from  3  to 
4 1  broad).  '  Pala^ajakhayam  yani  tri«i  parwani  tatra  madhyamam 
parwam  prajastaya  srugrupam,'  Say.  on  Taitt.  S.  I,  8,  6. 


440  ^ATAPATHA-BRAIlMAiV'A. 

9.  lie  offers  \  with  the  text  (Va;f.  S.  Ill,  57  a), 
'  This  is  thy  share,  O  Rudra!  graciously  accept  it  to- 
gether with  thy  sister  Ambika  !  Svaha  !'  Ambika  ^, 
indeed,  is  the  name  of  his  (Rudra's)  sister ;  and  this 
share  belongs  to  him  conjointly  with  her ;  and  be- 
cause that  share  belongs  to  him  conjointly  with  a 
woman  (stri),  therefore  (these  oblations)  are  called 
Tryambaka//.  Thereby,  then,  he  delivers  from 
Rudra's  power  the  descendants  that  have  been  born 
unto  him. 

10.  Now  as  to  that  additional  (cake), — he  buries 
it  in  a  mole-hilP,  with  the  text  (Va^.  S.  Ill,  57  b), 
*  This  is  thy  share,  O  Rudra !  the  mole  is  thy 
animal  (victim).'  He  thus  assigns  to  him  the 
mole  as  the.  only  animal"*,  and  he  (Rudra)  does 
not  therefore  injure  any  other  animal.  Then 
as  to  why  he  buries  (the  cake):  concealed,  indeed, 
are  embryos,  and  concealed  also  is  what  is  buried, — 
that  is  why  he  buries  it.  By  this  (offering)  he 
delivers  from  the  power  of  Rudra  those  descendants 
of  his,  that  are  not  yet  born. 

^  He  consecrates,  by  the  usual  fivefold  lustration,  some  spot  on 
a  cross-way,  to  the  north  of  the  sacrificial  ground,  and  after  laying 
down  the  fire-brand  taken  from  the  Dakshiwagni,  he  offers  thereon, 
using  the  central  leaflet  of  a  pala^a-ieaf  as  the  oflfering-spoon. 

^  In  Taitt.  Br.  I,  6,  10,  4,  this  sister  of  Rudra  is  identified  with 
the  autumn,  wherewith  the  god  is  wont  to  kill  (viz.  by  means  of 
catarrh,  fever,  &c.,  Say.).  See  also  Weber,  Ind.  Stud.  I,  183  ;  Muir, 
Original  Sanskrit  Texts,  vol.  iv.  p.  321. 

^  'Akhutkara;'  '  akhukarisha,' Ka«va  text.  Possibly  a  mouse- 
hole,  or  the  earth  thrown  up  by  a  mouse,  is  meant.  See  p.  278, 
note  3.  Cf.  Taitt.  Br.  I,  6,  10,  2  :  '  N.  N.  is  thy  victim,'  thus  saying, 
let  him  indicate  the  one  he  {the  Sacrificer)  hates ;  thereby  he  delivers 
over  to  him  (Rudra)  the  one  he  hates.  If  he  hate  no  one,  let  him 
say.  '  the  mole  (mouse)  is  thy  victim.' 

*  '  Thus  he  makes  over  to  him  only  the  mole  as  victim,  and  puts 
it  into  his  mouth,'  Kawva  text. 


II    KAiVDA,  6  ADHYAYA,  2   BRAHMAiVA,  1 4.         44 1 

11.  Thereupon  they  return  (to  the  fire)  and  mut- 
ter (Va^.S.  Ill,  58,  59),  'We  have  satisfied  the  claims 
of  Rudra,  satisfied  the  divine  Tryambaka,  that  he 
may  make  us  richer,  that  he  may  make  us  more  pros- 
perous, that  he  may  render  us  steady  in  our  purpose. 
■ — Thou  (O  Rudra)  art  a  remedy  for  the  cow,  a 
remedy  for  the  horse,  a  remedy  for  man  ;  a  blessing 
for  the  ram  and  the  ewe.'  This  is  the  prayer  for 
blessing  at  this  performance. 

1 2.  They  then  walk  thrice  round  the  altar  not  sun- 
wise, beating  their  left  thighs  (with  the  right  hand), 
with  the  text  (Va^.  S.  Ill,  60 a),  'We  worship  Tryam- 
baka, the  fragrant  increaser  of  prosperity.  Even  as  a 
gourd  (is  severed)  from  its  stem,  so  may  I  be  severed 
from  death,  not  from  immortality!'  This  is  the 
prayer  for  blessing  at  this  performance :  thereby  they 
invoke  a  blessing  (upon  the  Sacrificer),  for  verily 
blessed  is  he  w^ho  shall  be  severed  from  death,  not 
from  immortality.  That  is  why  he  says,  '  May  I  be 
severed  from  death,  not  from  immortality.' 

13.  Let  the  maidens  then  also  walk  round, 
thinking,  'May  we  enjoy  prosperity!'  That  sister 
of  Rudra,  named  Ambika,  indeed  is  the  dispenser  of 
happiness  :  hence  the  maidens  also  should  walk 
round,   thinking,  'May  we  enjoy  prosperity!' 

14.  The  text  (prescribed)  for  them  is  (Va^.  S.  Ill, 
60  b),  '  We  worship  Tryambaka,  the  fragrant  be- 
stower  of  husbands.  Even  as  a  gourd  (is  severed) 
from  its  stem,  so  may  I  be  severed  from  this  (world), 
not  from  thence  (yonder  world)!'  By  saying  'from 
this,'  she  means  to  say  'from  my  relatives  ;'  and  by 
saying  '  not  from  thence,'  she  means  to  say  '  not 
from  husbands.'  Husbands,  doubtless,  are  the  sup- 
port of  woman  :  hence  she  says  '  not  from  thence.' 


442  S-ATAPATIIA-LRAIIMAA'A. 

15.  Then  they  (the  Sacrificer  and  priests)  again 
walk  round  dirice  sunwise,  beating  their  right  thighs, 
with  the  same  text.  As  to  why  they  again  walk 
round  thrice  sunwise,  —  they  think,  'Sunwise  this 
sacred  work  of  ours  shall  be  accomplished,'  and 
therefore  they  again  walk  thrice  round  sunwise, 

16.  The  Sacrificer  now  takes  those  (remains  of 
the  cakes)  into  his  joined  palms  and  throws  them 
upwards  higher  than  a  cow  can  reach  ^  Thereby 
they  cut  out  his  (Rudra's)  darts  from  their 
bodies.  If  they  fail  to  catch  them-,  they  touch 
(those  that  have  fallen  to  the  ground).  Thereby 
they  make  them  medicine,  and  hence,  if  they  fail  to 
catch  them,  they  touch  them. 

17.  Having  then  packed  them  into  two  net-work 
baskets  and  tied  them  to  the  two  ends  of  either  a 
bamboo   staff  or   the    beam  of  a  balance,  he  steps 

^  '  Yatha  gaur  nodapnuyal.'  '  Yavad  gaur  nodapnuyat  tavat,' 
Kawva  text.  Saya;/a  takes  go  to  mean  '  earth,'  and  interprets,  'in 
such  a  way  that  the  earth  does  not  obtain  it  (i.  e.  that  they  do  not 
fall  to  the  ground).'  Katy.  prescribes,  V,  10,  18,  The  Sacrificer, 
witli  liis  joined  open  hands,  throws  the  Rudra-cakes  upwards  as 
high  as  not  to  be  reachable  by  a  cow  (ago/^prapawam) ;  19,  He 
catches  them  ;  20,  If  they  cannot  be  (caught),  then  touching  (of 
those  that  have  fallen  on  the  ground). 

^  I  adopt  (not  without  reluctance)  Saya«a's  interpretation  of 
vilipsanta/^  (=  labdhum  a.ukta//),  which  seems  to  be  that  of 
Katyayana  also.  The  St.  Petersburg  Diet,  takes  it  in  the  sense 
of  '  (if  they  are)  desirous  of  distributing  them.'  Taitt.  Br.  I,  6,  10,  5 
has  merely  '  ulkiranti  bhagasya  lipsante,'  'they  throw  (them)  up, 
(whereby)  they  desire  to  obtain  prosperity.'  Apastamba,  as  quoted  by 
Say.onTailt.  S.I,  8,6,  says, — Having  thrown  up  the  cakes  and  caught 
them  again  (pratilabhya),  and  having,  with  '  We  worship  Tryam- 
baka,'  put  them  into  the  Sacrificer's  joined  palms;  and  having 
taken  them  up  separately  (Papadaya),  with  (or  thinking) '  We  desire 
to  obtain  you  of  (Pfrom)  Bhaga;'  let  them  put  them  together 
(samavapeyu//)  thrice  in  this  way. 


II  KANDA,   6  ADHyAyA,  2  BRAHMAA^A,  1 9.    443 

aside  towards  the  north;  and  if  he  meets  with 
a  tree  or  a  stake  or  a  bamboo  or  an  ant-hill,  he 
fastens  them  thereon,  with  the  text  (Va^.  S.  Ill,  6i), 
'  These,  O  Rudra,  are  thy  provisions ;  therewith 
depart  beyond  the  Mu^^avats !' — (supplied)  Avith  pro- 
visions people  indeed  set  out  on  a  journey  :  hence 
he  thereby  dismisses  him  supplied  with  provisions 
whithersoever  he  is  bound.  Now  in.  this  case  his 
journey  is  beyond  the  Mu^avats:  hence  he  says,  'De- 
part beyond  the  Mu^avats!' — 'with  thy  bow  unstrung 
and  muffled  up — ,'  whereby  he  means  to  say,  '  De- 
part propitious,  not  injuring  us^;'  '  Clad  in  a  skin,' — 
whereby  he  lulls  him  to  sleep  ^;  for  while  sleeping  he 
injures  no  one  :  hence  he  says,  '  Clad  in  a  skin.' 

18.  They  then  turn  to  the  right  about,  and  return 
(to  the  uttaravedi)  without  looking  back.  Having 
returned  thither,  they  touch  water ;  for  they  have 
been  performing  a  ceremony  relating  to  Rudra  ^ 
and  water  is  (a  means  of)  purification  :  with  water, 
that  (means  of)  purification,  they  accordingly  purify 
themselves. 

19.  Thereupon  he  shaves  his  hair  and  beard,  and 
takes  up  the  fire  (of  the  uttaravedi), — for  only  after 
changing  his  place  (to  the  ordinary  sacrificial  ground) 
he  performs  the  (Full-moon)  sacrifice  on  that  fire, 
since  it   is   not  proper  that  he  should  perform  the 

^  In  the  Va^.  Sa///hita  this  forms  part  of  the  text,  but  it  is  clearly 
a  gloss  taken  from  the  Brahmawa.  The  Kawva  recension  of  the 
Brahmawa  has  '  —  pinakavasa  ity  ahi?«san  na^  sivsi/i  janto  'tihity 
evaitad  aha,'  which  has  likewise  found  its  way  into  the  Sa?;/hita  of 
that  school.  On  the  Mu^^-avats,  see  IMuir,  Orig.  Sanskrit  Texts, 
vol.  ii.  p.  352. 

^  According  to  Katy.  V,  10,  22,  he  mutters  the  word  'skin-clad' 
while  steadying  the  two  baskets. 

^  See  p.  2,  note  2. 


444  .SATAPATIIA-BRAIIMAiVA. 

Agnihotra  on  the  iittaravedi :  for  this  reason  he 
changes  his  place.  Having  gone  to  the  house, 
and  'churned  out'  the  fires \  he  performs  the  Full- 
moon  offering.  The  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  changes  his  place 
(to  the  ordinary  sacrificial  ground). 

Third    BRAiiMAiVA. 

1.  Verily,  imperishable  is  the  righteousness  of 
him  that  offers  the  Seasonal  sacrifices ;  for  such  a 
one  gains  the  year,  and  hence  there  is  no  cessation 
for  him.  He  gains  it  (the  year)  in  three  divisions, 
he  conquers  it  in  three  divisions.  The  year  means 
the  whole,  and  the  whole  is  imperishable  (without 
end) :  hence  his  righteousness  is  indeed  imperish- 
able. Moreover,  he  thereby  becomes  a  Season, 
and  as  such  goes  to  the  gods ;  but  there  is  no 
perishableness  in  the  gods,  and  hence  there  is 
imperishable  righteousness  for  him.  This,  then,  is 
why  he  offers  the  Seasonal  sacrifices. 

2.  Then  as  to  why  he  should  perform  the  6'una- 
sirya  offering.  The  prosperity  (sri)  that  accrued  to 
the  gods  on  performing  the  Sakamedha  offerings, 
and  gaining  the  victory  (over  Vmra).  is  jruna;  and 
the  essence  (rasa)  that  belonged  to  the  year  gained 
by  them  is  sira^.     Now  that  same  prosperity  which 

'  See  II,  5,  2,  48. 

*  The  author  identifies  sira  (plough)  with  sara,  'essence,  sap;' 
and  takes  juna,  ploughshare  (.''),  as  identical  with  junam, '  success- 
fully, piosperously.'     See  next  page,  note  3. 


II    KAA^DA,  6  ADHYAYA,  3  BrAhMAATA,  5.  445 

accrued  to  the  gods  on  performing  the  Sakamedha 
offerings,  and  that  same  essence  which  belonged  to 
the  year  gained  by  them,  —  both  these  he  takes 
possession  of  and  makes  his  own  :  that  is  why  he 
performs  the  ^'unasirya. 

3.  The  mode  of  its  performance  (is  as  follows) : 
They  prepare  no  uttaravedi ;  they  do  not  use  clotted 
butter ;  nor  do  they  churn  the  fire\  There  are  five 
fore-offerings,  three  after-offerings,  and  one  Samish- 
/aya^s. 

4.  Then,  in  the  first  place,  there  are  those  five 
(regular)  oblations  2.  By  means  of  these  oblations, 
indeed,  Pra^apati  produced  creatures ;  with  them  he 
delivered  the  creatures  both  ways  from  Varu;^a's 
noose ;  with  them  the  gods  slew  Vre'tra  and  gained 
that  victory  which  was  gained  by  them.  And  so 
does  he,  by  means  of  them,  obtain  and  make  his 
own,  both  that  prosperity  which  accrued  to  the  gods 
from  performing  the  Sakamedha  offerings,  and  that 
essence  of  the  year  which  was  gained  by  them.  This 
is  why  those  five  oblations  are  (offered). 

5.  Then  follows  a  6'unasirya^  cake  on  twelve 

^  But  see  XI,  5,  2,  8,  'At  all  four  of  these  (A'aturmasya  offerings) 
they  churn  the  fire.'  On  account  of  this  contradiction,  the  com- 
mentators, on  Katy.  V,  11,3,  consider  the  churning  of  the  fire  as 
optional.  But,  if  the  fires  were  produced  by  '  churning,'  nine  fore- 
offerings  and  after-offerings  would  have  to  be  performed,  as  at  the 
other  Seasonal  sacrifices,  which  is  expressly  forbidden  in  the  above 
passage.  According  to  Katy.  himself,  the  6'unasirya  is  to  be  treated 
like  an  ordinary  ish/i,  except  that  the  barhis  is  to  be  tied  together 
in  the  way  prescribed  for  the  Seasonal  offerings ;  see  II,  5,  i,  18. 

2  See  II,  5,1,8-11. 

'  That  is,  according  to  Katy.  V,  1 1,  5,  to  ^S'una  and  Sira, — pro- 
bably the  ploughshare  and  plough,  considered  as  two  tutelary 
deities  of  agricultural  pursuits  (Rig-veda  IV,  57,  5-8);  but  by  Yaska 
identified  with  Vayu  and  Aditya; — or,  according  to  Taitt.  S.I,  8, 


446  SATAPATHA-BRAHMAiVA. 

potsherds.  The  import  of  this  6'unasirya  oblation 
is  what  we  have  stated  before. 

6.  After  that  there  is  an  (oblation  of)  milk^  to 
Vayu.  Now  it  is  to  milk  that  living  beings  readily 
take,  when  they  are  born :  '  May  the  creatures  readily 
take  to  me — now  that  I  have  gained  the  victory  (by 
means  of  the  Sakamedha  offerings) — for  my  pros- 
perity, glory,  and  support!'  so  he  thinks,  and  hence 
that  (oblation  of)  milk. 

7.  Then  as  to  why  it  is  (offered)  to  Vayu.  Now 
Vayu,  indeed,  is  yonder  blowing  (wind)  ;  it  is  he  that 
makes  swell  whatever  rain  falls  here.  But  it  is  by 
the  rain  that  plants  grow ;  and  on  the  plants  being 
eaten  and  the  water  drunk,  milk  is  produced  out  of 
that  water.  Hence  it  is  he  (Vayu)  that  produces  it; 
and  for  this  reason  it  is  (offered)  to  Vayu. 

8.  Then  follows  a  cake  on  one  potsherd  for 
Surya.  Now  Surya,  indeed,  is  yonder  scorching 
(sun) ;  it  is  he  that  governs  all  this  (world),  now 
by  means  of  a  good,  now  by  a  bad  (king)  - ;  he 
assigns  its  place  to  everything  here,  now  under  a 
good,  now  under  a  bad  (king)  :  '  Now  that  I  have 
obtained  the  victory,  may  he,  in  his  pleasure,  govern 
me  through  a  good  (king),  may  he  assign  to  me  a 
place  under  a  good  (king)  !'  thus  he  thinks  ;  and  for 
this  reason  there  is  a  cake  on  one  potsherd  for 
Surya. 

9.  The  priests'  fee  for  this  (oblation    to    Stirya) 

7,  I,  Taitt.  Br.  I,  7,  i,  i,  to  Indra  6"unasira  (i.e.  Indra,  accom- 
panied by  -Sun  a  and  Sir  a.  Say.). 

^  According  to  Katy.  V,  11,  6-10,  the  milk,  in  this  case,  is  to  be 
offered  quite  fresh  (and  warm)  from  the  cow,  without  having  been 
put  on  the  fire.     Rice-gruel  may,  however,  be  offered  instead. 

^  Or,  •  now  by  good,  now  by  bad  (means).' 


IT    KANDA,  6  ADHYAYA,   3  BRAHMAiVA,  12.         447 

is  a  white  horse  ^ ;  whereby  it  is  made  of  the 
characteristic  form  of  yonder  scorching  (sun).  If 
he  be  unable  to  procure  a  white  horse,  it  may  be 
a  white  bull ;  whereby  it  is  likewise  made  of  the 
characteristic  form  of  yonder  scorching  (sun). 

10.  He  may  offer  the  .S'unasirya  at  the  same  time 
when  he  performs  the  Sakamedha  offerings.  By  offer- 
ing (Seasonal  sacrifices)  three  times  in  the  year,  he 
indeed  obtains  the  (whole)  year :  he  may  therefore 
offer  (the  ^'unasirya)  at  any  time^. 

11.  Here  now  some  wish  to  take  possession  of 
the  nights ;  and  should  he  wish  to  take  possession 
of  the  nights,  let  him  offer  the  ^S^unasirya  (on  the 
day)  when,  previously  to  the  full-moon  of  Phalguna, 
(the  new  moon)  becomes  visible  in  yonder  sky. 

12.  Let  him  then  get  consecrated  (for  the  Soma- 
sacrifice),  lest  the  Phalguna  full-moon  again  pass  by 
without  his  offering  (Soma).  For  were  the  Phalguna 
full-moon    again    to    pass    by    without    his    having 


^  According  to  Taitt.  S.  I,  8,  7,  Taitt.  Br.  I,  7,  i,  2,  the  Dakshiwa 
consists  of  a  plough  yoked  with  twelve  oxen. 

^  That  is  to  say,  he  may  perform  the  6'unasirya,  either  immedi- 
ately after  the  Sakamedha/^,  or  at  any  time  within  four  months  after 
that  sacrifice  (comm.  on  Katy.  V,  1 1,  3).  Our  author,  however,  evi- 
dently favours  the  views  set  forth  in  the  succeeding  paragraphs. 
According  to  these,  the  householder  who  wishes  to  discontinue  the 
Seasonal  offerings  after  the  first  round,  and  to  become  a  Soma- 
sacrificer,  is  to  perform  the  .Sunasirya  on  the  first  day  of  the  waxing 
moon  of  Phalguna,  and  then  to  undergo  the  diksha,  or  rite  of 
consecration  for  the  Soma-sacrifice  (see  III,  i,  2,  i  seq.),  either 
immediately  or  before  the  approaching  full-moon,  when  he  is  to 
perform  the  Agnish/oma  (or  an  animal  offering  to  Agni  and  Soma 
or  an  Agneyi  ish/i,  Katy.  V,  11,  15).  If,  on  the  other  hand,  he  in- 
tends to  continue  the  A'aturmasyas  for  another  year  (or  more),  he 
is  to  perform  the  -Sunasirya  on  the  upavasatha,  or  day  preceding 
the  full-moon. 


448  DATAPATH  A-BRA  IIMAiSTA. 

offered  (Soma),  he  would  certainly  have  to  begin 
anew  (to  perform  the  Seasonal  offerings) :  hence 
the  Phalguna  fiill-moon  should  not  again  pass  by 
without  his  offering  Soma.  Such  (is  the  rule)  for 
him  who  discontinues  (the  Seasonal  offerings). 

13.  And  in  the  case  of  one  who  recommences 
(the  Seasonal  offerings), — let  him  perform  the  ^'uni- 
sirya  on  the  day  preceding  the  Phalguna  full-moon, 
and  on  the  following  day  the  Vaii^vadeva,  and  after 
that  the  Full-moon  offering.  This,  then,  (is  the  rule) 
for  him  who  recommences  (the  Seasonal  offerings). 

14.  Then  as  to  (the  Sacrificer)  shaving  his  head 
all  rounds  Now  yonder  sun,  indeed,  faces  every 
quarter ;  it  drinks  up  whatever  (moisture)  it  dries 
up  here :  hence  this'(Sacrificer)  thereby  faces  every 
quarter  and  becomes  a  consumer  of  food. 

15.  This  fire  also  faces  every  quarter,  since  it 
burns  all  they  put  into  it  from  whatsoever  quarter : 
hence  this  (Sacrificer)  thereby  faces  every  quarter 
and  becomes  a  consumer  of  food. 

16.  This  man.  on  the  other  hand,  faces  but  one 
quarter ;  but  by  shaving  his  head  all  round  he 
comes  to  face  every  quarter  ;  and  whosoever,  knowing 
this,  has  his  head  shaved  all  round,  becomes  just 
such  a  consumer  of  food  as  those  two :  let  him 
therefore  have  his  head  shaved  all  round. 

A 

17.  And  on  this  point  Asuri  said,  '  What  in  the 
world  has  it  to  do  with  his  face,  even  if  he  were  to 
shave  off  all  the  hair  of  his  head  !    It  is  by  offering 


^  '  Parivartayate '  (*  nivartayate,'  Ka«va),  lit.  '  he  causes  himself 
to  be  turned  round,'  is  the  technical  expression  for  having  one's 
head  shaved  all  round  (the  jikha,  or  lock  of  hair  on  the  crown  of 
the  head). 


II    KAiVDA,  6  ADHYAYA,  4  BRAHMAA^A,  4.  449 

thrice  in  the  year  that  he  comes  to  face  all  the  quar- 
ters and  becomes  a  consumer  of  food  :  let  him  there- 
fore not  trouble  himself  about  shaving  his  head.' 


Fourth    BRAHMAiVA. 

1.  Now  when  it  is  said,  that  the  gods,  by  means 
of  the  Sakamedha  offerings,  slew  Vr/tra  and  gained 
that  supreme  authority  which  they  now  wield, — it 
is  rather  by  means  of  all  the  Seasonal  sacrifices 
that  the  gods  slew  Vr/tra ;  it  is  by  all  of  them 
that  they  gained  that  supreme  authority  which 
they  now  wield. 

2.  They  spake,  '  With  what  king,  with  what 
leader^  shall  we  fight?'  Agni  spake,  '  With  me  for 
your  king,  with  me  for  your  leader!'  With  Agni 
for  their  king,  with  Agni  for  their  leader,  they 
gained  four  months ;  and  with  the  Brahman  (sacer- 
dotium)  and  the  threefold  science  they  encompassed 
them. 

3.  They  spake, '  With  what  king,  with  what  leader 
shall  we  fight?'  Varu;/a  spake,  'With  me  for  your 
king,  with  me  for  your  leader!'  With  Varu;za  for 
their  king,  with  Varu;za  for  their  leader,  they  gained 
other  four  months ;  and  with  the  Brahman  and  the 
threefold  science  they  encompassed  them. 

4.  They  spake,  'With  what  king,  with  what  leader 
shall  we  fight?'  Indra  spake,  'With  me  for  your 
king, with  me  for  your  leader!'  With  Indra  for  their 
king,  with  Indra  for  their  leader,  they  gained  other 
four  months ;  and  with  the  Brahman  and  the  three- 
fold science  they  encompassed  them. 


^  Anika  (?' van-guard'),  cf.  V.  3,  i,  i  '  senaya/^  senanir  anikam;' 
n,  5,  3,  2. 

[12]  G  g 


450  DATAPATH  A-BRAHMAiVA. 

5.  And,  accordingly,  when  he  performs  the  Vaii"va- 
deva,  he  thereby  gains  four  months,  with  Agni  for 
his  king,  with  Agni  for  his  leader.  Then  (in  shaving) 
are  used  a  porcupine's  quill  spotted  in  three  places, 
and  a  copper  razor ;  that  three-spotted  porcupine's 
quill  resembles  the  threefold  science,  and  the  copper 
razor  resembles  the  Brahman  ;  for  the  Brahman  is 
fire,  and  fire  is  of  reddish  (lohita)  colour  :  hence  a 
copper  (loha)  razor  is  used.  Therewith  he  has 
(his  head)  shaved  all  round  ^ ;  and  thus  he  (the 
Adhvaryu)  encompasses  him  with  the  Brahman  and 
the  threefold  science. 

6.  And  when  he  performs  the  Varu/^apraghasa 
offerings,  he  thereby  gains  other  four  months,  with 
Varu;/a  for  his  king,  with  Varu;^a  for  his  leader. 
Then  a  three-spotted  quill  of  a  porcupine  and  a 
copper  razor  are  used,  wherewith  he  has  himself 
shaved  all  round ;  and  thus  he  (the  priest)  encom- 
passes him  with  the  Brahman  and  the  threefold 
science. 

7.  And  when  he  performs  the  Sakamedha  offer- 
ings, he  thereby  gains  other  four  months,  with  Indra 
for  his  king,  with  Indra  for  his  leader.  Then  a 
three-spotted  quill  of  a  porcupine  and  a  copper 
razor  are  used,  wherewith  he  has  himself  shaved  ; 
and  thus  he  (the  priest)  encompasses  him  with  the 
Brahman  and  the  threefold  science. 

8.  And  when  he  performs  the  Vai^vadeva,  then 
he  becomes  Agni,  and  attains  to  union  with  Agni 
and  to  co-existence  in  his  world.  And  when  he 
performs  the  Varu;/apraghasa  offerings,  then  he 
becomes  Varu/m,  and  attains  to  union  with  Varu;/a 


'  See  p.  44H,  note  i. 


II    KAiVDA,  6  ADHYAYA,  4  BRAHMAJVA,  9.  45  I 

and  to  co-existence  in  his  world.  And  when  he 
performs  the  Sakamedha  offerings,  then  he  becomes 
Indra,  and  attains  to  union  with  Indra  and  to  co- 
existence in  his  worlds 

9.  And  in  whatever  season  he  goes  to  yonder 
world,  that  season  passes  him  on  to  the  next  sea- 
son, and  that  season  again  passes  him  on  to  the  next 
season, — he  who  performs  the  Seasonal  sacrifices 
reaches  the  highest  place,  the  supreme  goal. 
Wherefore  it  is  said,  '  They  find  not  him  that 
offereth  the  Seasonal  offerings,  for  verily  he  goeth 
unto  the  highest  place,  to  the  supreme  goal^.' 

*  The  Ka«va  text  adds  :  And  when  he  performs  the  6'unasiriya, 
then  he  becomes  Vayu,  and  attains  to  union  with  Vayu  and  to 
co-existence  in  his  world. 

^  The  Ka;A'a  text  has:  In  whatever  season  the  performer  of 
Seasonal  offerings  goes  to  yonder  world,  that  season  passes  him 
on  to  the  next  season,  and  that  next  one  to  the  next  one, — him 
the  seasons,  by  transmission,  make  thus  attain  to  the  highest 
station,  to  the  highest  world.  Wherefore  is  it  said,  '  They  find  not 
him  that  offereth  the  Seasonal  offerings,  for  he  conquereth  the 
highest  world,  the  highest  conquest  (paramawi  hy  eva  lokam 
paramaw  ^itim  ^ayatiti).' 


Gg2 


ADDITIONS  AND  CORRECTIONS. 

Page  15,  note  i.  The  pole  of  Indian  carts  is  itself  firmly  bound  with  thongs. 
P.  27,  paragraph  10.  Read, — Va^.  S.  I,  15  b;  I,  15  c. 

P.  28,  par.  12,  and  note  2.  The  Kawva  text  has  the  correct  order  of  castes: 
' tany  ctani  A'atvari  va<a  ehiti  brahmawasyagahy  adraveti  ra^anyasya 
^a  vaisyasya  ^adhaveti  sudrasya.' 
P,  47,  par.  I.  The  Tailt.  S.  (II,  6,  6)  has  a  somewhat  different  version  of  this 
legend : — Agni  had  three  elder  brothers.  While  carrying  the  oblations  to 
the  gods,  they  perished.  Agni  was  afraid, '  In  like  manner  this  one  will 
meet  with  destruction  (artim  arishyati).'  lie  concealed  himself.  He  entered 
the  waters.  The  gods  wished  to  And  him.  A  fish  betrayed  him.  He  cursed 
it, '  May  (people)  kill  thee  by  whatever  means  they  can  devise  (dhiya-dhiya), 
who  hast  betrayed  me!'  Hence  they  kill  the  fish  by  whatever  means  they 
can  devise,  for  he  is  accursed.  They  found  him,  and  said  to  him, '  Come 
back  to  us  and  carry  our  oblation !'  He  said, '  I  will  ask  a  boon  :  whatever 
portion  of  the  taken  (ghee)  shall  fall  outside  the  enclosing-sticks,  before  it 
is  offered,  that  shall  be  my  brothers'  portion!'  Hence  whatever  portion  of 
the  taken  (ghee)  falls  outside  the  enclosing-sticks,  that  is  their  portion : 
with  that  he  satisfies  them. 

P.  47,  par.  2.  The  Ka«va  text  reads, — '  They  followed  Indra  even  as  now-a-days 
also  a  ErShman  follows  a  Kshatriya  blessing  him  (asawsamano'iiu^arati).' 

P.  85,  par.  6.  Read, — for  this  represents  the  fringe  (of  the  Sacrificer's  nether 
garment),  and  it  is  on  the  right  side  that  the  fringe  (is  tucked  in)  ...  .  for 
the  fringe  also  is  covered  (_by  being  tucked  in).     Cf.  below  to  p.  368. 

P.  118,  line  18.  Read,— '  Thine  '  instead  of  '  Your.' 

P.  164,  par.  2.  Professor  Delbriick,  Syntaktische  Forschungen  11,  p.  118,  trans- 
lates, '  And  from  the  mouth  which  had  been  drinking  sura,  the  sparrow 
sprang:  hence  the  latter  sings  so  merrily,  for  indeed  he  sings  so  merrily  as 
if  it  had  drank  sura.'     Differently,  however,  ibid.  Ill,  p.  64. 

P.  175,  par.  I.  Compare  also  the  corresponding  legend  in  Taitt.  Br.  I,  6,  7,  4  : — 
Indra,  having  slain  Vr/tra,  went  to  the  farthest  distance,  thinking  '  I  have 
committed  a  sin  (aparadham,  ?  I  have  missed  him).'  He  said, '  Who  will 
find  this  out  ?'  The  Maruts  said, '  We  will  choose  a  boon,  then  we  shall  know : 
let  the  first  offering  be  made  to  us!'  They  sported  on  him  (^V;-/tra),  &c. 
(According  to  Saya?ia,  on  Taitt.  S.  I,  8, 4,  Indra  flees  from  fear  and  says,  within 
the  Marut's  hearing,  'Is  Vr/tra  dead  or  not?  Who  will  go  near  him  and 
find  it  out?'  &c.) 

P.  183,  par.  I.  According  to  Saya«a,  on  Taitt.  Br.  I,  i,  3,  10,  it  was  the  Soma- 
plant  (soma-valli)  that  was  carried  off  by  Gayatri  devata,  and  one  of  its  leaves 
(par«a)  was  broken  off,  and  on  falling  to  the  ground  became  a  palasa  tree.  See 
also  Taitt.  S.VI,  1,6;  ^at.  Br.  HI,  2,  4,  i  seq. ;  Weber,  Ind.  Stud.  11,312  seq. 

P.  184,  note  4.  Add, — Compare  Max  Miiller,  Hist,  of  Anc.  Sansk.  Lit.,  p.  352. 

P.  206,  par.  19.  Correct, — '  Bhallaveya'  (also  II,  1,  4,  6). 

P.  2S8,  note  2.  On  the  etymology  of  nakshatra,  see  also  Max  Miiller,  Rig-veda- 
Samhita  IV,  p.  Ixvi  note. 

P.  310,  pars.  8-9.  Correct, — 'And  whichever  (of  the  Asuras)  they  (the  gods) 
slew,  he  indeed  remained  the  same  (viz.  alive).  In  consequence  of  this  the 
gods  were  left  inferior.' 

P.  313,  par.  20.  The  paragraph  should  have  been  rendered  thus: — To  Aruwa 
Aupave^i  his  kinsmen  said,'  Thou  art  advanced  in  years:  establish  thou  the 
fires!'  He  replied, 'Thereby  ye  tell  me,  "keep  silence!"  he  who  has  estab- 
lished his  fires  must  not  speak  an  untruth,  and  only  by  not  speaking  at  all 
one  speaks  no  untruth:  to  that  extent  the  service  (of  the  consecrated  fire) 
consists  in  truth.'  Similarly  the  Ka«va  text, — aru«a;«  haupavejiw  ^dataya 
iihik  sthaviro  va  asy  agiH  adhatsveti. — sa  hova^a  tan  maitad  brutha  vaiam- 
yama  evaidhiti  ma  brutheti  na  hy  agni  adhaya  mr/sha  vaden  no  va^a  vadato 
'mmhodyam  asti  tasmad  u  satyam  eva  vivadishet.  See  Delbriick,  Syntak- 
tische Forschungen  III,  p.  29. 

P.  368,  par.  24.  Read, — He  (.the  Sacrificer)  then  pulls  down  the  tuck  of  his 
(nether  garment)  and  performs  obeisance.     Cf.  p.  435,  note  2. 


TRANSLITERATION    OF    ORIENTAL    ALPHABETS. 


453 


to        •        • 


■^  :g    . 


n  n  '^  *■«  ri- 


r  2:  c  ^v  C 


D 


"D 


»   -    UoJU 


L)tx> 


D 


S  :■• 


«   -    kJoJU 


ti) 


U-O^ 


^  q  <ioJ 


^•. 


«^^^  a^CK/ 


Q^ 


U3 


If  ^  RT  py 


|w       |if 


IP-  |cf  n?  te^  ir 


H 
M 

o 
< 
a: 
p. 

i4 

> 
< 

z 

o 


u3 

H 
2 

•< 

O 
«J 
Z 
o 
u 


-is 


-is 


&^ 


'8 


be 


bo 


bo 

c 


-^   -      :F'   :P 


03 

I— I 

03 


c3 


cd 


S 

a 

<u 


■T3 
0} 


03     -^ 

m       I 

03      O 

Si 

p 

-(J 
O 


ti 

Ci 


eg 
o 

S 


03 

o 


Oh 
CO 

c3 


m 

S 

o 


C3     ^      03     ^      B3     ^ 

3 


i-<    W    M     -^     »0 


03 


Oh 

CO 


00     O     O     -^     iM 
1— 1     1— I     1— I 


O 

03 

e3 

o 
o 

a 

© 

u 

pi 
C5 


CQ 
(B 

r— I 
03 

c3 

I— I 

a 
Pi 


03 


o3 
5    '3 


c3     IM 


CO     rt*     in     CO     N. 


454  TRANSLITERATION    OF    ORIENTAL    ALPHABETS 


c   — . 


tn       •      N 


e  (^ 


r    •  '1-1^ 


fJ    D 


M 


*b 


0     o 


•o      3-0 


•^■b 


*b  ^-^        D 


0   " 


.o      D-o 


••> 


'b*!) 


?^ 


^-^ 


v^ 


init. 


?vj 


?  -8       e-\3 


1 


<^ 


"^ 


^ 


h=  pr 


hr  5T 


IT    t€    K 


n 

< 
X 
c 

< 

>  ■ 

< 


';^     «o      H 


C     '- 


s 


N 


in 

(-  . 

<  5i 

5^  ■= 

tn  a 

5'.  S 

o  ~ 
u 


CO 

3 


03 

u 

O 

> 

6 

<u 
00 


03 

& 

c 

en 

<u 

a 

»-4 

m 

S 

tn 

o 

a 

o 


c3 


•-   r2 


e8 


,-H       (M 


O 

E 


'S      I-H      (N 

E     **     J" 

^"        a;        O 


Ci    o 


c 


c3 
O 


c3 

12; 


S 

CO 


3 


OJ 


(M     <N 


CO     rt<     ».0     CD     t^     00     05     O     •-<     (M     CO     Tj<     IC 

(M(MCj(M(NN(Mcoeoeoeococo 


l-H       W 

II 

s  a 


CO  « 


0 

p 

c 


FOR    THE    SACRED    BOOKS    OF    THE    EAST. 


455 


;■ 

*     la 

:      ^'^  ':  :  ' 

S    ^     ' 

«*-(••• 

•  •          •          • 

J3    .    .    .    .  r 

•  •        •  '      • 

n\  c\  r\  n    • 

J3      '. 

•                   •         ■ 

^  ^  .'  -^  :  -> 

»                      •         •                 • 

»          •                    •          « 

t-    • 

1  -.  '.  : 

3.  :  y  :  . 

t-    . 

•]  ->  :  ; 

•         •    •  c^ 

:•? 

-  n: . 

s*        . 

5)  ^    •     • 

•  •                    • 

•  •                                         •                                                             4 

:  :8- 

•     -^  :n  ': 

-^ 

!C3 

to    to    tv>    \^    ^    W 

•     •    tr 

P-  tf  IB-  !r 

rr     '. 

•     '  nrT  B? 

•          ••»•• 

'    tf      ■ 

•         ■         ■         • 

• 

■"   :S   -«   ^    s     •    *■ 

•          • 
•          *          •           ■ 

•    g 

N       *         *         ' 

:  :  ,. 

-a   J3 

to       IJ 


a  ^  J  «- 


© 

:1 


O 

I— I 
o3 

d 


■3 


03 


03 


03 


c3 
o 

03      o 


ai 


o 
o 


03     ^ 


r-H 
03 


c3 


03 


03      3 


03     -3 
.^     en       S 


CO 


3 

a 


03 

O 


o3  Sh 
<u 
Oh 
m 
03 


e 

.-H        c3 


ooo:>0'-i(Meorf<»ny3t^ 

CO     CO     ^     ^     Tt^     tJ^     ^     Tin     Tf     ■^ 


a 

OOCSOi— iOlCO'sHJOSON.0005 


03       oj 
55     CC 


CO 


<o3 

cS 

^^ 

tn 

tn 

»H 

1 

a 

C 

< 

> 

45 


0 


TRANSLITERATION    OF    ORIENTAL    ALniABETS. 


a    <«    ■'- 


<3      OJ     <iu     <rt 


:3 


'1  ^  h    Lj. 


■•K 


•b 


^I  ^  h   b- 


•hi> 


=  b 


:?    ?    -^  ^ 


'^     '5S 


<^2^ : 

to  *^    • 


-5-^ 


p:    ^    »»*-iw'  |£?   |€^  r  I??*  f"    F 


tv  <^lv 


^PS 


3 


O     'V     )C 


<35    •—    <—    :^ 


•e«*       ^•A        p^ 


<(U 


S 
)0      o 


— -    <rt 


3     3 


=2   2 

O)     o 


;rt     :-     :3 


o 
> 


'c3 

^ 

ei 

.2      e3  a. 
>      bC  i 

...  .i>c2 

i;os 

•_ —      ■— <,^ 

■     -^      <r>     .^      ^        •        ■        ■        ■      :      ^        '        ■     -^  ^ 

^C  3  ^  ra  3^  3"t2 


ei 


5  •■         tH 

"       '     3 
■*     00     C5 


03 


tx    £ 

o     ^ 


be 

3 
bC 
c 
o 


o       e« 


hi 
3 


t 


c  eu, 


(M     W 


ec 

c 


C3        c 


January,  1887. 


ffllarentron  ?Press,   ©xfottJ 

A   SELECTION  OF 

BOOKS 

PUBLISHED   FOR  THE  UNIVERSITY   BY 

HENRY     FROWDE, 

AT     THE    OXFORD    UNIVERSITY    PRESS    WAREHOUSE, 
AMEN    CORNER,    LONDON. 

ALSO   TO   BE   HAD   AT   THE 

CLARENDON    PRESS     DEPOSITORY,     OXFORD. 

\Every   book   is   bound  in   cloth,    unless  otherwise   described.^ 


LEXICONS,  GRAMMARS,  ORIENTAL  WORKS,  &c. 

Anglo-Saxon. — An  Anglo- Saxon  Dictionary,  based  on  the 

MS.  Collections  of  the  late  Joseph  Bosworlh.  D.D.,  Professor  of  Anglo-Saxon, 
Oxford.  Edited  and  enlarged  by  Prof.  T.  N.  Toller,  M.A.  (To  be  completed 
in  four  parts.)    Parts  I  and  II.    A — HWISTLIAN.     4to.  15^-.  each. 

Chinese. — A  Handbook  of  the  Chinese  Language.     By  James 

Summers.     1863.   8vo.  halfbound,  i/.  %s. 

-—-  A  Record  of  Buddhistic  Kingdoms,  by  the  Chinese  Monk 

Fa-hien.  Translated  and  annotated  by  James  Legge,  M.A.,  LL.D.  Crown 
4to.  cloth  back,  loj-.  6d. 

English. — A  Nezv  English  Dictionary,  on  Historical  Prin- 
ciples :  founded  mainly  on  the  materials  collected  by  the  Philological  Society. 
Edited  by  James  A.  H.  Murray,  LL.D..  with  the  assistance  of  many  Scholars 
and  men  of  Science.  Part  I.  A— ANT.  Part  II.  ANT— BATTEN.  Im- 
perial 4to.     12s.  6d.  each. 

An  Etymological  Dictionary  of  the  English  Language. 

By  W.  W.  Skeat,  M.A.     Second  Editi'm.     18S4.   4to.  2/.  4J. 

Supplement  to  the  First  Edition  of  the  above.  4to.  2s.  6d. 

A  Concise  Etymological  Dictionary  of  the  English  Lan- 
guage.   By  W.  W.  Skeat,  M.A.    Second  Edition.    1S85.    Crown  8vo.  ^s.  6d. 

[9] 


CLARENDON  PRESS,  OXFORD. 


Greek. — A     Greek-English     Lexicon,    by     Henry     George 

Liddell,  D.D.,  and  Robert ~Scott,  D.D.     Seventh  Edition,  Revised  and  Aug- 
mented throughout,     1883.    4to.  \l.  \6s. 

A    Greek-English  Lexicon,  abridc^cd  from   Liddell  and 

Scott's  4to.  edition,  chiefly  for  tiie  use  of  Schools.      Twenty-first  Edition. 
1S84.     Square  1  2mo.  'js.dd. 

A    copious   Greek-English    Vocabulary,   compiled   from 

the  best  authorities.     iS.:;o.    24mo.  3,^. 

A  P radical  Introduction  to  Greek  Accentuation,  by  H. 


W.  Chandler,  M.A.     Second  Edition.     18S1.    *^vo.    \os.bd. 

Hebrew. — The   Book   of  Hebrezv   Roots,   by  Abu    '1-Walid 

Marwan  ibn  Janah,  otherwise  called  Rabbi  Yonah.   Now  first  edited,  with  an 
Appendix,  by  Ad.  Neubauer.     1875.    4to.  2/.  7^.  6d. 

A   Treatise  on  the  use  of  the  Tenses  in   Hebrew.     By 

S.  R.  Driver,  D.D.     Second  Edition.    1881.  Extra  fcap.  Svo.    'js.  Gd. 

Hebrezv  Accentuation   of  Psalms,   Proverbs,   and   Job. 


By  William  Wickes,  D.D.     1881.    Demy  Svo.  stiff  covers,  5J. 

Icelandic. — An  Icelandic-English  Dictionary,  based  on  the 

MS.  collections  of  the  late  Richard  Cleasby.  Enlarged  and  completed  by 
G.  Vigfiisson,  M.A.  With  an  Introduction,  and  Life  of  Richard  Cleasby,  by 
G.  Webbe  Dasent,  D.C.L.     1874.  4to.  3/.  7^. 

A  List  of  EnglisJi  Words  the  Etymology  of  tvhich  is 

illustrated  by  coviparison  -with  Icelandic.  Prepared  in  the  form  of  an 
AiPENDix  to  the  above.     By  W.  W.  Skeat,  M.A.     1S76.  stitched,  2s. 

An    Icelandic    Primer,    with     Grammar,    Notes,     and 


Glossarj-.    By  Henry  Sweet,  M.A.    Extra  fcap.  Svo.  y.  dd. 

An  Icelandic  Prose  Reader,  with   Notes,  Grammar  and 

Glossary,  by  Dr.  Gudbrand  Vigfusson  and  F.  York  Bowell,  M.A.  1879. 
Extra  fcap.  Svo.   los.  dd. 

Latin. — A  Latin  Dictionary,  founded  on  Andrews'  edition 

of  Freund's  Latin  Dictionary,  revised,  enlarged,  and  in  great  part  rewritten 
by  Charlton  T.  Lewis,  Ph.D.,  and  Charles  Short,  LL.D.    1879.  4to.  \l.  5J. 

Melanesian. —  TJie    Mclatiesian    Languages.       By    R.    H. 

Codrington,  D.D.,  of  the  Melanesian  Mission.     Svo.  i8.f. 

Sanskrit. — A  Practical  Grammar  of  the  Sanskrit  Language^ 

arranged  with  reference  to  the  Classical  Languages  of  Europe,  for  the  use  of 
English  Students,  by  Sir  M.  Monier- Williams,  M.A.  Fourth  Edition.  Svo.  15J. 

A    Sanskrit-English   Dictionary,    Etymological ly    and 

Philologically  arranged,  with  special  reference  to  Greek,  Latin,  German,  Anglo- 
Saxon,  English,  and  other  cognate  Indo-European  Languages.  By  Sir  M. 
Monicr  Williams,  M.A.     1S72.  4to.  4/.  \\s.  dd. 


CLARENDON  PRESS,  OXFORD. 


Sanskrit. — N alopdkJiydnam.     Story  of  Nala,  an  Episode  of 

the  Maha-Bharata:  tlie  Sanskrit  text,  with  a  copious  Vocabulary,  and  an 
improved  version  of  Dean  Milman's  Translation,  by  Sir  M.  Monier- Williams, 
M.A.     Second  Edition,  Revised  and  Improved.     1879,  8vo.  15^. 

Saknntald.    A  Sanskrit  Drama,  in  Seven  Acts.    Edited 

by  Sir  M.  Monier- Williams,  M.A.     Second  Edition,  1S76.    Svo.  ^\s. 

Syriac. — Thesa7ir2is  Syriacns :  collegerunt  Quatremere,  Bern- 
stein, Lorsbach,  Arnoldi.  Agrell,  Field,  Roediger:  edidit  R.  Payne  Smith, 
S.T.P.    Ease.  I-VI.    1868-83.  sm.  fol.   each,  i/.  is.    Ease.  VII.   1/.  lu.  6^. 

Vol.  I,  containing  Ease.  I-V,  sm.  fol.  5/.  5 J. 

T/ie  Book  of  KalilaJi  and  Dimnah.  Translated  from  Arabic 

into  Syriac.      Edited  by  W.  Wright,  LL.D.     18S4.  Svo.  21J. 


GREEK  CLASSICS,  &c. 

Aristophanes:    A   Complete   Concordance   to   the   Comedies 

and  Fragments.     By  Henry  Dunbar,  M.D.     4to.  1/.  i.f. 

Aristotle:    The   Politics,  with   Introduction,    Notes,   etc.,   by 

W.  L.  Newman,  M.A.,  Fellow  of  Balliol  College,  Oxford.  Vols.  I.  and  II. 
Nearly  ready. 

Aristotle :  The  Politics,  translated  into  English,  with  Intro- 
duction, Marginal  Analysis,  Notes,  and  Indices,  by  B.  Jowett,  M.A.  Medium 
Svo.      2  vols.   2IJ-. 

Catalogns    Codiaim    Graecorum    Sinaiticorum.      Scripsit    V. 

Gardthausen  Lipsiensis.     With  six  pages  of  Facsimiles.     Svo.  linen,  2^s. 

Heracliti  Ephesii   Reliquiae.     Recensuit    I.    By  water,    M.A. 

Appendicis  loco  additae  sunt  Diogenis  Laertii  Vita  Heracliti,  Particulae  Hip- 
pocratei  De  Diaeta  Libri  Primi,  Epistolae  Heracliteae.   1877.  Svo.  6j. 

Herctdanensiiim   Vohiminum  Partes  II.  1824.  Svo.  10s. 
Fragmenta  Hercidanensia.     A  Descriptive  Catalogue  of  the 

Oxford  copies  of  the  Herculaneaii  Rolls,  together  with  the  texts  of  several 
papyri,  accompanied  by  facsimiles.  Edited  by  Walter  Scott,  M.A.,  Fellow 
of  Merton  College,  Oxford.     Royal  Svo.  cloth,  21s. 

Homer:    A    Complete    Concordance    to    the    Odyssey    and 

Hymns  of  Homer  ;  to  which  is  added  a  Concordance  to  the  Parallel  Passages 
in  the  Iliad,  Odyssey,  and  Hymns.  By  Henry  Dunbar,  M.D.     1880.   410.  il.is. 

Scholia    Graeca  in  Iliadem.     Edited    by   Professor   W. 

Dindorf,  after  a  new  collation  of  the  Venetian  MSS.  by  D.  B.  Monro,  M.A,, 
Provost  of  Oriel  College.    4  vols.  Svo.  2I.  los.    Vols.  V  and  VI.    In  the  Press. 

Scholia  Graeca  in  Odyssea7n.     Edidit  Guil.  Dindorfius. 


Tomi  II.     1S55.   Svo.    15^.6^. 

B   2 


CLARENDON  PRESS,  OXFORD. 


Plato :  Apology,  with  a  revised  Text  and  English  Notes,  and 

a  Digest  of  Platonic  Idioms,  by  James  Riddell,  M.A.     1S7S.  8vo.  8j.  dd. 

Philebus,  with  a  revised  Text  and  English  Notes,  by- 


Edward  Poste,  M.A.    i860.  8vo.  7J.  6(/ 

—  SopJiistcs  and  Politiais,  with  a  revised  Text  and  English 

Notes,  by  L.  Campbell,  M.A.     1867.    Svo.  \%s. 

—  TJicacteUis,  with  a  revised  Text   and    English    Notes. 

by  L.  Campbell,  M.A.    Second  Edition.   Svo.  \os.  dd. 


—    TJie  Dialog7ies,  translated  into  English,  with  Analyses 

and  Introductions,  by  B.  Jowett,  M.A.    A  new  Edition  in  -^  volumes,  medium 
Svo.    1875.    3/.  \os. 

The  Republic,  translated  into  English,  with  an  Analysis 


and  Introduction,  by  B.  Jowett,  M.A.     Medium  Svo.    \2s.  dd. 

Tkjicydides :    Translated    into    English,    with    Introduction, 

Marginal  Analysis,  Notes,  and  Indices.    By  B.  Jowett,  M.A.     2  \ols.    1881. 
Medium  Svo.    i/.  \2s. 


THE    HOLY   SCRIPTURES,   &e. 

Studia  Biblica. — Essays  in  Biblical  Archaeology  and  Criti- 
cism, and  kindred  subjects.  By  Members  of  the  University  of  Oxford.  Svo. 
lOJ.   6d. 


English. —  The  Holy  Bible  in  the  earliest  Ejiglish   Versions, 

made  from  the  Lati)i  Vulgate  by  John  Wycliffe  and  his  followers:  edited  by 
the  Rev.  J.  Forshall  and  Sir  F.  Madden.  4  vols.   1850.   Royal  4to    ll.y. 

[Also  reprinted  from  the  above,  with  Introduction  and  Glossary 

by  W.  W.   Skeat,  M.A. 

The  Books  of  Job,  Psalms,  Proverbs,  Ecclesiastes,  and  the 

So>v:[  of  Solomon:  according  to  the  Wycliffite  \'crsion  made  by  Nicholas 
de  Hereford,  about  a.u.  13S1,  and  Revised  by  John  Purvey,  about  A.D.  13S8. 
Extra  fcap.  Svo.     ^s.  6</. 


—  The  Neiv  Testament  in  English,  according  to  the  Version 

by  John  Wycliffe,  about  A.D.  1380,  and  Revised  by  John  Purvey,  about  a.d. 
13S8.     Extra  fcap.    Svo.    6j.] 


CLARENDON  PRESS,  OXFORD.  5 

English, — The  Holy  Bible:  an  exact  reprint,  page  for  page, 

of  the  Authorised  Version  published  in  the  year  i6i  i.  Demy  4to.  half  bound, 
\l.  \s. 

The  Psalter,  or  Psalms  of  David,  and  certain  Canticles, 

■with  a  Translation  and  Exposition  in  English,  by  Richard  Rolle  of  Hampole. 
Edited  by  H.  R.  Bramley,  M.A.,  Fellow  of  S.  M.  Magdalen  College,  Oxford. 
With  an  Introduction  and  Glossary.     Demy  8vo.    i/.  \s. 

Lectures    on    Ecclesiastes.     Delivered    in   Westminster 

Abbey  by  the  Very  Rev.  George  Granville  Bradley,  D.D.,  Dean  of  West- 
minster.    Crown  8vo.  4^.  (>d. 

Gothic. — The  Gospel  of  St.  Mark  in   Gothic^  according  to 

the  translation  made  by  Wulfila  in  the  Fourth  Century.  Edited  with  a 
Grammatical  Introduction  and  Glossarial  Index  by  W.  W,  Skeat,  M.A. 
Extra  fcap.  8vo.  4J. 

Greek. —  Vetns  Testamentwn  ex  Versione  Septuaginta  Inter- 

pretum  secundum  exemplar  VaticanumRomae  editum.  Accedit  potior  varietas 
Codicis  Alexandrini.   Tomi  III.   Editio  Altera.    iSmo.  i8j. 

Origenis  HexaploriLin  quae   supersunt ;    sive,  Veterum 

Interpretum  Graecorum  in  totum  Vetus  Testamentum  Fragmenta.  Edidil 
Fridericus  Field,  A.M.     2  vols.     1875.    4^".   5/-  5-r. 

TJie   Book   of   Wisdom :    the   Greek   Text,   the    Latin 

Vulgate,  and  the  Authorised  English  Version ;  with  an  Introduction,  Critical 
Apparatus,  and  a  Commentary.  By  William  J.  Deane,  M.A.  Small 4to.  1 2s.  6d. 

Novum  Testamentnm  Graece.  Antiquissimorum  Codicum 

Textus  in  ordine  parallelo  dispositi.  Accedit  coUatio  Codicis  Sinaitici.  Edidit 
E.  H.  Hansen,  S.T.B.  Tomilll.  1864.  Svo.  half  morocco.  Price  reduced 
to  24J. 

Novnm   Testamentum   Graece.     Accedunt   parallela    S. 

Scripturae  loca,  etc.     Edidit  Carolus  Lloyd,  S.T.P.R.    iSmo.  y. 
On  ■writing  paper,  with  wide  margin,   \os. 

Novum  Testamentum  Graece  juxta  Exemplar  Millianum. 

iSmo.    2s.6d.     On  ■writing  paper,  with  wide  margin,  9^. 

Evangelia  Sacra  Graece.     Fcap.  8vo.  limp,  \s.  6d. 


The  Greek   Testament,  with  the  Readings  adopted  by 

the  Revisers  of  the  Authorised  Version  :  — 

(i)  Pica  type,  with  Marginal  References.     Demy  Svo.  10s.  6d. 

(2)  Long  Primer  type.     Fcap.  8vo.   4s.  6d. 

(3)  The  same,  on  writing  paper,  with  wide  margin,  15s. 

The  Parallel  Nezv  Testament,  Greek  and  English  ;  being 

the  Authorised  Version,  161 1  ;    the  Revised  Version,    1881  ;    and  the  Greek 
Text  followed  in  the  Revised  Version.     Svo.    i  is.  6d. 

The  Revised  Version  is  the  joint  property  of  the  Universities  of  Oxford  and  Cambridge. 


CLARENDON  PRESS,  OXFORD. 


Greek. — Canon  Mtiratoriamis :  the  earliest  Catalogue  of  the 

Books  of  the  New  Testament.  Edited  with  Notes  and  a  Facsimile  of  the 
MS.  in  the  Ambrosian  Library  at  Milan,  by  S.  P.  Tregelles,  LL.D.  1S67. 
4to.  loj.  ad. 

Outlines  of  Textual  Criticism  applied  to  the  New  Testa- 


ment.    By  C.  E.  Hammond,  M.A.  Fourth  Edition.    Extra  fcap.  8vo.  y.  dd. 

Hebrew,  etc. — TJie  Psalms  in  Hebrew  witJiont points.     1879. 

Crown  8vo.   3^.  dd. 

A   Commentary  on   the  Book  of  Proverbs.     Attributed 

to  Abraham  Ibn  Ezra.  Edited  from  a  MS.  in  the  Bodleian  Library  by 
S.  R.  Driver,  M.A.     Crown  8vo.  paper  covers,  3J.  6^. 

TJie  Book  of  Tobit.     A  Chaldee  Text,  from  a  unique 

M.S.  in  the  Bodleian  Library;  with  other  Rabbinical  Texts.  English  Transla- 
tions, and  the  Ital.a.    Edited  by  Ad.  Ncubauer,  M.A.    1S7S.   Crown  Svo.  6s. 

•  Horae  Hebraicae  et  Talmndieae,  a  J.  Lightfoot.     A  new 

Edition,  by  R.  Gandell,  M.A.     4  vols.    1859.  Svo.  il.  is. 

Latin. — Libri  Psalmomm  Versio  antiqua  Latina,  cum  Para- 

phrasi  Anglo-Saxonica.     Edidit  B.  Thorpe,  F. A. S.     1835.    8vo.  ios.6d. 

Old-Latin  Biblical  Texts:  No.  I.  The  Gospel  according 

to  St.  Matthew  from  the  St.  Germain  MS.  (g,).  Edited  with  LUroduction 
and  Appendices  by  John  Wordsworth,  D.D.     Small  4to.,  stiff  covers,  6s. 

Old-Latin  Biblical  Texts:  No.  IT.   Portions  of  the  Gospels 

according  to  St.  Mark  and  St.  Matthew,  from  the  Bobbio  MS.  (k),  &c. 
Edited  by  John  Wordsworth,  D.D.,  W.  Sanday,  M.A.,  D.D.,  and  H.  J.  White, 
M.A.     Small  4to.,  stiff  covers,  21s. 

Old-Frencii. — Libri  Psalmomm  Versio  antiqua   Gallica   e 

Cod,  MS.  in  Bibl.  Bodleiana  adservato,  una  cum  Versione  Metrica  aiiisque 
Monumenlis  pcrvetustis.  Nunc  primum  descripsit  ct  edidit  Franciscus  Michel, 
Phil.  Doc.     1S60.  Svo.   \os.6d. 


FATHERS  OF  THE  CHURCH,  &c. 

St.  Athanasiits :  Historical  Writings,  according  to  the  Bene- 
dicline  Text.  With  an  Introduction  by  William  Bright.  D.D.  1S81.  Crown 
Svo.   los.  6d. 

Orations  against  the  Arians.     With  an  Account  of  his 


Life  by  William  Bright,  D.D.     1873.    Crown  Svo.  9J. 

St.Angns/i/ie:  Select  Anti-Pelagian  Treatises,  and  the  Acts 

of  the  Second  Council  of  Orange.     With  an  Litroduction  by  \\  illiam  Bright, 
D.D.     Crown  Svo.  gs. 


CLARENDON  PRESS,  OXFORD. 


Canons  of  the  First  Fojir  General  Cotmcils  of  Nicaea,  Con- 
stantinople, Ephesus,  and  Chalcedon.   1877.  Crown  Svo.  2s.  dd. 

Notes  on  the  Canons  of  the  First  Four  General  Co7incils. 


By  William  Bright,  D.D.     1882.    Crown  Svo.  5^.  6^. 

Cyrilli  Archiepiscopi  Alexandrini  in  XII  Prophetas.     Edidit 

p.  E.  Pusey,  A.M.    Tomi  II.     1868.  Svo.  cloth,  2I.  is. 

in  D.  Joannis  Evangelinm.     Accedunt  Fragmenta  varia 

necnon    Tractatus   ad   Tiberium    Diaconum   duo.      Edidit   post   Aubertum 
P.  E.  Pusey,  A.M.     Tomi  III.     1872.  Svo.  2/.  5J. 

Commcntarii    in    Lncae   Evangelinm    quae    supersunt 

Syriace.     E  MSS.  apud  Mus.  Britan.  edidit  R.   Payne  Smith,  A.M.     1858. 

4tO.     l/.  2S. 

Translated  by  R.  Payne  Smith,  M.A.     2  vols.     1859. 

8vo.   \A,s. 

Ephraemi  Syri,  Rabulae  Episcopi  Edesseni,  Balaei,  aliorum- 

que  Opera  Stiecta.   E  Codd.  Syri  icis  MSS.  in  Museo  Britannico  et  Bibliotheca 
Bodleiana  asservatis  primus  edidit  J.  J.  Overbeck.     1865.  Svo.   i/.  is. 

Enscbins'  Ecclesiastical  History,  according  to  the  text  of 
Burton,  with  an  Introduction  by  William  Bright,  D.D.  18S1.  Crown  Svo. 
Bs.  6d. 

Irenaeus :  The  Third  Book  of  St.  Irenaeits,  Bishop  of  Lyons, 

against  Heresies.     With  short  Notes  and  a  Glossary  by  H.  Deane,  B.D. 
1874    Crown  Svo.   5^.  dd. 

Patrnni    Apostolicortim,    S.   Clementis    Romani,    S.   Ignatii. 

S    Polycarpi,  quae  supersunt.      Edidit  Guil.  Jacobson,  S.T.P.R.      Tomi  II. 
Fourth  Edition,  1863.  Svo.   il.  is. 

Socrates^  Ecclesiastical  History,   according  to    the    Text   of 

Hussey,  with  an  Introduction  by  William  Bright.  D.D.     187S.    Crown  Svo. 
7j.  6d. 


ECCLESIASTICAL  HISTORY,  BIOGRAPHY,  &c. 

Ancient  Liturgy  of  the  Chnrch  of  England,  according  to  the 

uses  of  Sarum,  York,  Hereford,  and  Bangor,  and  the  Roman  Liturgy  arranged 
in  parallel  columns,  with  preface  and  notes.  By  William  Maskell,  M.A. 
Third  Edition.     1882.   Svo.   15^. 

Baedae  Historia  Ecclesiastica.     Edited,  with  English  Notes, 

by  G.  H.  Moberly,  M.A.  iSSi.    Crown  Svo.    loj.  dd. 


CLARENDON  PRESS,  OXFORD. 


Bright  (  W^j.     Chapters  of  Early  English    CJmrch  History. 

IS78.    SvO.     \2S. 

Burnefs  History  of  the  Reformation  of  the  Church  of  England. 

A  new  Edition.  Carefully  revised,  and  the  Records  collated  with  the  originals, 
by  N.  Pocock,  M.A.     7  vols.  1865.   8vo.  Price  reduced  to  \l.  \os. 

Councils  and  Ecclesiastical  Documents  relating  to  Great  Britain 

and  Ireland.  Edited,  after  Spelman  and  Wilkins,  by  A.  W.  Iladdan,  B.U., 
and  W.  Stubbs,  M.A.  Vols.  I.  and  III.    1S69-71.  Medium8vo.  each  \l.  \s. 

Vol.  II.  Parti.  1873.  Medium  Svo.    xos.dd. 

Vol.11.  Part  II.    1878.   Church  of  Ireland;   Memorials  of  St.  Patrick. 
Stiff  covers,  '^s.  6d. 

Hamilton  {John,  Archbishop  of  St.  Andrews),  The  Catechism 

of.  Edited,  with  Introduction  and  Glossary,  by  Thomas  Graves  Law.  With 
a  Preface  by  the  Right  Hon.  W.  E.  Gladstone.     Svo.  i2.f.  6d. 

Hammond  [C.  E.).  Liturgies,  Eastern  and  Westcr7i.  Edited, 
with  Introduction,  Notes,  and  Liturgical  Glossary.   1S78.  Crown  Svo.  xos.dd. 

An  Appendix  to  the  above.     1S79.  Crown  Svo.  paper  covers,  \s.  6d. 

JoJin,  Bishop  of  Ephes7is.  TJie  Third  Part  of  his  Eccle- 
siastical History.  [In  Syriac]  Now  first  edited  by  William  Cureton,  M.A. 
1S53.  4to.   i/.  12s. 

Translated  by  R.  Payne  Smith,  M.A.     i860.  (Svo.  los. 

Leofric  Missal,    The,   as   used    in    the    Cathedral   of   Exeter 

during  the  Episcopate  of  its  first  Bishop,  A.D.  1050- 107  2  ;  together  with  some 
Account  of  the  Red  Book  of  Derby,  the  Missal  of  Robert  of  Jumieges,  and  a 
few  other  early  MS.  Service  Books  of  the  English  Church.  Edited,  with  In- 
troduction and  Notes,  by  F.  E.  Warren,  B.D.    4to.  half  morocco,  35J. 

Monumenta  Ritualia  Ecclesiae  Anglica7tae.     The   occasional 

Offices  of  the  Church  of  England  according  to  the  old  use  of  Salisbury,  the 
Prymer  in  English,  and  other  prayers  and  forms,  with  dissertations  and  notes. 
By  William  Maskell,  M.A.    Second  Edition.     1SS2.  3  vols.  Svo.  2/.  loj. 

Records  of  the  Reformation.   The  Divorce,  1527-1533.  Mostly 

now  for  the  first  time  printed  from  MSS.  in  the  British  Museum  and  other  libra- 
ries. Collected  and  arranged  by  N.  Pocock,  M.A.   1870.    2  vols.  Svo.  i/.  i6j. 

Shirley  (  W.  W.).   Some  Accoutit  of  the  Church  in  the  Apostolic 

Age.      Second  Edition,  1S74.   Leap.  Svo.  3s.  Gd. 

Sttcbbs  (  W.).     Registrum  Sacrum  Anglicanum.     An  attempt 

to  exhibit  the  course  of  Episcopal  Succession  in  England.  1858.  Small  ijto. 
%s.  dd. 

Warren  [F.  E.).     Liturgy  and  Ritual  of  the  Celtic  Church. 
18S1.  Svo.  14^. 


CLARENDON  PRESS,  OXFORD 


ENGLISH    THEOLOGY. 

Bampton  Lectures,  1886.     The  Christian  Platojiists  of  Alex- 

andria.     By  Charles  Bigg,  D.D.     8vo.   loi-.  (yd. 

Butler's  J'F<?r/^^,  with  an  Index  to  the  Analogy.    2  vols.  1874. 

8vo.  \\s. 

Also  separately, 

Sermons,  ^s.  6d.  Analogy  of  Religion,  ^s.  6d 

Greswell s  Harmonia  Evangelica.    Fifth  Edition.    8vo.    1855. 

9^-.  (}d. 

Heurtlefs   Harmonia   Symbolical    Creeds    of    the   Western 

Church.     1S58.    Svo.  6^.  (id. 

Homilies    appointed    to    be    read    in    CJinrches.     Edited    by 

J.  Griffiths,  M.A.     1859.  8vo.   7^.  f)d. 

Hooker's  Works,  with  his  hfe  by  Walton,  arranged  by  John 

Keble,  M.A.     Sixth  Edition,  1874.   3  vols.  Svo.  i/.  iij-.  dd. 

the  text   as  arranged  by  John    Keble,   M.A.     2  vols. 


1875.  8vo.   IIJ-. 

JezveVs  Works.     Edited  by  R.  W.  Jelf,  D.D.     8  vols.    1848. 

8vo.  i/.  los. 

Pearson^ s  Exposition  of  the  Creed.     Revised  and  corrected  by 

E.  Burton,  D.D.  Sixth  Edition,  1877.  Svo.   loj-.  (d. 

Waterland's  Review  of  the  Doctrine  of  the  Encharist,  with 

a  Preface  by  the  late  Bishop  of  London.    Crown  Svo.  (s.  dd. 

Works,  with  Life,  by  Bp.  Van  Mildert.    A  new  Edition, 


with  copious  Indexes.    6  vols.     1856.    Svo.    2/.  iij. 

WJieatlys  Illustration  of  the  Book  of  Common  Prayer.    A  new 

Edition,  1846.  Svo.  jj. 

Wyclif.     A  Catalogue  of  the  Original  Works  of  Jo  hit  Wyclif, 

by  W.  W.  Shirley,  D.D.     1865.  Svo.  y.  6d. 

Select  English    Works.     By  T.  Arnold,  M.A.   3  vols. 

1869-1S71.  Svo.       i/.  \s. 

Trialogus.     With    the   Supplement    now   first   edited. 

By  Gotthard  Lechler.    1S69.   Svo.    7^-. 


10  CLARENDON  PRESS,  OXFORD. 


HISTORICAL    AND    DOCUMENTARY    WORKS. 
British  Bai'rozvs,  a  Record  of  the  Examination  of  Sepulchral 

Mounds  in  various  parts  of  Enn;land.  By  William  GreenwcU,  M.A.,  F.S.A. 
Together  with  Description  of  Figures  of  Skulls.  General  Remarks  on  Pre- 
historic Crania,  and  an  Appendix  by  George  Rolleston,  M.D.,  F.R.S.  1877. 
Medium  8vo.  25J. 

Brit  ton.     A    Treatise   upon   the   Common    Laiv   of  England, 

composed  by  order  of  King  Edward  I.  The  French  Text  carefully  revised, 
with  an  English  Translation,  Introduction,  and  Notes,  by  F.  M.Nichols,  M.A. 
2  vols.     1865.  Royal  8vo.  \l.i6s. 

Clarendon^ s   History  of    the    Rebellion    and    Civil  Wars    in 

England.    7  vols.    1839.  i8mo.  i/.  \s. 

Clarendon' s   History    of   the   Rebellion    and    Civil    Wars    in 

England.  Also  liis  Life,  written  by  himself,  in  which  is  included  a  Con- 
tinuation of  his  History  of  the  Grand  Rebellion.  With  copious  Indexes. 
In  one  volume,  royal  8vo.  1S42.  \l.is. 

Clinton'' s  Epitome  of  the  Fasti  Hellcnici.     1 85 1 .     8vo.    ds.  6d. 

Epitome  of  tJie  Fasti  Romani.     1854.     8vo.    "js. 

Corpvs  Poeticvm  Boreale.     The  Poetry  of  the  Old  Northern 

Tongue,  from  tlie  Earliest  Times  to  the  Thirteenth  Century.  Edited,  clas- 
sified, and  translated,  with  Introduction.  E.xcursus,  and  Notes,  by  Gudbrand 
Vigfusson,  M.A.,  and  F.  York  Powell,  M.A.     2  vols.     1S83.  Svo.  42J. 

Freeman  [E.  A.).     History  of  the  Norman  Conquest  of  E?7g- 
land ;  its  Causes  and  Results.    In  Six  \^olumes.   8vo.  5/.  <^s.  6r/. 

The  Reign   of   William   Rnfus   and   the  Accession   of 


Henry  the  First.     2  vols.  Svo.  i/.  i6j. 
Gascoignc's     Theological    Dictionary    ("Liber    Veritatuni") : 

Selected  Passages,  illustrating  the  condition  of  Church  and  State,  1 403-1 45S. 
With  an  Introduction  by  James  E.  Thorold  Rogers,  M.A.  Small  4to. 
loj.  6^. 

Magna  Carta,  a  careful  Reprint.    Edited  by  W.  Stubbs,  D.D. 

1879.  4^0.  stitched,  \s. 

Passio  et  Miracula  Bcati  Olani.  Edited  from  a  Twelfth- 
Century  MS.  in  the  Libraiy  of  Coijius  Christi  College,  Oxford,  with  an 
Introduction  and  Notes,  by  Frederick  Metcalfe,  M.A.  Small  4to.  stiff 
covers,  6j. 


CLARENDON  PRESS,  OXFORD.  n 

Protests  of  the  Lords,  including  those  which  have  been  ex- 
punged, from  1624101874;  with  Historical  Introductions.  Edited  by  James 
E.Thorold  Rogers,  M. A.    1S75.    3vols.  8vo.  2/.  2J. 

Rogers  [J.  E.  T.).     History  of  Agriculture  and  Prices   in 

England,  A.D.  1 259-1 793. 

Vols.  I  and  II  (1259-14C0).  1866.  Svo.  2/.  2s.  ■ 
Vols.  Ill  andIV(i40i-i582),  1882.  8vo.  2/.  ioj. 

Saxon  Chronicles  {Tivo  of  the)  parallel,  with  Supplementary 

Extracts  from  the  Others.  Edited,  with  Introduction,  Notes,  and  a  Glos- 
sarial  Index,  by  J.  Earle,  M.A.     1865.    Svo.  ids. 

Stubbs   {W.,  D.D.).      Seventeen   Lectures    on   the   Study   of 

Medieval  and  Modem  History,  &c.,  delivered  at  Oxford  1867-1884.  Demy 
8vo.  half-bound,  xos.  6d. 

Stnrhinga  Saga,  including  the  Islendinga  Saga  of  Lawman 

Sturla  Thordsson  and  other  works.  Edited  by  Dr.  Gudbrand  Vigfusson. 
In  2  vols.     1878.  Svo.  2/.  2s. 

York  Plays.     The  Plays  performed  by  the  Crafts  or  Mysteries 

of  York  on  the  day  of  Corpus  Christ!  in  the  14th,  15th,  and  i6th  centuries. 
Now  first  printed  from  the  unique  MS.  in  the  Library  of  Lord  Ashburnham. 
Edited  witli  Introduction  and  Glossary  by  LucyToulmin  Smith.     Svo.  2\s. 


Statutes  made  for  the  University  of  Oxford,  and  for  the  Colleges 

and  Halls  therein,  by  the  University  of  Oxford  Commissioners.     1882.     Svo. 
I2J-.  6d. 

Statuta  Universitatis  Oxoniensis.     1886.     8vo.  ^s. 

The  Examination  Statutes  for  the  Degrees  of  B.A.,  B.  Mus., 

B.C.L.,  and B.M.     Revised  to  Trinity  Term,  1 886.     Svo.  sewed,  ij. 

The  St7idenfs  Llandbook   to   the   University  and  Colleges   of 

Oxford.     Extra  fcap.  Svo.  2S.  6d. 

The  Oxford  University  Calendar  for  the  year  1886.     Crown 

Svo.  4J.  dd. 

The  present  Edition  includes  all  Class  Lists  and  other  University  distinctions 
for  the  five  years  ending  with  1885. 

Also,  supplementary  to  tlie  above,  price  5s.  (pp.  606), 

The  Honours  Register  of  the  University  of  Oxford.   A  complete 

Record  of  University  Honours,  Officers,  Distinctions,  and  Class  Lists  ;  of  the 
Heads  of  Colleges,  &c.,  &c.,  from  the  Thirteenth  Century  to  1883. 


12  CLARENDON  PRESS,  OXFORD. 


MATHEMATICS,  PHYSICAL   SCIENCE,  &c. 

Acland{H.  W.,  M.D.,  F.R.S.).     Synopsis  of  the  Pathological 

Series  in  the  Oxford  Museum.     1867.    8vo.  2s.6d. 

De  Bary  [Dr.  A.).     Comparative  Anatomy  of  the   Vegetative 

Organs  of  the  Phaticroganis  and  Feins.  Translated  and  Annotated  by  F.  O, 
Bower,  M.A.,  F.L.S.,  and  D.  H.  Scott,  M.A.,  Ph.D.,  F.L.S.  With  241 
woodcuts  and  an  Index.     Royal  Svc,  half  morocco,  i/.  2s.  dd. 

Gocbel  [Dr.  K.).  Ontlincs  of  Classification  and  Special  Mor- 
phology of  Plants.  A  New  Edition  of  Sachs'  Text  Book  of  Botany,  Book  II. 
English  Translation  by  H.  E.  F.  Garnsey,  M.A.  Revised  by  I.  Bayley  Balfour, 
M.A.,  M.D.,  F.R.S.     With  407  Woodcuts.     Royal  Svo.  half  Morocco,  lis. 

Midler  (y.).     On  certain   Variations  in  the  Vocal  Organs  of 

the  Passeres  that  have  hitherto  escaped  notice.  Translated  by  F.  J.  Bell,  B.A., 
and  edited,  with  an  Appendix,  by  A.  H.  Garrod.  M.A.,  F.R.S.  With  Plates. 
187S.    4to.  paper  covers,  "js.  6d. 

Price  [Bartholomew^  M.A.,  F.R.S.).     Treatise  on  Infi?iitesimal 

Calculus. 

Vol.1.  Differential  Calculus.     Second  Edition.     Svo.  14^.6^/. 

Vol.  II.  Integral  Calculus,  Calculus  of  Variations,  and  Differential  Equations. 
Second  Edition,  1865.     Svo.  iSj. 

Vol.111.  Statics,  including  Attractions;   Dynamics  of  a  Material   Particle. 
Second  Edition,  1S68.     Svo.  i6j. 

Vol.  IV.  Dynamics  of  Material  Systems;  together  with  a  chapter  on  Theo- 
retical Dynamics,  by  W.  F.  Donkin,  M.A.,  F.R.S.     1S62.     Svo.  i6j. 

PritcJiard  (C,  D.D.,  F.R.S.).     Uranometria  Nova  Oxoniensis. 

A  Photometiic  determination  of  the  magnitudes  of  all  Stars  visible  to  the  naked 
eye,  tromthe  Pole  to  ten  degrees  south  of  the  Equator.  1885.   Royal  Svo.  Sj'.  6(/. 

Astronomical    Observations    made    at    the    University 

Observatory,  Oxford,  under  the  direction  of  C.  Pritchard,  D.I).  No.  1. 
1878.     Royal  Svo.  paper  covers,  3.?.  ()d. 

Rig  at  I  d^  s  Correspotidcnce  of  Scientific  Men  of  the  1 7/Z;  Ccntnry, 

with  Table  of  Contents  by  A.  dc  Morgan,  and  Index  by  the  Rev.  J.  Rigaud, 
M.A.     2  vols.     1S41-1S62.    Svo.  iSj.  dd. 

Rolleston  [George,  M.D.,  F.R.S.).  Scientific  Papers  and  Ad- 
dresses. Arranged  and  Edited  by  William  Turner,  M.B.,  F.R.S.  With  a 
Biographical  Sketch  by  I-Idward  Tylor,  F.R.S.  With  Portrait,  Plates,  and 
Woodcuts.     2  vols.  Svo.    \l.  i^s. 

Westzvood  [J.  (9.,  M.A.,  F.R.S.).      Thesatirus  Entomologiats 

Ilopcianus,  or  a  Description  of  the  rarest  Insects  in  the  Collection  given  to 
the  University  by  the  Rev.  William  Hope.  With  40  Plates.  1874.  Small 
folio,  hall  morocco,  yl.ios. 


CLARENDON  PRESS,  OXFORD.  13 


%\it  ^mxtti  aSoofiS  of  tfie  ISast. 

Translated  by  various  Oriental  Scholars,  and  edited  by 

F.  Max  Muller. 

[Demy  Svo.  cloth.] 
Vol.    I.    The    Upanishads.     Translated   by  F.   Max    Muller. 

Part  I.  The  A7/andogya-upanishad,  The  Talavakara-upanishad,  The  Aitareya- 
arawyaka,  The  Kaushitaki-brahmawa-upanishad,  and  The  Va^saneyi-sawhita- 
upanishad.     \cs.  6d. 

Vol.  II.  The  Sacred  Laws  of  the  Aryas,  as  taught  in   the 

Schools  of  Apastamba,  Gautama,  Vasish///a,  and  Bandhayana.  Translated  by 
Prof.  Georg  Biihler.     Part  I.  Apastamba  and  Gautama.     loj.  6c/. 

Vol.  Ill,  The  Sacred  Books  of  China.  The  Texts  of  Con- 
fucianism. Translated  by  James  Legge.  Part  I.  The  Shu  King,  The  Reli- 
gious portions  of  the  Shih  King,  and  The  Hsiao  King,     i  2s.  6d. 

Vol.   IV.  The  Zend-Avesta.     Translated  by  James  Darme- 

steter.     Parti.    The  Vendidad.     ios.6d. 

Vol.  V.  The   Pahlavi   Texts.      Translated    by  E.  W.  West. 

Part  I.  The  Bundahij,  Bahman  Vast,  and  Shayast  lashayast.     12s.  6d. 

Vols.  VI  and  IX.  The  Qur'an.     Parts  I  and  II.     Translated 

by  E.  H.  Palmer.     21s. 

Vol.  VII.    The  Institutes  of  Vish/m.     Translated   by  Julius 

Jolly,     los.  6d. 

Vol.  VIII.  The  Bhagavadgita,  with  The  Sanatsu^atiya,  and 

The  Anugita.     Translated  by  Kashinath  Trimbak  Telang.     los.  6d. 

Vol.  X.  The  Dhammapada,  translated  from  Pali  by  F.  Max 

Miiller;  and  The  Sutta-Nipata,  translated  from  Pali  by  V.  Fausboll ;  being 
Canonical  Books  of  the  Buddhists,     los.  6d. 

Vol.  XI.  Buddhist  Suttas.      Translated  from   Pali  by  T.  W. 

Rhys  Davids,  i.  The  Mahaparinibbana  Suttanta  ;  2.  The  Dhamma-,('akka- 
ppavattana  Sutta  ;  3.  The  Tevi^^a  Suttanta;  4.  The  Akahkheyya  Sutta ; 
5.  TheAetokhila  Sutta;  6.  The  Maha-sudassana  Suttanta  ;  7.  TheSabbasava 
Sutta.     loj-.  6d. 


1 4  CLA  REND  ON  PRESS,  OXFORD. 

Vol.  XII.  The  ^atapatha-Brahma;;a,  according  to  the  Text 

of  the  Madhyandina  School.  Translated  by  Julius  Eggeling.  Part  I. 
Books  I  and  II.     1 2s.  6d. 

Vol.  XIII.  Vhiaya   Text.s.      Translated    from    the   Pali   by 

T.  W.  Rhys  Davids  and  Hermann  Oldenberg.  Part  I.  The  Patimokkha. 
The  Mahavagga,  I -IV.     los.  6d. 

Vol.  XIV.  The  Sacred  Laws  of  the  Aryas,  as  taught  in  the 

Schools  of  Apastamba,  CJautama,  VasishMa  and  Uaudhayana.  Translated 
by  Georg  Uiihler.     Part  II.     Vasish//ia  and  Baudhayaiia.     los.  6d. 

Vol.  XV.     The  Upanishads.     Translated  by  F.  Max  Miillcr. 

Part  II.  The  Ka;'//a-upaiiishad,  The  Mu;;i/aka-upanishad,  The  Taittiriyaka- 
upanishad,  The  Br/liadarawyaka-upanishad,  The  ^vetajvatara-upanishad,  The 
Praj-^a-upanishad,  and  The  Maitrayawa-BrahmaMa-upanishad.     \os.  6d. 

Vol.  XVI.  The  Sacred  Books  of  China,     The  Texts  of  Con- 
fucianism.   Translated  by  James  Legge.     Part  II.  The  Yi  King.     \os.  6d. 

Vol.  XVII.    Vinaya   Texts.     Translated    from   the   Pali   by 

T.  W.  Rliys  Davids  and  Ileimann  Oldenberg.  Part  II.  The  Mahavagga, 
V-X.     The  AuUavagga,  I-III.     los.  6d. 

Vol.  XVIII.   Pahlavi    Texts.      Translated    by  E.  W.  West. 

Part  II.     The  Da^/istan-i  Diuik  and  The  Epistles  of  Maniu/tihar.     i  2s.  6d. 

Vol.  XIX.  The  Fo-sho-hing-tsan-king.     A  Life  of  Buddha 

by  Aj-vaghosha  Bodhisattva,  translated  from  Snnskrit  into  Chinese  by  Dhar- 
maraksha,  a.d.  420,  and  from  Chinese  into  English  by  .Samuel  Beal.     los.  6d. 

Vol.  XX.  Vinaya  Texts.     Translated  from  the  Pali  by  T.  W. 

Rhys  Davids  and  Hermann  Oldenberg.  Part  III.  The  AuUavagga,  IV-XII. 
los.  6d. 

Vol.  XXI.     The  Saddharma-pu;/r/arika  ;   or,  the  Lotus  of  the 

True  Law.     Translated  by  H.  Kern.     12s.  6d. 

Vol.  XXII.    Caina-Sutras.     Translated  from  Prakrit  by  Her- 
mann Jacobi.     Part  I.     The  A,i'arahga-Sritra.     The  Kalpa-Sutra.     10s.  6d. 

Vol.  XXIII.     The  Zend-Avesta.     Translated  by  James  Dar- 

mcsteter.     Part  II.     The  Siruzahs,  Ya^ts,  and  Nyayix.     los.  6d. 

Vol.  XXIV.    Pahlavi   Texts.      Translated    by  E.  W.  West. 

Part  HI.     Dina-i  Mainog-i  Khirad,  .Sikand-gumunik,  and  Sad-Dar.     lOs.Gd. 


CLARENDON  PI^ESS,  OXFORD.  15 

Second  Series. 
Vol.  XXV.     Manu.     Translated  by  Georg  Biihler.    %\s. 
Vol.  XXVI.      The    ^"atapatha-Brahmawa.      Translated    by 

Julius  Eggeling.     Part  II.     \2s.6d. 

Vols.   XXVII  and  XXVIII.     The  Sacred  Books  of  China. 

The  Te.\ts  of  Confucianism,  Translated  by  James  Legge.  Parts  III  and  IV. 
The  Li  Ki,  or  Collection  of  Treatises  on  the  Rules  of  Propriety,  or  Ceremonial 
Usages.     2  5  J. 

Vols.  XXIX  and  XXX.     The  Grzliya-Sutras,  Rules  of  Vedic 

Domestic  Ceremonies.    Translated  by  Hermann  Oldenberg. 

Part  I  (Vol.  XXIX),  1 2s.  6d.    Just  Published. 
Part  II  (Vol.  XXX).     In  the  Press. 

The  following  Volumes  are  in  the  Press:— 

Vol.    XXXI.     The    Zend-Avesta.      Part    III.     The    Yasna, 

Visparad,  Afrinagan,  and  Gahs.     Translated  by  the  Rev.  L.  H.  Mills. 

Vol.  XXXII.    Vedic  Hymns.    Translated  by  F.  Max  Miiller. 

Parti. 

Vol.    XXXIII.       Narada,    and    some    Minor     Law-books. 

Translated  by  Julius  Jolly.     [^Preparing.'] 

Vol.  XXXIV.     The  Vedanta-Sutras,  with    5ahkara's   Com- 
mentary.    Translated  by  G.  Thibaut.     [Prepanng.'] 

*^*   The  Second  Series  will  consist  of  Twenty- Four*Voh(tfies. 


i6  CLARENDON  PRESS,  OXFORD. 


Ckrcuboir  IJkss  Merits 


I.     ENGLISH,  &c. 

A  First  Reading  Book.     By  Marie  Eichens  of  Berlin  ;    and 
edited  by  Anne  J.  Clough.     Extra  fcap.  8vo.   stiff  covers,  ^d. 

Oxford  Reading  Book,  Part  I.     For  Little  Children.     Extra 

fcap.  Svo.   stiff  covers,  6(/. 

Oxford  Reading  Book,  Part  II.     For  Junior  Classes.     Extra 

fcap.  Svo.    stiff  covers,  (>d. 

An  Elementary  English  Grammar  and  Exercise  Book.     By 
O.  W.  Tancock,  M.A.     Second  Edition.     Extra  fcap.  Svo.  \s.Q>d. 

An  English  Grammar  and  Reading  Book,  for  Lower  Forms 

in  Classical  Schools.     ]>y  O.  W.  Tancock,  M.A.     Fourth  Edition.     Extra 
fcap.  Svo.    3 J.  (id. 

Typical  Selections  from  the  best  English  Writers,  with  Intro- 
ductory Notices.  Second  Edition.    In  2  vols.    Extra  fcap.  Svo.  3J.  6d.  each. 
Vol.  I.  Latimer  to  Berkeley.  Vol.  II.  Pope  to  Macanlay. 

Shairp  {J.  C,  LL.D.).     Aspects  of  Poetry ;    being  Lectures 

delivered  at  Oxford.     Crown  Svo.  los.  dd. 


A  Book  for  the  Beginner  in  Anglo-Saxon.  By  John  Earle, 
M.A.     Third  Edition.     Extra  fcap.  Svo.  2s.  6d. 

An  Anglo-Saxon  Reader.  In  Prose  and  Verse.  With  Gram- 
matical Introduction,  Notes,  and  Glossary.  By  Henry  Sweet,  M.A.  Fourth 
Edition,  Revised  and  Enlarged.     Extra  fcap.  Svo.  Ss.  6d. 

A  Second  Anglo-Saxon  Reader.    By  the  same  Author.   Extra 

fcap.  Svo.     Nearly  ready. 

An  Anglo-Saxon  Primer,  zuith  Grammar,  Notes,  and  Glossary. 

By  the  same  Author.    Second  Edition.     Extra  fcap.  Svo.   2s.  6d. 

Old  English  Reading  Primers  ;  edited  by  Henry  Sweet,  IVI.A. 

I.  Selected  Homilies  of /Elfric.     Extra  fcap.  Svo.,  stiff  covers,  \s.  6d. 

II.  Extracts  from  Alfred's  Orosius.     Extra  fcap.  Svo.,  stiff  covers,  is.  6d. 
First  Middle  EnglisJi  Primer,  with  Grammar  and  Glossary. 

By  the  same  Author.     Extra  fcap.  Svo.   zs. 

Seco7id  Middle  English   Primer.      Extracts    from    Chaucer, 

with  Grammar  and  Glossary.     By  the  same  Author.     Extra  fcap.   Svo.  is. 
Just  Published. 

Principles  of  English  Etymology.  First  Scries.  By  W.  W. 
Skeat,  Litt.D.     Crown  Svo.     Nearly  ready. 


CLARENDON  PRESS,  OXFORD.  17 


The   PJiilology  of  the  English   Tongue.     By  J.   Earle,  M.A. 

Third  Edition.     Extra  fcap.  8vo.  "js.  6d. 

An  Icelandic  Primer,  with  Grammar,  Notes,  and  Glossary. 

'^  By  the  same  Author.     Extra  fcap.  8vo.  ^,s.  6d. 

An  Icelandic  Prose  Reader,  with  Notes,  Grammar,  and  Glossary. 

By  G.  Vigfusson,  M.A.,  and  F.  York  Powell,.  M.A.     E.xt.  fcap.  8vo.  \os.  M. 

A  Handbook  of  Phonetics,  including  a  Popular  Exposition  of 

the  Principles  of  Spelling  Reform.   By  H.  Sweet,  M.A.  Extra  fcap.  Svo.  4^.  dd. 

Elemcntarbiich    des     Gesprocheneji    Englisch.        Grammatik, 

Texte  und  Glossar.     Von  Henry  Sweet.     Extra  fcap.  Svo.,  stiff  covers,  2s.  6d. 

The  Orimihim ;    with  the  Notes  and  Glossary  of  Dr.  R.  M, 

White.     Edited  by  R.  Holt,  M.A.    1878.    2  vols.    Extra  fcap.  Svo.  21  j. 

Specime7is  of  Early  EnglisJi.     A  New  and  Revised  Edition. 

With  Introduction,  Notes,  and  Glossarial  Index.  By  R.  Morris,  LL.D.,  and 
W.  W.  Skeat,  M.A. 

Part  I.  From  Old  English  Homilies  to  King  Horn  (a.d.  1150  to  A.D.  1300). 

Second  Edition.     Extra  fcap.  Svo.  9J. 
Part  11.     From  Robert  of  Gloucester  to  Gower  (a.d.  1298  to  a.d.  1393). 

Second  Edition.    Extra  fcap.  Svo.  7^.  6d. 

Specimens   of  English    Literature,   from    the    '  Ploughmans 

Crede'  to  the  '  Shepheardes  Calender'  (a.d.  1394  to  A.D.  1579").  With  Intro- 
duction, Notes,  and  Glossarial  Index.  By  W.  W.  Skeat,  M.A.  Extra  fcap. 
Svo.     ~s.  6d. 

The  Vision  of  William  concerjiing  Piers  the  Plowina?i,  in  three 

Parallel  Texts ;  together  with  Richard  the  Redeless.  By  William  Langland 
(about  1 362-1 399  A.D.).  Edited  from  numerous  Manuscripts,  with  Preface, 
Notes,  and  a  Glossary,  by  W.  W.  Skeat,  Litt.D.  2  vols.  Svo.  31^.  6d.  Just 
Published. 

The  Vision  of  William   cojicerning  Piers   the   Plowman,   by 

William  Langland.  Edited,  with  Notes,  by  W.  W,  Skeat,  M.A.  Third 
Edition.     Extra  fcap.  Svo.  <\s.  6d. 

Chancer.     I.   The  Prologue    to    the    Canterbury    Tales;    the 

Knightes  Tale ;  The  Nonne  Prestes  Tale.  Edited  by  R.  Morris,  Editor  of 
Specimens  of  Early  English,  &c.,  &c.    Extra  fcap.  Svo.  2s.  ()d. 

II.  The   Prioresses    Tale;    Sir   TJiopas ;    The   Monkes 

Tale ;  The  Clerkes  Tale  ;  The  Squieres  Tale,  &c.  Edited  by  W.  W.  Skeat, 
M.A.     Second  Edition.     Extra  fcap.  Svo.  4J.  (id. 

III.  The  Tale  of  the  Man  of  Laive ;    The  Pardoneres 


Tale ;  The  Second  Nonnes  Tale ;  The  Chanouns  Yemannes  Tale.     By  the 
same  Editor.    Second  Edition.     Extra  fcap.  Svo.  4J.  6</. 

Gamelyn,  The  Tale  of.     Edited  with  Notes,  Glossary,  &c.,  by 

W.  W.  Skeat,  M.A.    Extra  fcap.  Svo.    Stiff  covers,  tj.  dd. 

Minot  {Lanrence).     Poems.      Edited,  with  Introduction  and 

Notes,  by  Joseph  Hall,  M.A.     Extra  fcap.  Svo.     N^early  ready. 

C 


1 8  CLARENDON  PRESS,  OXFORD. 


Spenser s  Faery  Qneene.     Books  I  and  II.     Designed  chiefly 

for  the  use  of  Schools.  With  Introduction,  Notes,  and  Glossary.  By  G.  W. 
Kitchin.  D.D.     Extra  fcap.  Svo.  2S.  i)d.  each. 

Hooker.     Eeclesiastical  Polity,   Book    I.     Edited    by    R.  W. 

Church,  M.A.     Second  Edition.     Extra  fcap.  Svo.   is. 

OLD  ENGLISH  DRAMA. 
The   Pilgrimage   to  Parnassus   with    The    Tivo  Parts   of  the 

Rehon  from  Parnassus.  Three  Comedies  performed  in  St.  John's  College. 
CambridjTe,  A.D.  MDXCVii-MDCi.  Edited  from  MSS.  by  the  Rev.  W.  D. 
Macray,  M.A.,  F.S.A.     Medium  Svo.     Bevelled  Boards,  Gilt  top,  8j.  6d. 

Marlozve  and  Greene.     Marloive's    Tragical  History  of  Dr. 

faustus.  and  Greene  s  Ho7toiirable  History  of  Friar  Bacon  ami  Friar  Buni^ay. 
Edited  by  A.  W.  Ward,  M.A.  1S7S.  Extra  fcap.  Svo.  ^s.  6d.  In  \vhite 
Parchment,  6.f. 

Marlowe.     Edward  II.     With  Introduction,  Notes,  &c.     By 
O.  W.  Tancock,  M.A.     Extra  fcap.  Svo.  7,s. 

SHAKESPEARE. 
Shakespeare.     Select  Plays.     Edited  by  W.  G.  Clark,  M.A., 

and  W.  Aldis  Wright,  M.A.     Extra  fcap.  Svo.  stiff  covers. 

The  Merchant  of  Venice,     u.  Macbeth.     is.6d. 

Richard  the  Second,     u.  6d.  Hamlet,     2s. 

Edited  by  W.  Aldis  Wright,  M.A. 

The  Tempest,     is.  6d.  Midsummer  Night's  Dream,    u.  6d. 

As  You  Like  It.     u.  6d.  Coriolanus.     2s.  6d. 

Julius  Cxsar.     2j.  Henry  the  Fifth.     2s. 

Richard  the  Third.     2j.Gd.  Twelfth  Night.     \s.  6d. 

King  Lear.     is.  6d.  King  John.     is.  6d. 

Shakespeare  as  a  Dramatic  Artist ;    a  popular  Illustration  of 

the  Principles  of  Scientific  Criticism.    By  R.  G.  Moulton,  M.A.    Crovrn  Svo.  5J. 

Bacon.     I.  Advancement  of  Learning.     Ediud   by  W.   Aldis 
Wright,  M.A.     Second  Edition.     Extra  fcap.  Svo.  4J.  6</. 

II.   TJie  Essays.     With   Introduction    and   Notes.     By 

S.  II.  Reynolds,  M.A.,  late  Fellow  of  Brasenose  College.     In  Preparation. 

Milton.     I.  Areopagitica.    With  Introduction  and  Notes.     By 

John  W^  Hales,  M.A.     Third  Edition.     Extra  fcap.  Svo.  3^. 

II.  Poems.     Edited  by  R.  C.   Browne,   M.A.     2   vols. 

Fifth  Edition.  Extra  fcap.  Svo.  6j.  6^/.   Sold  separately,  Vol.  I.  4^.;  Vol.  II.  3J. 

In  paper  covers  : — 
Lycidas,  id.        L' Allegro,  id.         II  Pensero.so,  ^d.        Comus,  td. 

Samson  Agonistes,  dd. 
III.  Samson  Agonistes.     Edited  with  Introduction  and 

Notes  by  John  Churlon  Collins.     Extra  fcap.  Svo.  stiff  covers,  \s. 


CLARENDON  PRESS,  OXFORD.  19 

Bunyan.  I.  The  Pilgrivis  Progress,  Grace  Abotmding,  Rela- 
tion of  the  Imprisonment  of  I\lr.John  Bunyan.  Edited,  with  Biographical 
Introduction  and  Notes,  by  E.  Venables,  M.A.  1S79.  Extra  fcap.  8vo.  5J. 
In  ornamental  Parchment,  (>s. 

II.   Holy  War,  &-c.     Edited    by    E.    Venables,    M.A. 


In  the  Press. 

Clarendo?i.      History  of  the   Rebellio7i.      Book    VI.      Edited 
by  T.  Arnold,  M.A.     Extra  fcap.  8vo.  4^.  dd. 

Dryden.     Select  Poems.     Stanzas   on   the    Death    of   Ohver 

Cromwell;  Astrcea  Redux;  Annus  Mirabilis ;  Absalom  and  AchitoiDhel; 
Religio  Laici ;  The  Hind  and  the  Panther.  Edited  by  W.  D.  Christie,  M.A. 
Second  Edition.     Extra  fcap.  Svo.  3^-.  6d. 

Locke's  Conduct  of  the   Understanding.     Edited,  with  Intro- 
duction, Notes,  &c.,  by  T.  Fowler,  M.A.  Second  Edition.  Extra  fcap.  Svo.  is. 

Addiso7i.   Selections  from  Papers  in  the  Spectator.  With  Notes. 

By  T,  Arnold,  M.A.     Extra  fcap.  Svo.   4^.  dd.     In  ornamental  Parchment,  6j. 

Steele.     Selections  from  the  Tatler,  Spectator,  and  Guardian. 

Edited  by  Austin  Dobson.   Extra  fcap.  Svo.  4^.  dd.   In  white  Parchment,  ^s.  dd. 

Pope.   With  Introduction  and  Notes.   By  Mark  Pattison,  B.D. 

I.    Essay  on  Man.     Extra  fcap.  8vo.   \s.  6d. 

II.  Satires  and  Epistles.     Extra  fcap.  <Svo.  2s. 

Par?iell.     The  Hermit.     Paper  covers,  id. 

Gray.     Selected  Poems.     Edited  by  Edmund  Gosse.     Extra 

fcap.  Svo.     Stiff  covers,  I  J.  6rt'.     In  white  Parchment,  3^. 

Elegy  and  Ode  on  Eton  College.     Paper  covers,  id. 

Goldsmith.      The  Deserted  Village.     Paper  covers,  id. 
Johnson.     I.  Rasselas ;  Lives  of  Dryden  and  Pope.     Edited 

by  Alfred  Milnes,  M.A.  (London).  Extra  fcap.  Svo.  4^-.  dd.,  or  Lives  of 
Dryden  and  Pope  only,  stiff  covers,  2^.  dd. 

11.    Vanity  of  H7mian  Wishes.     With  Notes,  by  E.  J. 

Payne,  M.A.     Paper  covers,  ^d. 
Boswell's  Life  of  Johnson.      With  the  Journal  of  a  Tour  to 

the  Hebrides.  Edited,  with  copious  Notes,  Appendices,  and  Index,  by  G. 
Birkbeck  Hill,  D.C.L.,  Pembroke  College.  With  Portraits  and  Facsimiles. 
6  vols.     Medium  Svo.     Nearly  ready. 

Cowper.     Edited,  with   Life,    Introductions,   and    Notes,   by 

H.  T,  Griffith,  B.A. 

I.   The  Didactic  Poems  of  1782,  with  Selections  from  the 

Minor  Pieces,  A. D.  1779-1783.     Extra  fcap.  Svo.  3^. 
11.   The  Task,  ivitJi  Tirocijtinm,  and  Selections  from  the 


Minor  Poems.  A. D.  17S4-1 799.     Second  Edition.     Extra  fcap.  Svo.  3^, 

c  2 


20  CLARENDON  PRESS,  OXFORD. 


Burke.     Select  Works.     Edited,  witli  Introduction  and  Notes, 

by  E.  J.  Payne,  M.A. 

I.    TJioiigJits  071  tJie  Present  Disconte7its ;  the  two  Speeches 

0)1  America      Second  Edition.     Extra  fcap.  Svo.  4J.  dd. 

II.  Reflections  on  the  FrencJi  Revolution.   Second  Edition. 

Extra  fcap.  Svo.  ^s. 

III.  Four  Letters  on  the  Proposals  for  Peace  with  the 


Regicide  Directory  of  France.     Second  Edition.     Extra  fcap.  Svo.  ^s. 

Keats.   Hyperion,  Book  I.   With  Notes  by  W.  T.  Arnold,  B.A. 

Paper  covers,  ^d. 

Byron.     Childe  Harold.    Edited,  with  Introduction  and  Notes, 

by  H.  F.  Tozer,  M.A.    Extra  fcap.  Svo.    3J.  dd.     In  white  Parchment,  5^. 

Scott.     Lay  of  the  Last  Minstrel.     Edited  with  Preface  and 

Notes  by  W.  Minto.  M.A.     With  Map.     Extra  fcap.  Svo.     Stiff  covers,  2y. 
Ornamental  Parchment,  3^.  6d. 

Lay  of  the  Last  Mifistrel.     Introduction  and  Canto  I., 


with  Preface  and  Notes,  by  the  same  Editor.     6J. 


II.    LATIN. 


Rtidirdcnta  Latina.     Comprising  Accidence,  and  Exercises  of 

a  very  Elementary  Character,  for  the  use  of  Beginners.     By  John  Barrow 
Allen,  M.A.     Extra  fcap.  Svo.  2s. 

An   Elementary  Latin    Grammar.      By   the    same    Author. 

Forty-second  Thousand.     Extra  fcap.  Svo.  2S.6d. 

A  First  Latin  Exercise  Book.     By  the  same  Author.     Eourth 

Edition.     Extra  fcap.  Svo.  2s.  6d. 

A  Second  Latin  Exercise  Book.    By  the  same  Author.     Extra 

fcap.  Svo.   2)^.  6d. 

Reddenda  Minora,  or  Easy  Passages,  Latin  and  Greek,  for 

Unseen  Translation.     For  the  use  of  Lower  Forms.     Composed  and  selected 
by  C.  S.  Jerram,  M.A.    Extra  fcap.  Svo.   i.f.  6d. 

Anglice  Reddenda,  or  Easy  Extracts,  Latin   and    Greek,  for 

Unseen  Translation.     By  C.  S.  Jerram,   .M..^.     Third  Edition,  Revised  and 
Enlarged      Extra  fcap.  Svo.  2s.  6d. 

Anglice   Reddenda.     Second  Series.     By  the    same   Author. 

Extra  fcap.  Svo.     Nearly  ready. 

Passages  for  Translation  into  Latin.  For  the  use  of  Passmen 
and  others.  Selected  by  J.  Y.  Sargent,  M.A.  Fifth  Edition.  Extra  fcap. 
Svo.   2S.  6d. 


CLARENDON  PRESS,  OXFORD.  21 


Exercises  in   Latin  Prose   Composition ;    with   Introduction, 

Notes,  and  Passages  of  Graduated  Difficulty  for  Translation  into  Latin.     By 
G.  G.  Ramsay,   M.A.,  LL.D.     Second  Edition.     Extra  fcap.  8vo.  4^-.  6</. 

Hints  and  Helps  for  Latin  Elegiacs.    By  H.  Lee- Warner,  M.A. 

Extra  fcap.  Svo.  3^.  6(/. 

First  Latin  Reader.     By  T.  J.  Nunns,  M.A.     Third  Edition. 

Extra  fcap.  Svo.  2s. 

Caesar.     The  Commentaries  (for  Schools).     With  Notes  and 

Maps.     By  Charles  E.  Moberly,  M.A. 

Part  I.   The  Gallic  War.     Second  Edition.     Extra  fcap.  Svo.  4J-.  dd. 

Part  II.   The  Civil  War.     Extra  fcap.  Svo.  3s.  6c?. 

The  Civil  War.    Book  I.     Second  Edition.     Extra  fcap.  Svo.  2s. 

Cicero.      Catilinarian    Orations.      By    E.    A.    Upcott,   M.A., 

Assistant  Master  in  Marlborough  College.     In  the  Press. 

Cicero.    Selection  of  interesting  and  descriptive  passages.   With 

Notes.     By  Henry  Walford,  M.A.     In  three  Parts.     Extra  fcap.  Svo.  4^-.  dd. 
Each  Part  separately,  limp,  \s.  6d. 

Part  I.       Anecdotes  from  Grecian  and  Roman  History.     Third  Edition. 
Part  II.     Omens  and  Dreams:  Beauties  of  Nature.     Third  Edition. 
Part  III.  Rome's  Rule  of  her  Provinces.     Third  Edition. 

Cicero.     De  Senectjite.     Edited,  with  Introduction  and  Notes, 

by  L.  Huxley,  M.A.     Extra  fcap.   Svo.  2S. 

Or  separately,  Text  and  Introduction,  is.     Notes  is. 

Cicero.     Selected  Letters  (for  Schools).     With  Notes.     By  the 

late  C.  E.  Prichard,    M.A.,  and   E.  R.    Bernard,    M.A.      Second   Edition. 
Extra  fcap.  Svo.  3J. 

Cicero.     Select   Orations   (for   Schools).     In  Verrem   I.     De 

Imperio  Gn.  Pompeii.    Pro  Archia.    Philippica  IX.    With  Introduction  and 
Notes  by  J.  R.  King,  M.A.     Second  Edition.     Extra  fcap.  Svo.  2s.  6d. 

Cornelius  Nepos.     With  Notes.     By  Oscar  Browning,  M.A. 

Second  Edition.     Extra  fcap.  Svo.  2s.  6d. 

H or 'ace.     Selected  Odes.     With  Notes  for  the  use  of  a  Fifth 

Form.    By  E.  C.  Wickham,  M.A.    In  two  Parts.    Extra  fcap.  Svo.  cloth,   2s. 
Or  separately,  Part  I.  Text,  is.     Part  II.  Notes,  is. 

Livy.     Selections  (for  Schools).     With  Notes  and  Maps.     By 

H.  Lee-Warner,  M.A.     Extra  fcap.  Svo.    In  Parts, limp,  each  ij'.  hd. 

Part  I.  The  Caudine  Disaster.     Part  II.  Hannibal's  Campaign 
in  Italy.     Part  III.  The  Macedonian  War. 

Livy.     Books  V— VII.     With    Introduction   and   Notes.     By 

A.  R.  Cluer,  B.A.     Extra  fcap.  Svo.  y.  6d. 

Livy.     Books  XXI,  XXII,  and  XXIII.     With  Introduction 

and  Notes.    By  M.  T.  Tatham,  M.A.    Extra  fcap.  Svo.  4-f.  6(/. 


2  2  CLARENDON  PRESS.  OXFORD. 


Ovid.    Selections  for  the  use  of  Schools.    With  Introductions 

and  Notes,  and  an  Appendix  on  the  Roman  Calendar.     By  W.  Ramsay,  M.A. 
Edited  by  G.  G.  Ramsay,  M.A.     Third  Edition.     Extra  fcap.  8vo.  5 J.  6d. 

Ovid.  Tristia.  Book  I.  The  Text  revised,  with  an  Intro- 
duction and  Notes.     By  .S.  G.  Owen,  B.A.     Extra  fcap.  8vo.  y.  dJ. 

PlauUis.     Captivi.     Edited  by  W.  M.  Lindsay,  M.A.     Extra 

fcap.  8vo.     In  the  Press. 

Plauins.  The  Trijuiviviiis.  With  Notes  and  Introductions. 
Intended  for  the  Higher  Forms  of  Public  Schools.  By  C.  E.  Freeman,  M.A., 
and  A.  Sloman.  M.A.     Extra  fcap.  Svo.  3J-. 

Pliny.     Selected  Letters  {ior  Schools).     With  Notes.     By  the 

late  C.  E.  Prichard,  M.A.,  and  E.  R.  Bernard,  M.A.    Extra  fcap.  Svo.  y. 

Salhist.     With  Introduction  and  Notes.     By  W.  W.  Capes, 

M.A.     Extra  fcap.  Svo.     45.  dd. 

Tacitus.  The  Atmals.  Books  I-IV.  Edited,  with  Introduc- 
tion and  Notes  for  the  use  of  Schools  and  Junior  Students,  by  PI.  Fumeaux, 
M.A.    Extra  fcap.  Svo.    55. 

Terence.     Andria.     With   Notes  and  Introductions.     By  C. 

E.  Freeman,  M.A.,  and  A.  Sloman,  M.A.     Extra  fcap.  Svo.  3J. 

— —  AdclpJd.     With  Notes  and  Introductions.     Intended  for 

the  Higher  Forms   of  Public  Schools.     By  A.  Sloman,  M.A.     Extra   fcap. 
Svo.  3^. 

Pibullus  and  Proper  tins.    Sclcctiojis.    Edited  by  G.  G.  Ramsay, 

M.A.    In  two  Parts.    Extra  fcap.  Svo.    (In  one  or  two  vols.)  ds.  Just  Published. 

Virgil.     With  Introduction  and  Notes.     By  T.  L.  Papillon, 

M.A.     Two  vols.   Crown  Svo.  \os.  6d.     The  Text  separately,  4J-.  6d. 
Virgil.     The  Eclognes.     Edited  by  C  S.  Jcrram.  M.A.     In 

two  Parts.     Crown  Svo.     Nearly  ready. 


Catnlli  Verojiensis  Liber.     Iterum  recognovit,  apparatum  cri- 

ticum  prolegomena  appendices  addidit,  Robinson  Ellis.  A.M.     1S7S.    Demy 
Svo.  i6s. 

A  Commentary  oji  Catidhis.     By  Robinson  Ellis,  M.A. 


1S76.     Demy  Svo.  i6j. 

Catnlli  Vero7iensis  Carmina  Sclccta,  secundum  recognitionem 

Robinson  Ellis,  A.M.     Extra  fcap.  Svo.   3.;.  dd. 

Cicero  de  Oratore.     With  Introduction  and  Notes.     By  A.  S. 

Wilkins,  M.A. 

Book  I.   1879.  Svo.  6j.         Book  II.  18S1.  Svo.  5J. 

Philippic  Orations.     With  Notes.     By  J.  R.  King,  M.A. 

Second  Edition.     1879.     Svo.  \os.  6d. 


CLARENDON  PRESS,  OXFORD.  23 

Cicero.     Select  Letters.     With  English  Introductions,  Notes, 

and  Appendices.     By  Albert  Watson,  M. A.    Third  Edition.    Demy  Svo.  i8,<;. 

Select  Letters.      Text.     By  the  same  Editor.     Second 

Edition.     Extra  fcap.  Svo.  4^'. 

pro  Chcentio.     With  Introduction   and    Notes,     By  W. 


Ramsay,  M. A.  Edited  by  G.  G.  Ramsay,  M.A.   2nd  Ed.  Ext.  fcap.  Svo.  3^.  6d. 

Horace.  With  a  Commentary.  Volume  I.   The  Odes,  Carmen 

Seculare,  and  Epodes.      By  Edward  C.  Wickham,  M.A.      Second   Edition. 
1877.     Demy  Svo.   \2s. 

A  reprint  of  the  above,  in  a  size  suitable  for  the  use 

of  Schools.     Extra  fcap.  Svo.  c^s.6cl. 

Livy,  Book  I.     With   Introduction,  Historical  Examination, 

and  Notes.     By  J.  R.  Seeley,  M.A.     Second  Edition.     18S1.     Svo.  6j. 

Ovid.     P.  Ovidii  Nasonis  Ibis.     Ex  Novis  Codicibus  edidit, 

Scholia  Vetera  Commentarium  cura  Prolegomenis  Appendice  Indice  addidit, 
R.  Ellis,  A.M.     Svo.  \os.  6d. 

Persius.     The  Satires.   With  a  Translation  and  Commentary. 

By  John  Conington,  M.A.  Edited  by  Henry  Nettleship,  M.A.  Second 
Edition.     1874.     Svo.  Is.  6d. 

Juvenal.      XIII   Satires.      Edited,    with    Introduction    and 

Notes,  by  C.  H.  Pearson,  M.A.,  and  Herbert  A.  Strong,  M.A.,  LL.D.,  Professor 
of  Latin  in  Liverpool  University  College,  Victoria  University.  In  two  Parts. 
Crown  Svo.     Complete,  6j.    Just  Published. 

Also  separately.  Part  I.  Introduction,  Text,  etc.,  3^.        Part  II.  Notes,  y.  6d. 

Tacitus.     The  Annals.     Books  I- VI.     Edited,   with    Intro- 
duction and  Notes,  by  H.  Furneaux,  M.A.    Svo.  iSj-. 


Nettleship  (//.,  M.A.).     Lectures  and  Essays  on  Subjects  con- 
nected with  Latin  Scholarship  and  Literature.     Crown  Svo.  7^.  dd. 

The  Roman  Satnra :  its  original  form  in  connection  with 

its  literary  development.     Svo.  sewed,  is. 

Ancient  Lives  of  Vergil.     With  an  Essay  on  the  Poems 


of  Vergil,  in  connection  with  his  Life  and  Times.     Svo.  sewed,  2s. 

Papillon  [T.  L.,  M.A.).     A  Manual  of  Comparative  Philology. 

Third  Edition,  Revised  and  Corrected.     1882.  Crown  Svo.  6s. 

Pifider  {North,  AI.A.),     Selections  from  the  less  known  Latin 

Poets.     1869.     Svo.  15J. 

Sellar  ( W.  V.,  M.A.).     Roman  Poets  of  the  Augustan  Age. 

Virgil.     New  Edition.    1S83.    Crown  Svo.  c^s. 

Roman  Poets  of  the  Republic.     New  Edition,  Revised 

and  Enlarged.     1S81.     Svo.  14J. 

Wordsworth  [J.,  M.A.).     Fragme7its  and  Specimens  of  Early 

Latin.     With  Introductions  and  Notes.    1S74.    Svo.  iSj. 


2  4        CLARENDON  PRESS,  OXFORD. 


III.  GREEK. 

A  Greek  Primer,  for  the  use  of  beginners  in  that  Language. 

By  the  Right  Rev.  Charles  Wordsworth,  D.C.L.  Seventh  Edition.  Extra  fcap. 
Svo.  IS.  dd. 

Easy    Greek   Reader.     By    Evelyn    Abbott,    M.A.     In    two 

Parts.     Extra  fcap.  Svo.  .y.     Jiist  Published. 

The  Text  and  Notes  may  be  had  separately,  \s.  6d.  each. 

Graecae  Grammaticae  Rjidimenta  in  usum  Scholarum.     Auc- 

tore  Carolo  Wordsworth,  D.C.L.     Nineteenth  Edition,  1882.     i2mo.  4J. 

A  Greek-English  Lexicon,  abridged  from  Liddell  and  Scott's 

4to.  edition,  chiefly  for  the  use  of  Schools.  Twenty-first  Edition.  18S4. 
Square  i2rao.  ^s.  Gd. 

Greek  Verbs,  Irregular  and  Defective;  their  forms,  meaning, 

and  quantity;  embracing  all  the  Tenses  used  by  Greek  writers,  with  references 
to  the  passages  in  which  they  are  found.  By  W.  Veitch.  Fourth  Edition. 
Crown  Svo.   \os.  6d. 

The  Elements  of  Greek  Accentiiation  (for  Schools)  :    abridged 

from  his  larger  work  by  II.  W.  Chandler,  M.A.     Extra  fcap.  Svo.  is.  dd. 

A  Series  of  Graduated  Greek  Readers: — 

Eirst  Greek  Reader.    By  W.  G.  Rushbrooke,  M.L.     Second 

Edition,    Extra  fcap.  Svo.  2^-.  6d. 

Second  Greek  Reader.     By  A.  M.  Bell,  M,A.     Extra  fcap. 

Svo.  3^,  6d. 
Eoiirth  Greek  Reader ;  being  Specimens  of  Greek  Dialects. 

With  Introductions,  etc.    By  W.  W.  Merry,  M.A.    Extra  fcap.  Svo.  4J.  dd. 

Fifth   Greek  Reader.      Selections   from    Greek    Epic    and 

Dramatic  Poctr}',  with  Introductions  and  Notes.     By  Evelyn  Abbott,  M.A. 
Extra  fcap.  Svo.  4J.  dd. 

The  Golden  Treasury  of  Aiicicnt  Greek  Poetry:  being  a  Col- 
lection of  the  finest  passages  in  the  Greek  Classic  Poet;;,  with  Introductory 
Notices  and  Notes.     By  R.  S.  Wrigiit.  M.A.     Extra  fcap.  Svo.  Sj.  dd. 

A  Golden  Treasury  of  Greek  Prose,  being  a  Collection  of  the 

finest  passages  in  the  principal  Greek  Prose  Writers,  with  Introductory  Notices 
and  Notes.  By  R.  S.  Wright,  M.A.,  and  J.  E.  L.  Shadwell,  M.A.  Extra  fcap, 
Svo.  4J.  dd. 

Aeschylus.  PrometJieus  Bound  (for  Schools),  With  Introduc- 
tion and  Notes,  by  A.  O.Prickard,  M.A.  Second  Edition.  Extra  fcap.  Svo.  is. 

Agamemnon.     With  Introduction  and  Notes,  by  Arthur 

Sidgwick,  M.A.     Second  Edition,     Extra  fcap.  Svo.  3J. 

ClioepJioroi.     With  Introduction  and  Notes  by  the  same 


Editor.     Extra  fcap.  Svo.   3J. 


CLARENDON  PRESS,  OXFORD.  25 

Aristophanes.     In  Single  Plays.     Edited,  with  English  Notes, 

Introductions,  &c.,  by  W,  W.  Merry,  M.A.     Extra  fcap.  8vo. 
I.  The  Clouds,  Second  Edition,  2j. 
II.  The  Acharnians,  2s.  III.  The  Frogs,  zs. 

Cedes.     Tabula.     With   Introduction  and   Notes.     By  C.  S. 

Jerram,  M.A.    Extra  fcap.  8vo.  2S.  6d. 

Demosthenes.     Olynthiacs  and  Philippics.     Edited  by  Evelyn 
Abbott,  M.A.     Extra  fcap.  8vo.     In  two  Parts.     In  the  Press. 

Eicripides.    Alcestis  (for  Schools).     By  C.  S.  Jerram,  M.A. 

Extra  fcap,  Svo.  2s.  ^d. 

Helena.      Edited,    with    Introduction,   Notes,  etc.,    for 


Upper  and  Middle  Forms.     By  C.  S.  Jerram,  M.A.    Extra  fcap.  Svo.  3^. 


—  Iphigenia  in  Tauris.  Edited,  with  Introduction,  Notes, 
etc.,  for  Upper  and  Middle  Forms.  By  C.  S,  Jerram,  M.A.  Extra  fcap.  Svo. 
cloth,  3J. 

Medea.      By  C.  B.  Heberden,    M.A.      In    two    Parts, 


Extra  fcap.  Svo.  2s. 

Or  separately,  Part  I.  Introduction  and  Text,  i^. 
Part  II.  Notes  and  Appendices,  is. 

Herodotus^  Selections  from.    Edited,  with  Introduction,  Notes, 

and  a  Map,  by  W.  W.  Merry,  M.A.    Extra  fcap.  Svo,  2s.  dd. 

Homer.     Odyssey,   Books   I-XII   (for  Schools).     By  W.  W. 

Merry,  M.A.    Twenty-seventh  Thousand.  Extra  fcap.  Svo,  4J.  6<^. 
Book  II,  separately,  ij'.  6d. 

Odyssey,   Books   XIII-XXIV   (for    Schools),     By   the 

same  Editor,    Second  Edition.    Extra  fcap,  Svo,  5J. 

Iliad,  Book  I  (for  Schools).     By  D.  B.  Monro,  M.A. 

Second  Edition.     Extra  fcap.  Svo.  2^. 

Iliad,  Books  I-XII  (for  Schools).  With  an  Introduction, 

a   brief  Homeric  Grammar,   and  Notes,     By  D,  B,  Monro,  M.A.     Second 
Edition.     Extra  fcap.  Svo.  6s. 

Iliad,  Books  VI  and  XXI.      With    Introduction    and 

Notes.  By  Herbert  Hailstone,  M.A.    Extra  fcap.  Svo.  is.  6d.  each. 

Lncian.      Vera   Historia   (for   Schools).     By    C.   S.   Jerram, 

M.A.    Second  Edition.    Extra  fcap.  Svo.  \s.6d. 

Plato.     Selections  from  the  Dialogues  [including  the  whole  of 

the  Apology  and  Crito].   With  Introduction  and  Notes  by  John  Purves,  M.A., 
and  a  Preface  by  the  Rev.  B.  Jowett,  M.A.    Extra  fcap.  Svo,  ds.  6d. 

C  3 


2  6  CLARENDON  PRESS,  OXFORD. 

SopJiocks.  For  the  use  of  Schools.  Edited  with  Intro- 
ductions and  English  Notes.  By  Lewis  Campbell,  M.A.,  and  Evelyn  Abbott, 
M.A.     Neiv  and  Revised  Editiott.     2  Vols.     Extra  fcap.  8vo.     10s.  dd. 

Sold  separately,  Vol.  I,  Text,  i^s.  6d. ;  Vol.  II,  Explanatory  Notes,  6s. 

Sophocles.  In  Single  Plays,  with  English  Notes,  &c.  By 
Lewis  Campbell,  M.A.,  and  Evelyn  Abbott,  M.A.     Extra  fcap.  8vo.  limp. 

Oedipus  TyTannus,    Philoctetes.    New  and  Revised  Edition,  2s.  each. 
Oedipus  Coloneus,  Antigone,   is.  <^d.  each. 

Ajax,         Electra,        Trachiniae,  2s.  each. 

Oedipus   Rex:    Dindorfs    Text,    with    Notes    by    the 

present  Bishop  of  St.  David's.     Extra  fcap.  8vo.  limp,  is.  6d. 

Theocritus   (for   Schools).     With   Notes.     By   H.  Kynaston, 

D.D.  (late  Snow).     Third  Edition.    Extra  fcap.  8vo,  4J.  dd. 

Xenophon.     Easy  Selectiotts  (for   Junior    Classes).     With  a 

Vocabulary,  Notes,  and  Map.     By  J.  S.  Phillpotts,  B.C. L,,  and  C.  S.  Jerram, 
M.A.     Third  Edition.     Extra  fcap.  8vo.  3^-.  6d. 

Selections  (for  Schools).     With  Notes  and   Maps.     By 

J.  S.  Phillpotts,  B.C.L.     Fourth  Edition.    Extra  fcap.  8vo.  35.  dd. 

Anabasis,  Book  I.     Edited  for  the  use  of  Junior  Classes 

and  Private  Students.    With  Introduction,  Notes,  etc.    By  J.  Marshall,  M.A., 
Rector  of  the  Royal  High  School,  Edinburgh.     Extra  fcap.  8vo.  2s.  6d. 

Anabasis,  Book  II.     With  Notes  and  Map.     By  C.  S. 

Jerram,  M.A.     Extra  fcap.  8 vo.    2s. 

Cyropaedia,  Books  IV  and  V.     With  Introduction  and 

Notes  by  C.  Bigg,  D.D.     Extra  fcap.  8vo.  2s.  6d. 


Aristotle's  Polities.  By  W.  L.Newman,  M.A.  [In  the  Press.] 
Aristotelian  Studies.     I.  On   the   Structure  of  the   Seventh 

Book  of  the  Nicomachean  Ethics.   By  J.  C.  Wilson,  M.A.    8vo.  stiff,  5J. 

Aristotelis    Ethica  Nicomachea,   ex     recensione    Immanuelis 

Bekkeri.     Crown  8vo.  55. 

Demosthenes  and  Aeschines.     The  Orations  of  Demosthenes 

and  yEschines  on  the  Crown.     With   Introductory  Essays  and  Notes.    By 
G.  A.  Simcox,  M.A.,  and  W.  H.  Simcox,  M.A.     1872.  8vo.  12s. 

Head  {Barclay  V.).    Historia  Numorum:  A  Manual  of  Greek 

Numismatics.     Royal  8vo.  half-bound.     2/.  2s.    Just  rublished. 

Hicks  {E.  L.,M.A.).    A  Mammal  of  Greek  Historical  Inscrip- 
tions.   Demy  8vo.  10^.  dd.    . 


CLARENDON  PRESS,  OXFORD.  27 

Homer.     Odyssey,  Books  I-XII.     Edited  with  English  Notes, 

Appendices,  etc.     By  W,  W.  Merry,  M.A.,  and  the  late  James  Riddell,  M.A. 
1886.     Second  Edition.     Demy  Svo.  i6j. 

Homer.  A  Grammar  of  the  Homeric  Dialect.    By  D.  B.  Monro, 

M.A.     Demy  8vo.  \os.  6d. 

Sophocles.     The  Plays  and  Fragments.     With  English  Notes 

and  Introductions,  by  Lewis  Campbell,  M.A.    2  vols. 

Vol.1.     Oedipus  Tyrannus.    Oedipus  Coloneus.    Antigone.     Svo.  i6s. 
Vol.  II.   Ajax.    Electra.  Trachiniae.  Philoctetes.    Fragments.     Svo.  i6s. 

IV.    FRENCH  AND   ITALIAN". 

Br  ache  fs  Etymological  Dictionary  of  the  French  Language, 
with  a  Preface  on  the  Principles  of  French  Etymology.  Translated  into 
English  by  G.  W.  Kitchin,  D.D.    Third  Edition.     Crown  Svo.  7^.  dd. 

Historical  Grammar  of  the  French  Language.  Trans- 
lated into  English  by  G.  W.  Kitchin,  D.D.  Fourth  Edition.  Extra  fcap. 
Svo.  3J.  6t/. 

Works  by  GEORGE   SAINTSBTJRY,  M.A. 

Primer  of  French  Literature.     Extra  fcap.  Svo.  2^-. 
Short  History  of  French  Literature.     Crown  Svo.  10s.  6d. 
Specimens  of  French  Literature,  from  Villon  to  Hugo.    Crown 

Svo.  9^. 

MASTERPIECES   OF  THE  FRENCH  DRAMA. 
Corneille's  Horace.     Edited,  with  Introduction  and  Notes,  by 

George  Saintsbury,  M.A.     Extra  fcap.  Svo.  2s.  6d. 

Molihe's  Les  Precieuses  Ridicules.     Edited,  with  Introduction 

and  Notes,  by  Andrew  Lang,  M.A.     Extra  fcap.  Svo.  is.  6d. 
Racine's  Esther.     Edited,   with   Introduction   and  Notes,  by 

George  Saintsbury,  M.A.     Extra  fcap.  Svo.  2s.    Just  Published. 

Beanmarchais'  Le Barbier  de  Seville.   Edited,  with  Introduction 

and  Notes,  by  Austin  Dobson.    Extra  fcap.  Svo.  2s.  6d. 

Voltaire's  Mcrope.     Edited,  with  Introduction  and  Notes,  by 

George  Saintsbury.     Extra  fcap.  Svo.  cloth,  2s. 

Mussefs  On  ne  badine pas  avec  V Amour,  and  Fantasio.  Edited, 

with   Prolegomena,  Notes,  etc.,   by  Walter   Herries   Pollock.     Extra  fcap. 
Svo.  2J. 

The  above  six  Plays  may  be  had  in  ornamental  case,  and  bound 
in  Imitation  Parchment,  price  12^.  dd. 


28  CLARENDON  PRESS,  OXFORD. 

Samte-Beuve.   Selections  from  the  Causeries  du  Limdi.   Edited 

by  George  Saintsbury.     Extra  fcap.  8vo.  2j. 

Qtwiet's  Lettres  a  sa  Mhe.     Selected  and  edited  by  George 

Saintsbury.     Extra  fcap.  8vo.  2J. 

Gatitier,  TJi^ophile.     Sce^ies  of  Travel.     Selected  and  Edited 

by  George  Saintsbury.     Extra  fcap.  8vo.  2s. 

V Eloquence  de  la  Cliaire  et  de  la  Trilnme  Frangaises.  Edited 
by  Paul  Blouet,  B.A.  (Univ.  Gallic).  Vol.  I.  French  Sacred  Oratory 
Extra  fcap.  Svo.  2J.  6d. 

Edited  by  GUSTAVE  MASSON,  B.A. 

Corneilles  China.    With  Notes,  Glossary^  etc.    Extra  fcap.  Svo. 

cloth,  2s.     Stiff  covers,  \s.  6d. 

Louis  XIV  and  his  Cojitemporaries  ;  as  described  in  Extracts 

from  the  best  Memoirs  of  the  Seventeenth  Century.  With  English  Notes, 
Genealogical  Tables,  &c.     Extra  fcap.  Svo.  2s.  dd. 

Maistre,  Xavier  de.     Voyage  autour  de  ma  Chambi'e.     Ourika, 

by  Madame  de  Duras;  Le  Vieux  Tailleur,  by  MM.  Erckmann-Chatrian ; 
La  Veillee  de  Vincennes,  by  Alfred  de  Vigny  ;^  Les  Jumeaux  de  I'Hotel 
Corneille,by  Edmond  About ;  Mesaventures  d'un  Ecolier,  by  Rodolphe  Tbpffer. 
Third  Edition,  Revised  and  Corrected.     Extra  fcap,  Svo.  2s.  6d, 

Molih'e's  Les  Fourberies  de   Scapin,   and   Racine's  Aihalie. 

With  Voltaire's  Life  of  Moliere.     Extra  fcap.  Svo.  2s.  6d. 

Molitre^s  Les  Fourberies  de  Scapin.    With  Voltaire's  Life  of 

Moliere.     Extra  fcap.  Svo.  stiff  covers,  \s.  6d. 

Molitre's  Les  Femmes  Savantes.     With  Notes,  Glossary,  etc. 

Extra  fcap.  Svo.  cloth,  2s.     Stiff  covers,  is.  6d. 

Racine's  Andromaqtie,  and    Corneille's  Le  Menteur.      With 

Louis  Racine's  Life  of  his  Father.     Extra  fcap.  Svo.  2j.  dd. 

Regnard's  Le  Joueur,  and  Brueys  and  Palaprafs  Le  Grondcur. 

Extra  fcap.  Svo.  2^.  dd. 

Sevign^,  Madame  de,  and  her  chief  Conte^nporaries,  Selections 

from  the  Correspondence  of.  Intended  more  especially  for  Girls'  Schools. 
Extra  fcap.  Svo.  3^. 

Dante.     Selections  from  the  Inferno.     With  Introduction  and 
Notes.     By  FL  B.  Coltcrill,  B.A.     Extra  fcap.  Svo.  4^-.  (,d. 

Tasso.     La  Gerusalem^ne  Libcrata.     Cantos  i,  ii.     With  In- 
troduction and  Notes.    By  the  same  Editor.    Extra  fcap.  Svo.  is.  dd. 


CLARENDON  PRESS,  OXFORD.  29 


V.   GERMAN". 
Scherer  (  W.).     A  History  of  German  Literature.    Translated 

from  the  Thiid  German  Edition  by  Mrs.  F.  Conybeare.  Edited  by  F.  Max 
Miiller.     2  vols.  Svo.  21J. 

Max  Mailer.     The  German  Classics,  from  the  Fourth  to  the 

Nineteenth  Century.  With  Biographical  Notices,  Translations  into  Modern 
German,  and  Notes.  By  F.  Max  Miiller,  M.A.  A  New  Edition,  l^evised. 
Enlarged,  and  Adapted  to  Wilhelm  Scherer's  '  History  of  German  Literature,' 
by  F.  Lichtenstein.  2  vols,  crown  Svo.  lis. 

GERMAN  COURSE.     By  HERMANN  LANGE. 

The  Germans  at  Home ;  a  Practical  Introduction  to  German 

Conversation,  with  an  Appendix  containing  the  Essentials  of  German  Grammar. 
Second  Edition.     Svo.  2s.  6d. 

The  German  Manual ;  a  German  Grammar,  Reading  Book, 

and  a  Handbook  of  German  Conversation.     Svo.  7^^.  6(/ 

Grammar  of  the  German  Language.     Svo.  2,^.6d. 

German  Composition ;  A  Theoretical  and  Practical  Guide  to 

the  Art  of  Translating  English  Prose  into  German.     Svo.  4^.  6r/. 


Lessing's  Laokoon.     With  Introduction,  English   Notes,  etc. 

By  A.  Hamann,  Phil.  Doc,  M.A.     Extra  fcap.  Svo.  4J.  dd. 

Schiller  s  Wilhelm  Tell.     Translated  into  English  Verse  by 

E.  Massie,  M.A.     Extra  fcap.  Svo.  jj-. 

Also,  Edited  by  C.  A.  BUCHHEIM,  Phil.  Doc. 

Becker  s  Friedrich  der  Grosse.    Extra  fcap.  8vo.    Ln  the  Press. 
Goethe's  Egmont.  With  a  Life  of  Goethe,  &c.    Third  Edition. 

Extra  fcap.  Svo.  3^. 

Lphigenie  auf  Tatiris.     A  Drama.     With  a  Critical  In- 
troduction and  Notes.    Second  Edition,     Extra  fcap.  Svo.  3^. 

Heine''s  Prosa,  being  Selections  from  his  Prose  Works.     With 

English  Notes,  etc.     Extra  fcap.  Svo.  4J.  6d. 

Heine's  Harzreise.     With  Life  of  Heine,  Descriptive  Sketch 

of  the  Harz,  and  Index.    Extra  fcap.  Svo.  paper  covers,  \s.  6d. ;  cloth,  2s.  6d. 

Lessing's  Minna  von  Barnhelm.     A  Comedy.     With  a  Life 

of  Lessing,  Critical  Analysis,  etc.     Extra  fcap.  Svo.  3J.  6^/. 

NatJian    der    Weise.     With    Introduction,   Notes,   etc. 

Extra  fcap.  Svo.  4,^.  (>d. 


30  CLARENDOX  PRESS,  OXEORD. 


Schiller's  Historische  Skizzen ;  Egmonfs  Lehen  nnd  Tod,  and 

Belaqerung  von  Antwerpen.     With  a  Map.     Extra  fcap.  8vo.  2S.  dd. 

Wilhclvi  Tell.  With  a  Life  of  Schiller;  an  his- 
torical and  critical  Introduction,  Arguments,  and  a  complete  Commentary, 
and  Map.     Si.sth  Edition.     Extra  fcap.  8vo.  is.  dd. 

Wilhelm  Tell.    School  Edition.   With  Map.    2s. 


Modem  German  Reader.     A   Graduated   Collection  of  Ex- 
tracts in  Prose  and  Poetry  from  Modern  German  writers  : — 
Part  I.     With   English   Notes,   a   Grammatical   Appendix,  and   a   complete 

Vocabulary.    Fourth  Edition.   E.xtra  fcap.  8vo.  2s.f\d. 
Part  II.     With  English  Notes  and   an   Index.     Extra  fcap.  Svo.   2s.  6d. 


Niebiihrs  GriecJiiscJie  Heroen-GeschieJite7t.      Tales    of   Greek 

Heroes.    Edited  with  English  Notes  and  a  Vocabulary,  by  Emma  S.  Buchheim. 
School  Edition.     Extra  leap.  Svo.,  cloth,  2s.     Stiff  covers,  \s.  bd. 

VI.    MATHEMATICS,   PHYSICAL    SCIENCE,  &c. 
By  LEWIS  HENSLEY,  M.A. 

Figures  made  Easy  :  a  first  Arithmetic  Book.  Crown  Svo.  6d. 
Atisivers    to   the  Examples  in  Figures  made  Easy,  together 

with  two  thousand  additional  ICxamples,  with  Answers.     Crown  Svo.     i.f. 

TJie  Scholar's  Arithmetic :  with  Answers.  Crown  Svo.  4s.  6d. 
The  Scholar's  Algebra.     Crown  tSvo.     4J-.  6d. 


Aldis  {JV.  S.,  M.A.).     A  Text-Book  of  Algebra.     Crown  <Svo. 

Nearly  ready. 

Baynes  {R.  E.,  M.A.).     Lessons   on   TJiermodynamics.     i<S78. 

Crown  Svo.  7.f.  dd. 

Chambers   [G.   F.,  F.R.A.S.).     A    Handbook   of  Descriptive 

Astronomy.     Third  Edition.      1S77.    Demy  Svo.  2Sj. 

Clarke  [Col.  A.  R.,  C.B.,R.E.).     Geodesy.     1880.    Svo.   12s.  6d. 

Cremona  [Ltiigi).     Eleme?its  of  Projective  Geometry.     Trans- 
lated by  C.  Leudesdorf,  M.A.     Svo.     l2S.(>d. 

Donkifi.     Aeons  tics.     Second  Edition.     Crown  8vo.~  "yj'.  6d. 

Enclid  Revised.      Containing  the  Essentials  of  the  Elements 

of  Plane  Geometry  as   given   by  Euclid    in   his  lir»t  Six   Books.     Edited  by 
R.  C.  J.  Nixon,  M.A.     Crown  Svo.  yj.  6d. 

Sold  separately  as  follows, 

Books  I-IV.     ^s.  6d.  Books  I,  II.      is.  6d. 

Book  I.     is. 


CLARENDON  PRESS,   OXFORD.  31 

Galton  [Douglas,  C.B.,  F.R.S.).     The  Construction  of  Healthy 

Divellings.     Demy  8vo.     \os.(dd. 

Hamilton  [Sir  R.  G.  C),  and  jf.  Ball.     Book-keeping.     New 

and  enlarged  Edition.    Extra  fcap.  Svo.  limp  cloth,  2s. 

Ruled  Exercise  books  adapted  to  the  above  may  be  had,  ]irice  2s. 

Harcourt  (A.  G.    Vernon,  ALA.),  and  H.  G.  Madan,  M.A. 

Exercises  in  Practical  Chemistry.  Vol.  I.  Elementary  Exercises.  Third 
Edition.     Crown  Svo.  <^s. 

Maclaren   (Archibald).     A    System   of  Physical  Education  : 

Theoretical  and  Practical.    Extra  fcap.  Svo.  'js.  6d. 

Madan   {H.   G.,   M.A.).       Tables    of    Qualitative    Analysis. 

Large  4to.  paper,  4^-.  6d. 

Maxtvell{J.  Clerk,  M.A.,  F.R.S.).     A  Treatise  on  Electricity 

and  Magnetism.     Second  Edition.     2  vols.  Demy  Svo.  1/.  ii.f.  6a'. 

A71   Elementary    Treatise    on    Electricity.     Edited    by 

William  Garnett,  M.A.     Demy  Svo.  7^.  (>d. 

Minchiii  [G.  M.,  M.A.).  A  Treatise  on  Statics  with  Applica- 
tions to  Physics.  Third  Edition,  Corrected  and  Enlarged.  Vol.  I.  Eqidli- 
brium  of  Coplanar  Forces.  Svo.  9J.    Vol.  II.  Statics.  Svo.  \(is. 

Uniplanar  Kinematics  of  Solids  and  Fluids.     Crown 

Svo.    yj.  6d. 

Phillips  {John,  M.A.,  F.R.S.).     Geology  of  Oxford  and  the 

Valley  of  the  Thatiies.     1S71.    Svo.  21s. 

Vesuvius.    1869.    Crown  Svo.    lOi".  6d. 

Prestwich  [Joseph, M.A.,  F.R.S.).    Geology,  Chemical, Physical, 

and  Stratigraphical.     Vol.1.     Chemical  and  Physical.     Royal  Svo.     255. 

Roach  [T.,  M.A.).      Elementary  Trigonometry.      Crown  Svo, 

Nearly  ready. 

Rolleston  s  Forms  of  Animal  Life.    Illustrated  by  Descriptions 

and  Drawings  of  Dissections.    New  Edition.     (^Nearly  ready.) 

Smyth.     A   Cycle  of  Celestial  Objects.      Observed,  Reduced, 

and  Discussed  by  Admiral  W.  H.  Smyth,  R.N.  Revised,  condensed,  and 
greatly  enlarged  by  G.  F.  Chambers,  F.R.A.S.  18S1.  Svo.  Price  reduced 
to  \2S. 

Stewart  [Balfour,  LL.D.,  F.R.S.).     A  Treatise  on  Heat,  with 

numerous  Woodcuts  and  Diagrams.  Fourth  Edition.  Extra  fcap.  Svo. 
"IS.  dd. 


32  CLARENDON  PRESS,  OXFORD. 


Vernon- Harcotirt  {L.  F.,  M.A.).     A   Treatise  on  Rivers  and 

Canals,  relating  to  the  Control  and  Improvement  of  Rivers,  and  the  Design, 
Construction,  and  Development  of  Canals.  2  vols.  (Vol.  I,  Text.  Vol.  II, 
Plates.)     8vo.  21J. 

Harbours  and  Docks ;  their  Physical  P^eatures,  History, 


Construction,  Equipment,  and  Maintenance ;  with  Statistics  as  to  their  Com- 
mercial Development.     2  vols.  8vo.  25^. 

Watson  {H.  IV.,  M.A.).     A   Treatise  on  the  Kinetic  Theory 

of  Gases.     1S76.  8vo.  Is.Cyd. 

Watson  {H.  W.,  D.  Sc,  T.R.S.),  and  S.  H.  Burbnry,  M.A. 

I.  A  Treatise  on  the  Application  of  Generalised  Coordinates  to  the  Kinetics  of 

a  Material  System.     1879.  Svo.  6j. 

II.  The  Mathematical  Theory  of  Electricity  and  Magnetism.     Vol.  I.  Electro- 
statics.    Svo.   los.  dd. 

Williamson   {A.    W.,   Phil.   Doc.   F.R.S.).      Chemistry  for 

Students.     A  new  Edition,  with  Solutions.     1873.  Extra  fcap.  Svo.  Sj-.  6^. 


VII.  HISTORY. 

Bluntschli  [J.  K.).     The   Theory  of  the    State.      By   J.   K. 

Bluntschli,  late  Professor  of  Political  Sciences  in  the  University  of  Heidel- 
berg. Authorised  English  Translation  from  the  Sixth  German  Edition. 
Demy  Svo.  half  bound,  1 2s.  6d. 

Finlay  (^George.  LL.D.).  A  History  of  Greece  from  its  Con- 
quest by  the  Romans  to  the  present  time,  v,.c  i.|6  to  a.d.  1S64.  A  new 
Edition,  revised  throughout,  and  in  part  re-written,  with  considerable  ad- 
ditions, by  the  Author,  and  edited  by  H.  F..Tozer,  M.A.  7  vols.  Svo.  3/.  ioj-. 

Fortcscjie   {Sir   John,  Kt.).      The    Governance  of  England: 
otherwise  called  The  Difference  between  an  Absolute  and  a  Limited  Mon 
archy.     A  Revised  Text.     Edited,  with  Introduction,  Notes,  and  Appendices, 
by  Charles  Plummer,  M.A.     Svo.  half  bound,  12^.  dd. 

Freemaji  (E.A.,  D.C.L.).     A   Short  History  of  the  Norman 

Conquest  of  England.    Second  Edition.    Extra  fcap.  Svo.  2s. 6d. 

George  (H.  B.,M.A .).  Genealogical  Tables  illustrative  of  Modern 

History.     Third  Edition,  Revised  and  Enlarged.     Small  4to.   1 2s. 

Hodgkin  ( T.).      Italy   and  her   Invaders.      IlUistrated    with 

Plates  and  Maps.     Vols.  I — IV.,  a.d.  .376-553.  Svo.  3/.  8j. 

Kitchin  (G.  W.,  D.D.).   A  History  of  France.  With  numerous 

Maps,  Plans,  and  Tables.  In  Three  Volumes.  Second  Edition.  Crown  Svo. 
each  IOJ.  6^. 

Vol.  I.  Down  to  the  Year  1453. 

Vol.2.  From  1453-1624.  Vol.  3.  From  1624-1793. 


CLARENDON  PRESS,  OXFORD.  33 

Payne  [E.  J.,  M.A.).     A    History  of  the    United  States  of 

America.     In  the  Press. 

Ranke  [L.  von).     A  History  of  Ejigland.  principally  in  the 

Seventeenth  Century.  Translated  by  Resident  Members  of  the  University  of 
O.xford,  under  the  superintendence  of  G.  W.  Kitchin,  D.D.,  and  C.  W.  Boase, 
M.A.     1875.   6  vols.  8vo.  3/.  3^. 

Razvlinson  [George,  M.A.).     A  Manual  of  Aneient  History. 

Second  Edition.   Demy  8vo.  14J, 
Select  Charters  and  other  Ilbistratio7is  of  EnglisJi  Constitutional 

History,  from  the  Earliest  Times  to  the  Reign  of  Edward  I.  Arranged  and 
edited  by  W.  Stubbs,  D.D.     Fifth  Edition.   ^1883.     Crown  8vo.  Sj'.  6</. 

Stubbs  (  W.,  D.D.).     The  Constitutional  History  of  England^ 

in  its  Origin  and  Development.     Library  Edition.    3  vols,  demy  8vo.  2/.  8^. 
Also  in  3  vols,  crown  8vo.  price  \is.  each. 

Seventeen    Leetiires    on    the    Study    of  Medieval  and 

Modern  History,  8cc.,  delivered  at  Oxford  1S67-1S84.  Demy  8vo.  half-boimd, 
lOS.   6d. 

We  lies  ley.     A   Selectioji  from    the  Despatches,    Treaties,   and 

other  Papers  of  the  Marquess  Wellesley,  K.G.,  during  his  Government 
of  India.     Edited  by  S.  J.  Owen,  M.A,     1877.     8vo.  1/.  4J. 

Wellington.     A   Selection  from  the   Despatches,  Treaties,  and 

other  Papers  relating  to  India  of  Field-Marshal  the  Duke  of  Wellington,  K.G. 
Edited  by  S.  J.  Owen,  M.A.     iSSo.  Svo.  2^s. 

A  History  of  British  India.     By  S.  J.  Owen,  M.A.,  Reader 

in  Indian  History  in  the  University  of  Oxford.     In  preparation. 

VIII.  LAW. 

AlbciHci   Gentilis,    LCD.,    I.C,    De    lure   Belli   Libri   Tres. 

EdiditT.  E.  Holland,  LCD.     1877.     Small  4to.  half  morocco,  2\s. 

Anson  (Sir  William  R.,  Bart.,  D.C.L.).     Principles   of  the 

English  Lazv  of  Contract,  attd  of  Agency  in  its  Relation  to  Contract.  Fourth 
Edition.    Demy  8vo.  ioj.  Gd. 

■  Lazv  and  Custom  of  the  Constittttion.     Part  I.     Parlia- 
ment.    Demy  8vo.  10s.  6d. 

BentJtam   [fereiny).      An   Introduction    to   the   Principles   of 

Morals  and  Legislation.     Crown  Svo.  (>s.  6d. 

Digby  {Kenelm  E.,  M.A.).     An  Introductioji  to  the  History  of 

the  Law  of  Real  Property.    Third  Edition.     Demy  Svo.    los.Gd. 

Gaii  Institutionum  Juris  Civilis  Commentarii  Quattuor ;  or, 

Elements  of  Roman  Law  by  Gains.  With  a  Translation  and  Commentary 
by  Edward  Poste,  M.A.     Second  Edition.     1875.     Svo.  \%s. 


34  CLA  RENDON  PRESS.  OXFORD. 


Hall  (  W.  E.,  M.A.).  International  Law.    Second  Ed.  8vo.  2  is. 
Holland  [T.  E.,  D.C.L.).     The   Elements  of  Jjirispnidence. 

Third  Edition.     Demy  8vo.  los.  Gd. 

-. The  European  Concert  in  the  Eastern  Question,  a  Col- 
lection of  Treaties  and  other  Public  Acts.  Edited,  with  Introductions  and 
Notes,  by  Thomas  Erskine  Elolland,  D.C.L.     8vo.  \2s.  dd. 

Imperatoris  lustiniani  Institiitiomivi  Libri  Qiiattiior  ;  with 
Introductions,  Commentary,  E.xcursus  and  Translation.  By  J.  E.  Moyle,  B.C.L.. 
M.A.     2  vols.     Demy  Svo.  21s. 

Justinian,   The  Institutes   of,  edited    a.s    a   recension   of  the 

Institutes  of  Gaius,  by  Thomas  Erskine   Holland,  D.C.L.     .Second  Edition, 
1881.     E.xtra  fcap.  Svo.  5^-. 

Justinian,  Select  Titles  from  the  Diciest  of.  By  T.  E.  Holland, 
D.C.L.,  and  C.  L.  Shadwell,  B.CL.     Svo.  14J. 

Also  sold  in  Parts,  in  paper  covers,  as  follows :  — 

Part  I.  Introductory  Titles.     2s.  6rf.  Part  II.  Family  Law.     is. 

Part  III.  Property  Law.     2s.  6rf.       Part  IV.  Law  of  Obligations  (No.  n.     is.(,d. 

Part  IV.  Law  of  Obligations  (No.  2).     4s.  dd. 

Lex  Aquilia.      The   Roman  Law    of  Damage  to    Property  : 

being  a  Commentar)-  on  the  Title  of  the  Digest  '  Ad  Legem  Aquiliam  '  (ix.  2V 
With  an  Introduction  to  the  Study  of  the  Corpus  luris  Civilis.  By  Erwin 
Grueber,  Dr.  Jur.,  M.A.    Demy  Svo.  105.  (>d. 

Markby  (  W.,  D.C.L.).  Elements  of  LatU  COn.sidered  with  refer- 
ence to  Principles  of  General  Jurisinudence.  Third  Edition.  Demy  Svo.  i2j-.6(/. 

Twiss  (Sir  Tr avers,  D.C.L .}.     The  Law  of  Nations  considered 

as  Independent  Political  Communities. 
Part  I.  On  the  Rights  and  Duties  of  Nations  in  time  of  Peace.    A  new  Edition, 

Revised  and  Enlarged.  1S84.  Demy  Svo.  i^s. 
Part  II.  On  the  Rights  and  Duties  of  Nations  "in  Time  of  War.     Second  Edition 

Revised.    1S75.  Demy  Svo.  2ij. 

IX.     MENTAL    AND    MORAL    PHILOSOPHY,   &c. 

Bacons  Novum  Organum.     Edited,  with  English  Notes,  by 

G.  W.  Kitchin,  D.D.     1S55.     Svo.  qj.  6</. 

Transhited  by  G.  W.  Kitchin,  D.D.     ICS55.  8vo.  9.5-.  dd. 

Berkeley.     The    Works   of  George   Berkeley,   D.D..    formerly 

Bishop   of  Cloyne ;    including    many   of  his  writings    hitherto    unpublished. 
With  Prefaces.  Annotations,  and  an  Account  of  his  Life  and  Philosophy, 
by  Alexander  Campbell  Eraser,  M.A.     4  vols.     1S71.     Svo.  2/.  iSj-. 
The  Life,  LeUers,  &c.     i  vol.  165. 

Selections  from.     With    an    Introduction    and     Notes. 

For  the  use  of  Students  in  the  Universities.     By  Alexander  Campbell  Fraser, 
LL.D.     Second  Edition.     Crown  Svo.  7^-.  6</. 


CLARENDON  PRESS,  OXFORD.  35 


Fowler  ( 7\,  D.D.).    The  Elements  of  Deductive  Logic,  designed 

mainly  for  the  use  of  Junior  Students  in  the  Universities.     Eighth  Eilition, 
with  a  Collection  of  Examples.     Extra  fcap.  8vo.  3^.  dd. 

TJie  Elements  of  Lfidnctive  Logic,  designed   mainly  for 

the  use  of  Students  in  the  Universities.  Fourth  Edition.   Extra  fcap.  8vo.  6s. 

Edited  by  T.  FCWLER,  D.D. 

Bacofi.  Novum  Orgajium.  With  Introduction,  Notes,  &c. 
1S7S.     Svo.  i^s. 

Locke's    Conduct    of  the    Understanding.      Second    Edition. 

Extra  fcap.  Svo.   2^-. 

Danson  {J.  T.).     The  Wealth  of  Households.     Crown  8vo.  ^s. 
Greeji  {T.  H.,  M.A.).     Prolegomena   to   Ethics.      Edited   by 

A.  C.  Bradley,  M.A.     Demy  Svo.  i  2s.  (>d. 

Hegel.  The  Logic  of  Hegel ;  translated  from  the  Encyclo- 
paedia of  the  Philosophical  Sciences.  With  Prolegomena  by  William 
Wallace,  M.A.     1S74.    Svo.  14^-. 

Lotze's  Logic,  in  Three  Books;  of  Thought,  of  Investigation, 
and  of  Knowledge.  English  Translation;  Edited  by  B.  Bosanquet,  MA., 
Fellow  of  University  College,  Oxford.  Svo.  cloth,  12s.  6d. 

MctapJiysic,    in   Three   Books;    Ontology,    Cosmology, 

and    Psychology.      English   Translation  ;     Edited    by    B.    Bosanquet,    M.A. 
Svo.  cloth,  I  2s.  6d. 

M ar tine aji  [James,  D.D.) .    Types  of  EtJiical  Theory.     Second 

Edition.     2  vols.     Crown  Svo.   15^. 

Rogers  {y.  E.  Thorold,  M.A.).  A  Manual  of  Political  Eco?iomy, 

for  the  use  of  Schools.     Third  Edition.     Extra  fcap.  Svo.  4^-.  6c'. 

Smith's  Wealth  of  Natiojis.     A  new  Edition,  with  Notes,  by 

J.  E.  Thorold  Rogers.  M.A.     2  vols.  Svo.     1S80.  21s. 

Wilson  [y.  M.,  B.D.\  and  T.  Fozvler,  D.D.     The  Principles 

of  Morals  (Introductory  Chapters).     Svo.  boards,  y.  Gd. 

X.     ART,  &c. 

Hullah  [John).      The    Cultivation    of    the    Speaking     Voice. 

Second  Edition.     Extra  fcap.  Svo.  2s.('sd. 

Ouseley  [Sir  F.  A.  Gore,  Bart.).      A    Treatise  on   Harmony. 
Third  Edition.    4to.  10s. 

A   Treatise  o?i   Counterpoint,  Canon,  and  Fugue,   based 

upon  that  of  Cherubini.     Second  Edition.     4to.   i6j. 

A    Treatise  on  Musical  Form  and  General  Composition. 


Second  Edition.  4to.  \os. 


36  CLARENDON  PRESS,  OXFORD. 

Robinson  [J.  C,  F.S.A.).   A  Critical  Account  of  the  Drawijtgs 

by  Michel  Angela  and  Kaffaello  in  the  Uiiiversity  Galleries,  Oxford.     1S70. 
Crown  Svo.  4^. 

Rnskin  [John,  AI.A.).    A  Course  of  Lectures  on  Art,  delivered 

before  the  University  of  Oxford  in  Hilary  Term.  1870.     Svo.  ds. 

Trontbeck  {J.,M.A.)  and  R .  F.  Dale,  M.A.     A  Music  Pritner 

(for  Schools).     Second  Edition.     Crown  Svo.  is.6d. 

Tyrwhitt{R.  St.  J.,  M.A.).     A   Handbook  of  Pictorial  Art. 

With  coloured  Illustrations,  Photographs,  and  a  chapter  on  Perspective  by 
A.  Macdonald.     Second  Edition.     1S7,;.     Svo.  half  morocco,  iSj. 

Upcott  {L.  E.,  M.A.).      An  Introduction  to  Greek  Sculpture. 

Cro\vn  Svo.  4J.  6d. 

Vaux  (  W.  S.  W.,  M.A.).      Catalogue  of  the  Castellani  Collec- 
tion of  Antiquities  in  the  University  Galleries,  Oxford.     Crown  Svo.  \s. 


The  Oxford  Bible  for  Teachers,  containing  supplemen- 
tary Helps  to  the  Study  of  the  Bible,  including  Summaries 
of  the  several  Books,  with  copious  Explanatory  Notes  and  Tables 
illustrative  of  Scripture  History  and  the  characteristics  of  _  Bible 
Lands;  with  a  complete  Index  of  Subjects,  a  Concordance,  a  Diction- 
ary of  Proper  Names,  and  a  series  of  Maps.  Prices  in  various  sizes 
and  bindings  from  is.  to  2/.  ^s. 


Helps  to  the  Study  of  the  Bible,  taken  from  the 
Oxford  Bible  for  Teachers,  comprising  Summaries  of  the 
several  Books,  with  copious  Explanatory  Notes  and  Tables  illus- 
trative of  Scripture  History  and  the  Characteristics  of  Bible  Lands  ; 
with  a  complete  Index  of  Subjects,  a  Concordance,  a  Dictionary 
of  Proper  Names,  and  a  series  of  Maps.  Crown  8vo.  cloth,  y.  6d. ; 
i6mo.  cloth,  IS. 


LONDON:   HENRY  FROWDE, 
Oxford    University    Press  Warehouse,    Amen    Cornek, 

OXFORD:   CLARENDON  PRESS  DEPOSITORY. 
116  High  Street. 


til'  The  Delegates  of  the  Press  invite  suggestions  and  advice  from  all  persons 
interested  in  education;  and  zvill  be  thankful  for  hints,  b'C  addressed  to  the 
Secretary  to  the  Delegates,  Clarendon  Press,  Oxford. 


■  Si:  r-:/0 


-in     >v 

'         ,,'-1*  -  V^' 


v}r'<^,_  :  >-      .■;•!■■ 


BL 

1135 
B7S3 
1B82 

Dt.l 


Sa tapa tha brahmana 

The  Satapatha-brahmana 


PLEASE  DO  NOT  REMOVE 
CARDS  OR  SLIPS  FROM  THIS  POCKET 


UNIVERSITY  OF  TORONTO  LIBRARY 


f^ 


)H 


:.f^^- 


III 


IH 
HI 


■■■■  -r  ■''^.\Wi?%--''    'i  ' 


■t-"-",--        .Tv'C' 


-r^v^.:r;:rf:-