^ - 1^« ;?■** - ;'?? ', ; . -■ ■.'■V" .'V .?■„*,"/. V^^ J' -1'.'^" -• ■-■^v^ '^■' ^ r- :;.' -,; THE SACRED BOOKS OF THE EAST [26] bonbon HENRY FROWDE « ^p-r^ Oxford University Press Warehouse Amen Corner, E.G. THE SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER VOL. XXVI AT THE CLARENDON PRESS 1885 [ y4// rights reserved 1 THE .satapatha-brAhmana ACCORDING TO THE TEXT OF THE mAdhyandina school TRANSLATED BY JULIUS EGGELING PART II BOOKS III AND IV (B}:fovti AT THE CLARENDON PRESS 1885 [ A /I rights reserved] 1135 i PAGE 47 52 63 75 81 85 93 97 104 CONTENTS. Introduction .... ..... xi THIRD KANBA. A. Day (or Days) of Preparation. DikshS, or Consecration ..... Prayamyesh/i, or Opening Sacrifice Hirawyavati-ahuti, or Offering with Gold ; and Homage to Soma-cow ....... Purchase of Soma-plants ..... Procession and Entrance of King Soma Subrahmawya-litany . ..... Atithya, or Guest-meal to King Soma . Tanunaptra, or Covenant of Tanunapat Avantara-diksha, or Intermediary Consecration . Upasada^, or Homages (sieges) .... Preparation of Soma-altar with High-altar . . .111 Agni-prawayana, or Leading Forward of the Fire to the High-altar , . . . . . . .121 Construction of Sheds, and Preparation of Pressing- place and Dhishwya-hearths . , . . Havirdhana, or Cart-shed .... Uparava, or Sound-holes .... Sadas, or Tent ..... Dhishwya-hearths ..... Vaisar^ina-offerings, and Leading Forward of Agni and Soma (to Agntdhra) ..... Animal Sacrifice ...... Setting up of Sacrificial Stake . Slaying of Victim ..... Oblations : — Fore-ofFerings with Apri-verses Offering of Omentum (vapa) Pa.fu-puro^a.ya, or Cake-offering . Cutting and offering of Flesh-portions . 126 126 135 140 148 155 162 162 178 184 190 199 201 VI 11 CONTENTS. Offering of gravy (vasa) Offering to Vanaspati . After-offerings .... Purificatory Bath, &c. . Ekadajini, or Set of Eleven Victims Vasativari-water ..... B. Day of Soma-feast. Pratar-anuvaka, or Morning-prayer; and Preparatory Ceremonies ........ Prata^-savana, or INIorning-pressing : — Preliminary Pressing ...... Nigrabh}'a-\vater ...... Nigrabha-formula . . . . . PAGE 208 2 10 2 I O 217 2 2 2 226 238 242 FOURTH KAAT^A. Upa/wj-u-graha . 248 Great Pressing : — Antaryama-graha • 257 Aindravayava-graha .... • 265 Maitravaruwa-graha .... • 265 ■ A Ajvina-graha . ... • .272 5ukra- and INIanthi-grahas . . '278 Agraya«a-graha . 288 Ukthya-graha 292 Vaijvanara- and Dhruva-grahas . . 298 Vipru The Academy, Oct. 25, 1884— Feb. 14, 1885. 2 Ibid., Jan. 31, 1885. INTRODUCTION. XXV as the Haoma of the Avesta. The Hum shrub, according to this description, grows to the height of four feet, and consists of circular fleshy stalks (the thickest being about a finger thick) of whitish colour, with light brown streaks. The juice was milky, of a greenish white colour, and had a sweetish taste. Mr. Schindler was, however, told that, after being kept for a few days, it turned sour and, like the stalks, became yellowish brown. The stalks break easily at the joints, and then form small cylindrical pieces. They had lost their leaves, which are said to be small and formed like those of the jessamine. This description, according to the above naturalists, would seem to agree tolerably well with the Sarcostemma (akin to the common milk-weed), or some other group of Asclepiads. such as the Periploca apJiylla which, as Mr. Baker states, has been traced by Dr. Haussknecht to 3000 feet in the mountains of Persia, and, according to Dr. Aitchison, is common also in Afghan- istan. A quotation from a medical Sanskrit work, to which attention was drawn by Prof. Max Miiller many years ago, states that, ' the creeper, called Soma, is dark, sour, without leaves, milky, fleshy on the surface ; it destroys (or causes) phlegm, produces vomiting,and is eaten by goats.' The foul, sour smell of the Soma-juice is also alluded to in our Brahma;/a (see the present volume, p. 366). Accord- ing to Prof. SpiegeP, the Pirsis of Bombay obtain their Homa from Kerman, whither they send their priests from time to time to get it. The plant at present used by the Hindu priests of the Dekhan, on the other hand, according to Haug, is not the Soma of the Vedas, but appears to belong to the same order. ' It grows (he informs us. Ait. Br. H, 489) on hills in the neighbourhood of Poona to the height of about four to five feet, and forms a kind of bush, consisting of a certain number of shoots, all coming from the same root ; their stem is solid like wood ; the bark grayish ; they are without leaves ; the sap appears whitish, has a very stringent taste, is bitter, but not sour : it is a very nasty drink, and has some intoxicating effect. I tasted it several times, but * Eranische Alterthumskunde, III, p. 572. XXVI -SATAPATIIA-BRAIIMAA'A. it was impossible for me to drink more than some teaspoon- fuls.' In fact, several varieties of Sarcostemma or Ascle- piads\ somewhat different from those of Persia and Afghanistan, which are not to be found so far south, seem to have been, and indeed seem still to be, made use of for the Soma-sacrifice. And notwithstanding the objections raised by Dr. G. Watt, in his useful ' Notes,' appended to the translation of Professor Roth's papers, every probability seems to me to be in favour of the identity of the original Soma-plant with the shrub, the stalks of which are used by the Parsis in preparing their Hum juice, or with some other plant of the same genus. It certainly would seem to have been a plant with soft, succulent stems. Dr. Watt remarks, ' We know of no instance of a succulent plant re- taining, for Aveeks or months, its sap within isolated twigs, and, indeed, we can recall but few plants which could with- stand, even for a day or two, the dry climate of India, so as to retain the sap within their isolated and cut twigs.' But, though at the time of the Vedic hymns fresh and juicy plants were probably used for the preparation of the sacred drink, in later times, when the plants had to be conveyed some considerable distance into India, the withered and shrunk plants were apparently found, with the admixture of water and other ingredients, to serve the same purpose. F'or we know from the description given in the Sutras, that water was poured on the plants previously to their being beaten with the pressing-stones. This moistening or steeping is called apyayanam, or ' the making (the plants) swell.' After being then well beaten and bruised, they were thrown into the vat, or rather trough, partly filled with water, and were pressed out with the hand. Dr. Watt thinks Professor Roth ought rather to have published briefly the leading passages in the hymns descrip- tive of the plant, from which naturalists might have drawn their own conclusions. One might as well ask a Hebrew * Especially Sarcostemvia intermedium, S. brevistigtna, and .S*. viminale (or Asclepias acida). See R. Roth, Zeitsch. der D. Morg. Ges. vol. xxxv, p. 68 1 scq. INTRODUCTION. XXVU scholar to give accurate descriptions of the ' lily of the valley ' to enable the botanist to identify and classify the lovely flower which delighted the heart of king Solomon. It is exactly the want of an accurate knowledge of the nature of the Soma-plant which prevents the Vedic scholar from being able to understand some of the few material allu- sions to it. Thus the term a;;/^u, commonly applied to the Soma-plant, used to be taken to mean simply ' plant ' or 'sprig, shoot;' but Professor Roth seems now inclined, perhaps rightly, to take it as referring to the internode, or cylindrical piece between two joints of the stem. The substitutes approved of by the 6"atapatha-brahma«a, in case no genuine Soma-plants can be obtained, will be found enumerated at pp. 421-432 of the present volume. A de- scription of these plants, so far as they have been identified, is given in Professor Roth's paper. I cannot conclude these remarks without expressing my hearty thanks to those scholars who have done me the honour of reviewing the first volume of this work. To Professor Whitney I feel especially indebted for his most careful examination of my translation, and the searching, yet appre- ciative, criticism he has been good enough to apply to it. I shall feel content, if the present volume finds at least one reader as conscientious and painstaking. While I agree with most of Prof. Whitney's suggestions ^, there are one or two points raised by him, and these perhaps of the more important, on which I have been unable to take his view ; and as some of these points involve renderings adhered to in the present volume, I take the opportunity here briefly to advert to them. The most important of these points probably is my rendering of the term kapala by 'potsherd,' instead of ' cup, dish/ as proposed by Prof. Whitney. Instead of speaking of a sacrificial cake on eleven or twelve potsherds, we are to call it a cake on so many cups or dishes. The term ' American Journal of Philology, vol. iii, pp. 391-410; Proceedings of the American Oriental Society, October 1882, p. xiv seq. XXviii 5ATArATHA-CRAHMAiVA. ' potsherd ' no doubt is somewhat awkward, and, had it been possible, I should have preferred to use the simple obsolete word ' shard ' or ' sherd ' for it ; but I decidedly object to either ' cup ' or ' dish.' I gather from his sugges- tion, that we take entirely different views of the purpose and nature of the kapala. I have to reject the proposed renderings for the very reason for which they commend themselves to Prof. Whitney, namely, because they imply so many vessels complete in themselves. I Ic asks, whether I suppose ' that the Brahmans made their offerings on frag- ments of broken pottery ? ' Well, I certainly believe that the kapalas are meant to represent the fragments of a broken dish. The sacrificial cake is to be baked on a dish, but for symbolic reasons this dish is supposed to be broken up into a number of pieces or kapalas. The symbolic signifi- cance of this seems to be a twofold one. On the one hand, the dish is to resemble the human skull. Hence we read ^at. Br. I, 2, I, 2, ' The cake is the head of Ya^/za (the sacrifice, and symbolically the sacrificer himself); for those potsherds (kapalani) are what the skull-bones (jirsh;/a/^ kapalani) are, and the ground rice is nothing else than the brain.' On the other hand, the kapalas are usually arranged (see Part I, p. 34, note) in such a manner as to produce a fancied resem- blance to the (upper ^) shell of the tortoise, which is a symbol of the sky, as the tortoise itself represents the universe. Thus with cakes on a single kapala, the latter is indeed a complete dish. In the same way the term kapala, in the singular, is occasionally applied to the skull, as well as to the upper and the lower case of the tortoise, e. g. Sat. Br. VII, 5, I, 2 : ' That lower kapala of it (the tortoise) is this world, for that (kapala) is firmly established, and firmly established is this world -, and that upper (kapala) is yonder sky, for it has its ends turned down, and so has that sky its ends turned down ; and that which is between is that atmo- sphere : verily that same (tortoise) represents these worlds.' More usually, however, the term is applied to the single * Or perhaps the lower shell which represents the earth, being as it were a symbol of firmness and safety. INTRODUCTION. XXIX bones of the skull (and the plates of the tortoise-case). Hence the Medini says (lanta 71), kap^lo 'stri jiro-'sthni syad, gha/ade/^ j-akale, vra^e, — kapala may be used in the sense of ' head-bone,' in that of ' fragment of a pot,' &c., and in the sense of ' collection.' Professor Whitney takes exception to my occasionally translating atman by 'body,' — an inaccuracy, he remarks, that might easily be avoided. I do not quite understand on what grounds he objects to this rendering. The original meaning of atman doubtless is (breath) 'self, soul;' but surely there can be no question that it also commonly means ' body, trunk,' in contradistinction to the limbs, wings, &c. Thus we read Sa.i. Br. IV, i, 2, 25, 'The sacrifice is fashioned like a bird : the Upainsxi and Antaryama are its wings, and the Upa;;wusavana is its body^.' My rendering of ' videgho ha mathava/^' (I, 4, i, 10) by ' Mathava the (king of) Videgha,' instead of ' Videgha (the) Mathava,' is rightly objected to. Indeed, I had already taken occasion, in the introduction to the same volume (I, p. xli, note 4), to make that correction. Prof. Whitney's remarks on ' yupena yopayitva ' are adverted to at p. ^6, note i of the present volume ; as are also those on ' ed' at p. 265, note 2. In regard to the latter point he rather does me wrong by supposing that I appa- rently regarded the particle (or particles) ' ed' (for which the Kawva text seems to read ' a hi ') as a verb-form from the root 'i,' to go. The fact is that I followed Prof. Weber (Ind. Stud. IX, p. 249) in taking it to be a popular expres- sion, with a verb of motion understood, somewhat in the sense of the German ' hin ; ' e.g. ' Shall we go there ? ' — ' Hin denn ! ' i. e. ' Let us go then.' My translation of II, 4, 2, 19 is not quite approved of by ^ Professor Max Miiller has been kind enough to send me a number of passages from Upanishads and Arawyakas, in which atman has the sense of 'body, trunk,' and is usually explained in the commentaries by ^arira (atmana/i = J-ariravayava//, BWhadar. Up. I, i, 2, 7). The adverb adhyatmam, he remarks, always means ' with reference to the body ; ' cf. Taitt. Up. I, 7 5 .Sat. Br. IV, i, 3, i, the present volume, p. 265, note i. XXX ^ATAPATIIA-BRAIIMAiVA. Prof. Whitney. There offering is made severally to the sacrificer's grandfather and great-grandfalhcr with the formula ' N. N., this for thee!' to which some authorities add ' and for those who come after thee.' This addition is rejected by the author on the ground that ' svayam vai tesha;// saha ycsha;;/ saha,' which I translated by ' since he himself is one of those to whom [it would be offered] in common.' Prof. Whitney takes exception to this, remark- ing that in that case, the phrase ' and those who (come) after thee ' might be added, without any reason to the contrary. But he forgets one important point, namely, that it would be a fatal thing for the sacrificer in this way to associate himself with the departed ancestors, and even make offering to himself along with them : it would simply mean that ' he would straightway go to yonder world,' that he would not live his fulness of days. The clause under discussion is elliptic, its literal translation being ' Himself surely (is) of those withal of whom (he is) withal.' This may either be taken in the sense in which I took it (see also St. Petersb. Diet. s. V. saha) ; or in a general way, ' He surely is one of those with whom he associates himself;' i.e. he would himself be a dead man. In the legend of Manu and the Flood (I, 8, i, i seq.) I find it impossible to accept Prof. Delbriick's conjecture, w^hich Prof. Whitney thinks the best and only acceptable one, viz. that (in par. 4) the sentence ' jaj-vad ha^/zasha asa, sa hi ,^yesh//^am vardhate ' is an interpolated gloss. My reason for not accepting it is the fact that the passage occurs likewise in the Ka;/va recension, and is thus authenticated for so comparatively early a period that the difficulty of accounting for the interpolation might be even greater than that of the interpretation of the passage itself. Pro- fessor Ludwig, in his kindly notice in ' Gottinger Gel. Anz.' 1883, proposes to take jaj'vat in the sense of -avro^i : ' It quite so (i. e. in accordance with the prediction) became a large fish.' Prof. Max Muller has again translated this legend in his ' India, what can it teach us?' p. 134 seq., w^here he renders this passage by ' He became soon a large fish INTRODUCTION. XXXI (^//asha), for such a fish grows largest.' I am still inclined to take ^// as ha as the name of some kind of fish, real or mythic. Professor Whitney once more discusses the vexed question as to the real meaning of ' 6"atavedas,' and thinks the trans- lation ' Wesen-kenner,' ' being-knower,' or ' he who knoweth [all] beings' to be unacceptable. He remarks that 'The word may, indeed, fairly be regarded as an obscure one : that is to say, it is very strange that an appellation so frequently applied to Agni should not have its meanings distinctly pointed out, either by its applicableness, or by parallel expressions used in the descriptions of the same god or in ascriptions made to him ; but no such explanation has been found obtainable from the Vedic writings.' It is no doubt a fact that at the time of Yaska — who (7, 19) proposes five different derivations of the term, the first of which is the one given above, viz. ^atani veda, ' he knows (the things) that are born ' — the real meaning of the compound was unknown ; and even at the time of the hymns the epithet seems to have been understood in different ways. That the meaning ' knower of beings' was, at any rate, one of those commonly assigned to ' 6^atavedas ' by the Vedic poets, seems to me, however, sufficiently manifest from a number of parallel expressions used in reference to Agni, such as Rig- veda VI, 15, 13, vij-va veda ^anima ^ataveda/z \ ' 6^atavedas knows all races (or existences);' I, 70, i, a daivyani vrata /^ikitvan a manushyasya ^anasya ^anma, ' he who minds the divine ordinances, and the race of the human kind;' ib. 3, devanam ^anma marta;/w kz. vidvan, ' knowing the race of gods and the men;' I, 189, i, vii-vani vayunani vidvan, ' knowing all works ; ' ib. 7, tvam tan agna ubhayan v vidvan veshi, &c. On the other hand, in 5at. Br. IX, 5, i, 6"^, the term is explained by gzX?iin gd,\.z.ni vindate ; he takes possession of being after being, or of whatsoever is born. How easily terms such as G^atavedas and Wesen- ^ See Grassmann, Worlerbuch s. v. ; M. Bergaigne, III, 334, takes this passage to supply the etymology of the word. XXXU 5'ATAPATIIA-BRAIIMAiVA. kenncr (knower of beings) may assume different meanings, may be seen from Mr. Peile's remark (Notes on the Nalo- pakhyanam, p. 23), ' Catavedas, the Vedic epithet of Agni, is described as the " knower of the essence " (^ata), Grass- mann, Diet. s. v.' For the first chapter of the third book, treating of the ceremony of consecration, I have had the advantage of avaihng myself of the German translation, published by Dr. B. Lindner in his pamphlet, ' Die Dikshd,' Leipzig, 1878. ^ATAPATHA-BRAHMAA^A. THIRD KANDA. THE AGNISHTOMA. THE DIKSHA, or CONSECRATION. First Adhyaya. First Brahmajva. 1. They choose a place of worship. Let them choose (the place) which lies highest, and above which no other part of the ground rises ^ ; for it was from thence that the gods ascended to heaven, and he who is consecrated indeed ascends to the gods. He thus sacrifices on a place of worship frequented by the gods ; but were any other part of the ground to rise above it, he would indeed be lowered while sacrificing : let them therefore choose (the place) which lies highest. 2. While being high, that place should be even ; and being even, it should be firm ; and being firm, it should incline towards the east, since the east is the quarter of the gods ; or else it should incline ^ Abhi-j-t, 'to lie or rise above,' with Say. Dr. Lindner takes hhvLmeA as abl., and translates 'whereon nothing but earth lies.' The Kawva rec.has bhume>^ (gen.) likewise in the preceding clause : * tad yad eva varshish/Z^am bhiimes tad eva devaya^anaw syad ya- tranyad bhumer nabhi^ayiteto vai deva, &c.' The gods evidently ascended to heaven from the highest spot of the earth, and so is the sacrificer to choose the highest available place. See Katy. VII, I, II scholl.; La/y. S. I, i, 17, 'na Hsya sthalataram (higher place) ad 8; 15; III, I, 2, 13; 19; 3, 6; 8; and, with a parenthetic clause with 'vai' intervening, III, 2, i, 13; IV, 5, 7, 7. Not less common is the analogous construction with a clause with 'ned' 1 6 ^ATAPATHA-BRAHMAA^A. indeed, and unfettered on both sides, the Rakshas roams along the air ; even as man here roams along the air\ rootless and unfettered on both sides: the reason, then, why it is (a reed-stalk) with a tuft, is to chase away the evil spirits. 14. The right eye he anoints first; for in human practice the left (eye is anointed) first, but with the gods (it is done) thus. 15. He anoints it with the text, 'Thou art the eye-ball of Vr/tra,' — for Vr/tra's eye-ball it indeed is ; — ' Eye-giving thou art : give me the eye !' in this there is nothincr obscure. 16. The right eye he anoints once with the sacri- ficial formula, once silently ; and the left one he anoints once with the formula, twice silently : thus he makes the left (or upper) one superior 2. 1 7. And the reason why he anoints five times, is that the sacrifice is of equal measure with the year, and five seasons there are in the year : he thus obtains possession of the latter in five (divisions), and therefore he anoints five times. 18. He then purifies him with a cleanser (pavitra, strainer) of sacred grass ; for impure, indeed, is man : — he is foul within in that he speaks un- truth ; — and sacred grass is pure : ' Having become pure, I shall be consecrated,' thus he thinks; — and the stalks of sacred grass are a means of cleansing, — ('lest such an event should happen') instead of the dative of the abstract, cf. I, 2, i, 8 ; 9 ; IV, 5, 9, 3. ^ I now take this passage differently from my interpretation of I, I, 2, 4 ('and, in order that this man may move about the air, rootless and unfettered in both directions'). See also IV, i, i, 20. "^ ' Tad uttaram evaitad uttaravat karoti;' ' uttaram dvaitad utta- ram karoti,' Ka;/va recension. Cf. p. 2, note i. Ill KANDA, I ADHYAYA, 3 BRAHMAiVA, 22. 1 7 ' Having become cleansed, I shall be consecrated,' thus he thinks ; and therefore he purifies him with a cleanser of sacred grass. 19. It may consist of one (stalk of grass); for that blower (or purifier, the Wind) is one only, and in accordance with his nature is this (cleanser) : hence it may consist of one (stalk), 20. Or there may be three (stalks) ; for one, in- deed, is that blower, but on entering into man he becomes threefold, to wit, the out-breathing, the in-breathing, and the through-breathing^ and in accordance with his measure is this (cleanser) : hence there may be three (stalks). 21. Or there may be seven (stalks -) ; for there are seven vital airs of the head : hence there may be seven (stalks). There may even be thrice seven.. — one and twenty: such indeed is perfection. 22. He purifies him with seven (stalks) each time, with the text (Vaf. S. IV, 4), 'May the Lord of thoughtpurifyme!' The lord of thought doubt- less is Praj^apati ^ : he thereby means to say, ' May Pra^apati purify me !' ' May the lord of speech purify me !' The lord of speech doubtless is Pra^a- pati ^ : he thereby means to say, ' May Pra^apati purify me!' 'May the divine Savitr/ purify me/ — for well purified indeed is he whom the divine ^ See part i, p. 19, note 2. 2 The Taitt. S. VI, i, i allows the option between (one), 2, 3, 5, 6, 7, 9, and 21 stalks; while the Ait. Br. I, 3 mentions only the highest number. 3 The Ka«va text adds, sa hi /^ittanam ish/e, ' for he rules over the thoughts.' * The Ka«vas read, aya^z vava vakpatir yo 'yam pavate, tad enam esha punati, 'the lord of speech doubtless is that blower (purifier, the wind) : hence it is he that purifies him.' [26] C 1 8 .SATAPATHA-BRAIIMAA^A. Savit/7 has purified^; therefore he says, 'May the divine Savitr/ purify me!' — 'with a flawless cleanser;' for that blower (the wind) is indeed a flawless cleanser : ' with that one,' he means to say ; 'with the rays of the sun;' for they, the rays of the sun, are indeed purifiers ; therefore he says, ' with the rays of the sim.' 23. ' O Lord of the pavitra' (means of puri- fication),— for he (who is consecrated) is indeed the lord of the pavitra, — 'of thee, purified by the pavitra, — for he is indeed purified by the pavitra; — 'with whatsoever desire I purify myself, may I be able to effect it!' whereby he says, ' May I reach the end of the sacrifice !' 24. He then makes him pronounce the beginning of the benedictions (Va^. S. IV, 5), 'We approach you, O gods, for desirable goods, at the open- ing of the sacrifice ; we call on you, O gods, for holy^ blessings.' Thereby the officiating priests invoke on him those blessings which are their own. 25. He (the sacrificer) then bends his fingers inwards, viz. the two (little fingers), with the text (Vaf. S. IV, 6), 'Hail, from the mind (I take hold of) the sacrifice !' — the two (nameless or ring fingers) with, 'Hail, from the wide ether!' — the two (middle fingers) with, ' Hail, from the sky and earth !' — with, ' Hail, from the wind, I take hold (of the sacrifice)!' he clenches both fists ^. Not visibly ^ See p. 8, note 3. ^ I take ya^fnyasa// as ace. pi. fem., as does IMaludh. Perhaps it ought to be translated ' for prayers proper at the sacrifice,' whereby he makes sure that each priest uses his own proper prayers during the sacrifice. ^ For the symbolic meaning of the closing of the hands, see III, 2, I, 6; Ait. Br. I, 3, 20. Ill KANDA, I ADHYAYA, 3 BRAHMAiVA, 28. . 1 9 indeed is the sacrifice to be taken hold of, as is either this staff or the garment, — but invisible indeed are the gods, invisible is the sacrifice. 26. Now when he says, ' Hail, from the mind (I take hold of) the sacrifice,' he takes hold of it from the mind ; — in saying, ' From the wide ether,' he takes hold of it from the ether ; — in saying, ' From heaven and earth,' he takes hold of it from those two, heaven and earth, on which this entire universe rests ; — and in saying, ' From the wind I take hold of (the sacrifice)' — the wind being the sacrifice — he takes hold of the sacrifice directly. 27. And when he calls, 'Hail! HailM' — the 'Svaha' being the sacrifice — he thereby appropriates the sacrifice. Here now he restrains his speech ; the sacrifice being speech : he thereby appropriates - the sacrifice. 28. He (the Adhvaryu) then makes him enter the hall. He walks along the back of the Ahava- niya and the front of the Garhapatya^, — this is his passage until the Soma pressing. The reason why this is his passage until the Soma pressing is this. The fire is the womb of the sacrifice, and the conse- crated is an embryo ; and the embryo moves about ^ That is, 'svaha' in each formula. The Sarahita has twice * svaha' in the last formula (svaha vatad arabhe svaha), to which this might refer, but neither recension of the Brahmawa mentions the final ' svaha.' ^ Literally, 'he takes within him' (as the speech confined within him through silence). 2 That is, he enters the hall by the front (east) door, then walks along the north side of the Ahavaniya and altar, and passes between the Garhapatya and altar to his seat south of the Ahavaniya. The Pratiprasthatr?' then silently anoints and purifies the Dikshita's wife and leads her into the hall, either by the front or back door. C 2 20 5ATAPATHA-BRAIIMAA'A. within the womb. And since he (the sacrificer) moves about there (between the fires), and now turns round and now back, therefore these embryos move about, and now turn round and now back. Hence this is his passage till the Soma pressing. Fourth Brahma^s^a. 1. All formulas of the consecration are audgra- bha;^a (elevatory), since he who is consecrated ele- vates himself (ud-grabh) from this world to the world of the gods. He elevates himself by means of these same formulas, and therefore they say that all formu- las of the consecration are ' audgrabha72a.' Now they also (specially) designate these intermediate ones as ' audgrabha;/a,' because these are libations', and a libation is a sacrifice. For the muttering of a sacrificial formula is an occult (form of sacrifice), but a libation is a direct (form of) sacrifice : hence it is by this same sacrifice that he elevates himself from this world to the world of the gods. 2. And again, the three libations which he makes with the dipping-spoon (sruva) are said to be ' adhi- taya^us'.' The fourth libation is made for the sake of completeness ; while the fifth, which is made with the offering-spoon (sru/', viz. the ^uhu), is the real audgrabha/^a-libation : for he makes it with an ^ While all the formulas of the Diksha are supposed to be of an 'elevatory (audgrabhawa)' character, ihe designation ' audgrabha- »ani (ya_^(i/«shi, or elevatory formulas)' is specially applied to the five libations described in the succeeding paragraphs. The Ka«va text reads, — atha yad etany avantaram audgrabhawanity akhyayanta Shutayo hy eta ahutir hy eva ya^rm// paroksham iva hi tad yad ya^ij'ur ^apaty etena hi tad ya_i^?lenodgr/bh;/ite. ''■ I. e. ya^us for some ' meditated' object. Ill KANDA, I ADIIYAYA, 4 BRAHMAA'A, 8. 21 anush/ubh verse, and the anush/ubh is speech, and the sacrifice also is speech. 3. By means of the sacrifice the gods obtained that supreme authority which they now wield. They spake, ' How may this (world) of ours be unattain- able by men!' They then sipped the sap of the sacrifice, as bees would suck out honey ; and having drained the sacrifice and effaced its traces by means of the sacrificial stake, they disappeared : and because they effaced (scattered, yopaya) therewith, therefore it is called yupa (stake). 4. Now this was heard by the 7?2shis. They col- lected the sacrifice, just as this sacrifice is collected (prepared) ^ ; for even so does he now collect the sacri- fice, when he offers those (audgrabha;^a) libations. 5. He offers five libations, because the sacrifice is commensurate to the year, and there are five seasons in the year : thus he gains it (the year) in five (divisions), and therefore he makes five libations. 6. Now then of the oblation (Va^. S. IV, 7) : ' To the Purpose, to the Impulse, to Agni, hail!' At the outset he indeed purposes to sacrifice. What part of the sacrifice (is contained) in this (first liba- tion), that he now collects and makes his own. 7. * To Wisdom, to Thought, to Agni, hail!' with wisdom and thought he indeed conceives that he may sacrifice. What part of the sacrifice (is con- tained) in this (second libation), that he now collects and makes his own. 8. ' To Initiation, to Penance, to Agni, hail !' This is merely uttered, but no libation is made. ^ Sam-bhn; on the technical meaning of this verb (to equip, prepare) and the noun sambhara, see part i, p. 276, note i. 2 2 5'ATAPATII A-BRAHMAiVA. 9. 'To Sarasvati, to PCishan, to Agni, hail!' Now Sarasvati is speech, and the sacrifice also is speech. And Pushan represents cattle, because Pushan means prosperity (push/i), and cattle also means prosperity, since the sacrifice means cattle. What part of the sacrifice (is contained) in this (third libation), that he now collects and makes his own. 10. As to this they say, * These (three) libations are offered indefinitely ; they are unestablished, without a god : therein is neither Indra, nor Soma, nor Agni.' 11. 'To the Purpose, to the Impulse, to Agni, hail !' — not any one (god we obtain) from thisM But Agni surely is definite, Agni is established : when he offers in Agni (the fire), surely those (libations) are thereby made definite, are thereby established : for this reason he offers at all libations with, 'To Agni, hail!' Moreover, these libations are called ' adhitaya^u?«shi.' 12. 'To the Purpose, to the Impulse, to Agni, hail!' he says; for by his own mind he purposes to sacrifice, and from his own mind he impels it (the sacrifice) when he performs it : these two deities — the Purpose and the Impulse — are meditated upon (adhita) in his mind. 13. 'To Wisdom, to Thought, to Agni, hail!' he says ; for with wisdom and thought he indeed con- ceives that he may sacrifice : these two deities — ^ This last sentence has probably to be taken ironically. In the Kawva text it seems to form part of the objection raised : Sa yat sarveshv agnaye svaheti ^uhoty anaddheva va eta ahutayo huyante 'pratishMita iva na hi kasyai ^ana devatayai huyante 11 akutyai pra- yu^a iti tan nagnir nendro na somo, medhayai manasa iti nato 'nyataraX- ^anaivam cva sarveshv, agnir uva addha . . . Ill KAiVDA, I ADHYAYA, 4 BRAHMAiVA, I 7. 23 Wisdom and Thought — are meditated upon in his mind. 14. 'To Sarasvati, to Pushan, to Agni, hail!' he says ; for Sarasvati is speech, and the sacrifice also is speech : this deity — Speech — is meditated upon in his mind. Pushan, on the other hand, means cattle, for Pushan means prosperity (push/i), and cattle means prosperity, since the sacrifice means cattle : hence cattle are meditated upon in his mind. And because these deities are meditated upon (a-dhita) in his mind, therefore (these libations) are called adhi- taya^u;;^shi. 15. He then offers the fourth libation, with the text, 'Ye divine, vast, all-soothing Waters! Heaven and Earth, wide Ether! let us render homage unto Brz'haspati with offering, hail!' This (libation) truly is nearer to the sacrifice, since he praises the waters, and water is sacrifice. ' Heaven and Earth ! wide Ether ! ' he says, because he thereby praises the worlds. ' Let us render homage unto Br/haspati, with offering, hail!' he says; for Br/haspati is the Brahman, and the sacrifice also is the Brahman : for this reason also this (libation) is nearer to the sacrifice. 16. But the fifth libation which he makes with the offering-spoon (sru/^), doubtless is the veritable sacrifice ; for he offers it with an anush/ubh (verse), and the anush/ubh is speech and so is the sacrifice. 17. In the first place he pours the butter, which remains in the dhruva, into the ^uhu. He then ladles with the sruva three times butter from the melting-pot into the ^uhu : with what he takes the third time he fills the sruva ^ ^ The third time he holds the sruva over the ^uhu and pours 24 5ATAPATHA-BRAHMAiVA. 1 8. He offers, with the text (Vaj,'-. S. IV, 8 ; Rig- veda V, 50, i), ' May ever)- mortal espouse the friendship of the divine guide! every one prayeth for wealth : let him choose glory, that he may prosper, hail !' 19. Now this (verse and libation) consists of five parts in respect of deities ^ : ' vij"vo devasya ' refers to the Vi^ve Deva// ; 'netur' to Savitr/; 'marto vurita ' to Mitra ; ' dyumna;;/ vr/z^ita ' to Br/haspati, since BrzTiaspati means dyumna (glory); and ' pu- shyase ' (for prospering) refers to Pushan. 20. This (libation), then, consists of five parts, in respect of deities ; — fivefold is the sacrifice, fivefold the animal victim, and five seasons there are in the year : the latter he accordingly gains by this (liba- tion) consisting of five parts in respect of deities. 21. He offers this libation with an anush/ubh verse, because the anush-J'ubh is speech, and the sacrifice is speech ; so that he thereby obtains the real sacrifice. 22. As to this they say, ' Let him offer only this one : for whatever object the others are oft'ered, that object he gains even by this one.' And, indeed-, if ghee from the pot into the sruva, so as to fill it ; after which he pours it from the sruva into the ^uhu. Katy. VII, 3, 18 comm. '■ The Taitt. S. (VI, i, 2, 5) divides the couplet into its four padas, which it assigns to Savitr/, the Fathers, the Vijve DevCx/i, and Pushan respectively. The various reading ' vijve' of the Black Ya^s, instead of ' vijva^,' is very remarkable. "^ The author here states, in his own words, the reasons (by 'vai') which have led the teachers referred to to maintain that by offering this one oblation one gains all the objects in view. The Ka;/va text includes the entire passage regarding the fivefold division of the formula and oblation (pars. 19-21) in the argument of those teachers. P^or a detailed description of the pfarwahuli, or full-offering, Ill KANDA, 2 ADHYAYA, I BRAHMAiVA, I, 25 he offers only this one, he would offer a full-offering ; and the full means everything : hence he gains everything by this (oblation). And by filling the dipping-spoon (sruva), he fills the offering-spoon (^ihu), and the latter he offers full. This, however, is a mere statement (of others' views) ^ ; but all (five) libations are offered. 23. He offers this one with an anush/ubh verse. Being an anush/ubh verse, it consists of thirty-one syllables. Now there are ten fingers, ten toes, ten vital airs, and the thirty-first is the body wherein those vital airs are contained ; for this much consti- tutes man, and the sacrifice is a man, the sacrifice is of the same proportion as a man 2. Thus, whatever the extent of the sacrifice, whatever its measure, to that extent he takes possession of it by means of this (libation), when he offers it with an anush/ubh verse of thirty-one syllables. Second Adhyaya. First BRAHMAivA. A I. South of the Ahavaniya he spreads two black antelope skins on the ground, with the neck parts towards the east : thereon he consecrates him. If there are two (skins), they are an image of these two worlds (heaven and earth), and thus he consecrates him on these two worlds. see part i, p. 302, note 2. A similar view, that the full-offering renders other oblations unnecessary, is there given (II, 2, i, 5). ^ Saisha mima?/2saiva, ' This, however, is mere speculation,' Ka«va recension. ^ See I, 2, 5, 14, with note. The sacrifice represents the sacri- ficer himself, and thus he makes sure of his offering up his entire Self, and obtaining a new divine Self, and a place among the immortals. 26 .SATAPATHA-BRAHMAiVA. 2. They are joined (fitted) together along their edge\ for these two worlds are also, as it were, joined together at their edge. At the hind part they are fastened together through holes : thus, after uniting (mithunikr/tya) these two worlds, he conse- crates him thereon. 3. But if there be only one (skin), then it is an image of these (three) worlds ; then he consecrates him on these (three) worlds. Those (hairs) which are white are an image of the sky ; those which are black are (an image) of this (earth) ; — or, if he likes, conversely : those which are black are an image of the sky, and those which are white are (an image) of this (earth). Those which are of a brownish yellow colour-, are an image of the atmosphere. Thus he consecrates him on these (three) worlds. 4. And let him, in that case, turn in the hind end (of the skin)^ : thus, after uniting these worlds with each other, he consecrates him thereon. 5. He then squats down behind the two skins, with his face towards the east and w4th bent (right) knee; and while touching them thus'* at a place ^ The two skins are fitted together at the inner sides, and stretched along the ground by means of wooden pins driven into the ground and passed through holes all round the edge of the skins ; the hairy sides of the latter remaining outside (above and below). At their hind parts they are tacked together by ' means of a thong passed through the holes and tied together in a loop.' - Yany eva babhria;/iva hariwi. The Kawva text reads, Yany eva madhye babhruwi va hari;/i va, ' those in the centre (or between the black and white) which are either brown or yellow (grey). ^ According to Katy. VII, 3, 21 it would seem that the two hind feet, or one of them, should be doubled up (at the joint) and sewed under. According to the Sutras of the Black Ya^s, on the other hand, the right fore-foot is turned under. * According to the Sijtras of the Black Ya^us, he is to touch at Ill KAiVDA, 2 ADHYAYA, I BRAHMAJVA, 9. 2'] where the white and black (hair) join, he mutters (Va^. S. IV, 9),* Ye are the images of the Rik and Saman;' — an image doubtless is what is con- formable^ : ' Ye are conformable to the riks, and samans' he thereby means to say. 6. ' I touch you.' Now, he who is consecrated becomes an embryo, and enters into the metres : hence he has his hands closed, since embryos have their hands closed. 7. And when he says, * I touch you,' he means to say, ' I enter into you.' ' Do ye guard me up to the goal of this sacrifice!' whereby he says, ' Do ye protect me until the completion of this sacrifice !' 8. He then kneels down with his right knee (on the skin), with the text, 'Thou art a refuge: afford me refuge!' for the skin (/^arma) of the black deer it is indeed among men, but among the gods it is a refuge (^arma) : therefore he says, * Thou art a refuge : afford me refuge.' ' Homage be to thee: injure me not !' Now he who raises himself upon the sacrifice^ doubtless raises himself to one that is his better ; for the black deer skin is a (means of) sacrifice. Hereby, now, he propitiates that sacrifice, and thus that sacrifice does not injure him : for this reason he says, ' Homage be to thee : injure me not !' 9. He must indeed sit down first on the hind part (of the skin). Were he, on the other hand, to sit down at once in the middle (of the skin), and were the same time the white hair with his thumb and the blaclc with his fore-finger. Say. on Taitt. S. I, 2, 2 (vol. i, p. 297). * ^Sreyawsaw va esha upadhirohati yo manushya/i san ya^ilam upadhirohati. Ka«va recension. ^-ATAPATIIA-BRAHMAA'A. any one there to curse him, saying, ' He shall either become demented or fall down headlong ! ' then that would indeed come to pass. Let him therefore first sit down on the hind part (of the skin). 10. He then girds himself with the zone. For once upon a time when the Ahgiras were consecrated, they were seized with weakness, for they had pre- pared no other food but fast-milk. They then perceived this (source of) strength (viz. the zone), and this (source of) strength they put in (or round) the middle of their body as a (means of attaining) completion : and thereby they attained comple- tion. And so does he now put that (source of) strength in the middle of his body and thereby attain completion. 11. It is made of hemp. Hempen It is in order to be soft. Now when Prac^apati, having become an embr}'o, sprung forth from that sacrifice, that which was nearest to him, the amnion, became hempen threads : hence they smell putrid. And that which was the outer membrane (and placenta) became the ofarment of the consecrated. Now the amnion lies under the outer membrane, and hence that (zone) is worn under the garment. And in like manner as Praf^apati, having become an embryo, sprung forth from that sacrifice, so does he become an embryo and spring forth from that sacrifice. 12. It (the cord) is a triple one, because food is threefold, food being cattle. (Moreover) the father and mother (are two), and that which is born is a third : hence it is a triple (cord). 13. It is intertwined with a shoot of reed (mu;^^a) grass, for the sake of chasing away the evil spirits, the reed being a thunderbolt. It is plaited after Ill KANDA, 2 ADHYAYA, I BRAHMAiVA, 1 8. 29 the manner of a braid of hair. For were it to be twisted^ sunwise (from left to right) as any other cords, it would be human ; and were it twisted con- trary to the course of the sun, it would be sacred to the Fathers : hence it is plaited after the manner of a braid of hair. 14. He girds himself with it, with the text (Vaf. S. IV, 10), 'Thou art the strength of the Angi- ras,' — for the Aiigiras perceived this (source of) strength; — 'soft as wool, bestow thou strength on me!' there is nothing obscure in this. 15. He then tucks up the end of his (nether) gar- ment, with the text, 'Thou art Soma's tuck.' For heretofore it was the tuck of him, the unconse- crated ; but now that he is consecrated, it is that of Soma 2 : therefore he says, ' Thou art Soma's tuck.' 16. He then wraps up (his head)^ For he who is consecrated becomes an embryo ; and embryos are enveloped both by the amnion and the outer mem- brane : therefore he covers (his head). 17. He covers himself, with the text, 'Thou art Vish;2u's refuge, the refuge of the sacrificer.' He who is consecrated indeed becomes both Vish/^u and a sacrificer ; for when he is consecrated, he is Vish/m ; and when he sacrifices, he is the sacrificer : therefore he says, ' Thou art Vish^^u's refuge, the refuge of the sacrificer.' 18. Thereupon he ties a black deer's horn to the ^ Twisted and plaited is here expressed by the same term ' srz'sh/a.' ^ Literally, but now (it being that) of (him) the consecrated, (it is that) of Soma. ' With his upper garment, or, according to others, with a turban. Katy.VII, 3, 28 schoU. .SATAPATHA-BRAHMAiVA. end (of his garment '). Now the gods and the Asuras, both of them sprung from Praj^apati, en- tered upon their father Pra^apati's inheritance : the gods came in for the Mind and the Asuras for Speech. Thereby the gods came in for the sacri- fice and Asuras for speech ; the gods for yonder (heaven) and the Asuras for this (earth). 19. The gods said to Ya^;1a (m., the sacrifice), ' That Va/C' (f., speech) is a woman: beckon her, and she will certainly call thee to her.' Or it may be, he himself thought, ' That Va-^ is a woman : I will beckon her and she will certainly call me to her.' He accordingly beckoned her. She, however, at first disdained him from the distance : and hence a woman, when beckoned by a man, at first disdains him from the distance. He said, ' She has disdained me from the distance.' 20. They said, ' Do but beckon her, reverend sir, and she will certainly call thee to her.' He beckoned her ; but she only replied to him, as it were, by shaking her head : and hence a woman, when beckoned by a man, only replies to him, as it were, by shaking her head. He said, ' She has only replied to me by shaking her head.' 21. They said, 'Do but beckon her, reverend sir, and she will certainly call thee to her.' He beckoned her, and she called him to her ; and hence a woman at last calls the man to her. He said, ' She has indeed called me.' ' The INIadhyandinas tied the horn to the unwoven end (thrum, da^a) of the nether garment which was tucked through (par. 15) and then allowed to hang down in front. The Kawvas, on the other hand, tied it to the hem of the upper garment (uttarasi^e ! Ka«va text); of. Katy. VII, 3, 29 scholl. Ill KAA^DA, 2 ADHYAYA, I BRAHMAA^A, 23. 3 1 2 2. The gods reflected, ' That Ykk being a woman, we must take care lest she should allure him^ — Say to her, "Come hither to me where I stand!" and report to us her having come/ She then went up to where he was standing. Hence a woman goes to a man who stays in a well-trimmed (house). He reported to them her having come, saying, ' She has indeed come.' 23. The gods then cut her off from the Asuras ; and having gained possession of her and enveloped her completely in fire, they offered her up as a holo- caust, it being an offering of the gods ^ And in that they offered her with an anush/ubh verse, thereby they made her their own ; and the Asuras, being deprived of speech, were undone, crying, ' He 'lava/2 ! he 'lava/^ ^! ^ Yosha va iyaz« vag yad ena?« na yuvita. The St. Petersburg Diet. (s. V. yu) takes it differently, ' That Yzk is indeed a woman, since she does not wish to draw him towards herself (i.e. since she does not want him to come near her),' Sayawa, on the other hand, explains it elliptically, 'Since she has not joined him (no confidence can be placed in her).' The Ka«va text reads : Ta u ha deva bibhayara /^akrur yosha va iyam iti yad va enam na yuviteti. Perhaps in our passage also we should read ' yuvita ' (as proposed by Delbriick, Syntact. Forschungen III, p. 79), and translate, 'Verily that Nzk is a woman : (it is to be feared) that she will [or, it is to be hoped that she will not] allure him [viz. so that Ya^fia also would fall to the share of the Asuras];' 'Dass sie ihn nur nicht an sich fesselt!' For similar elliptic constructions with yad and the op- tative, see paragraphs 26 and 27 ; and II, 2, 4, 3 [' Dass er mich nur nicht aufTrisst !'] ; IV, 3, 5, 3 (' Dass uns nur die Rakshas nichts zu Leide thun!') ; IV, 6, 9, i. One would expect an ' iti' here. ^ And therefore requiring no priests' portion &c. to be taken from it. ^ According to Sayawa, ' He 'lavo ' stands for ' He 'rayo (i. e. ho, the spiteful (enem.ies)) ! ' which the Asuras were unable to pronounce correctly. The Ka«va text, however, reads, te hattava/^o 'sura hailo hail a ity etaw ha \a.ka.m vadanta;^ parababhuvuA ; (? i.e. He 32 ^ATAPATHA-BRAHMAiVA. 24. Such was the unintelligible speech which they then uttered, — and he (who speaks thus) is a l\Ile/7/a (barbarian). Hence let no Brahman speak barba- rous language, since such is the speech of the Asuras. Thus alone he deprives his spiteful ene- mies of speech ; and whosoever knows this, his enemies, being deprived of speech, are undone. 25. That Ya^;'^a (sacrifice) lusted after Va/^ (speech^), thinking, 'May I pair with her!' He united with her. 26. Indra then thought within himself, ' Surely a great monster will spring from this union of Ya^;ia and Ya/w : [I must take care] lest it should get the better of me.' Indra himself then became an em- bryo and entered into that union. 27. Now when he was born after a year's time, he thought within himself, 'Verily of great vigour is this womb which has contained me : [I must take care] that no great monster shall be born from it after me, lest it should get the better of me !' 28. Having seized and pressed it tightly, he tore it off and put it on the head of Ya^;^a (sacrifice 2); — for the black (antelope) is the sacrifice : the black deer skin is the same as that sacrifice, and the black deer's horn is the same as that womb. And because it was by pressing it tightly together that Indra tore out (the womb), therefore it (the horn) is bound tightly (to the end of the garment); and as Indra, ila, 'ho, speech.') A third version of this passage seems to be referred to in the Mahabhashya (Kielh.), p. 2. ^ Compare the corresponding legend about Y^igna. and Dakshiwa (priests' fee), Taitt. S. VI, i, 3, 6. "^ ' Ya^ilasya /irshan ; ' one would expect ' kr/sh«a(sara)sya .rir- shan.' The Taitt. S. reads ' tarn m/vgcshu ny adadhat.' Ill KAiVJDA, 2 ADHYAYA, I BRAIIMAiVA, 3I. 33 having become an embryo, sprang from that union, so is he (the sacrificer), after becoming an embryo, born from that union (of the skin and the horn). 29. He ties it (to the end of the garment) with the open part upwards, for it is in this way that the womb bears the embryo. He then touches with it his forehead close over the right eyebrow, with the text, 'Thou art Indra's womb,' — for it is indeed Indra's womb, since in entering it he enters thereby \ and in being born he is born therefrom : therefore he says, ' Thou art Indra's womb.' 30. Thereupon he draws (with the horn) the ('easterly') line, with the text, 'Make the crops full-eared!' Thereby he produces the sacrifice; for when there is a good year, then there is abun- dant (material) for sacrifice ; but when there is a bad year, then there is not even enough for himself: hence he thereby produces the sacrifice. 31. And let not the consecrated henceforth scratch himself either with a chip of wood or with his nail. For he who is consecrated becomes an embryo ; and were any one to scratch an embryo either with a chip of wood or his nail, thereby expelling it, it would die I Thereafter the consecrated would be liable to be affected with the itch ; and — offspring (retas) coming after the consecrated — that offspring would then also be liable to be born with the itch. Now his ^ In the Ka«va text ' ata/^ (therewith)' refers to the head of the sacrificer, — sa yzk /^Airasta upaspmaty ato va enam etad agre pra- vi^an pravi^aty ato va agre ^ayamano ^ayate tasma/^ ^/nrasta upaspmati. ^ Apasyan mrityet=apaga/^-^/^an mn'tim prapnuyat, Say. — ? apa- syet, ' he would force it out and it would die.' The Ka/zva text has merely ' ayam mr/tyet (!).' [26] D ^ATAPATHA-BRAHMAiVA. own womb^ does not injure its offspring, and that black deer's horn being indeed his own womb, that (horn) does not injure him ; and therefore the conse- crated should scratch himself with the black deer's horn and with nothing but the black deer's horn. 32. He (the Adhvaryu) then hands to him a staff, for driving away the evil spirits, — the staff being a thunderbolt. ^T,. It is of Udumbara wood (Ficus Glomerata), for him to obtain food and strength, — the Udumbara means food and strength : therefore it is of Udum- bara wood. 34. It reaches up to his mouth, — for so far extends his strength : as great as his strength is, so great it (the staff) is when it reaches up to his mouth. 35. He makes it stand upright, with the text, 'Stand up, O tree, erect; guard me from in- jury on to the goal of this sacrifice!' whereby he means to say, ' Standing erect, protect me till the completion of this sacrifice !' 36. It is only now that some bend the fingers inward - and restrain their speech, because, they argue, only from now will he not have to mutter anything. But let him not do so ; for in like manner as if one were to try to overtake some one who runs away, but could not overtake him, so does he not overtake the sacrifice. Let him therefore turn in his fingers and restrain his speech on that (former) occasion. 3 7. And when the consecrated (after restraining his speech) utters either a n'l', or a saman, or a ya^xis ^ * That is, the womb from which he (the sacrificer) is born. ' 11,1,3,25- ^ Viz. in muttering the formulas mentioned above, III, 2,1,5 seq. Ill KAiVDA, 2 ADHYAYA, I BRAHMAiVA, 4O. 35 he thereby takes a firmer and firmer hold of the sacrifice : let him therefore turn in his fingers and restrain his speech on that (former) occasion. 2,S. And when he restrains his speech — speech being sacrifice — he thereby appropriates the sacri- fice to himself \ But when, from speech restrained, he utters any sound (foreign to the sacrifice), then that sacrifice, being set free, flies away. In that case, then, let him mutter either a r//i' or a ya^us addressed to Vish;^u, for Vish;m is the sacrifice : thereby he again gets hold of the sacrifice ; and this is the atonement for that (transgression). 39. Thereupon some one ^ calls out, ' Consecrated is this Brahman, consecrated is this Brahman :' him, being thus announced, he thereby announces to the gods : * Of great vigour is this one who has obtained the sacrifice ; he has become one of yours : protect him!' this Is what he means to say. Thrice he says it, for threefold is the sacrifice. 40. And as to his saying, ' Brahman,' uncertain, as it were, is his origin heretofore^; for the Rakshas, they say, pursue women here on earth, and so the Rakshas implant their seed therein. But he, for- sooth, is truly born, who is born of the Brahman (neut.), of the sacrifice : wherefore let him address even a Ra^anya, or a Vai^-ya, as Brahman, since he who is born of the sacrifice is born of the Brahman (and hence a Brahma/^a). Wherefore they say, ' Let no one slay a sacrificer of Soma ; for by (slaying) a Soma-sacrificer he becomes guilty of a heinous sin*!' ^ Or, puts it in himself, encloses it within himself. ^ That is, some one other than the Adhvaryu, viz. the Pratipra- sthatr/ or some other person, Katy. VII, 4, 11 scholl. ^ That is, inasmuch as he may be of Rakshas origin. * Viz. of the crime of Brahmanicide (brahmahatya). D 2 -.6 5ATAPATHA-BRAIIMAiVA. Second Bkahmaa^a. 1. He maintains silence ; and silently he remains seated till sunset. The reason why he maintains silence is this : 2. By means of the sacrifice the gods gained that supreme authority which they now wield. They spake, ' How can this (world) of ours be made un- attainable to men?' They sipped the sap of the sacrifice, even as bees would suck out honey ; and having drained the sacrifice and scattered it by means of the sacrificial post, they disappeared : and because they scattered (yopaya, viz. the sacrifice) therewith, therefore it is called yupa (post) \ 3. Now this was heard by the y?/shis. They collected the sacrifice. As that sacrifice was col- lected (prepared)-, so does he who is consecrated collect the sacrifice (by keeping his speech within him), — for the sacrifice is speech. ^ Professor Whitney (American Journal of Philology, III, p. 402) proposes to take yopaya here in the sense of to set up an obstacle, to block or bar the way.' He remarks, 'How the setting up of a post should operate to " efface traces " cannot easily be made to appear.' I am not aware that any one has supposed that it was by the ' setting up' of the post that the traces of the sacrifice were obliterated. From what follows — ' They collected the sacrifice ' — it seems to me pretty clear that our author at any rate connects 'yopaya' with the root yu, to mix, stir about, and hence to efface the traces by mixing with the ground, or by scattering about. This causative was evidently no longer a living form, but resorted to for etymological purposes. ^ Or. perhaps, They collected the sacrifice in the same way as this (present) sacrifice has been collected. See, however, the cor- responding passage III, 2, 2, 29; 4, 3, 16. The Kawva text is clearer : Taw yatha yatharshayo y2igna.m samabharaws tathaya/;^ ya^Tta^ sambhr/to yatho vai tad ;/shayo yiigna?u samabharann evam u va esha etad yagna.?n sambharati yo dikshate. Ill KANDA, 2 ADHYAYA, 2 BRAHMAiVA, 7. 37 4. When the sun has set, he breaks silence. Now Pra^pati is the year, since the sacrifice is Pra^apati ; and the year is day and night, since these two revolv- ing produce it. He has been consecrated during the day, and he has gained the night : as great as the sacrifice is, as great as is its extent, to that extent has he gained it before he breaks silence. 5. Some, however, make him break his silence on seeing the (first) star\ arguing that then the sun has actually set. But let him not do so, for what would become of them if it were cloudy ? Let him therefore break silence as soon as he thinks the sun has set. 6. Now, some make him break silence by the formula, 'Earth! ether! sky!' arguing that thereby they strengthen the sacrifice, they heal the sacrifice. But let him not do so ; for he who breaks silence with that (formula) does not strengthen the sacrifice, does not heal the sacrifice. 7. Let him rather break silence with this one (VsLg-. S. IV, 1 1), ' Prepare ye the fast-food ! pre- pare ye the fast-food! [prepare ye the fast- food!] Agni is the Brahman, Agni is the sacri- fice ; the tree is meet for the sacrifice.' For this indeed is his sacrifice, this is his havis-offering at this (rite of consecration), even as the Agnihotra was heretofore^. In thus preparing the (Soma) sacrifice by means of the sacrifice, he establishes the sacrifice ^ 'After pointing out (some) stars [nakshatrawi dar^ayitva],' Ka«va recension. Cf. Taitt. S.VI, i, 4, 4, 'when the stars have risen, he breaks silence with "Prepare the fast-food!"' ^ That is to say, the eating of the fast-food, consisting chiefly of milk, takes, as it were, the place of the Agnihotra, or evening and morning sacrifice, which he is not allowed to perform during the time of his consecration. -^S SATAPATHA-BRAHMAA^A. 0 in the sacrifice, and carries on the sacrifice by means of the sacrifice ; for (the partaking of) that fast-food is indeed carried on by him till the pressing of the Soma. Thrice he pronounces (the first words ^), for threefold is the sacrifice. 8. Moreover, he breaks silence, after turning round towards the fire. He, on the other hand, who breaks silence with any other (formula) but this 2, does not strengthen the sacrifice, does not heal the sacrifice. In pronouncing the first (part of the formula) 2 he utters the truth of speech ^ 9. ' Agni is the Brahman ' (neut.), he says, for Agni is indeed the Brahman (sacerdotium) ; — ' Agni is the sacrifice,' for Agni is indeed the sacrifice ; — 'the tree is meet for the sacrifice,' for trees^ are indeed meet for the sacrifice, since men could not sacrifice, if there were no trees : therefore he says, * the tree is meet for the sacrifice.' 10. Thereupon they cook the fast-food for him. For he who is consecrated draws nigh to the gods and becomes one of the deities. But the sacrificial food of the gods must be cooked, and not uncooked : hence they cook it, and he partakes of that fast-milk ^ Viz. the injunction ' Prepare ye the fast-food !' which is indeed read thrice in the Ka7/va text, where the arrangement of these paragraphs is much clearer. - Thus Say. ' ato 'nyena, bhijr bhuva>^ suvar ityanena ' (MS. I. O. 657). Dr. Lindner makes ata// refer to Agni, The Kawva text begins the passage, corresponding to paragraphs 7 and 8 : ' So 'gnim ikshama«o \\sriga.te vrataw kri;mta (thrice) etad va etasya havir esha ya.gno yad vratam.' ' That is, the words ' Agni is the Brahman.' * Viz. because ' the Brahman (neut.) is the truth (or essence, satyam),' Say. " Viz. trees from which sacrificial implements, fire-wood, the sacrificial stake, &c.; arc obtained. Ill KANDA, 2 ADHYAYA, 2 BRAHMAiVA, 1 4. ^'^9 (vrata) and does not offer it in the fire. The reason why he eats the fast-food and does not offer it in the fire is this : 1 1. By means of the sacrifice the gods gained that supreme authority which they now wield. They spake, ' How can this (world) of ours be made un- attainable to men?' They sipped the sap of the sacrifice, even as bees would suck out honey ; and having drained the sacrifice and scattered it by means of the sacrificial post, they disappeared. And because they scattered (yopaya) therewith, therefore it is called yupa (post). 12. Now this was heard by the 7?/shis. They collected the sacrifice. As that sacrifice was col- lected, so does he who is consecrated now become the sacrifice, for it is he that carries it on, that pro- duces it. And whatever (sap) of the sacrifice was sucked out and drained, that he now restores again by sipping the fast-milk and not offering it in the fire ; for, assuredly, w^ere he to offer it in the fire, he would not replenish (the sacrifice). But let him, nevertheless, think (that he does so) sacrificing and not the reverse. 13. For, verily, these vital airs are born of the mind, endowed with mind\ of intelligent power^ : Agni is speech ; Mitra and Varu;^a are the out- breathing and the in-breathing ; Aditya (the sun) is the eye ; and the All-gods are the ear, — it is unto these deities that offering is thereby made by him. 14. Now, some add both rice and barley to the first (day's) fast-milk, arguing, — " By means of these two substances (rasa) we restore what part of the sacrifice was sucked out and drained ; and, should ^ Manoyu^ (?), ' mind-yoked,' i.e. having thoughts for their team. ^ Cf. paragraph 18. 40 ,. i-ATArATIIA-rRAHMAiVA. the vrata-cow yield no milk, he may prepare his fast- food of whichever of these (cereals) he pleases ; and thus both the rice and the barley are 'taken hold of by him." But let him not do this ; for he who adds both rice and barley (to the milk) neither replenishes the sacrifice nor heals it. Let him therefore add only the one or the other (cereal). Both the rice and barley doubtless form his (havis) material for offering (at the New and Full-moon Sacrifice), and when they do so become his material for offering, then they are also ' taken hold of '' by him. Should the vrata-cow yield no milk, let him prepare the fast-food of which- ever of them he pleases. 15. Some, again, add to the first (day's) fast-food (vrata) all manner of vegetables and fragrant (season- ing), arguing, — ' If disease were to befall him, he might cure it by whatever thereof he pleases, as if he cured it by the fast-milk-.' But let him not ' Anvarabdha has here the usual sacrificial meaning of ' taken hold of (from behind),' with perhaps something of that of 'taken (as medicine = einnehmen).' Thus at the invocation of the Iia'a, the sacrificer has to touch (anv-arabh) the irt'a from behind, thereby keeping up his connection, and identifying himself, with the sacrifice. Cf. part i, p. 228, note i; and III, 2, 4, 15. Hence the author, making use of the term suggested by those he criticises, argues that as both kinds of material have already been used and therefore touched (anvarabdha) by him at the New and Full-moon Sacrifice (Saya;;a), they have therefore been taken possession of by him. It is possible, though scarcely likel}-, that the verb may have reference here to the anvarambha«iya ish/i, — or preliminary ceremony of the first performance of the New and Full-moon Sacrifice, — with which the present use of these cereals would, in that case, be identified, as that of the vrata-milk was with the Agnihotra (cf. paragraph 7 above). The Kajivs. text has the verb a-rabh instead, yatha havishaiabdhena bhisha^^^yed ity evam etat. '^ That is to say, though the restoration might be due to the medicinal i»roperties of some of those ingredients, it could be ascribed to the milk. Ill KANDA, 2 ADIIYAYA, 2 BRAHMA^^A, 1 7. 4T do this, lest he should do what Is inauspicious to the sacrifice ; for those people do at the sacrifice what is a human act, and inauspicious to the sacri- fice assuredly is that which is human. If any disease were to befall him who is consecrated, let him cure it wherewith he pleases; for completion is proper \ 16. He (the Adhvaryu) hands the fast-food to him, after letting the ordinary (meal-)time pass, — viz. the evening-milk in the latter part of the night, and the morning-milk in the afternoon, — for the sake of distinction : he thereby distinguishes the divine from the human. 1 7. And when he is about to hand the fast-food to him he makes him touch water^', with the text, 'For protection we direct our thoughts to divine devotion, the source of supreme mercy^ the bestower of glory and the bearer of sacri- fices^: may it prosper our ways, according to our desire!' Heretofore, indeed, it was for a human meal that he cleansed himself, but now it is for the sake of divine devotion : therefore he says, ' For the sake of assistance we turn our thoughts to divine devotion, the source of supreme mercy, the bestower of glory, the bearer of sacrifices : may it ^ Sayawa takes this to mean, that, as above all the consumma- tion of the sacrifice is desirable, one should in case of disease cure it by any of those drugs without their being taken (anvarabdha) sacrificially, or as part of the sacrificial performance. ^ According to the Kawva text, the sacrificer first washes himself (nenikte) and then sips water (aHmati) ; and having drunk the fast-milk, he touches water (apa upaspmati). ^ Or, perhaps, ' we meditate on the divine intelligence, the most merciful.' * Ya^?lavahasam ('bringing, or bearing, worship'); thus also Taitt. S. I, 2, 2. The Kawva text reads vijvadhayasam, 'all- nourishing, all-sustaining.' 42 SATArATIIA-BRAIIMAiVA. prosper our ways, according to our desire !' When- ever, being about to take the fast-food, he touches water, let him touch it with this same (formula). 1 8. Thereupon he drinks the fast-food, with the text, 'May the gods favour us, they who are born of the mind, and endowed with mind\ and of intelligent power! may they protect us! Hail to them!' Thus that (fast-food) comes to be for him (by means of the Svahi) as an oblation consecrated by the Yasha/. 19. Having drank the fast-food, he touches his navel-, with the text (Va^. S. IV, 12), 'Ye waters that have been drank, may ye become palat- able and auspicious within us! may they prove agreeable to us, freeing us from dis- ease and weakness and sin. — they the divine, the immortal, the holy !' Now, he who is conse- crated draws nigh to the gods and becomes one of the deities ; but the sacrificial food of the gods is not increased (with other material) : hence, if in handing the fast-food (to the consecrated) he increases it (with other milk), he commits a fault and breaks the fast. This (formula), however, is the atonement for that (transgression), and thus that fault is not com- mitted by him, and he does not break the fast (or vow): therefore he says, ' Ye waters ....!' When- ever, after drinking the fast-food, he touches his navel, let him touch it with this (formula) ; for who ' See p. 39, note 2. The Kawva text here again identifies the divinities referred to in the text with the vital airs. " Having eaten and touched water, he strokes his belly (udaram abhimr/.yate), Kanv. The Kawva text renders the meaning quite clear: Uta vai tivra»z vratam bhavati tat kshudrataram asad iti vopotsiw/taty, alpa7« va bhavati tad bhuyaskamyopotsi?1'^ati. Ill KAA^DA, 2 ADHYAYA, 2 BRAUMAiVA, 2 1. 43 knows whether (or not) he who hands the fast-food (to the consecrated) increases it (with other milk)^ ! 20. When he intends to pass urine, he takes up a clod of earth or some other object by means of the deer's horn, with the text (Va^. S. IV, 13), 'This (O Earth) is thy covering meet for worship.' For this earth truly is divine, and serves as a place for the worship of the gods : it must not be defiled by him who is consecrated. Having lifted up this its sacrificially pure covering^, he now relieves himself on its impure body, with the formula, 'I discharge not offspring, but waters,' — for so indeed he does^; 'delivering from trouble, and conse- crated by Svaha,' — for they do indeed deliver from trouble what is pressed together inside : therefore he says, 'delivering from trouble,' — 'consecrated by Svaha, enter ye the earth !' whereby he means to say, ' Having become offerings, do ye enter the earth, appeased ! ' 2 1 . Thereupon he throws the clod of earth down again, with the text, ' Unite with the earth!' for truly this earth is divine, and serves as a place for the worship of the gods : it must not be defiled by him who is consecrated. Having lifted up this its ^ No other fresh milk is to be added to that obtained by one milk- ing of the vr a tad ugh a (fast-milk) cow (Katy.VII, 4, 29); but the preceding formula is to be muttered in order to obviate any evil consequences arising from a possible secret breach of this rule, on the part of him who hands the milk to the sacrificer. Dr. Lindner takes upotsi/^ in the sense of ' to spill,' but I find no authority for this rendering, which neither the prep, up a, nor abhi (in the equiva- lent abhyutsi/J) would seem to admit of. ^ See p. 10, note 4. ^ ' Ubhayaw va ata ety apaj k^. retaj kz, ; sa etad apa eva muTl^'ati na pra^am.' 44 5ATArATIIA-BRAILMA;\rA. sacrificially pure covering, he has reHeved himself on its impure bod)-, and now restores to it this its pure covering : therefore he says, ' Unite with the earth !' 2 2. He then gives himself up to Agni (the fire) for protection and lies down to sleep. For he who is consecrated draws nigh to the gods and becomes one of the deities ; but the gods do not sleep, while to him sleeplessness is not vouchsafed ; and Agni being Lord of vows to the gods, it is to him that he now commits himself and lies down to sleep, with the text (Va^. S. IV, 14), ' O Agni, be thou a good waker: may we thoroughly refresh ourselves!' whereby he says, ' O Agni, wake thou : we are going to sleep!' — 'Guard us unremittingly!' whereby he means to say, * protect us heedfully ! ' — ' Make us awake again!' whereby he means to say, 'Order so that, having rested here, we may awake safely.' 23. And when he has slept and does not wish to fall asleep again, (the Adhvaryu) makes him mutter the text (Va^. S. IV, 15), ' Thought and life have come back to me, breath and soul have come back to me, eye and ear have come back to me;' for all these depart from him when he sleeps; the breath alone does not ; and after he has slept he again unites with them : therefore he says, ' Thought and life have come back to me . . .' — 'May Agni Vaii'vanara, the unassailable preserver of lives, preserve us from mishap and shame!' whereby he means to sa)^ ' May Agni save us from whatever mistake (may be committed) on this occa- sion, either by sleep or otherwise:' this is why he says, ' May Agni Vaij^vanara, the unassailable pre- server of lives, preserve us from mishap and shame !' 24. For, when he who is consecrated utters any- Ill KANDA, 2 ADHYAYA, 2 BRAHMAiVA, 26. 45 thing that is foreign to the vow, or when he becomes angry, he commits a fault and breaks his vow, since suppression of anger behoves him who is consecrated. Now, Agni is the Lord of vows among the gods, — it is to him therefore that he resorts (Va^. S. IV, i6; Rig- veda VIII, ii, 7): 'Thou, O Agni, art the divine guardian of vows among men, to whom praise is due at the sacrifices.' This, then, is his atonement for that (transgression) ; and thus that fault is not committed by him, and he does not break his vow : therefore he says, ' Thou, O Agni, art the divine guardian of vows among men, to whom praise is due at the sacrifices.' 25. And whatever (gift) people offer to him\ thereon he (the Adhvaryu) makes him pronounce the text, 'Bestow this much, O Soma, bring more!' for Soma indeed it is that appropriates for the con- secrated whatever people offer to him : when he says, ' Bestow this much, O Soma,' he means to say, ' Be- stow this much on us, O Soma;' and by 'Bring more,' he means to say, 'Fetch more for us!' — 'The divine Savitr/, the bestower of wealth, hath bestowed wealth on us;' whereby that (gift) comes to be impelled by Savitr^ with a view to (further) gifts. 26. Before sunset he (the Adhvaryu) says, ' Con- secrated, restrain thy speech !' and after sunset he re- leases speech. Before sunrise he says, ' Consecrated, restrain thy speech!' and after sunrise he releases ^ ' And if they were to bring him either a garment or a cow, let him address it with the text — .' Kanva. text. According to some authorities the Dikshita is to go about for twelve days begging his means of subsistence, and whatever he obtains he is to touch and consecrate by the above text. Katy. VII, 5, 3, comm. 46 i-ATAPATIIA-BRAHMAA'A. his speech, — for the sake of continuity : with the night he continues the day, and with the day the night. 27. Let not the sun set on him while abiding elsewhere (than the hall) ; nor let the sun rise on him while asleep. For were the sun to set on him while abiding elsewhere, he (the sun) would cut him off from the night ; and were the sun to rise on him while asleep, he would cut him off from the day : there is no atonement for this, hence it must by all means be avoided. Prior to the purificatory bath he should not enter water, nor should it rain upon him ; for it is improper that he should enter water, or that it should rain upon him, before the purificatory bath. Moreover, he speaks his speech falteringly, and not effusively after the manner of ordinary speech K The reason why he speaks his speech falteringly and not after the manner of ordi- nary speech is this : - 28. By means of the sacrifice the gods gained that supreme authority which the)' now wield. They spake, ' How can this (world) of ours be made unat- tainable to men?' They sipped the sap of the sacrifice, even as bees would suck out honey ; and having drained the sacrifice and scattered it by means of the sacrificial post, they disappeared. And because they scattered (yopaj-a) therewith, therefore it is called yupa (post). 29. Now this was heard by the Tv/shis. They collected the sacrifice ; and as that sacrifice was col- lected, so does he who is consecrated now collect the sacrifice (by keeping back his speech), — for the sacri- fice is speech. And whatever part of the sacrifice ^ Literally, ' Falteringly (i. e. hesitatingly, cautiously) he speaks speech, not human effusive (speech).' Ill KAA^DA, 2 ADHYAYA, 3 BRAHMAA^A, I. 47 was then sucked out and drained, that he now restores again by speaking his speech falteringly and not effusively after the manner of ordinary speech. For were he to speak effusively after the manner of ordinary speech, he would not restore (the sap of the sacrifice): therefore he speaks his speech falteringly and not effusively after the manner of ordinary speech. 30. He verily anoints himself, — it is for speech that he anoints himself ^ since he anoints himself for the sacrifice, and the sacrifice is speech. Dhikshita (the anointed) doubtless is the same as dikshita(the consecrated). THE PRAYAA'IYESHn, or OPENING-SACRIFICE. Third Brahmaa^^a. I. He prepares the Praya;2iya rice-pap for Aditi. Now while the gods were spreading (performing) the sacrifice on this (earth) they excluded her (the earth) from the sacrifice. She thought, ' How is it that, in spreading the sacrifice on me, they should exclude me from the sacrifice?' and confounded their sacrifice : they knew not that sacrifice. ^ Dhikshate, apparently the desiderative of dih (Weber, in St. Petersb. Diet. s. v.) Cf. Ill, i, 3, 7 seq. The construction (especially the first hi) is rather peculiar. This paragraph apparently is to supply further proof why he should be cautious in his speech, and the words ' sa vai dhikshate' have to be taken parenthetically: ' He speaks his speech cautiously . . . . ; for (anointing himself as he does) he anoints himself for speech, &c.' The Ka;/va text offers less difficulty : Atha yad dhikshito nama va/^e va esha etad dhik- shate, ya^fiaya hi dhikshate, yagno hi vak, tasmad dhikshito nama, dhikshito ha vai namaitad yad dikshita ity ahu/^. Sayawa's com- ment (MS.) is not very satisfactory : Yakum ya^nasadhanatvena praja/wsati ; sa vai dhikshita iti prasahgad dhikshitai-abda;;/ nirvakti dhikshito ha va iti yasmad dikshita iti nama tadrm diksha vak sadhyeti vak j-ruti^. 48 .SATAPATIIA-BRAHMAA'A. 2. They said, ' How comes it that our sacrifice was confounded, when we spread it on this (earth) ? how is it that we know it not ?' 3. The)- said, ' In spreading the sacrifice on her, we have excluded her from the sacrifice : it is she that has confounded our sacrifice, — let us have recourse to her!' 4. They said, ' When we were spreading the sacri- fice on thee, how was it that it became confounded, that we know it not ?' 5. She said, ' While spreading the sacrifice on me, ye have excluded me from the sacrifice : that was why I have confounded your sacrifice. Set ye aside a share for me ; then ye shall see the sacrifice, then ye shall know it!' 6. 'So be it!' said the gods: 'Thine, forsooth, shall be the opening (praya;/iya '), and thine the concluding (udayaniya) oblation!' This is why both the Praya;^iya and the Udayani}a (pap) belong ^ At IV, 5, 1, 2, the name prayaniya is derived from pra-i, to go forth, because by means of this offering they, as it were, go forth to buy the Soma. Similarly, udayaniya is explained as the offer- ing he performs after coming out (ud-i) from the bath. In Ait. Br. I, 7, on the other hand, the name praya«iya is explained as that by means of which sacrificers go forward (pra-i) to the heavenly world. In the Soma sacrifice, the Prayawiya and Udayaniya may be said to correspond to the Fore-offerings and After-ofierings (praya^'a and anuya^a) of the New and Full-moon Sacrifice ; though, of course, the Fore- and After-offerings form part of the prayawiya and udayaniya, as ish/is. But they are peculiar in this respect, that offering is made at both to the very same deities, and that the invitatory prayers (anuvakya) of the praya«iyesh/i form the offering-prayers (y%ya) of the udayaniyesh/i, and vice versa. For these formulas, see Ajval. 6'rautas. IV, 3 ; Haug, Ait. Br. Transl. p. 16. The offering formula of the oblation to Aditi at the Prayawiya (and invitatory formula at the Udayaniya), strange to say, is not a Rik-verse, but one from the Atharvan (VII, 6, 2). Ill KANDA, 2 ADHYAYA, 3 BRAHMAiVA, 12. 49 to Aditi ; for Aditi truly is this (earth). Thereupon they saw and spread the sacrifice. 7. Hence, when he prepares the Praya^^iya rice-pap for Aditi, he does so for the purpose of his seeing the sacrifice : ' After seeing the sacrifice I shall buy (the Soma) and spread that (sacrifice);' thus think- ing he prepares the Praya?2iya pap for Aditi. The sacrificial food had been prepared, but offering had not yet been made to the deity (Aditi), — 8. When Pathya Svasti^ appeared to them. They offered to her, for Pathya Svasti (the wishing of * a happy journey ') is speech, and the sacrifice also is speech. Thereby they perceived the sacri- fice and spread it. 9. Thereupon Agni appeared to them : they offered to him ; whereby they perceived that part of the sacrifice which was of Agni's nature. Now of Agni's nature is what is dry in the sacrifice : that they thereby perceived and spread. 10. Then Soma appeared to them: they offered to him ; whereby they perceived that part of the sacrifice which was of Soma's nature. Now of Soma's nature is what is moist in the sacrifice : that they thereby perceived and spread. 11. Then S a vitrz appeared to them : they offered to him. Now Savitr/ represents cattle, and the sacri- fice also means cattle : hence they thereby perceived and spread the sacrifice. Thereupon they offered to the deity (Aditi), for whom the sacrificial food had been prepared. 12. It is to these same five deities, then, that he offers. For that sacrifice, when thrown into dis- ^ I.e. 'welfare on the road, or a happy journey,' a genius of well-being and prosperity. [26] E 50 ^ATAPATHA-BRAHMAiVA. order, was in five parts ; and by means of those five deities they recognised it. 13. The seasons became confounded, the five : by means of those same five deities they recognised them. 14. The regions became confounded, the five : by means of those same five deities they recognised them. 15. Through Pathya Svasti they recognised the northern (upper) region : wherefore speech sounds higher here ^ among the Kuru-Pa;H'aIas ; for she (Pathya Svasti) is in reaHty speech, and through her they recognised the northern region, and to her belongs the northern region. 16. Through Agni they recognised the eastern region : wherefore they take out Agni from behind towards the east 2, and render homage to him ; for through him they recognised the eastern region, and to him belongs the eastern region. 17. Through Soma they recognised the southern region : hence, after the Soma has been bought, they drive it round on the south side ; and hence they say that Soma is sacred to the Fathers ; for through him they recognised the southern region, and to him belongs the southern region. 18. Through Savitre they recognised the western region, for Savitr^ is yonder burning (sun) : where- fore he goes towards the west, for through him they recognised the western region, and to him belongs the western resfion. ' Atra, ? ' there.' In the St. Petersb. Diet, uttarahi is here taken in the sense of ' in the north,' instead of ' higher.' See also part i, pref. p. xlii, note i; Weber, Ind. Stud. I, p. 191. ' That is, from the Garhapatya to the Ahavaniya fire-place. Ill KANDA, 2 ADHYAYA, 3 BRAHMAiVA, 22. 5 I 19. Through Aditi they recognised the upper region, for Aditi is this (earth) : wherefore the plants and trees grow upwards on her; for through her they recognised the upper region, and to her belongs the upper region. 20. The hospitable reception^ (of King Soma) verily is the head of the sacrifice, and the opening and closing oblations are its arms. But the arms are on both sides of the head, and hence those two obla- tions, the Praya;^iya and Udayaniya, are made on both sides of (before and after) the reception. 21. Now, they say that whatever is done at the Praya;^iya should be done at the Udayaniya^, and the barhis (grass-covering of the altar), which is used at the Praya;2iya, is also used at the Udayaniya : he lays it aside, after removing it (from the altar). The pot (in which the rice-pap was cooked) he puts aside with the parched remains of dough, and (so he does) the pot-ladle after wiping it. And the priests who officiate during the Praya;^iya, officiate also at the Udayaniya. And because of this identical perform- ance at the sacrifice the two arms are alike and of the same shape. 22. But let him not do it in this way. Let him rather^ (at the proper time) throw both the barhis and the pot-ladle after (the prastara, into the fire"*), and let him put the pot aside after rinsing it. The priests who officiate during the Praya;^iya, officiate also at the Udayaniya ; but should they (in the ^ See III, 4, I. ^ See p. 48, note i. For the Udayaniya, see IV, 5, i. ^ Or, perhaps, 'let him, if he chooses (kamam) . . . ;' see Katy. VII, 5, 16-19; cf. also note on III, 2, 4, 14. * See I, 8, 3,19; 9, 2, 29. E 2 52 DATAPATH A-BRAIIMAATA. mean time) have departed this Hfe, others may offi- ciate instead. It is because he offers to the same deities, and the same oblations, that the two arms are ahke and of the same shape. 23. To five deities he offers at the Praya;/iya, and to five at the Udayaniya : hence there are five fingers here and five there. This (Praya;dya offer- ing) ends with the ^'amyu. They perform no Patni- sa7;2ya^as^ For the arms are on the fore-part of the body, and the fore-part of the sacrifice he perfects by this (opening ceremony). This is why it ends with the ^'amyu, and why no Patnisa^^^ya^s are performed. HIRAiVYAVATI-AHUTI, or OFFERING WITH GOLD; AND HOMAGE TO THE SOMA-COW. Fourth BRAHMAiVA. 1. Now Soma was in the sky, and the gods were here on earth. The gods desired, — ' Would that Soma came to us : we might sacrifice with him, when come.' They created those two illusions, Supar;n and Kadrli. In the chapter on the hearths (dhish;^ya''^) it is set forth how that affair of Supar;a and Kadru came to pass. 2. Gayatri flew up to Soma for them. While she was carrying him off, the Gandharva Vi^vavasu stole him from her. The gods were aware of this, — ' Soma has indeed been removed from yonder (sky), but he comes not to us, for the Gandharvas have stolen him.' ^ For the 6'amyuvaka, see I, 9, i, 24 ; for the Patnisa/;/}a^as, I, 9, 2, I seq. ■^ See III, 6, 2, 2 seq. Ill KANDA, 2 ADHYAYA, 4 BRAHMAiVA, 7. 53 3. They said, ' The Gandharvas are fond of women : let us send Va.^ (speech) to them, and she will return to us together with Soma.' They sent Va/6 to them, and she returned to them together with Soma. 4. The Gandharvas came after her and said, 'Soma (shall be) yours, and Va/^ oursM' 'So be it!' said the gods; 'but if she would rather come hither, do not ye carry her off by force : let us woo her!' They accordingly wooed her. 5. The Gandharvas recited the Vedas to her, saying, ' See how we know it, see how we know it^!' 6. The gods then created the lute and sat playing and singing, saying, ' Thus we will sing to thee, thus we will amuse thee!' She turned to the gods; but, in truth, she turned to them vainly, since she turned away from those, engaged in praising and praying, to dance and song. Wherefore even to this day women are given to vain things : for it was on this wise that Va/^ turned thereto, and other women do as she did. And hence it is to him who dances and sings that they most readily take a fancy ^. 7. Both Soma and Va.^ were thus with the gods. Now, when he buys Soma he does so in order that he may sacrifice with him, when obtained, for his (own) obtainment (of heavenly bliss ^); for he who ^ ' Yours (shall be) Soma, and ours Va^, wherewith you bought (Soma) from us.' Ka«va text. ^ The G. proclaimed the sacrifice and Veda to her, saying, ' Thus we know the sacrifice, thus we know (the Veda) ; mighty are we.' Ka«va text. ^ 'And hence it is to him who is given to vain things, who dances and sings, that women are most attached.' Kawva text. * Literally, ' that he may sacrifice with the arrived (guest) for his own arrival (? in the world of the gods).' 54 ^ATAPATIIA-BRAHMAA'A. sacrifices with Soma that has not been bought, sacri- fices with Soma that has not been (properly) obtained'. 8, In the first place he pours the butter, which remains in the dhruva spoon, in four parts into the ^uhu ; and having tied a piece of gold with a blade of the altar-grass^, and laid it down (in the^^uhCi), he offers (the butter), thinking, ' I will offer with pure milk ;' for milk and gold are of the same origin, since both have sprung from Agni's seed". 9. He lays down the piece of gold, with the text (Va^'-. S. IV, 17), 'This (butter) is thy body, O shining (Agni) ! this (gold) is thy light,' — for that gold is indeed light: — 'unite therewith and obtain splendour!' When he says, 'Unite therewith,' he means to say, ' Mingle therewith ;' and when he says, ' Obtain splendour,' — splendour mean- ing Soma, — he means to say, ' Obtain Soma.' 10. And as the gods then sent her (Va/') to Soma, so does he now send her to Soma ; and the cow for which the Soma is bought being in reality Va>{', it is her he gratifies by this offering, thinking, ' With her, when gratified, I shall buy the Soma.' 11, He offers, with the text, 'Thou art the singer of praises^' — for this (word ' guh'), the ' singer of praises,' is one of her (Va/C''s) names ; — 'upholden by the Mind,' — this speech of ours ' Lit. ' with Soma that has not come' (to him as a guest), so that the guest-offering (atithya, III, 4, i) could not take place. "^ Because of this piece of gold, the offering here described is called Ilirawyavati-ahuti, or 'offering with gold.' '■ See II, 1,1, 5; 3,1, 15. * The author seems to take g^h here as nom. of ^ur=gur (gr/, gir), cf. g^xfil. Some of the native dictionaries give gti as one of the names of Sarasvati. The St. Petersb. Diet, takes it here in the sense of ' drangend, treibend (pressing forward).' Ill KAiVDA, 2 ADHYAVA, 4 BRAHMAiVA, 1 5. 55 is indeed upheld by the mind, because the Mind goes before^ Speech (and prompts her), 'Speak thus! say not this!' for, were it not for the Mind, Speech would indeed talk incoherently : for this reason he says, ' Upholden by the Mind.' 12. 'Well-pleasing to Vish;^u,' whereby he means to say, ' Well-pleasing to Soma whom we approach-.' [He proceeds, Va^. S. IV, i8], 'In- spired by thee of true inspiration,' whereby he means to say, ' Be thou of true inspiration ! go thou to Soma for us !' — ' May I obtain a support for my body, Svaha!' for he who reaches the end of the sacrifice, indeed obtains a support for his body : hence he thereby means to say, ' May I reach the end of the sacrifice ! ' 13. Thereupon he takes out the piece of gold (from the spoon), whereby he bestows gold on men; but were he to offer (the butter) together with the gold, he would doubtless cast the gold away from men, and no gold would then be gained among men, 14. He takes it out, with the text, 'Thou art pure, thou art shining, thou art immortal, thou art sacred to all the gods.' When, having offered the whole milk, he now says, ' Thou art pure . . , ,' it is indeed pure, and shining, and im- mortal, and sacred to all the gods. Having loosened the grass-blade, he throws it on the barhis, and ties a string round the gold ^ T5. Having then taken butter a second time in ^ Mano hidawz purastad \'d.ka.s /^arati, Ka«va text. ^ To whom we send you, K. ' The concluding ceremonies of the Prayawiya (see III, 2, 3, 23) are now performed; the offering of the Barhis being optional, as the barhis may be used again for the Udayaniya (ib. 22). Katy, VII, 6, II comm. 56 DATAPATH A-BRAHM A JVA. four parts, he says, ' Sacrificer, hold on behind M' They open the (south and east) - doors of the hall (and walk out). On the right side (of the front door) approaches the Soma-cow ^ : (by having) her thus put forward ^ he has sent her forth (to Soma); for the Soma-cow is in reality Va/C' : it is her he has gratified by this offering, thinking, ' With her, when gratified, I will buy Soma.' 1 6. Having gone up to her, he (the Adhvaryu) salutes her, with the text (Va^. S. IV, 19), 'Thou art thought, thou art the mind,' — for speech, doubtless, speaks in accordance with thought, with the mind^; — 'Thou art intelligence, thou art the Dakshi?^a*',' — for it is by means of their re- spective intelligence '^ that people seek to make their living, either by reciting (the Veda), or by readiness of speech^, or by songs : therefore he says, ' Thou art intelligence ;' and ' Dakshi/^a' (gift to the priests) he calls her, because she is indeed the Dak- ^ According to the Ka«vas, the Adhvaryu's formula is, — Ihi, Ya^amana, ' Go, Sacrificer!' In Katy. VII, 6, 12 only the above formula is mentioned. ^ The eastern door is for the Adhvaryu (and Sacrificer) and the southern for the Pratiprasthatr/, ^ Soma-kraya«i, ' the cow for which the Soma is bought.' * Prahitaw seems to be taken here in the double sense of ' put forward or in front' (from pra-dha) and despatched (from pra-hi). ^ ' In accordance with the thought of the mind,' manaso vai ^ittam anu vag vadati, K. " The omission of ' asi' in the Brahmawa is curious ; the Kawva text has correctly ' dakshiwasi.' ■^ Dhiya-dhiya, or rather * by means of this their respective genius (in regard to speech).' Dhi seems to mean ' thought ex- pressed by speech,' hence often ' prayer, hymn ;' cf. Ill, 5, 3, 1 1. * Prakamodya, rather either 'fondness for talk' or 'effusive speech.' It seems to refer to story-tellers (? amusing speech). Ill KAiS^DA, 2 ADHYAYA, 4 BRAHMA2VA, 20. 57 shi/^a ; — 'Thou art supreme, thou art worthy of worship,' — for she is indeed supreme and worthy of worship; — 'Thou art Aditi, the double- headed,' — inasmuch as, through her (Va/^, speech), he speaks the right thing wrongly, and puts last what comes first, and first what comes last, therefore she is double-headed : that is why he says, ' Thou art Aditi, the double-headed ^.' 17. 'Be thou for us successful (in going) for- ward and successful (in coming) back!' when he says, ' Be thou for us successful (in going) forward,' he means to say, ' Go to (fetch) Soma for us ! ' and when he says, ' Be thou successful (in coming) back,' he means to say, ' Come back to us with Soma !' This is why he says, ' Be thou for us successful (in going) forward and successful (in coming) back !' 18. 'May Mitra bind thee by the foot!' For that rope, doubtless, is of Varu;2a ; and were she (the cow) tied with a rope, she would be (under the power) of Varu;2a. And, on the other hand, were she not tied at all, she would be uncontrolled. Now that which is of Mitra is not of Varu/^a ; and as (a cow), if tied with a rope, is under control, so it is in the case of this one when he says, ' May Mitra bind thee by the foot !' 19. 'May Pushan guard thy paths!' Now Pushan is this Earth, and for whomsoever she is the guardian of his paths ^, he stumbles not at any time: therefore he says, ' May Pushan guard thy paths ! ' 20. 'For Indra as the supreme guide;' — whereby he says, ' May she be well-guarded !' [He ' In Taitt. S. VI, i, 7, 5, this epithet is explained by the fact that both the prayawiya and the udayaniya belong to Aditi. ^ ' And her he thereby makes the guardian on his path,' imam evasma etad adhvani goptaraw karoti, K. 58 .SATAPATHA-BRAHMAA'A. proceeds, Va^. S. IV, 20], 'May thy mother grant thee permission, thy father, thine own brother, thy fellow in the herd!' whereby he sa)'s, ' Go thou for us to fetch Soma, with the per- mission of all thy kin. — 'O goddess, go to the god,' — for it is indeed as a goddess, as Va/^, that she goes to a god, to Soma : therefore he says, ' O goddess, go to the god;' — ' To Soma for the sake of Indra!' Indra truly is the deity of the sacrifice : therefore he says, ' To Soma for the sake of Indra.' 'May Rudra guide thee back!' this he says for her safety, for cattle cannot pass beyond Rudra ^ 'Hail to thee! come back, with Soma for thy companion!' whereby he says, 'Hail to thee, come back to us together with Soma!' 21. Even as, at that time, the gods sent her to Soma, and she returned to them together with Soma, so does he now send her to Soma, and she returns to him together with Soma. 22. And as the gods then wooed her with the Gan- dharvas, and she turned to the gods, so does the sacrificer now woo her, and she turns to the sacri- ficer. They lead her (the Soma-cow) northwards round (to the place where the Soma is to be sold) ; for the north is the quarter of men, and hence it is that of the sacrificer : for this reason they lead her northwards round. Third Adiiyaya. First Brahmajva. I. He follows her, stepping into seven foot-prints of hers-; he thereby takes possession of her: that ^ Rudra rules over these (cows); the cattle do not pass beyond (natiyanti) him ; and thus she does not pass beyond him : therefore he says, ' May Rudra turn thee back 1' Kaz/va text. ^ Viz. into seven foot-prints of her right fore-foot. According to Ill KANDA, 3 ADHYAYA, I BRAHMAA^A, 3. 59 is why he steps into seven of her foot-prints. For when the metres were produced from Va/6 (speech), the one consisting of seven feet, the ^'akvari, was the last (highest) of them. It is that (metre) he now draws down towards himself from above : this is why he steps into seven of her foot-prints. 2. It is as Va/^ ^ that he steps into them; (with the text, Va^. S. IV, 21), 'Thou art a Vasvt, thou art Aditi, thou art an Aditya, thou art a Rudra, thou art A'andra; for she is indeed a Vasvi and Aditi, an Aditya, a Rudra, A'andra. 'May Br/haspati make thee rest in happi- ness!'— Brz'haspati being the Brahman, he thereby means to say, ' May Brzhaspati lead thee hither by means of the good (work)^!' 'Rudra, together with the Vasus, is well-pleased with thee:' this he says to secure her (the cow's) safety, for cattle cannot pass beyond Rudra. 3. They now sit down ^ round the seventh foot- print ; and having laid down the piece of gold in the foot-print, he offers. For offering is made on nothing but fire, and the gold has sprung from Agni's seed : and thus that offering of his is indeed made over Taitt. S. VI, I, 8, I he steps into six foot-prints and offers on the seventh. According to Katy. VII, 6, 17 they pass (or overstep, atikram) six foot-prints and sit down round the seventh. ^ Literally, ' by a form (rupe«a) of Yik (speech),' viz. the text V hich is pronounced. ^ This can scarcely be the correct reading. The Kawva text has the more acceptable reading, ' Bnliaspati being the Brahman, and felicity the sacrifice, he thereby says, " May the Brahman make thee rest (or delight, ramayatu) in the good (work), the sacrifice!"' ^ According to the comm. on Katy. VII, 6, 17 the Brahman and the Sacrificer are to sit on the south, the Adhvaryu on the west, and the Nesh//7' on the north side of the foot-print. 60 .SATAPATHA-BRAIIMAiVA. the fire. And the clarified butter being a thunder- bolt, he now delivers her (the cow) by means of that thunderbolt, the butter; and by delivering her he makes her his own. 4. He (the Adhvaryu) offers (with the text, Va^. S. IV, 22), 'OnAditi's head I pour thee;' for Aditi being this earth, it is on the head of the latter that he offers; — 'on the worshipping-ground of the earth' — for on the worshipping-ground of the earth he indeed offers; — 'Thou art I^fa's foot- print, filled with butter, Hail !' for I^ sabhaga>^ ;' — Soma seems to be compared here with an emperor or overlord of kings (adhira^o ra^?iam, V, 4, 2, 2), who is holding a royal court (ra^asabha), or a Darbar, to which the under-kings are flocking. Saya«a seems to interpret the passage differently : apy asya VQ.ga.n3J1 iti sabhaga ity anena ra^f^am anatikra- 8o .SATAPATIIA-BRAHMAA'A, him) to attend the assembly, and he is the first to salute the kings, for he is gracious. This is why he says, 'Thou art gracious.' ' Go forth, O Lord of the world,' he says, because he (Soma) is the lord of bein<^s. 'To all dwellino-s,' 'all dwellinofs ' doubt- less means the limbs ; with reference to his limbs he says this, 'May no prowling enemies meet thee! may no waylayers meet thee! May no malicious wolves meet thee!' this he says lest the evil spirits should meet him on his way. 15. ' Having become a falcon, fly away!' he thereby makes him fly forward after becoming a falcon ; for the evil spirits fly not after what is fearful : now he, the falcon, forsooth is the most fearful, the strongest of birds, and as such a one he makes him (Soma) fly forwards when he says, ' Having become a falcon, fly away !' 16. Now they (can) only hit his body^ ' Go to the sacrificer's dwelling, — that is the place pre- pared for us.' In this there is nothing obscure. mamyam uktam bhavati ; api sambhavanayam madhuparkam aha 'Tagiie HMryaJvajurapitr/vyamatulanaw /^eti'(Ajv. Grzliyas. I, 24) sambhavantyanam madhye ra^«am prathamato nirdi^ena (!) sre- shMyavagamad itarap%yopalakshakatvenapy asya r%ana iti nirde^a iti mantavyam, ra^»la agatan svayam prahva eva san pfirvas tebhya^ prag evabhivadati vagvyavaharaw karoti. The Kawva text reads : For he is his gracious lord, therefore he heeds not even a king ; and yet (?) he is the first to salute the kings : thus he is indeed gracious to him : ' esha va etasya bhadro bhavati, tasmad esha na ra^anaw >tana- driyate 'tho pfirvo ra^no'bhivadati tathasyaisha eva bhadro bhavati (I).' ^ Or, they can only shoot after his body, '^ariram evanvavahanti.' The Ka«va text has 'athasyedaw jariram evanasa 'nvavahanti,' i.e. 'Now they only bring his body with the cart.' The IMS. of Sayawa also has 'anvavahanti,' but it explains it by 'jycnibhavad upade- yasya sarawwasya badhabhavad dhanta i'ariram evanugatya hanti natmanam.' Ill KAiVDA, 3 ADHYAYA, 4 BRAHMAVA, I 8. 8 1 1 7. Thereupon he recites the Subrahma?2ya htany. Even as one would say to those for whom he in- tends to prepare a meal, ' On such and such a day I will prepare a meal for you ; ' so does he thereby announce the sacrifice to the i^ods. 'Subrah- ma;%y6m! Subrahma;^y6m ! Subrahma;/y6m !' thus he calls, for the Brahman indeed moves the gods onward. Thrice he says it, because the sacrifice is threefold. 18. ' Come, O Indra!' I ndra is the deity of the sacrifice: therefore he says, 'Come, O I ndra!' 'Come, O lord of the bay steeds! Ram of MedhatithiM Wife of 'Vrtsha.na.sv3.^\ Be- striding buffalo! Lover of Ahalya^!' Thereby he wishes him joy in those affairs of his. * This myth, according to which Indra was supposed to have assumed the form of a ram and to have carried off Medhatithi, the Ka«va (or, according to others, to have robbed him of his Soma), appears to be alluded to in Rig-veda VIII, 2, 40. On the possible connection of the myth with the Greek one of Ganymede, see Weber, Ind. Stud. IX, p. 40. Sayawa does not explain the Subrah- mawya formula, but remarks, that he has already done so in the Sama-brahma«a (viz. in the Shadvimsa). ^ According to Rig-veda I, 51, 13, Indra became the wife (mena) of Vr/shawa^va (Mena) ; the reason for this transformation being, according to the Shd.dvims2i Br., that he was in love with Mena or Menaka, the daughter of that king (or sage). Ind. Stud. I, p. 38. The later explanation of the simple statement of the Rik seems of doubtful authenticity, unless the choice of the word mena for ' wife ' was intended by the bard as an allusion to the name of the king's daughter. It is more likely that the myth alluded to in the Rik had been forgotten at the time of the Brahma«as, and a new version of it was invented, based on the 'mena' of the original. Haug, Transl. Ait. Br. p. 383, takes Mena here as a name. ^ This is another of Indra's love-myths about which very little is known. Ahalya (Maitreyi) is said to have been the wife of the 7?z'shi Gautama (or of Kauj-ika, according to Sha^ana sreyan iti na bandhuna na kena /^ana katham eta^ pragn'h«iyur na mam iti ; ' That one is not my superior by anything, not by kinship, not by anything, why should they accept him and not me ? ' ^ Adadana ^a/^ara=^ighatsaya samipasthawz sarva^ svikurvati, Say. ^ See III, 5, 2, 9-1 1. I 2 Il6 5'ATAPATIIA-BRAHMAA'A. the high altar, it is for the completeness of the sacri- fice, for the sacrifice is Va/C- (speech) and that (high altar) is Va/'. 24. He measures it with the yoke and pin ; — namely with the yoke (that place) whither they take (the earth); and with a yoke-pin that, from whence they take (the earth ^), for the team is harnessed with the yoke and the pin : it is because she (Va/C'), as a lioness, at that time roamed about unappeased that he thus yokes her here at the sacrifice. 25. One must not therefore accept a Dakshi;^a (sacrificial fee) that has been refused (by another priest-), for, havmg turned into a lioness, it destroys him ; — nor must he (the sacrificer) take it home again, for, having turned into a lioness, it destroys him ; — nor must he give it to any one else, as he would thereby make over the sacrifice to some one other than himself Hence if he have any wretched kinsman, let him give it to him; for in that he gives it away, it will not turn into a lioness and destroy him ; and in that he gives it to a kinsman, he does not make over (the sacrifice) to one other than himself: and this is the settling of a refused Dakshi;^a. 26. He now takes the yoke-pin and the wooden sword ; and from where the northern peg of the front side is, he strides three steps backwards and there marks off the pit (/-atvala). The measure for the pit is the same (as for the high altar) ^; there ^ That is to say, the pit (Htvala) whence the earth for the high altar is taken is measured with the yoke-pin, and the high ahar with the yoke. Saya«a seems to take it differently : Yatra yasmin deje yugena haranti yato yasmat tatra jamyayapi haranti. ^ Or perhaps, one must not take back a Dakshi«a, refused byapriest. ^ The earth taken from the pit being used for constructing the Ill KAA^DA, 5 ADHYAYA, I BRAHMAiVA, 30. I 1 7 is no (other) measure in regard to it : wherever he himself may think fit in his mind (to fix it), in front of the heap of rubbish (utkara), there let him mark off the pit. 27. From the (north) edge of the altar he lays down the pin from south to north, and draws the (western) outline, with the text (Va^. S. V, 9), ' Thou art for me the resort of the afflicted !' Thereby he means this (earth), for it is thereon that he walks afflicted. 28. Thereupon he lays down the pin in front from south to north, and draws the outline with, 'Thou art my wealth-resort.' Thereby he means this (earth), for it is thereon that he walks having acquired (wealth). 29. He then lays down the pin along the (north) edge of the altar from west to east, and draws the outline with, ' Preserve me from being in want^ !' Thereby he means this (earth) : ' Wherever there is want, from that preserve me !' 30. He then lays down the pin on the north side from west to east, and draws the outline with, 'Pre- serve me from being afflictedH' ThereiDy he high altar, both are of the same size or cubic content. The pit is to measure thirty-two aiigulas (about two feet) on each side. As to the exact distance of the pit from the north-east peg, this is to be left to the discretion of the Adhvaryu, provided it be in front of the utkara, or heap of rubbish formed in making the large altar (on which the high altar is raised), and a passage be left between the utkara and the pit. The latter is contiguous to the north edge of the large altar. As described in the succeeding paragraphs, the west side is marked off first (by drawing the wooden sword along the inner side of the yoke-pin), then successively the front, the south, and the north sides. 1 For ' nathitat ' and ' vyathitat,' the Kawva text, as the Taitt. S. VI, 2, 7, 2, has the readings ' nathitam' and 'vyathitam,' I I 8 5ATAPATHA-BRAlIMAiVA. means this (earth) : ' wherever there is affliction, from that preserve me !' 31. He then flings (the wooden sword) ^ ; at the place where he flings^, the Agnidh sits. He flings while mentioning the names of the Agnis^. For those (three) Agnis whom the gods at first chose for the office of Hotri passed away: they crept into these very earths, — namel)', into this one and the two beyond it. It is really with this one"* that he now flings. 32. He flings with the texts, 'May the Agni called Nabhas^ know (thee)! Go thou, O Agni, Aiigiras, with the name of Ayii (life)!' What life they passed away from*^ that he bestows, that he re-animates. Having with, 'Thou who art in this earth,' taken (the loose soil dug up by the wooden sword), he puts it down (on the altar'^), with, 'Whatever inviolate, holy name of thine, ^ Compare the Stambaya^ur-harawam (which has also to be per- formed on the present occasion, in preparing the large altar), I, 2, 4, 8 seq. - That is, at the place where the uttaravedi is to be raised, whence the Adhvaryu throws the sphya to where the pit is to be dug. While he throws (or thrusts in) the wooden sword, the sacrificer has to take hold of him from behind. ^ See I, 2, 3, I. * I. e. with the Agni who entered into this earth. " Apparently 'vapour, welkin.' The Ka;/va rec. reads, ' INIayest thou know Agni's name Nabhas ' (Vider Agner, &c.). The Taitt. S., on the other hand, reads 'vider Agnir nabho nama,' which Sayawa explains by 'the Agni of the vedi (!) is Nabhas by name.' '' Yat pradhanvawis tad ayur dadhati. Perhaps we ought to read with the Ka7/va text, Yat pradhanvat tad asminn ayur dadhati tad ena/« samirayati, ' the life which passed away (?), that he bestows on him, therewith he re-animates him.' '' He throws it on the fore-part of the altar, close to the peg marking the middle of the front side, where the 'high altar ' is to be raised on it. Ill KAiVDA, 5 ADHYAYA, I BRAFIMAi^A, 34. II9 therewith I lay thee down!' whereby he means to say, 'whatever holy name, unviolated by the Rakshas, is thine, thereby I lay thee down\' — With 'Thee, moreover, for the delight of the gods/ he takes (earth) a fourth time^ ; whereby he means to say, ' I take thee well-pleasing to the gods.' He takes that (high altar) from a quadrangular pit, for there are four quarters : thus he takes it from all the four quarters. 2,3. Thereupon he shifts (the earth) asunder, with the text (Vaf. S. V, lo), ' Thou art a lioness, over- cominof the enemies; be thou meet for the gods !' Inasmuch as, on that occasion, she became a lioness and roamed about unappeased, therefore he says to her, ' Thou art a lioness ;' and by 'over- coming the enemies' he means to say, ' Through thee may we worst our enemies.' ' Be thou meet for the gods' he says, because the high altar is a woman : her he thus renders meet for the gods. 34. He makes it on each side either of the size of the yoke, or ten feet of the sacrificer's ^ ; for the ^ He repeats the same ceremony a second and a third time with the same texts, except that, instead of 'Thou who art in this earth,' he says, ' Thou who art in the second (third) earth.' ^ He takes with the spade as much as is required to make the high altar of the proper size. 3 This statement seems to have greatly puzzled the later ritualists, as Katy. V, 3, 32-35 and the comments thereon show. In rule 32 it is laid down, in accordance with paragraph 26 above, that the Adhvaryu is to make the high altar of the size of the yoke-pin and the pit, i.e. about two feet square. The next rule then leaves an option between four other measurements, viz. he may make it either one third of the area of the large altar, or of unlimited size, or of the size of the yoke (86 ahgulas=c. 5— 5^ feet) or of ten of the sacrificer's feet. This latter measurement is explained rather in- geniously by Harisvamin, as meaning that the high altar is to form I20 DATAPATH A-BRAIIMAA'A. Vira^ consists often syllables, and the Vira^is speech, and the sacrifice is speech. In the middle^ he makes, as it were, a navel, thinking, ' Seated in one and the same place, I shall sprinkle (ghee) all round 2.' 35. He sprinkles it with water : inasmuch as, on that occasion, she became a lioness and roamed about unappeased — water being (a means of) appease- ment— he appeases her with water. And, the high altar being a woman, he thereby fits her for the gods : this is why he sprinkles it with water. 36. He sprinkles it with, 'Thou art a lioness, overcoming the enemies: get thee pure for the gods!' He then bestrews it with gravel. Now gravel certainly is an ornament, because gravel is rather shining. And that gravel being the ashes of Agni Vai^vanara, he is now about to place Agni thereon, and so Agni does not injure it : this is why he bestrews it with gravel. He bestrews it with, 'Thou art a lioness, overcoming the enemies: array thee for the gods!' He then covers it^ and thus covered it remains during that night. an oblong of three feet by one foot, when, in counting the number of sides of the three squares thus obtained, we obtain ten sides of one foot each. However, the repetition of 'da^a' in our text — which can only mean ' ten feet on each side ' — does not favour this explanation. The last two alternatives, according to rules 34-35, only apply to the Soma-sacrifice, because otherwise the altar (as in the case of the ' northern altar ' at the A'aturmasya, cf. part i, p. 392) would not be large enough to contain a ' high altar ' of that size. ^ The Ka7/va text wants it to be made at the back (^aghanena). ^ When he makes the libation of ghee on the high altar (III, 5, 2, 9-1 1), he pours it on the four corners of the 'navel' and thereby, as it were, on the whole ' high altar.' ' Viz. with branches of udumbara or plaksha (see III, 8, 3, 10). or with darbha grass. Ill KANDA, 5 ADHYAYA, 2 BRAHMAA^A, 2. 121 THE AGNI-PRAiVAYANA, or LEADING FORWARD OF THE FIRE^ TO THE HIGH ALTAR. Second BRAHMAiVA. 1. They put fire-wood on (the Ahavaniya fire), and prepare the underlayer (of gravel-). He (the Adhvaryu) puts the butter on (the Garhapatya to meh), and cleans both the dipping-spoon and the offering-spoon. Having then clarified the ghee, he ladles five times thereof (into the offering-spoon). When the fire-wood is ablaze — 2. They lift the (burning) fire-wood, and place it on the underlayer^. Thereupon he says (to the Hotr^'), ' Recite for Agni as he is taken forward*!' (and to the Pratiprasthatrz), ' Come up after me with the single sword(-line) ! ' The Pratiprasthatr^ goes up after him with the single sword(-line) as far ^ The transferring of the Ahavaniya fire to the high altar takes place in the forenoon of the last Upasad day (that is, on the day preceding the pressing day, and called upavasatha, or preparation day). It is preceded by the double or combined performance of the Upasad offerings (one of which took place in the afternoon on the two preceding days). ^ Some gravel is put in a pan for the burning wood to lie upon, when it is to be transferred from the Ahavaniya to the new altar. The Taittiriyas mix with the gravel one-fourth part of the dust of the foot-print of the Soma-cow (III, 3, i, 6), the other three parts being used respectively for anointing the axle of the Soma-cart (III, 5, 3, 13), for the underlayer of the Agnidhra fire (III, 6, 3, 4), and for scattering about behind the Garhapatya (III, 6, 3, 4-7)- ^ Lit. they lift the underlayer underneath (the burning wood). * For the eight verses (or twelve, the first and last being recited thrice each) which the Hotn has to repeat while the fire is carried eastward and laid down on the high altar, see Ait. Br. I, 28; A-yv. St. II, 17. For the Brahman's duties, see Katy. XI, i, 9. 12 2 5ATAPATHA-BRAHMAA^A. as that middle peg on the hind-part of the altar' : whatever part of the Garhapatya- is cut off from the altar by that intermediate (peg), that he thereby carries on to (connects with) it. 3. Now some walk up behind (and draw a line) as far as the high altar; but let him not do that: let him walk up only as far as that middle peg. They proceed and come up to the high altar ^ 4. The Adhvaryu takes the sprinkling-water. He first sprinkles (the high altar) in front, while stand- ing (south of it) facing the north, with the text (Vac^. S. V, 11), 'May Indra's noise'^ shield thee in front with the Vasus !' whereby he means to say, ' May Indra's noise protect thee in front with the Vasus,' 5. He then sprinkles It behind with, 'May the Wise° shield thee from behind with the Ru- dras!' whereby he means to say, 'May the Wise One protect thee from behind with the Rudras ! ' 6. He then sprinkles on the right (south) side with, 'May the Thought-swift shield thee with the Fathers on the right!' whereby he means ^ See III, 5, 1, 1. The Ahavaniya or offering fire being now transferred to the new altar, the old Ahavaniya hearth is henceforward used as Garha- patya ; and a line is drawn from it up to the anta//pata, marking the middle of the west side of the great altar. ' In 'leading forwards' the fire they proceed along the north side of the large altar. * Indraghosha, perhaps 'Indra's name;' Mahidhara and Saya;/a take it as ' he who is noised abroad as Indra ' (i. e. called Indra), which, however, would require the accent 'indraghosha.' Perhaps 'the noise of Indra' means Agni, the roaring fire: for Agni and the Vasus, see III, 4, 2, I. ^ Pra/tetas, here Varu;/a according to INIahidhara and Sayawa. Cf.IlI, 4, 2, I. Ill KAiVDA, 5 ADHYAYA, 2 BRAHMAiVA, lO. 1 23 to say, 'May he swift as thought^ protect thee on the ri^ht with the Fathers!' 7. He. then sprinkles on the left side with, 'May Vij-vakarman (the All-shaper) shield thee with A the Adityas on the left!' whereby he means to say, ' May Vi^vakarman protect thee on the left with A the Adityas !' 8. The sprinkling-water which is left he pours outside the altar close to where is the southern of those two front corners (of the high altar) with, 'This burning water I dismiss from the sacrifice/ Because she (Va/^ — the altar) on that occasion became a lioness and roamed about unap- peased-, he thus dismisses from the sacrifice that sorrow of hers, — if he do not wish to exorcise. But should he wish to exorcise, let him indicate it by saying, ' This burning water I dismiss from the sacrifice against so and so !' He then smites him with that sorrow, and sorrowing he goes to yonder world. 9. Now as to why he pours ghee on the high altar, while the fire is held (over it). Because the gods said to her on that occasion, ' The offering shall reach thee before Agni,' therefore the offer- ing now does reach her before (it reaches) Agni. 'And because she said to the gods, ' Whatsoever blessing ye will invoke through me, all that shall be accomplished unto you!' therefore the priests now invoke through her that blessing upon the sacrificer, and it is fully accomplished unto him. 10. When he pours ghee on the high altar, he ^ ' Manq§-avas ' is taken by Mahidhara and Sayawa as referring to Yama. ^ ' iSo/^anti (sorrowing),' Ka«va rec. 124 .SATAPATHA-BRAHMAiVA. does it twofold even while doing it in one^ Now that which is the southern of the two front corners of that navel, so to say, which is in the middle of these (sides of the high altar) — 11. On that- he pours ghee, with the text (Vaf. S. V, 12), ' Thou art a lioness. Hail !' Then on the northern of the two back corners with, 'Thou A art a lioness, winning the Adityas^, Hail! Then on the southern of the two back corners with, 'Thou art a lioness, winning the Brahman, winning the Kshatra, Hail!' Manifold, verily, is the prayer for blessing in the sacrificial texts : by this one he prays ^ for the Brahman (priesthood) and the Kshatra (nobility), those two vital forces. 12. Then on the northern of the front corners with, 'Thou art a lioness, winning abundant offspring, winning growth of wealth. Hail!' In that he says, 'winning abundant offspring,' he prays for offspring ; and in that he says, ' winning growth of wealth' — growth of wealth meaning abundance — he prays for abundance. 13. He then pours ghee into the middle with, 'Thou art a lioness, bring thou hither the gods for the sacrificer! Hail!' whereby he causes the eods to be brouQfht to the sacrificer. He then raises the offering-spoon with, 'To the ' Viz. by pouring the ghee cross-wise on the corners of the ' navel ' of the altar. "^ The south-cast is sacred to Agni, the north-west to Vayu. ^ Because the Adilyas brought her as a Dakshiwa, Kawva rec; cf. 111,5,1,18. * But for the lack of a demonstrative pronoun with aji// one would like to take the passage thus: 'Plenteous, forsooth, is this prayer for blessing among sacrificial texts : he thereby prays for the priesthood and the nobility.' Cf. I, 2, i, 7. Ill KAiVDA, 5 ADHYAYA, 2 BRAHMAiVA, 1 8. 1 25 beings thee! Hail!' — beings meaning offspring — he thereby means to say, ' To offspring thee !' 14. He then lays the enclosing-sticks^ round (the navel); with the text (Va^. S. V, 13), 'Thou art firm, steady thou the earth!' the middle one; with, 'Thou art firmly settled, steady thou the air!' the right one ; with, 'Thou art immovably settled, steady thou the sky!' the left one. With, 'Thou art Agni's provision' he throws the 'equipments' upon (the high altar). Where- fore are the equipments ? — for Agni's completeness. 15. The pine-wood, namely, is his body^: hence in that there are enclosing-sticks of pine-wood, thereby he supplies him with a body, makes him whole. 16. And the bdellium, forsooth, is his flesh : hence in that there is bdellium, thereby he supplies him with flesh, makes him whole. 1 7. And the fragrant reed-grass (sugandhi-te^ana), forsooth, is his fragrance : hence in that there is fragrant reed-grass, thereby he supplies him with fragrance, makes him whole. 18. And as to why there is a wether's hair-tuft, — Agni, forsooth, dwelt once for one night between the two horns of a wether : ' Whatever of Agni's nature is inherent therein, let that be here too,' so he thinks, and therefore there is a wether's hair-tuft. Let him, therefore, cut off that (tuft) which is nearest to the head, and bring it ; and if he be unable to procure that, let him bring any kind (of wether's hair). And why there are enclosing-sticks ? — for the ^ They are of pitudaru (Pinus Deodora) wood, a span (of thumb and fore-finger) long. "^ The YAnsz. text makes it his bones. 126 DATAPATH A-BRA HM AiVA. protection (of Agni) : for it is somewhat long before the next enclosing-sticks will come nigh to him\ CONSTRUCTION OF SHEDS, AND PREPARATION OF PRESSING-PLACE AND HEARTHS (DHISH.VYAS). Third BRAHMAiVA. 1. The sacrifice is a man; it is a man for the reason that a man spreads (prepares) it. In being spread it is made just as large- as a man: this is why the sacrifice is a man. 2. The Soma-cart (shed) is no other than his head, and has Vish;2u for its deity ^ And because Soma is therein — Soma being havis (material for offering) for the gods- — therefore it is called Havir- dhana (receptacle of havis). 3. The Ahavaniya is no other than his mouth : hence, when he offers on the Ahavaniya, it is as if he poured (food) into the mouth. 4. The sacrificial stake is no other than his crest- lock ; and the Agnidhriya and Mar^aliya^ are his arms. ^ Ordinarily the laying round of the paridhis takes place immedi- ately before the fire is kindled for the offering ; but as the next ofTering is not to come off for some time, the fire would be without a protec- tion, if he were to leave it without the enclosing-sticks. Saya?;a takes 'dure' in the sense of 'in a long time,' as above; but it might be taken of space ' far off,' when the passage would refer to the offering about to be performed on the old Ahavaniya (111,5, 3; ^° seq.); and it may be noticed in reference to this point, that, according to Katy. VIII, 3, 30, that fire does not become the Garhapatya till immediately after that offering. ^ Yavat-tavat would rather seem to mean here 'of corresponding (or relatively the same) proportions ' as a man, viz. as the respective sacrificer. ' Sa vai tayamano yavan eva purushas tavan vidhiyate, purushasyaiva vidham anu.' Kawva rec. ^ Soma himself is Vishwu. * See III, 6, i, 23 ; 2, 21. Ill KANDA, 5 ADHYAYA, 3 BRAHMAiVTA, 9. 1 27 5. The Sadas^ (tent for the priests) is no other than his belly : wherefore they feed in the Sadas, for whatever food is eaten here on earth all that settles down here in the belly. And because all the gods sat (sad) in it therefore it is called Sadas: and so do these Brahmans of every family now sit therein. 6. And the two fires which are behind ^ it are his feet. In being spread it is made just as large as a man : this is why the sacrifice is a man. 7. The cart-shed has doors on both sides ; and so has the Sadas doors on both sides : hence this man is perforated from one end to the other. He steps to the Soma-carts when they have been washed down. 8. They turn them round, the southern one on the south side, and the northern one on the north side ^ The larger of the two should be the southern (or right) one*. 9. Over them, having been turned round (and placed on the altar), they put a mat of reed-grass ; or, if he cannot procure a reed-mat, a frame of split cane ^ See III, 6, 2, 21.^ ^ That is, the (old) Ahavaniya and Garhapatya fires of the Pra/^ina- vawja. ^ The southern (and larger) cart is under the charge of the Adhvaryu and the northern one under that of his assistant, the Pra- tiprasthatri'. Each now drives his cart westward along the south and north sides respectively ; and when they are opposite the hall (jala), they make the carts turn round from left to right ; where- upon they drive back to the altar, and place them thereon with the shafts towards the east, near the anta/zpata (' intermediate ' peg, see III, 5, I, i), south and north of the ' spine ' (cf. p. 112, note 2), each at the distance of one cubit from the latter. * In order to make the shed incline towards the north, cf. Ill, 1,1, 2. 128 DATAPATH A-BRA MM AiVA. made in like manner as a reed-mat. They fasten a front-band (to the posts of the front door>). They enclose (the carts) within two upright hurdles ; and lay a (second) reed-mat, or a frame of split cane made in like manner as a reed-mat, behind (the first mat-). lo. Now^ having again entered (the hall), and ^ It is not clear to me whether the arrangements mentioned in this paragraph refer to the carts in the first place, and have then to be repeated after the shed has been erected, or whether, as I think, some of them refer to the shed only. Even at the time of the Katy. Sutras there seems to have been some confusion in this respect, and the rules VIII, 4, 7-12 (10-15, in edition) were entirely misunder- stood by the commentator. It is, however, certain that the carts were covered with mats, previously to being shifted from the back to the front part of the altar. As regards the shed, it seems to have been constructed in the following way. In front of the carts, as well as behind them, beams are driven into the ground, six on each side, according to Sayawa on T. S. I, 2, 13 ; the two middle ones, one cubit north and south of the ' spine ' respectively, forming a gateway on each side (Katy. VIII, 4, 24 scholl.). On these two rows of beams other beams are laid, running from south to north, and forming, as it were, the lintels of the gates ; and thereon the tie-beams rest (west to east). This frame of timber is to form a square of nine (or ten) cubits. Over the tie-beams three mats of reed-grass (X-adis) — measuring nine (or ten)cubits bythree(3^) — are spread, from south to north ; first the middle one and then the two others, behind and in front of it. Upright hurdles (or reed-mats) are then stretched between the respective corner-posts, so as to form the south and north sides of the shed ; and are * sewn ' to the corner-posts. Between the tops of the two front door-posts a band or garland of plaited reed-tufts (or, according to Haug, a bunch of Darbha grass, consisting of dry and green stalks) is hung up, to represent either a fillet or wreath worn on the forehead (?), or as a door-garland. ^ This remark would seem to imply that there are only two mats (cf. parags. 23, 24), but perhaps it is merely intended to show that two mats are spread behind and in front of the first mat (i. e. from south to north, and not west to east) ; not that there are only two mats. ^ If the preceding paragraph refers (at least partly) to the shed, Ill KAA'DA, 5 ADHYAYA, 3 BRAHMAiVA, 12. 1 29 taken ghee in four ladlings, he makes offering to Savitrz for his impulsion, for Savitre is the impeller (prasavitr^) of the gods : ' We will perform the sacri- fice, for one impelled by Savitrz',' thus (the priest thinks and) therefore he makes offering to Savitrz. 11. He offers with the text (Vd^. S. V, 14; Rig- veda V, 81, i), 'Theyharness the mind and they harness the thoughts' — with the mind and with speech they truly perform the sacrifice. When he says, ' They harness the mind,' he harnesses the mind ; and when he says, ' and they harness the thoughts (dhi),' he harnesses speech ; for it is thereby^ that people seek to make their living in accordance with their respective intelligence (dhi), either by reciting (the Veda), or by readiness of speech, or by songs, — with these two thus harnessed they perform the sacrifice. 12. 'The priests of the priest, of the great inspirer of devotion,' — the learned Brahmans versed in sacred writ, truly, are the priests : it is regarding them that he says this. And ' of the great inspirer of devotion 2,' — the great inspirer of devotion, truly, is the sacrifice : it is regarding the sacrifice that he says this. 'The knower of rites alone hath assigned the priestly offices,' for, in per- then the atha here means ' Now, in the first place,' thereby intro- ducing details preliminary to what has just been stated. ^ See III, 2, 4, 16. I now refer 'etaya' to ' va>^am,' as does Sayawa, — yada buddhir ^ayate tada khalv etaya vMa, ^u^yushanti. He explains 'prakamodya' by ' mla.lkk/nkaf/i laukikaz'z bhasha/zam,' barbarous, worldly speech. 2 Vipaj/^it, probably ' thinker of hymns,' It remains doubtful what meaning our author assigned to the word. Mahidhara explains it by sarva^na, ' all-knowing.' Sayawa, on Taitt. S. I, 2, r 3, refers ' viprasya bnliato vipa.s--^ita^ ' to the sacrificer. [26] K 1 30 5ATAPATHA-BRAIIMA.VA. forming the sacrifice, they indeed assign the priestly offices. 'Great is the praise of the divine Savitrz; Hail!' Thus he offers to Savitr/ for his impulsion. 13. Having then taken ghee a second time in four ladlings, he walks out (of the hall by the front door). The (sacrificer's) wife is led out by the south door. He then lays down a piece of gold in the right wheel- track of the southern Soma-cart, and offers thereon, with (Va^. S. V, 15; Rig-veda I, 22, 17), 'Vish;^u strode through this(universe), thrice he put down his foot : it isenveloped inhis dust ; Hail!' The residue (of ghee) he pours into the wife's hand. She anoints the burning (part) of the axle ^ with (Va^. S. V, 17), 'Audible to the gods, announce ye unto the gods!' He hands to his assistant both the offering-spoon and the melting-pot. They lead the wife round by the back of the two fires-. 14. Having taken ghee in four ladlings, the assist- ant lays down a piece of gold in the right wheel- track of the northern Soma-cart, and offers thereon, with (Va,^. S. V, 16; Rig-veda VII, 99, 3), 'Be ye too abundant in food and milch kine and pastures, through benevolence to man! Thou proppedst asunder these two worlds, O Vish;^u; with beams of light didst thou hold fast^ the earth on all sides; Hail!' The residue (of ghee) he pours into the wife's hand. She anoints the burning (part) of the axle with, ' That is, the iron pins driven into the axle, round which the naves of the wheels revolve. See also p. 121, note 2. ^ They make her enter the hall by the south door and walk round by the back of the (old) Garhapatya fire-place to the wheel- tracks on the north side where the Pratiprasthatr/ is about to offer. ' The rays of the sun are apparently likened to ropes wherewith he keeps the earth straight and firm. Ill KAiVKA, 5 ADHYAYA, 3 BRAIIMAiVA, I 7. I3I 'Audible to the gods, announce ye unto the gods!' Then as to why he thus offers. 15. Now, once on a time, the gods, while per- forming sacrifice, were afraid of an attack on the part of the Asura-Rakshas ; and, the ghee being a thunderbolt, they kept off the evil spirits from the south by that thunderbolt, the ghee ; and thus they came not after them on their way. And in like manner does he now keep off the evil spirits from the south by that thunderbolt, the ghee ; and thus they do not come after himx on his way. And the reason why he offers with two verses relating to Vish;^u, is that the Soma-cart belongs to Vish;^u. 16. And in that the wife anoints the burning (part) of the axle, thereby a productive union is effected ; for when woman and man become heated, the seed flows, and thereupon birth takes place. She anoints in a direction away (from the cart), for away the seed is cast. He then says (to the Hotri), ' Recite to the Soma-carts as they are wheeled forward M' 17. He makes (the sacrificer) say, 'Go ye both forward, furthering the cult!' The cult, namely, is the sacrifice : ' go ye both forward, furthering the sacrifice' he thereby means to say. ' Convey ye the sacrifice upward ; lead it not astray^ !' whereby he means to say, ' convey this sacrifice upward to the world of the gods;' and by saying 'lead it not astray,' he prays for this (sacrificer) that he may not ^ While reciting his hymn of eight verses (brought up, as usual, to twelve by repetitions of the first and last verses) the lloiri has to follow the carts so as to have the north wheel-track of the south cart between his feet. Cf. p. 79, note i. For the verses recited by him, see Ait. Br. I, 29 ; Asv. Sr. IV, 9. 2 Or, ' falter not ! ' K 2 132 S-ATAPATIIA-BRAIIMAA^A. Stumble. Let them wheel (the carts) forward, as it were lifting them, so that they may not creak ; for of the Asuras is that voice which is in the axle' : 'Lest the Asuras' voice should speak here!' so he thinks. But if they should creak, — 1 8. Let him make (the sacrificer) say this, ' Speak ye unto your own cow-pen, ye divine resorts; speak not my life away, speak not my offspring away!' This, then, is the expiation thereof. 19. As to this they say, ' Let him stride three steps from the high altar westward and make the Soma-carts stop there : this is the measure for the Soma-carts.' But there is no (fixed) measure in this ; wherever he himself may think fit in his mind, only not too near", nor too far (from the high altar), there let him stop them. 20. He salutes them with, 'May ye rejoice here on the height of the earth!' for this (altar) is verily the height^ (top) of the earth, since his offer- inof-fire is in the heaven. He makes them rest on their naves ^ for that is the appearance of repose. ^ The Taitt. S. VI, 2, 9 refers it to Varuwa, on account of the axle being bound firmly with strings (thongs), resembling Varuz/a's noose. " Rather, 'not so very near,' 'nicht allzu nahe, nicht gar zu nahe.' ■^ Both here, and on Taitt. S. I, 2, 13, Saya«a takes ' varshman' in the sense of ' body (jarira).' * Or rather, ' nave-boards (nabhya).' The carl wheels are de- scribed as consisting, after the fashion prevalent in IMalava (Katy. VIII, 4, 5 scholl.), of tliree parallel boards : the two outer ones form segments, and the middle and largest one has the nave fixed to it, the axle-pin running through its centre. It is on this middle board that he is to make the carts stand. Perhaps ' kshema ' should be taken in the sense of ' security, firm position,' instead of ' repose, rest,' in which case the upright position of the middle board would seem to be compared with a man in upright position; 'nabhi (nabhya)' meaning both 'navel' and 'nave.' Ill KANDA, 5 ADHYAYA, 3 BRAHMAA^A, 23. I33 2 1, The Adhvaryu, having gone round along the north side (of the carts), props the southern cart, with (Va^. S. V, i8 ; Rig-veda I, 154, i), ' Now will I declare the heroic deeds of Vish;2u, who measured out the earthly regions; who propped the upper seat, striding thrice, the wide-stepping! For Vish;^u (I prop) thee!' He fixes the prop in a different place from where (it is fixed) in ordinary practice^. 22. The' assistant then props the northern cart, with (Va^. S. V, 19), 'Either from the heaven, O Vish;/u, or from the earth, or from the great, wide airy region, O Vish/2u, fill both thine hands with wealth and bestow on us from the right and the left! For Vish;2u thee!' He fixes the prop in a different place from where (it is fixed) in ordinary practice. The reason why he performs with prayers to Vish;^u is that the Soma-cart belongs to Vish/^u, 23. He then makes (the sacrificer) say, after touch- ing the middle reed-mat- (Va^. S. V, 20 ; Rig-veda I, 154, 2), 'Let Vish;/u then be praised for his power, terrible like a wild beast prowling about the mountains, on whose three wide strides all beings abide !' Now that (mat-covering) indeed is his (Vish/ai, the shed's) upper skull-bone -^ ^ Sayawa, on Taitt. S. I, 2, 13, remarks: — 'The southern and northern parts of the yoke represent the ears of the cart. Through a hole (is efifected) the firm tying (of the yoke parts) to the shafts. At the juncture (sandhi) at the (place of) fastening of the southern (part of the yoke) the prop is fixed.' In ordinary practice the prop is put up to support the extreme end of the shafts or pole. ^ See p. 128, note i. ^ Apparendy the parietal bone is meant ; or perhaps the frontal bone. The Ka«va text reads : ' He then touches that reed-mat, or 134 ^ATAPATIIA-BRAHMAiVA. for thereon, as it were, the other skull-bones rest : this is why he says ' they abide on/ 24. Thereupon he makes him say, after touching the front-band {V\^. S. V, 2), 'Thou art Vish;^u's fillet;' for it indeed is his fillet. He then makes him say, after touching the two upright hurdles, 'Ye are the corners of Vish;2u's mouth ;' for they indeed are the corners of his mouth. Then that mat which is behind there, that indeed is that skull-bone of his here behind (viz, the occiput). 25. With 'Thou art Vish7^u's sewer',' he sews (the hurdles to the four door posts) with cord by means of a wooden pin. With, 'Thou artVish;^u's fixed (point) ^,' he then makes a knot, ' lest it should fall asunder.' That same (knot) he undoes when the work is completed; and thus disease^ befalls not either the Adhvaryu or the Sacrificer. The completed (cart-shed) he touches with, 'Thou art Vish;^u's own,' for the Soma-cart (and shed) be- longs to Vish/^u. ■ cane-frame, above, with "Let Vishwu . . ." for that is for him (Vish;/u, the shed) what that skull-bone is up here. And when he says "they abide upon," it is because that rest on the other skull-bones [? adhi hy etad anyeshu kapaleshu kshiyanti !]. Then what two reed-mats there are on the two carts, they indeed are for him what the two skull-bones are here on both sides. And that reed-mat, or cane- frame, which he puts on there behind (or behind that one), that is for him what the skull-bone behind is.' ^ Syu, expla'ned by Saya7/a as 'thread, cord,' by IMahidhara as ' needle.' ■^ ? Dhruva/^, the 'firm one,' (? 'pole-star.') The St. Petersburg Dictionary gives the tentative meaning ' knot.' The Taitt. S. reads ' dhruvam.' •^ Gniha, lit. ' seizing.' For Varuwa, whose attribute the knot is (I, 3, I, 16), seizing upon men by means of disease ; see II, 5, 2, 2. Ill KAiVDA, 5 ADHYAYA, 4 BRAHMAiVA, 4. 1 35 Fourth BRAiiMAivA. 1. It is for a twofold reason that the sounding- holes are dug. The cart-shed, truly, is the head of the sacrificer ; and what four holes there are here in the head — namely, these two and these two^ — those he thereby makes : for this reason he digs the sounding-holes. 2. Now the gods and the Asuras, both of them sprung from Pra^apati, were contending. The Asuras then by way of witchcraft buried charms ^ within these worlds, thinking, ' Peradventure we may thus overcome the gods.' 3. The gods then prevailed. By means of these (sounding-holes) they dug up those magic charms. Now, when a charm is dug up, it becomes inopera- tive and useless. And in like manner, if any mali- cious enemy buries here charms by way of witchcraft for this (sacrificer), does he thereby dig them up: this is why he digs sounding-holes. He digs just beneath the fore-part of the shafts of the southern cart. 4. He takes up the spade ^ with the text (Va/. S. ^ Viz. the ears and nostrils. ^ Krztyam valagan ni/^akhnu//, ' they dug in, as a charm, secret (magic) objects.' Valaga is explained as charms, consisting of bones, nails, hair, foot-dust, and similar objects, tied up in a piece of worn matting or cloth, or the Uke, and dug into the ground arm- deep, for causing injury to enemies. See Taitt. S. VI, 2, 11, where Professor Weber refers to Wuttke, Der Deutsche Volksaberglaube, § 492 seq. =* The instrument used seems to be a kind of scoop or trowel, 136 DATAPATH A-BRAIIMAiVA. V, 22), ' At the impulse of the divine Savitr/, I take thee with the arms of the A^vins, with the hands of Pilshan : thou art a woman.' The significance of this formula is the same (as before). That spade (abhri, fern.) is indeed a female : there- fore he says ' thou art a woman.' 5. He draws their outlines, saving^ the measure of a span, with, ' Here do I cut off the necks of the Rakshas!' For the spade is the thunderbolt: it is with the thunderbolt that he thus cuts off the necks of the Rakshas. 6. Let him first mark off the right (southern) one of the two that are in front ; then the left one of the two behind ; then the right one of those behind ; then the left one of those in front. 7. But they say conversely, that he should mark off first the left one of the two behind ; then the right one of those in front ; then the right one of those behind; and then the left one of those in front. Or he may also mark them off in one and the same direction^ : but let him, in any case, mark off last of all the one which is on the left of those in front. 8. He digs them, in the very same order in which they have been marked off, with, ' Thou art great, sharpened on one side. For a fuller description, see VI, 3, i, 30 seq. ' Vina, i. e. leaving that space between each two adjoining upa- ravas. They are themselves to be round, a span in diameter. Hence by connecting the four centres by lines, a square of two spans (of thumb and forefinger), or one cubit, is obtained. See Baudh. 6'ulvas. 101. "^ That is, successively the south-eastern, the south-western, the north-western, and last, the north-eastern hole. Ill KAiVDA, 5 ADHYAYA, 4 BRAHMAiVA, 1 3. I37 of great sound !' — he praises and extols them, when he says, 'Thou art great, of great sound ;' — 'Utter thou the great voice unto Indra!' — Indra, for- sooth, is the deity of the sacrifice ; and the cart-shed belonging to Vish;ni, he thereby makes it to be connected with Indra : therefore he says, ' Utter thou the great voice unto Indra!' 9. 'The Rakshas-killing, charm-killing (voice),' for it is indeed for the killing of the charms of the Rakshas that these (holes) are dug ; — ' O f Vish;^u;' for that voice In the cart-shed is indeed Vish;^u's. 10. He throws out (the earth from) them In the order in which he has dug them, with (Va^. S. V, 23), 'Here do I cast outthe charm which the alien, which the inmate of my house has buried for me!' Either an alien or an Inmate of his house buries charms by way of witchcraft : these he thereby casts out. 11. 'Here do I cast out the charm which my equal, which my unequal has buried for me!' Either one equal, or one unequal, to him buries charms by way of witchcraft : these he thereby casts out. 12. 'Here do I cast out the charm which the kinsman, which the stranger has buried for me!' Either a kinsman or a stranger buries charms by way of witchcraft : these he thereby casts out. 13. ' Here do I cast out the charm which the countryman, which the foreigner has burled for me !' Either a countryman or a foreigner buries charms by way of witchcraft : these he thereby casts out. With 'I cast out witchcraft!' he finally 138 ^ATAPATHA-BRAHMAA^A. throws out (the earth remaining in the several holes ^), whereby he casts out witchcraft. 14. Let him dig them arm-deep ; for that being the end (extreme limit to which he can reach) he thereby in the end brings witchcraft to naught. He connects them crossways by (underground) chan- nels-; or, if he cannot crossways, he may do so in one and the same direction. This is why these (openings of the) vital airs are connected by channels farther (inside). 15. In the same order in which he has dug them he makes (the sacrificer) touch them, with the texts (Vac'". S. V, 24), 'Self-ruling thou art, a slayer of enemies! Ever-ruling thou art, a slayer of haters! Man-ruling thou art, a slayer of Rakshas! All-ruling thou art, a slayer of foe- men !' This is the blessing of that work : he thereby invokes a blessinQ^. 16. The Adhvaryu and Sacrificer then touch one another (with their right hands through the holes), the Adhvaryu is at the right one of those in front, and the Sacrificer at the left one of those behind. The Adhvaryu asks, 'Sacrificer, what is here?' — ' Happiness !' he says. — ' (Be) that ours in common !' says the Adhvar)u in a low voice. I 7. Thereupon the Adhvaryu is at the right one of those behind, and the Sacrificer at the left one of those in front. The Sacrificer asks, ' Adhvaryu, what is here?' — ' Happiness !' he says. — '(Be) that mine!' says the Sacrificer. Now in that they thus ' That is, these words are to be pronounced at the end of each of the preceding four formulas, and the remaining loose soil is therewith to be removed from the respective hole. 2 Lit. he inter-perforates, inter-channels. Ill KANDA, 5 ADHYAYA, 4 BRAHMAiVA, 21. 1 39 touch one another, thereby they make the vital airs yoke-fellows : hence these vital airs meet together farther (inside). And in that, when asked, he replies, ' Happiness (bhadram),' thereby he utters the wish of ' prosperity (kalya;^am)' of ordinary speech : that is why, being asked, he replies, ' Happiness.' There- upon he sprinkles (the holes with water) : one and the same forsooth is the significance of sprinkling ; he thereby renders them pure. 18. He sprinkles, with the text (Va^. S. V, 25), 'You, the Rakshas-killers, the charm-killers;' for they are indeed Rakshas-killers as well as charm- killers ; *Vish;^u's own, I sprinkle;' for they indeed belong to Vish;^u. 19. What remains of the sprinkling-water he then pours out into the pits ; — what moisture there is here in the vital airs\ that he thereby puts into them: hence that moisture in the vital airs. 20. He pours it out with, 'You, the Rakshas- killers, the charm-killers, Vish;^u's own, I pour out.' Thereupon he spreads barhis-grass, both such as is turned with its tops to the east and such as is turned to the north ^ ; what hair there is here at (the openings of) the vital airs, that he thereby bestows : hence that hair at (the openings of) the vital airs. 21. He spreads it with, 'You, the Rakshas- killers, the charm-killers, Vish;^u's own, I spread.' He, as it were, covers the bodies on the top, for that (grass) is indeed his (Vishnu's) hair^. ^ The Ka«va text has /^idra (' holes, openings ') instead of prawa. 2 Cp. I, 3, 3, 7 seq. ^ Or, the hair of the sacrificial man ; see III, 5, 3, i seq. 140 ^ATAPATHA-BRAHMAA'A. 2 2. Thereon he lays two pressing-boards^ with, 'Yon, the Rakshas-killers, the charm-killers, Vish/^u's own, I lay down;' they are indeed his (Vish;aT's) jaws. He surrounds them (with earth) with, 'You, the Rakshas-killers, the charm- killers, Vish/m's own, I surround;' he thereby steadies them, makes them immovable. 23. Now the pressing-skin is cut straight all round and (dyed) red all over, for it is his (Vish;m's) tongue : the reason, then, why it is quite red, is because this tongue is, as it were, red. He lays it down with, 'Thou art Vish;^u's own;' for it indeed belongs to Vish;^u2. 24. He then brings down the (five) press-stones. The press-stones, doubtless, are his (Vish;m's) teeth : hence, when they press (the Soma) with the stones it is as if he chewed with his teeth. He puts them down with, 'Ye are Vish;^u's own;' for they indeed belong to Vishwu. Thus, then, the head of the sacrifice is complete. Sixth Adhyaya. First BRAHMAiVA. I, The Sadas^ is no other than his (V'^ishwu, the sacrifice's) belly ; therefore they feed (drink) in the ^ The pressing-boards are a cubit long, and somewhat broader behind than in front. They are placed one south of the other, and so as to lie close together behind (sambaddhante, Ka«va rec), or the space of two inches between them. The space between them is filled up with earth. ^ East of the ' sound-holes ' he raises a square mound (khara), covered with gravel, for placing vessels on, Katy. VIII, 5, 28. ^ The Sadas is a shed or tent, facing the east with its long side, which is to measure eighteen (or twenty-one, or twenty-four, or, according to the 5ulva-sutra, twenty-seven) cubits, the breadth by Ill KANDA, 6 ADIIYAYx\, I BRAHMAA'A, 5, 14! Sadas ; for whatever food is eaten here on earth, all that settles down in the belly. And because all the gods sat (sad) in it, therefore it is called sadas : and so do these Brahmans of every family now sit therein. By way of deity it belongs to Indra. 2. In the middle of it he puts up a (post) of udumbara wood (Ficus Glomerata) ; for the udum- bara means strength and food ; now the Sadas being his (Vish?^u's belly), he thereby puts food therein ; this is why he puts up an udumbara (post) in the middle of it. 3. From the peg^ which stands in the middle on the hind-part of the altar, he strides six steps east- wards (along the ' spine') ; the seventh he strides away from it to the right, for the sake of complete- ness, and there marks off a pit. 4. He takes the spade with (Va^. S. V, 26), 'At the impulse of the divine Savit?^^, I take thee with the arms of the A^vins, with the hands of Pushan : thou art a woman;' the significance of this formula is the same (as before). That spade, indeed, is a female (feminine) : therefore he says ' thou art a woman.' 5. He then marks off the pit with, 'Herewith six cubits (or ten, or one half that of the long side). The udumbara post, according to some, is to stand exactly in the centre of the shed ; or, according to others, at an equal distance from the (long) east and west sides ; the ' spine ' (cf. p. 112, note 2) in that case dividing the building into two equal parts, a northern and a southern one. In the middle the shed is to be of the sacrificer's height, and from thence the ceiling is to slant towards the ends where it is to reach up to the sacrificer's navel. According to the Black Ya^us, the erection of the Sadas precedes the digging of the Uparavas, described in the preceding Brahma/u. Taitt. S. VI, 2, 10, 11. ^ The anta//pata, see III, 5, i, i. 142 DATAPATH A-BRAHMAiVA. I cut off the necks of the Rakshas!' for the spade is the thunderbolt : it is with the thunder- bolt that he cuts off the necks of the evil spirits. 6. Thereupon he digs : eastwards he throws up the heap of earth. Having made the udumbara (post) of the same size as the sacrificer^ he cuts it smooth all round, and lays it down, with the top to the east, in front (of the pit). Thereon he lays barhis-grass of the same length. 7. Now the sprinkling-water (used on this occa- sion) contains barley-corns. For the essence (sap) of plants is water ; wherefore plants when eaten alone do not satiate ; and the essence of water, on the other hand, are the plants ; wherefore water when drunk alone does not satiate ; but only when the two are united they satiate ; for then they are sapful : ' with the sapful I will sprinkle,' so he thinks. 8. Now, the gods and the Asurus, both of them sprung from Pra^apati, w^ere contending. Then all the plants went away from the gods, but the barley plants alone went not from them. 9. The gods then prevailed : by means of these (barley-grains) they attracted to themselves all the plants of their enemies ; and because they attracted (yu) therewith, therefore they are called yava (barley). 10. They said, 'Come, let us put into the barley whatever sap there is of all plants ! ' And, accord- ingly, whatever sap there was of all plants, that they put into the barley : therefore the latter thrives lustily where other plants wather, for in such wise ' It is the part which is to stand above ground that is to be of the sacrificer's size. Ill KANDA, 6 ADHyAyA, I BRAHMAiVA, 1 5. I43 did they put the sap into them. And in like manner does this one now by means of those (barley-grains) attract to himself all the plants of his enemies : this is why the sprinkling-water contains barley-corns. 11. He throws the barley-corns into it, with, 'Thou art barley (yava) : keep thou (yavaya) from us the haters, keep from us the enemies !' In this there is nothing obscure. He then besprinkles (the post) ; — the significance of the sprinkling is one and the same : he thereby renders it sacrificially pure. 12. He sprinkles (the top, middle, and bottom parts), with, ' For the sky — thee! for the air — thee ! for the earth — thee ! ' He thereby endows these worlds with strength and sap, bestows strength and sap on these worlds. 13. And the sprinkling-water which remains he pours into the hole, with, 'Be the worlds pure w^herein the Fathers reside!' for a pit that is dug is sacred to the Fathers : this he thereby renders sacrificially pure. 14. He now strews barhis-grass therein, both eastward-pointed and northward-pointed with, 'Thou art the seat of the Fathers ;' for that part of it (the post) which is dug into the ground is sacred to the Fathers: as though it were (naturally) established^ among plants, and not dug in, so does it become established among those plants. 15. He raises it, with the text (Va^. S. V, 27), ' Prop thou the sky ! fill the air ! stand firm on the earth ! ' Thereby he endows these worlds with strength and sap, bestows strength and sap on these worlds. ^ Svaru//, 'naturally grown,' Taitt. S. VI, 2, 10, 4. 144 .SATAPATHA-BRAIlMAiVA. i6. He then sinks it (in the hole, with),' May Dyu- tana, the son of the Maruts, plant thee! — ' Dyutana the son of the Maruts, doubtless, is he that blows yonder (the wind) : by means of him he thus plants it; — 'Mitra andVaru?^a wnth firm support!' Mitra and Varu;^a are the in-breathing- and out- breathing: he thus plants it with the in-breathing and out-breathing. 17. He then heaps up (earth) round it, with. ' I enclose thee, winner of the priesthood, winner of the nobility, winner of growth of wealth !' Manifold, verily, is the prayer for blessing in the sacrificial texts : by this one he prays for the priest- hood and nobility, those two vital forces \ 'Winner of growth of wealth/ — growth of wealth means abun- dance : he thereby prays for abundance. 18. He then presses it firmly all round, with, 'Uphold thou the priesthood! uphold the nobility, uphold our life, uphold our progeny I ' this is the blessing of this rite : that blessing he thereby invokes. He presses it so as to be level with the ground : with an (ordinary) hole (round trees for w^atering) it is higher than the ground, but in this way it is with the gods ; — and thus it is not planted in an (ordinary) hole. 19. He then pours water thereon; — wherever, in digging, they wound or injure this (earth), — water being a means of soothing, — there he soothes it by that means of soothing, water, there he heals it by water : therefore he pours water thereon. ^ See III, 5, 2, 1 1 with note. The Ka«va text has, bahvi va ash ya^u//shu te asma etc ajisha va oaste yad brahma X'a kshalraw ^a. I Ill KA.NDA, 6 ADHYAYA, I BRAHMAiVA, 2 2. I45 20. He then makes (the sacrificer) say, while touching it thus (Va^. S. V, 28), ' Thou art firm : may this sacrificer be firm in this homestead through progeny' — or, 'through cattle!' thus whatever wish he entertains that wish is accom- pHshed unto him. 21. Thereupon, having taken clarified butter with the dipping-spoon, he pours it upon the (forked) top\ with 'O Heaven and Earth, be ye full of ghee ! ' whereby he endows the heaven and the earth with strength and sap, bestows strength and sap on them : upon them thus full of sap and affording subsistence, these creatures subsist. 22. He then lays on a mat "^ with, 'Thou art Indra's mat,' — for the Sadas belongs to Indra, — ' a shelter to every one,' for Brahmans of all families sit therein. He adds two mats, one on each side thereof, and three north of them and three further (to the north) : these make nine. For the sacrifice ^ The post is to be furcate at the top, and between the branch- stumps (forming as it were its ears) he is to put a piece of gold and pour the ghee thereon ; when the ghee reaches the ground, he is to pronounce the final ' Svaha ! ' in accordance with the practice at the homas ; the gold representing, as it were, the sacrificial fire. Sayawa on Taitt. S. I, 3, i; Katy. VIII, 5, 37 seq. ^ That is, after putting up the posts of the front and back doors, and laying the beams on, both longways and crossways, in the same way as was done in erecting the Pra/('inava77?j-a and Havirdhana, he is to spread over the beams the nine mats that are to form the ceiling, — viz. first the middle, and then the two others, of the three southern ones, thereupon three alongside these, across the central part of the shed, and finally the three across the north side. According to some authorities the central mats are laid down first, and then those on the south and north sides. See Sayawa on Taitt. S. I, 3, I (p. 450). [26] L 146 5ATAPATHA-BRAIIMAA^A. is threefold and nine also is threefold : for this reason there are nine. 23. That Sadas has its tie-beams running (from south) to north, and the cart-shed (from west) to east. For this, the cart-shed, belongs exclusively to the eods : hence neither food nor drink is taken therein, because it belongs exclusively to the gods ; and were any one either to eat or to drink therein, his head would verily burst asunder. But those two, the Agnidhra and the Sadas, are common (to the gods and men) : hence food and drink is taken in these two, because they are common (to the gods and men). Now the north is the quarter of men : therefore the Sadas has its tie-beams running (from south) to north. 24. They enclose it\ with the text (Va^. S. V, 29 ; Rig-veda I, 10, 12), ' May these songs encompass thee on every side, O thou that delightest in songs ! May these favours be favourably received by thee, invigorating the vigorous!' He that delights in songs, forsooth, is Indra, and songs mean the people : he thus surrounds the nobility with the people, and therefore the nobility is here surrounded on both sides by the people. 25. Thereupon he sews (the hurdles to the posts) with a needle and cord ^, with the text(Vajc^. S. V, 30), 'Thou art Indra's sewer.' With, 'Thou art I ndra's fixed (point),' he then makes a knot, ' lest it should fall asunder.' He undoes it again, when the work is completed ; and thus disease befalls not either the Adhvar) u or the Sacrificer. When completed, he * Viz. with hurdles, or upright grass-mats, fastened to the door- posts by means of cord. 2 See III, 5, 3, 25. Ill KANDA, 6 ADHYAYA, I BRAHMAiVA, 28. 1 47 touches it (the Sadas) with, 'Thou art Indra's own ! ' for the Sadas belongs to Indra. 26. In the north — with regard to the back part of A the Soma-carts ^ — he then raises the Agnidhra (shed). One half of it should be inside the altar, and one half outside ; or more than one half may be inside the altar and less outside ; or the whole of it may be in- side the altar. When completed, he touches it with, ' Thou art the All-gods' own !' To the All-gods it belongs, because on the day before (the Soma feast) the All-gods abide in it by the Vasativari water. 27. Now, once on a time, the gods, while per- forming sacrifice, were afraid of an attack on the part of the Asura-Rakshas. The Asura-Rakshas attacked them from the south and forced them out of the Sadas, and overturned those hearths (dhish;^ya) of theirs which are within the Sadas. 28. For, indeed, all of those (hearths) at one time burnt as brightly as this Ahavaniya and the Gar- hapatya and the Agnidhriya ; but ever since that time when they (the Asuras) overturned them they do not burn. They forced them, (the gods) back to the A Agnidhra (fire) and even won from them one half of the Agnidhra. From there the All-gods gained immortality^, — whence it (the Agnidhra fire) is sacred to the All-gods. ^ North of the clog (apalamba) of the carts, Kawva rec. ^ They gained it, as would seem, by means of the other half of the Agnidhra fire. Cf. Ait. Br. II, 36. Saya«a interprets ' tan apy ardham agnidhrasya ^igyus ' by, ' [They forced those (gods) back to the Sadas ;] and they (the gods), having reached the side (ardham =samipam) of the Agnidhra (fire), conquered the Asuras and won immortality.' The Kawva rec. reads : — ' Te hapy agni- dhrasy ardham ^igyus te 'rdhan (I read 'rdhad) etad vijve deva amr/tatvam apa^-ayan.' L 2 148 ^ATAPATHA-BRAUMAiVA. 29. The gods kindled them again, as one would (light the fire where he is going to) stay. There- fore they are kindled at every Soma feast. Where- fore the duties of the Agnidh should be discharged by one who is accomplished. Now he who is known and learned in sacred lore ^ is truly accomplished : hence they take to the Agnidh his Dakshi/^a first ^, since it is from thence (from the Agnidh's fire) that the gods gained immortality. And if weakness were to come upon one of those that are consecrated, let A (the Adhvaryu) say, ' Lead him to the Agnidhra ! ' — thinkinof ' that is unscathed, there he will not meet with affliction ^' And because the All-jjods orained immortality from there, therefore it is sacred to the All-gods. Second Braiimajva. I. The Dhish/zja-hearths"*, forsooth, are no other ^ Or, as Sayawa takes it, ' he who is known (as well-conducted) and a repeater (reader) of the Veda.' 2 See IV, 3, 4, 19 seq. ^ Or, ' that (fire) will not suffer evil ' {avUm na labheta, Saya«a). * There are altogether eight dhishwyas, two of which, viz. the Agnidhra and the Mar^aliya, are raised north and south of the back part of the cart-shed (havirdhana) respectively ; while the other six are raised inside the Sadas along the east side of it, viz. five of them north of the ' spine,' belonging (from south to north) to the Hotr/, Brahma;/a/^/;awsi, Votri, Nesh/r?', and A/^>^avaka re- spectively ; and one south of the spine, exactly south-east of the Udumbara post, for the I\Iaitravaru«a(or Prajastn) priest. These six priests, together with the Agnidhra, are called the 'seven Hotr/s.' The Agnidhra and Mar.^aliya have square sheds with four posts erected over them, open on the east side and on the side facing the cart-shed. The Agnidhra hearth is thrown up first, and the Mar- j^aliya last of all ; and the Maitravaru«a's immediately after that of the Hoiri. For the formulas by which they are consecrated, see Va^. S. V, 31, 32. Ill KANDA, 6 ADHYAYA, 2 BRAHMAiVA, 5. 1 49 than its (the sacrifice's) congeners \ They have the same marks, and those which have the same marks are congeners ; and these, then, are those (corres- ponding Hmbs) of its trunk. 2. Now Soma was in heaven, and the gods were here on earth. The gods desired, ' Would that Soma might come to us ; we might sacrifice with him, when come.' They produced those two illu- sions, Suparm and Kadrtji^; Suparm, forsooth, was Va/^ (speech)', and Kadru was this (earth). They caused discord between them. 3. They then disputed and said, ' Which of us shall spy furthest, shall win the other^' — ' So be it!' Kadru then said, 'Espy thou!' 4. Supar;/i said, ' On yonder shore of this ocean there stands a white horse at a post, that I see ; doest thou also see it?' — * I verily do!' Then said Kadru, ' Its tail was just now hanging down ; there, now the wind tosses it, that I see.' 5. Now when Supar/^i said, ' On yonder shore of this ocean,' the ocean, forsooth, is the altar, she thereby meant the altar ; ' there stands a white horse at a post,' the white horse, forsooth, is Agni, and the post means the sacrificial stake. And when Kadru said, ' Its tail was just now hanging down ; ^ That is, the parts of the body corresponding to one another, as arms, loins, &c. ^ See III, 2, 4, I seq.; Oldenberg, Zeitsch. d. Deutsch. Morg. Ges. XXXVII, p. 67 seq. ; Weber, Ind. Stud. VIII, p. 31. ^ In Taitt. S. VI, i, 6; KaM. XXIII, 10, suparm, 'the well- winged,' is identified with the sky. * Lit. ' she shall win both of us,' i. e. each saying that the other would win herself. I ::o 5ATAPATHA-BRAHMAiVA. there, now the wind tosses it, that I see;' this is nothing else than the rope. 6. Supar;^i then said, ' Come, let us now fly thither to know which of us is the winner.' Kadru said, ' Fly thou thither ; thou wilt tell us, which of us is the winner.' 7. Supar;n then flew thither; and it was even as Kadru had said. When she had returned, she (Kadru) said to her, ' Hast thou won, or I ?' — 'Thou!' she replied. Such is the story called ' Supar;/i-Kadrava^' 8. Then said Kadru, ' Verily I have won thine own self; yonder is Soma in the heaven: fetch him hither for the gods, and thereby redeem thy- self from the gods^!' — 'So be it!' She brought forth the metres ; and that Gayatri fetched Soma from heaven. 9. He was enclosed between two golden cups"; sharp-edged they closed together at every twinkling of the eye ; and these two, forsooth, were Consecra- tion and Penance. Those Gandharva Soma-wardens watched over him ; they are these hearths, these fire-priests. 10. She tore off one of the two cups, and gave it to the gods, — this was Consecration : therewith the gods consecrated themselves. ^ 'And because these two there disputed, therefore the story called '' Sauparwakadrava " is here told,' Ka«va text. It is difficult to see how this statement came to be inserted here, unless it be be- cause of a division in the text, — this paragraph being the nineteen hundreth in the INIadhyandina recension. This explanation would not, however, apply to the Kawva text. ^ ' Therewith redeem thee from death,' Ka«va rec. ^ Kuji ?=koji, ' pod ' (or case). Saya«a explains it by 'ayudha' (? weapon, or vessel, sheath). UIKANDA, 6 ADHYAYA, 2 BRAHMAiVA, I 5. I5I 1 1. She then tore off the second cup, and gave it to the gods, — this was Penance : therewith the gods underwent penance, to wit the Upasads, for the Upasads are penance. 12. She took possession (a--^akhada)^ of Soma by means of (a stick of) khadira wood (Acacia Catechu), whence (the name) Khadira; and because she thereby took possession of him, therefore the sacrificial stake and the wooden sword (sphya) are of khadira wood. She then carried him off while he was under the charge of the A/^V^avaka, wherefore this A/CV/avaka priest was excluded (from drinking Soma). 13. Indra and Agni preserved him for the produc- tion of creatures, whence the AMkvaka. priest belongs to Indra and Agni. 14. Therefore the consecrated keep charge of the king (Soma), 'lest (the Gandharvas) should carry him off.' Let him therefore guard him diligently, for verily in whosesoever charge they carry him off. he is excluded (from the Soma). 15. Wherefore the students guard their teacher, his house, and cattle, lest he should be taken from them. Let him therefore guard him (Soma) dili- gently in that place, for verily in whosesoever, charge they carry him off, he is excluded therefrom. By means of him Supar/^i redeemed herself from the gods; wherefore they say, 'He who has sacrificed shares in the world of bliss.' ^ Sayawa takes it in the sense of ' she swallowed (khad),' but I should feel inclined to refer it to the same verb 'khid' (? khad) as ' akhidat ' coming immediately after it. Could Pa«ini's Sutra VI, i, 52 refer to this passage? [Kas. V., Benares edition Mhada; MS. Indian Office /Jakhada.] The Ka;;va text has the same reading: ayfakhada-akhidat. 152 5ATAPATIIA-BRAHMAA^A. 16. Verily, even in being born, man, by his own self, is born as a debt (owing) to death. And in that he sacrifices, thereby he redeems himself from death, even as Supar;n then redeemed herself from the gods. 17. The gods worshipped with him. Those Gan- dharva Soma-wardens came after him ; and having come up they said, ' Do ye let us share in the sacri- fice, exclude us not from the sacrifice ; let there be for us also a share in the sacrifice !' 18. They said, 'What will there be for us, then ?' — ' Even as in yonder world we have been his keepers, so also W'ill we be his keepers here on earth !' 19. The gods spake, 'So be it !' By saying, ' (Here are) your Soma-w^ages . . .'he assigns to them the price of the Soma'. They then said unto them, ' At the third pressing an offering of ghee shall fall to your share, but not one of Soma, for the Soma- draught has been taken from you, wherefore ye are not worthy of a Soma-offering ! ' And accordingly, when he pours ghee on the hearths by means of fagots ■^ at the evening libation, that same oft'ering of ehee falls to their share, but not one of Soma. 20. ' And what they will offer in the fire that will satiate you ;' hence that which they offer in the fire satiates them. ' And when they will move about, holding the Soma over each^, that will satiate you ;' hence when they move about, holding the Soma over each (hearth), that satiates them. ' See III, 3, 3, II. ^ For these oblations poured upon burning bundles of chips and grass held over the several hearth-fires, see IV, 4, 2, 7. ' Yad va uparj upari somam bibhrata// sawX'arishyanti, Kawva rec. (? holding the Soma close above the dhish;/yas). This passage Ill KAiVDA, 6 ADHYAYA, 2 BRAHMAiVA, 2;^. 1 53 Wherefore let not the Adhvaryu pass between^ the hearths, for the Adhvaryu carries the Soma, and they sit waiting for him (Soma) with open mouths, and he would enter into their open mouths ; and either Aoni would burn him, or else that eod who rules over beasts (Rudra) would seek after him ; hence whenever the Adhvaryu should have busi- ness in the hall, let him pass north of the Agnidhra shed. 21. Now it is for the protection of Soma that those (hearths) are thrown up, to wit the Ahava- niya in front (on the high altar), the Mar^aliya in the south, and the Agnidhriya in the north ; and those that are in the Sadas (protect him) from behind. 22. They are in part raised^, in part they are assigned^ And, in truth, they themselves insisted thereon, saying, ' They shall in part raise us, and in part they shall assign us ; thus we shall know again that heavenly world from which we have come, thus we shall not go astray.' 23. And whichever of them are raised they are apparently refers to the -^amasa-Adhvaryus or cup-bearers, who at the time of the Savanas hold up their cups filled with Soma, which, after libations have been made of it on the fire, is drunk by the priests. ^ Samaya ; the Ka«va text has ' pratyah (in going to the back) ' instead, ■^ That is, bestrewed with gravel. * When the dhish/zyas have been completed, the Adhvaryu, standing east of the front door of the Sadas, has to point at the Ahavaniya, the Bahishpavamana-place, the pit whence the earth for the hearths and high altar was taken, the slaughtering place, the Udumbara post, the Brahman's seat, the (old Ahavaniya at the) hall-door, the old Garhapatya, and the Utkara (heap of rubbish) one by one with the texts, Va^. S. V, 32, 2, &c. Katy. VIII, 6, 23, 24. 154 SATAVATHA-T.R\Uy]ANA. thereby visibly in. this world ; but whichever of them are assigned they are thereby visibly in yonder world. 24. They have two names ; for, in truth, they themselves insisted thereon, saying, ' We have not prospered with these names, since Soma has been taken away from us ; well, then, let us take each a second name ! ' They took each a second name, and therewith prospered, inasmuch as they from whom the Soma-draucrht had been taken had a share in the sacrifice assigned to them ; hence they have two names. Wherefore let a Brahman, if he prosper not, take a second name, for verily he prospers, whosoever, knowing this, takes a second name. 25. Now what he offers in the fire, that he offers unto the gods, thereby the gods exist ; and what (Soma) is consumed in the Sadas, that he offers unto men, thereby men exist ; and in that the Naraj^awsa^ (cups of Soma) stand with the Soma- carts, thereby he offers unto the Fathers, thereby the Fathers exist. 26. But those creatures which are not admitted to the sacrifice are forlorn ; wherefore he now admits to the sacrifice those creatures here on earth that are not forlorn ; behind^ the men are the beasts ; and behind the gods are the birds, the plants, and ^ Nara,raw?sa, 'pertaining to Naraj-awzsa (man's praise, i.e. Agni, or Soma, or the Fathers),' is the name given to certain remains of Soma-libations (or potations) sacred to the Fathers, which, in the nine Soma-cups, are temporarily deposited under the axle of the southern Soma-cart, till ihcy are drunk by the priests at the end of the libation. ' Or, alongside of, corresponding to, included in, them (anu). Ill KANDA, 6 ADHYAYA, 3 BRAHMAiVA, 3. 1 55 the trees ; and thus whatsoever exists here on earth all that is admitted to the sacrifice. And verily both the gods and men, and the Fathers drink together^, and this is their symposium ; of old they drank together visibly, but now they do so unseen. THE VAISAR{;iNA OFFERINGS AND LEADING FORWARD OF AGNI AND SOMA. Third BRAHMAivA. 1. Verily he who consecrates himself, consecrates himself for the sake of this All ; for he consecrates himself for the sacrifice, and this All indeed results from ^ the sacrifice ; having prepared the sacrifice for which he consecrates himself, he now sets free (or produces) this All. 2. The reason why he performs the Vaisar^ina offerings is this. They are called Vaisar^ina, because he sets free (vi-sar^) this All ; wherefore let him who takes part in the rite^ touch (the sacrificer) from behind ; but if he have to go elsewhere (on business) he need not heed this. When he sacri- fices, he sets free this All. 3. And again why he performs the Vaisar^ina offerings. Vish;/u, forsooth, is the sacrifice ; by his strides he obtained (vi-kram) 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, the region of air ; and by the last, ^ ' Sma' does not seem here to have its usual force, which it has in the next sentence, combined with ' pura.' ^ Or, corresponds to (anu). ^ That is, a blood-relation of the sacrificer, dwelling together with him. Cf. also p. 40, note i. 156 5ATAPATHA-BRAinT.\.V.\. the heaven. And that same pervading power Vish;^u, the sacrifice, obtains by his strides for this (sacrificer) when he sacrifices : this is why he per- forms the Vaisar^ina offerings. 4. In the afternoon, having covered the altar (with sacrificial grass), and handed (to the sacrificer and his wife) one half of the fast-milk, they enter (the hall), put fire-wood on\ and prepare the under- layer (of gravel). He (the Adhvaryu) puts the butter on (the old Garhapatya), and cleans the spoons. The sacrificer takes the king (Soma) on his lap. He (the Adhvaryu) scatters about the (dust of the) foot-print of the Soma-cow behind the (new) Garhapatya for the sake of a firm stand- ing, for it is with the foot that one stands firmly. 5. Now some divide it (the dust) into four parts-: one fourth part (they put) into the under- layer whereon they take up the Ahavaniya (for transferring it to the high altar) ; with one fourth part they anoint the axle ; one fourth part (the)- put) into this underlayer (for taking out the Agni- dhriya fire); and one fourth part he scatters about behind the Garhapatya. 6. But let him not do this ; let him rather scatter it about entirely behind the Garhapatya. Having then purified the ghee, he takes thereof four ladlings (with the sruva), both in the ^uhii and in the upa- bhr/t ; and clotted ghee^ in five ladlings, with (Va;^ * Viz. on the Ahavaniya of the Pra>('mava7«ja (hall) now serving as the Garhapatya, and generally called ^aladvarya, i. e. the one near the (front or eastern) hall-door. ^ See p. 121, note 2. ' Pr/shad-a^ya (lit. mottled butter) is clarified butter mixed with sour milk. Ill KAiVDA, 6 ADHYAYA, 3 BRAHMAA^A, 9. I 57 S. V, 35), 'Thou art a light endowed with all forms, the flame of the All-gods;' for the clotted ghee belongs to the All-gods. When the wood is well kindled, they hold the spoons for him. 7. He then offers \ with, 'Thou, O Soma, wilt widely withhold thy protection from the life- injuring^ hatreds put forth by others. Hail!' Thereby he takes a firm stand on this resting-place, the earth, and gains this world. 8. He then offers the second oblation to (Soma) the Nimble, with, ' May the Nimble graciously accept the butter, Hail!' For he (Soma) spake upon that time, ' Verily I am afraid of the Rakshas : do ye make me to be too small for their deadly shaft, so that the evil spirits (the Rakshas) shall not injure me on the way; and take me across in the form of a drop, for the drop is nimble.' And accordingly, having made him too small for the deadly shaft, they lead him safely across in the form of a drop, from fear of the Rakshas, for the drop is nimble : this is why he offers the second oblation to (Soma) the Nimble. 9. They lift the (burning) fire-wood, and place it on the support. He then says (to the Hotrz), ' Recite for Agni, taken forward ! ' or (say some), ' — for Soma, led forward.' But let him say, ' Recite for Agni, taken forward ^ !' ^ He offers some ghee from a substitute spoon (pra,^ara7zi), as the proper offering-spoons now filled with ghee and clotted ghee have to be carried with the fire to the Agnidhra. ^ Mahidhara explains ' tanukr/t ' by ' tanuw kr/ntanti ^indanti.' It ought rather to mean ' body-making,' — ? from the enemies that assume (various) forms.' ^ The Ka;?va text, on the contrary, enjoins that he is to say, 'Recite for Soma .. .!' In the Hotr/'s ritual this is called the 158 S-ATAPATHA-BRAHMAJVA. TO. They take the pressing-stones, the Soma- troLigh (dro;/a-kala5-a), Vayu's cups ^ the (twenty pieces of) fire-wood, the enclosing-sticks of karsh- marya wood (GmeHna Arborea), one prastara of ai-vavala grass ^, and the two Vidhmis of sugar- cane ; that barhis (which was used before^) is tied up therewith. Further, the two spits for (roasting) the omenta ■*, the two ropes (for binding the stake and victims), the two churning-sticks (for producing fire), the adhimanthana chip, and the two vr/sha;^a^, — having taken up all these they go forward (to the A Agnidhra) : thus the sacrifice goes upwards^. II. While they proceed thither, he makes (the sacrificer) say the text (Vaf. S. V, 36; Rig-veda I, 189, i), ' O Agni, lead us on a good path unto wealth, thou, O God, that knowest all works ! keep thou from us the sin that leadeth astra), and we will offer unto thee most ample adora- tion!' He thereby places Agni in front, and Agni marches in front repelling the evil spirits ; and they take him thither on a (way) free from danger and Agnishoma-prawayana. For the seventeen verses (brought up to twenty-one by repetitions) of the Hot//, see Ait. Br. I, 30 (Haug, Translation, p. 68); Asv. IV, 10. The Soma is carried either by the Brahman himself or by the sacrificer. Katy. XI, i, 13, 14. ^ The ' Vayavya ' are wooden cups shaped like a mortar. It seems here to include all the Soma-cuj^s, see IV, 1,3,7-10; Kaiy.VlII,7, 5. ^ See III, 4, I, 17-18. ^ Viz. at the guest-offering, see p. 103, note 3. It was tied up with the three objects mentioned immediately before. * The vapaj-rapawi are sticks of karshmarya wood. " For these objects, see p. 90, note 5. * ' Thus that sacrifice goes upwards to yonder heavenly world, and, the sacrifice being the sacrificer, the sacrificer thus goes thither,' Ka«va text. See III, 6, i, 28, where the gods are said to have attained immortality from the Agnidhriya. Ill KANDA, 6 ADHYAYA, 3 BRAHMAiVA, I 5. I 59 A injury. They proceed, and reach the Agnidhra ; and he (the Adhvaryu) puts (the fire) down on the Agnidhra hearth. 1 2. Thereon, when laid down, he offers with the text (Va^. S. V, 37), 'May this Agni make wide room for us; may he march in front smiting the haters! May he gain riches in the win- ning of riches : may he, fiercely rushing, con- quer the enemies, Hail!' By means of him (Agni) he thus takes a firm stand in that resting-place, the aerial region, and gains that world. 13. In the same place they deposit the pressing- stones, the Soma-trough, and Vayu's cups'. Having then taken up the other (objects), they proceed and deposit them north of the Ahavaniya. 14. The Adhvaryu takes the sprinkling-water, and sprinkles first the fire-wood, and then the altar. They then hand to him the altar-grass. He puts it down with the knot towards the east, and sprinkles it. Having poured (the remaining sprinkling- water) upon (the root ends of the altar-grass), and untied the knot, — the Prastara-bunch of ai'vavala grass is tied together (with the altar-grass), — he takes that ; and having taken the Prastara, he spreads the altar- grass in a single layer. Having spread the altar- grass, he lays the enclosing-sticks of karshmarya- wood round (the fire). Having laid the enclosing- sticks around, he puts two kindling-sticks (on the fire) ; and having put on the two kindling-sticks, 15. He offers with the text (Vaf. S.V, 38),' Stride thou widely, O Vish;^u, make wide room for our abode! drink the ghee, thou born of ghee, ^ Also the two fringed filtering-cloths (da^apavitre), according to the Ka«va rec. 1 60 DATAPATH A-r.RAIIMAiVA. and speed the lord of the sacrifice ever on- wards, Hail!' Thereby he takes a firm stand in that resting-place, the sky : he thus gains that world by offering with that (verse). 1 6. And as to his offerinir with a verse addressed to Vish;^u, it was thus that they made him (Soma) to be too small for the deadly shaft and led him safely across in the form of a drop, for the drop is nimble. And having attained to safety, he now makes him the one he really is, namely, the sacri- fice, for Vish;^u is the sacrifice : therefore he offers with a verse addressed to V^ish/^u. 1 7. After depositing the spoons ^ and touching water, he makes the king (Soma) enter (the Havir- dhana shed). The reason wh)- he makes the king enter, after depositing the spoons and touching water, is this. The ghee is the thunderbolt, and Soma is seed : hence it is after depositing the spoons and touching water that he makes the king enter, lest he should injure the seed Soma with the thunderbolt, the ghee. 18. He spreads the black deer-skin on the en- closed part of the southern Soma-cart, and sets him down thereon with (Va^. S. V, 39), ' O divine Savi- tr/, this is thy Soma: shield him; may they not injure thee!' whereby he makes him over to the God Savitrz" for protection. 19. Having quitted his hold of him, he (the sacri- ficer) renders homage to him with, ' Now, O divine Soma, hast thou, a god, joined the gods, and ' ' He then deposits the Prastara on the mound (p. 140, note 2). deposits there the ^uhu and the upabhr/t and the pr/shada^'ya ; and having touched the sacrificial materials and touched water, he takes the king and enters (the cart-shed),' &c. Ka«va rec. Ill KAA^Z»A, 6 ADHYAYA, 3 BRAHMAT/A, 2 1. 1 6 I here I the men with increase of wealth.' Now Agni and Soma have seized him who consecrates himself between their jaws^ for that consecration- offering belongs to Agni and Vish;2u, and Vish;^u forsooth is no other than Soma ; and he himself that consecrates himself is the food of the gods : thus they have seized him between their jaws, and he now expressly redeems himself from Soma, when he says, ' Now, O divine Soma, hast thou, a god, joined the gods, and here (have I joined) the men with increase of wealth;' — increase of wealth means abundance : ' with abundance ' he thereby means to say, 20. He then walks out (of the cart-shed), with, *Hail! I am freed from Varu7?a's noose!' For he, truly, is in Varu/^a's noose who is in another's mouth : he now frees himself from Varu/^a's noose, when he says, * Hail ! I am freed from Varu/^a's noose.' 21. He then puts a kindling-stick on the Aha- vaniya in this way^, 'O Agni, protector of vows, on thee, O protector of vows — ' for Agni is lord of vows to the gods, wherefore he says, * O Agni, protector of vows, on thee, O protector of vows ' — 'what bodily form of thine hath been on me, (may) that (be) on thee; what bodily form of mine has been on thee, (may) that (be) here on me ! Our vows, O lord of vows, (have been per- formed) rightly : the lord of consecration hath ^ See III, 3, 4, 21. ^ Thus (iti), viz. with the following modifications of the corres- ponding formula, used at the 'intermediary consecration,' III, 4, 3, 9. Perhaps 'iti' may mean ' thus,' i.e. while still keeping his fingers turned in ; or, it may mean ' as such ' (as a free man). [26] M I 6 2 i-ATAPATHA-BRAHM AiVA. approved my consecration; the lord of pen- ance hath approved my penance.' Thereby he frees himself visibly from Agni, and sacrifices with a self (body) now his own : hence they now partake of his food, for he is a man (again) ; hence they now use his (real) nam.e, for he is a man. And as to their not eating (of his food) heretofore, it is as one would not eat of sacrificial food, before offering has been made thereof : therefore let no one partake of the food of one consecrated. He now loosens his fingers. THE ANIMAL SACRIFICE ^ TO AGNI AND SOMA. Fourth BRAHMAiVA. A. The Setting Up of the Sacrificial Stake. 1. Being about to cut the sacrificial stake, he offers ^ with a verse addressed to Vish;^u. For the stake belongs to Vish;^u ; therefore he offers with a verse addressed to Vish?m. 2. And again, why he offers with a verse ad- dressed to Vish?m — Vish;m being the sacrifice, he thus approaches the stake by means of the sacri- fice : therefore he offers with a verse addressed to Vish/^u. 3. If he offers with the offering-spoon, he offers after taking ghee by four ladlings ; and if he offers with the dipping-spoon, he offers after ' cutting out ' (some ghee from the pot) with the dipping-spoon ; — with the text (Va^. S. V, 41), ' Stride thou widely, ' On the Animal Sacrifice, cp. Dr. J. Schwab's dissertation, ' Das altindische Thieropfer,' 1882. ^ This oblation is called yflpahuti, or 'stake-offering.' Ill KAiVDA, 6 ADHYAYA, 4 BRAHMAiVA, 7. 1 63 O Vish;^u, make wide room for our abode! drink the ghee, thou born of ghee, and speed the lord of the sacrifice ever onwards ! Hail!' 4. He takes the ghee which is left (in the melting- pot). Whatever chopping-knife the carpenter uses, that the carpenter now takes. They then proceed (to the wood). Whatever (tree) they select for the stake, 5. That he touches while muttering (Va^. S. V, 42), — or he salutes it while standing behind it with his face towards the east, — ' I have passed over the others, I have not gone nigh the others — ' he does indeed pass over others and does not go near to others : wherefore he says, ' I have passed over the others, I have not gone nigh the others.' 6. 'Thee have I found on the nearer side of the farther, and on the farther side of the nearer;' he does indeed fell it on the nearer side of the farther, of those that are farther away from it ; and ' on the farther side of the nearer,' he says, because he does fell it on the farther side of the nearer, of those that are on this side of it. This is why he says, ' Thee have I found on the nearer side of the farther, and on the farther side of the nearer.' 7. * Thee do we favour, O divine lord of the forest^ for the worship of the gods.' As for the good work, he would favour (select) one from amidst many (men) and he (the chosen) would be well-disposed to that work, even so does he now, for the good work, favour that (tree) from amidst many, and it becomes well-disposed to the felling. ^ ' Vanaspati ' is a common synonym of vr^lisha, tree. M 2 164 ^ATAPATIIA-BRAHMAiVA. 8. 'Thee may the gods favour for the wor- ship of the gods!' for that is truly successful which the trods favour for the eood work : therefore he says, ' Thee may the gods favour for the worship of the gods ! ' 9. He then touches it with the dipping-spoon, with, ' For Vish;^u, thee!' for the stake belongs to Vish;m, since Vish;^u is the sacrifice, and he fells this (tree) for the sacrifice : therefore he says, ' For Vish;2u, thee !' 10. He then places a blade of darbha-grass be- tween \ with, 'O plant, shield it!' for the axe is a thunderbolt ; but thus that thunderbolt, the axe, does not hurt it (the tree). He then strikes with the axe, with, 'O axe, hurt it not!' for the axe is a thunderbolt, but thus that thunderbolt, the axe, does not hurt it. 11. The first chip- which he cuts off, he takes (and lays aside). Let him cut (the tree) so as to cause no obstruction to the axle ^ For, indeed, it is on a cart that they convey it, and in this way he does not obstruct the cart. ^ Viz. he places or holds it against where he is about to strike the tree, so as first to cut the grass. - For the destination of this chip of the bark, see III, 7, i, 8. ^ That is to say, he is not to cut the tree too high from the ground, so that the axle of the cart might readily pass over the remaining stump without touching it. The Ka«va text reads, ' tarn anakshastambhe vn'skcd uta hy enam anasa vakshyanto bhavanty uto svargaw hasya lokaw yate (sic) 'kshastambha/z syat tasmad anakshastambhe vn'sket.' Nothing is said anywhere about the yGpa being conveyed on a cart to the sacrificial ground, if, indeed, that statement refer to the yfipa at all. Sayawa's comment is very corrupt here, but he seems to interpret the passage to the effect that some people might convey the stake on the cart (pakshe anasa yfipa/;z nayc}-!!^) and that in that case the cart would be obstructed. Ill KANDA, 6 ADHYAYA, 4 BRAHMAiVA, 1 6. 1 65 12. Let him cut it so as to fall towards the east, for the east is the quarter of the gods ; or towards the north, for the north is the quarter of men ; or towards the west. But let him take care to keep it from (falling towards) the southern quarter, for that is the quarter of the Fathers : therefore he must take care to keep it from the southern quarter. 13. The falling (tree) he addresses with the text (Vaf. S. V, 43), 'Graze not the sky! hurt not the air! unite with the earth!' for verily that (tree) which they cut for the stake is a thunderbolt, and these worlds tremble for fear of that falling thunderbolt ; but he thereby propitiates it for these worlds, and thus propitiated it injures not these worlds. 14. Now when he says, ' Graze not the sky,' he means to say, 'Injure not the sky!' In the words 'hurt not the air' there is nothing obscure. By ' Unite with the earth,' he means to say, ' Be thou in harmony with the earth !' ' For this sharp-edged axe hath led thee forward unto great bliss,' for this sharp axe indeed leads it forward. 15. Upon the stump he then offers ghee, ' lest the evil spirits should rise therefrom after (the tree) : ' ghee being a thunderbolt, he thus repels the evil spirits by means of the thunderbolt, and thus the evil spirits do not rise therefrom after it. And ghee being seed, he thus endows the trees with that seed ; and from that seed (in) the stump trees are afterwards produced ^ 16. He sacrifices with, ' Grow thou out of this, O lord of the forest, with a hundred shoots! ^ Or, ' hence trees grow up again from the stump (? after felling, " a \Ta.ska.nat ") out of seed.' I 66 DATAPATH A-BRAHMA^A. May we grow out with a thousand shoots!' There is nothing obscure in this. I 7. Thereupon he cuts it (the stake of the proper . length) : of whatever length he cuts it the first time, so lono- let it remain. 18. He may cut it five cubits long; for fivefold is the sacrifice and fivefold is the animal (victim), and five seasons there are in the year : therefore he may cut it five cubits long. 19. He may cut it six cubits long ; for six seasons there are in the year ; and the year is a thunderbolt, as the sacrificial stake is a thunderbolt : therefore he may cut it six cubits long. 20. He may cut it eight cubits long, for eight syllables has the Gayatri, and the Gayatri is the fore-part of the sacrifice, as the sacrificial stake is the fore-part of the sacrifice : therefore he may cut it eight cubits long. 21. He may cut it nine cubits long, for threefold is the sacrifice, and ' nine' is threefold : therefore he may cut it nine cubits long. 22. He may cut it eleven cubits long, for eleven syllables has the Trish/ubh, and the Trish/ubh is a thunderbolt, as the sacrificial stake is a thunder- bolt : therefore he may cut it eleven cubits long. 23. He may cut it twelve cubits long, for twelve months there are in the year, and the year is a thunderbolt, as the sacrificial stake is a thunderbolt : therefore he may cut it twelve cubits long. 24. He may cut it thirteen cubits long, for thirteen months there are in a year, and the year is a thun- derbolt, as the sacrificial stake is a thunderbolt : therefore he may cut it thirteen cubits long. 25. He may cut it fifteen cubits long, for the Ill KANDA, 7 ADIIYAYA, I BRAHMAiVA, 2. 167 fifteen-versed chant is a thunderbolt^, as the sacri- ficial stake is a thunderbolt : therefore he may cut it fifteen cubits long. 26. The sacrificial stake of the Va^^apeya sacrifice is seventeen cubits long. Indeed, it may be un- measured^, for with that same unmeasured thunder- bolt did the gods conquer the unmeasured ; and in like manner does he now conquer the unmeasured with that unmeasured thunderbolt : therefore it may even be unmeasured. 27. It is (made to be) eight-cornered, for eight syllables has the Gayatri, and the Gayatri is the fore-part of the sacrifice, as this (stake) is the fore- part of the sacrifice : therefore it is eight-cornered. Seventh Adhyaya. First BRAHMAiVA. 1. He takes the spade, with (Vi^. S. VI, i), ' I take thee, at the impulse of the divine Savit;'^, with the arms of the A^vins, with the hands ofPlAshan: thou art a woman.' The significance of that formula is the same (as before) ; and that spade (abhri, fem.) is indeed female : therefore he says ' thou art a woman.' 2. He thus draws the outline of the hole (for the stake ^), with, 'Herewith I cut off the necks of ^ On the connection of the Pafi/^adaja-stoma with Indra, the wielder of the thunderbolt, see part i, introduction, p. xviii. ^ The Ka«va text leaves an option first between stakes six, eight, eleven, fifteen (and for the Va^apeya seventeen) cubits long; and finally lays down the rule that no regard is to be had to any fixed measure. ^ According to the Ka«va text, one half of it is to be within, and one half outside of the altar. See Katy. VI, 2, 8. 1 68 SATAVATUA-BRAiniANA. the Rakshas !' The spade is the thunderbolt : with the thunderbolt he thus cuts off the necks of the Rakshas. 3. He then digs, and throws up a heap of earth towards the east. He digs the hole, making it equal (in depth) with the (unhewn) bottom part (of the stake). In front of it he lays down the stake with the top towards the east. Thereon he puts sacrificial grass of the same size, and thereupon he puts the chip of the stake. In front on the (north) side (of the stake) he puts down the head-piece*. The sprinkling-water has barley-corns mixed with it : the significance of this is the same (as before^). 4. He throws the barley-corns in with, 'Thou art barley (yava), keep thou (yavaya) from us the haters, keep from us the enemies!' There is nothing obscure in this. He then sprinkles : the significance of the sprinkling is one and the same : he thereby renders it sacrificially pure. 5. He sprinkles (the top, middle, and bottom parts) with, ' For the sky — thee! for the air — thee! for the earth — thee!' the stake being a thunder- bolt (he does so) for the protection of these worlds^ : ' I sprinkle thee for the protection of these worlds,' is what he thereby means to say. 6. The sprinkling-water that remains he then pours into the hole with, 'Be the worlds pure ^ Of the part of the tree cut off from the sacrificial stake, a top- piece or head-ring (>tashala) is made some eight or nine inches high, eight-cornered (like the sacrificial stake); narrower in the middle like a mortar, and hollowed out so as to allow its being fixed on the stake. ^ See III, 6, I, 7 seq. ^ For the construction, see p. 15, note 3. Ill KANDA, 7 ADHYAYA, I BRAHMAA^A, lO. 1 69 wherein the Fathers reside!' for a pit that is dug is sacred to the Fathers : this he thereby renders sacrificially pure. 7. Thereupon he strews barhis-grass therein, both eastward-pointed and northward-pointed, with, 'Thou art the seat of the Fathers!' for that part of it (the stake) which is dug into the ground is sacred to the Fathers : as though it were (naturally) established among plants, and not dug in, so does it become established among those plants. 8. He then throws in the (first) chip^ of the stake. Now that chip of the outer (bark) doubtless is the vigour of trees ; hence, when a chip of their outer (bark) is cut off they dry up, for it is their vigour. Hence, when he throws in the chip of the stake, he does so thinking, ' I will plant it (the stake) full of vigour.' The reason why it is this (chip) and no other, is that this one has been produced with a for- mula, is sacrificially pure : therefore he throws in the chip of the stake. 9. He throws it in with (Vaf. S. VI, 2), 'Thou art a leader, easy of access to the Unnetrzs^;' for that (chip) is cut from it in front, wherefore he says, * Thou art a leader, easy of access to the Un- netrzs.' 'Be thou mindful of this : itwill stand upon thee!' for it (the stake) will indeed stand on it, wherefore he says, ' Be thou mindful of this : it will stand upon thee.' 10. Having then taken out ghee with the dipping- spoon, he offers it into the hole, ' lest the evil spirits should rise from below : ' ghee is a thunderbolt, he 1 See III, 6, 4, II. ^ The Unnetrzs are the priests that have to draw the Soma. I 70 . ^-ATAPATHA-BRAIIMAiVA. thus repels the evil spirits by means of the thunder- bolt, and thus the evil spirits do not rise from below. Having then gone round to the front, he sits down facing the north and anoints the stake. He says (to the Hotri), ' Recite to the stake as it is anointed^ !' 11. He anoints it with, 'The divine Savitr/ anoint thee with sweet drink (milk)!' for Savitr/ is the impeller (prasavitr/) of the gods, and that stake is in reality the sacrificer himself; and sweet drink is everything here ; he thus puts it in connection with all that, and Savitrz, the impeller, impels it for him : therefore he says, ' The divine Savitrz anoint thee with sweet drink ! ' 12. Having then anointed the top-ring on both sides, he puts it on (the stake) with, 'To the full- berried plants — thee !' for that (top-ring) is as its berry. And as to its being, as it were, contracted in the middle, the berry ^ here on trees is fastened (to the stalk) sideways ; what connecting part there is between (the fruit and stalk) pressed in, as it were, that he thereby makes it. This is why it is, as it were, contracted in the middle. 13. He anoints from top to bottom the (corner) facing the fire ; for the (corner) facing the fire is the sacrificer, and the ghee is sap : with sap he thus anoints the sacrificer ; therefore he anoints from top to bottom the (corner) facing the fire. He then ^ 'Recite to the stake being anointed!' or, 'we anoint the stake: Recite !' Ka«va rec. The latter is the formula mentioned Ait. Br. II, 2 (but ' a.)igmo yfipam,' for Ka«va 'yupam aiJ^mo'); where the seven verses recited by the Hotr/ (brought up to eleven as usual) are given. See also Ajv. Ill, i, 8. ^ Pippala refers especially to the berry or fruit of the Ficus Religiosa, Ill KANDA, 7 ADHYAYA, I BRAHMAiVA, I 7. I7I grasps the girding-part all round, and says (to the Hot;'/), ' Recite to the (stake) being set up!' 14. He raises it with, 'With thy crest thou hast touched the sky; with thy middle thou hast filled the air; with thy foot thou hast steadied the earth;' — the sacrificial stake being a thunderbolt, (he raises it) for the conquering of these worlds ; with that thunderbolt he gains these w^orlds, and deprives his enemies of their share in these worlds, 15. He then plants it (in the hole) with (Va^. S. VI, 3), 'To what resorts of thine we long to go where are the swift-footed, many-horned kine; there, forsooth, was imprinted wide- striding Vish/^u's highest mighty foot-step.' With this trish/ubh verse he plants it ; the trish/ubh is a thunderbolt, as the sacrificial stake is a thunder- bolt ; therefore he plants it with a trish/ubh verse. 16. That (corner which was) facing the fire he places opposite the fire ; for the (corner) facing the fire is the sacrificer, and the sacrifice is fire. Hence were he to turn the fire-corner aside from the fire, the sacrificer would assuredly turn aside from the sacrifice ; therefore he places the (corner which was) facing the fire opposite the fire. He then heaps up (earth) round it and presses it firmly all round, and pours water thereon ^ 17. Thereupon he makes (the sacrificer) say while touching it (Va^. S. VI, 4; Rig-veda I, 22, 19), 'See ye the deeds ofVish;^u, whereby he beheld the sacred ordinances, Indra's allied ^ The same formulas are used on this occasion as at III, 6, i, 17-18. 172 5ATAPATHA-BRAHM^VJVA. friend!' For he who has set up the sacrificial stake has hurled the thunderbolt : ' See ye Vish/m's conquest!' he means to say when he says, 'See ye the deeds of Yish;m, whereby he beheld the sacred ordinances, Indra's allied friend.' Indra, forsooth, is the deity of the sacrifice, and the sacrificial stake belongs to Vishnu ; he thereby connects it with Indra ; therefore he says, ' Indra's allied friend.' 18. He then looks up at the top-ring with (Va^. S. VI, 5; Rig-veda I, 22, 20), 'The wise ever behold that highest step of Vishwu, fixed like an eye in the heaven.' For he who has set up the sacrificial stake has hurled the thunderbolt: 'See ye that conquest of Vish?2u !' he means to say when he says, ' The wise ever behold that highest step of Vish?2u, fixed like an eye in the heaven.' 19. He then girds (the stake with a rope of ku^a- grass). Now it is to cover its nakedness that he girds it ; wherefore he girds it in this place (viz. on a level with the sacrificer's navel), for it is thus that this (nether) garment is (slung round) ^ He thereby puts food into him, for it is there that the food settles ; therefore he girds it at that place. 20. He girds it with a triple (rope), for threefold is food, and food means cattle ; and (there is) the father and the mother, and what is born is the third ; therefore he girds it with a triple (rope). 21. He girds it with (Vaf. S. VI, 6), ' Thou art enfolded; may the heavenly hosts enfold * According to the Ka«va text it is to be slung round nivi- daghne, 'on a level with the nether garment' (nabhidaghne, Taitt. S. VI, 3, 4. 5). According to Katy. VI, 3, i, the girding is pre- ceded by a call on the Hotr/ to recite to the post being anointed ; but neither recension mentions this. Ill KANDA, 7 ADHYAYA, 1 BRAHMAiVA, 2$. I 73 thee ! may riches enfold this sacrificer among men!' He invokes a blessing on the sacrificer, when he says, ' May riches enfold this sacrificer among men.' 22. Thereupon he inserts a chip of the stake (under the rope) with, 'Thou art the son of the sky.' For it is doubtless the offspring of that (sacri- ficial stake) ; hence if there be the full number of eleven stakes ^ let him insert in each its own (chip) without confounding them ; and his offspring is born orderly and not foolish. But whosoever inserts them in confusion, not its own in each, verily his offspring is born disorderly and foolish ; therefore let him insert its own in each without confounding them. 23. Moreover, that chip of the stake is made an ascent to the heavenly world ; there is this girdle- rope ; after the rope the chip of the stake ; after the chip of the stake the top-ring; and from the top-ring one reaches the heavenly world. 24. And as to why it is called svaru ('very sore'), — that (chip) is cut off from that (stake), and thus is its own (sva) sore (arus) ; therefore it is called * svaru.' 25. With that part of it which is dug in, he gains the world of the Fathers ; and with what is above the dug-in part, up to the girdle-rope, he gains the world of men ; and with what is above the rope, up to the top-ring, he gains the world of the gods ; and what (space of) two or three fingers' breadths * When, instead of a single he-goat to Agni, eleven victims are slaughtered, they are either bound to one stake each, or all to one and the same. See III, 9, i, 4 seq. The chip alluded to is one of those obtained in rough-hewing the stake and making it eight- cornered. 1 74 5ATAPATHA-BRAHMA7/A, there is above the top-ruig, — the g-ods called the ' Blessed \' — their world he therewith gains ; verily, whosoever thus knows this, he becomes one of the same world with the blessed gods, 26. That (sacrificial stake) he sets up on the fore-part (of the altar) ; for the stake is a thunder- bolt, as the club is a thunderbolt. But in hurling the club one takes hold of its fore-part ; and that (stake) is the fore-part of the sacrifice ; therefore he sets it up on the fore-part (of the altar). 27. Verily, by means of the sacrifice the gods gained that supreme authority which they now wield. They spake, ' How may this (world) of ours be made unattainable to men ?' They sipped the sap of the sacrifice, as bees would suck out honey, and having drained the sacrifice and scattered it by means of the sacrificial stake, they disappeared. And because they scattered (yopaya) therewith, there- fore it is called yupa (sacrificial stake). At the head stands intelligence, at the head swiftness of thought ; therefore he sets it up on the fore-part (of the altar). 28. It is eight-cornered ; for the gayatri metre consists of eight syllables, and the gayatri is the fore-part of the sacrifice, as this (stake) is the fore- part of the sacrifice ; therefore it is eight-cornered. 29. Now the gods once threw it after (the pra- stara into the fire) even as now some throw it after, thinking, ' So the gods did it.' Thereupon the Rak- shas sipped the sacrifice (Soma) after (the gods). 30. The gods said unto the Adhvaryu, ' Offer thou only a chip of the stake ; thereby this (sacri- * On the ' sadhyas ' see Weber, Ind. Stud. IX, p. 6, note 2. Ill KANDA, 7 ADHYAYA, 2 BRAHMAiVA, 2. I 75 ficer) will be bid good-speed^ ; and thus the Rakshas will not hereafter sip the sacrifice, thinking, " that (stake) surely is a raised thunderbolt.'" 31. The Adhvaryu, then, offered up only a chip of the stake, and thereby that (sacrificer) was bid good-speed ; and thus the Rakshas did not there- after sip the sacrifice, thinking, ' that surely is a raised thunderbolt' 32. And in like manner does he now only offer up that chip of the sacrificial stake ^ ; thereby this (sacrificer) is bid good-speed ; and thus the Rakshas do not thereafter sip the sacrifice, thinking, * that surely is a raised thunderbolt!' He offers it^ with the text (Va^. S. VI, 21), ' May thy smoke rise up to the sky, thy light to the heavens! fill the earth with ashes, Hail!' Second Brahmajva. 1. Verily, as large as the altar is, so large is the earth. The sacrificial stakes are thunderbolts ; and by means of these thunderbolts he obtains posses- sion of this earth, and excludes his enemies from sharing therein. Hence there are eleven stakes, and the twelfth lies aside rough-hewn ; he puts it down south (of the altar). The reason why the twelfth lies aside is this. 2. Now the gods, while performing this sacrifice, ^ See I, 8, 3, II seq. 2 gee Ait. Br. II, 3. ^ The offering of the chips does not take place till the end of the after-offerings (see note to III, 8, 5, 6). It is somewhat strange that it should be anticipated in this place, both in this and the Ka«va recensions. I *]6 i-ATAPATHA-BRAHMAiVA. were afraid of an attack from the Asura-Rak- shas. Those raised (sacrificial stakes), then, were as a discharged arrow, — therewith one either smites or smites not ; as a hurled club, — therewith one either smites or smites not. But that twelfth (stake) lying aside, — even as an arrow drawn but not dis- charged, as (a weapon) raised but not hurled, so was that a thunderbolt raised for repelling the evil spirits on the south ; therefore the twelfth (stake) lies aside. 3. He lays it down with (Va^. S. VI, 6), 'This is thy place on earth; thine is the beast of the forest.' There are the animal (victim) and the sacrificial stake ; to this one he thereby assigns of animals that of the forest, and thus it, too, is possessed of an animal (victim). That setting up of the eleven sacrificial stakes is said to be of two kinds, — some, namely, set (them all) up (on the pre- vious day) for the morrow's Soma feast, and others set up (one) stake for the preparation^ of the mor- row's Soma feast. 4. Let him, however, not do this ; but let him only set up the one opposite the fire. For after setting it up the Adhvaryu does not quit his hold of it till the girding ; but those (others) remain ' No satisfactory explanation of ' prakubrata ' occurs to me. It seems to be derived from ' kubra,' to which the dictionaries assign the meanings ' hole for sacrificial fire' and 'thread ' (besides those of ' forest,' ' earring,' and ' cart'). U«ad. II, 28, derives this from a root ' kub,' to cover, shelter. ? For the safe foundation (or the pro- traction) of to-morrow's Soma feast. The Kawva text, on the other hand, reads : ' Some, now, raise all (the stakes) on the upavasatha (day before the Soma feast) for the sake of quickening (.-' prakudra- tayai) the work, thinking, 'we will quickly bring the sacrifice to a close.' Ill KANDA, 7 ADHyAyA, 2 BRAHMAiVA, 8. I 77 ungirt during that night. Thus there would be an offence, since it Is for the victim that the stake is set up, and the victim Is (only) slaughtered on the next morning : let him therefore set up (the others) on the next morning. 5. Let him first set up that (stake) which stands (immediately) north of the one opposite the fire, then the one on the south, then a northern one, — last of all the one on the southern flank : thus It (the row of stakes) inclines to the north. 6. But they also say conversely', ' Let him first set up that which Is south of the one opposite the fire, then the northern one, then a southern one, — last of all the one on the northern flank : and thus in- deed his work attains completion towards the north.' 7. Let the largest be the one forming the southern flank ; then shorter and shorter ; and the one form- ing the northern flank the shortest : thus (the row of stakes) inclines to the north. 8. Thereupon they set up the wife-stake for the wives. It is for the sake of completeness, forsooth, that the wife-stake is set up : there they seize (and bind) the victim for Tvash/re, for Tvash/re fashions the cast seed, and hence he fashions the seed now cast. It (the victim to Tvash/r^) is an animal with testicles, for such a one is a begetter. Let him not slay that one, but let him set It free after fire has been carried round it. Were he to slay it, there would assuredly be an end to offspring, but In this way he sets free the offspring. Therefore let him not ^ The Ka«va text first mentions the practice set forth in the pre- ceding paragraph, as the teaching of ' some,' but then rejects it in favour of the second alternative. [26] N 178 .SATAPATHA-BRAHMAiVA. slay it, but let him set it free after fire has been carried round it. Third Braiimaa^a. B. The Killing of the Victim. 1. There are both an animal and a sacrificial stake, for never do they immolate an animal without a stake. And as to why this is so : — well, animals did not at first submit thereto that they should become food, as they are now become food ; for just as man here walks two-footed and erect, so did they walk two-footed and erect. 2. Then the gods perceived that thunderbolt, to wit, the sacrificial stake ; they raised it, and from fear thereof they (the animals) shrunk together and thus became four-footed, and thus became food, as they are now become food, for they submitted thereto : wherefore they immolate the animal only at a stake and never without a stake. 3. Having driven up the victim, and churned the fire, he binds it (to the stake). And as to why this is so : — well, animals did not at first submit thereto that they should become sacrificial food, as they are now become sacrificial food and are offered up in the fire. The gods secured them : even thus secured they did not resign themselves. 4. They spake, ' Verily, these (animals) know not the manner of this, that it is in fire that sacrificial food is offered, nor (do they know) that secure resort (the fire) : let us offer fire into the fire after securing the animals and churning the fire, and they will know that this truly is the manner of sacrificial food, Ill KAiVJDA, 7 ADHYAYA, 3 BRAHMAA'A, 9. 1 79 this its resort ; that it is truly in fire that sacrificial food is offered : and accordingly they will resign themselves, and will be favourably disposed to the slaughtering.' 5. Having, then, first secured the animals, and churned the fire, they offered fire into the fire ; and then they (the animals) knew that this truly is the manner of sacrificial food, this its resort ; that it is truly in fire that sacrificial food is offered. And accordingly they resigned themselves, and became favourably disposed to the slaughtering. 6. And in like manner does he now ofifer fire into the fire, after securing the animal and churning the fire. It (the animal) knows that this truly is the manner of sacrificial food, this its resort ; that it is truly in fire that sacrificial food is offered ; and accordingly it resigns itself and becomes favourably disposed to the slaughtering. Therefore having driven up the victim and churned the fire, he binds it (to the stake). 7. As to this they say, ' Let him not drive up (the victim), nor churn the fire ; but having taken the rope and straightway gone thither and put (the rope) round it, let him bind it.' Let him, however, not do this ; for it would be as if he intended to commit secretly some lawless action. Let him therefore go round there. 8. Then, taking a straw, he drives it up, thinking, 'having a companion, I will secure it;' for he who has a companion is strong. 9. He takes the straw with (Va^. S. VI, 7), ' Thou art a cheerer!' for a companion does cheer one: therefore he says, 'Thou art a cheerer.' 'The celestial hosts have approached the gods;' N 2 l80 DATAPATH A-BR AH MAJVA. the celestial hosts, forsooth, are those beasts : ' they have submitted to the gods' he means to say, when he says, ' The celestial hosts have approached the gods.' 10. 'The considerate^ best of leaders ;' for the gods are wise : therefore he sa)s, ' The con- siderate, best of leaders.' 11. 'O divine Tvash/rz, settle the wealth!' for Tvash/;'2 is lord of beasts (cattle), and wealth means cattle, it is with regard to those which did not submit that the gods then said to Tvash/r/, ' Quiet them,' w^hen he says, ' O divine Tvash/r/, settle the wealth !' 12. ' May the offerings be relished by thee !' Since they themselves submitted thereto that they should become sacrificial food, therefore he says, ' May the offerings be relished by thee !' 13. 'Rejoice, ye prosperous!' for cattle are prosperous : therefore he says, ' Rejoice ye prosper- ous.' ' O Lord of prayer, preserve our goods !' The Lord of prayer, forsooth, is the Brahman ; and goods mean cattle : those, w^hich did not submit, the gods on that occasion enclosed with the Brahman on the farther side, and they did not pass over it. And in like manner does he now enclose them w^ith the Brahman on the farther side, and they do not pass over it : therefore he says, ' O Lord of prayer, preserve our goods!' Having made a noose he throws it over (the victim) 2. Now then as to the binding itself. ' Uji^ rather means ' willing:, loving, devoted.' ^ According to the Taitt. authorities (Sayawa on Taitt. S. I. 3, 8), the rope is wound round the right fore-leg and then passed upwards Ill KANDA, 7 ADHYAYA, 4 BRAHMAA^A, 3. 181 Fourth Brahmajva. 1. Having made a noose, he throws it over (the victim) with (Va^. S. VI, 8), 'With the noose of sacred order I bind thee, O oblation to the gods !' for that rope, forsooth, is Varu/za's : therefore he thus binds it with the noose of sacred order, and thus that rope of Varu;^a does not injure it. 2. 'Be bold, O manM' for at first man dared not 2 to approach it (the victim) ; but now that he thus binds it with the noose of sacred order, as an oblation to the gods, man dares to approach it : therefore he says, ' Be bold, O man ! ' 3. He then binds it (to the stake) with (Va^. S. VI, 9), 'At the impulse of the divine Savitrz, I bind thee with the arms of the A5"vins, with the hands of Pushan, thee agreeable to Agni and Soma!' Even as on that occasion^, when taking out an oblation for a deity, he assigns it, so does he now assign it to the two deities. He then sprinkles it, — one and the same, forsooth, is the to the head. From Katy. VI, 3, 27, on the other hand, it would seem that the rope is passed either between the horns (and under the neck ?), or round the horns. ^ Thus the author appears to take the formula ' dharsha mahu- sha^.' It would rather seem to mean, ' Be bold : [I am (or he, the slaughterer, is)] a man.' Mahidhara interprets, ' May he (the 6'ami- tri) be bold enough !' Either theKawva reading ' dharslian manu- sha^' or that of the Taittiriyas 'dharsha manushan' would seem preferable. ^ The Ka«va text has * dhr/shwoti ' for ' adhn'shwot,' which ren- ders it more simple : 'At first the m.an (the slaughterer) dares not approach it, but when he thus binds it, &c.' ^ Viz. at the Havirya^wa; see I, i, 2, 17. 1 82 .SATArATIIA-BRAIIMAA'A. significance of sprinkling : he thereby makes it sacrificially pure. 4. He sprinkles with, ' For the waters — thee, for the plants!' whereby it (the victim) exists, thereby he thus makes it sacrificially pure. For when it rains, then plants are produced here on eardi ; and by eating plants and drinking water that sap originates, and from sap seed, and from seed beasts : hence whereby it exists, wherefrom it springs, thereby he thus makes it sacrificially pure. 5. 'May thy mother grant thee permission, and thy father — ;' for it is from its mother and father that it is born : hence wherefrom it is born, thereby he thus makes it sacrificially pure ; ' — thine own brother, thy fellow in the herd;' whereby he means to say, ' whatever kin there is of thine, with their approval I slay thee.' ' I sprinkle thee, agreeable to Agni and Soma ;' he thus makes it pure for those two deities for whom he slays it. 6. With (Va--. S. VI, 10), ' Thou art a drinker of water,' he then holds (the lustral water) under (its mouth), whereby he renders it internally pure. He then sprinkles it underneath (the body), with, 'May the divine waters make it palatable, a true palatable offering to the gods!' he thus makes it sacrificially pure all over. 7. Thereupon he says (to the Hotr/), ' Recite to the fire being kindled!' Mhcn he has made the second libation of ghee\ and returned (to his former place) without letting the two spoons touch one another ^ he anoints the victim with the (ghee in the) ' For the course of performance, see I, 3, 5, i seq.; I, 4, 4, i seq. 2 See I, 4, 5, 5. UIKANDA, 7 ADHYAYA, 4 BRAHMAA^A, lO. 183 J ^uhtj. For the second libation is the head of the sacri- fice, and the sacrifice here indeed is that victim : hence he thereby puts the head on the sacrifice and therefore anoints the victim with the ^uhu, 8. With 'May thy breath unite with the wind!' he anoints it on the forehead; with 'Thy limbs with those worthy of sacrifice' on the shoulders; with 'The lord of sacrifice with (the object of) his prayer !' the loins ; whereby he means to say, ' For whatsoever object the animal is slain, do thou obtain that ! ' 9. For, indeed, the breath of the victim when slain here passes into the wind : ' Obtain thou that thy breath may pass into the wind !' is what he thereby means to say. ' Thy limbs with those worthy of offering' he says, because it is with its limbs that they sacrifice : ' Obtain thou that they may sacrifice with thy limbs' is what he thereby means to say. ' The lord of sacrifice with his prayer,' hereby they invoke a blessing on the sacri- ficer : ' Obtain thou that through thee they may invoke a blessing on the sacrificer ' is what he thereby means to say. He then deposits the two spoons and calls for the ^'rausha/ with a view to the Pravara (election of the Hotriy. The significance of this is the same (as before). TO. Thereupon he calls a second time for the K^rausha/, for on this occasion there are two Hotr/s : it is with reo^ard to the Maitravaru/^a- that he now calls for the 6'rausha/. But it is the sacrificer whom ^ See I, 5, I, I seq. (also note to part i, p. 115). ^ The Maitiavaru«a or Pra^astr/ is the Hotrfs chief assistant. He receives, as the badge of his office, the staff which the sacrificer 1 84 ^ATAPATHA-BRAHMAA^A. he chooses, sa}'ing, 'Verily, Agni is the leader of the divine hosts,' for Agni is the head of the deities ; wherefore he says, ' Verily, Agni is the leader of the divine hosts;' — 'this sacrificer of the human;' for that community wherein he sacri- fices is behind (inferior to) him; wherefore 'he says, ' This sacrificer (is the head) of the human.' ' May the household of these two shine brightly, not (like a cart yoked) with one bullock, for a hun- dred winters, — two yoke-fellows!' whereby he means to say, ' May their household matters be free from calamities for a hundred years \' II. ' Uniting blessings, not uniting bodies;' whereby he means to say, ' Unite ye your blessings only, but not also your bodies;' for were they also to unite their bodies, Agni (the fire) would burn the sacrificer. Now when this one sacrifices in the fire, he gives gifts to Agni ; and whatever blessing the priests here invoke upon the sacrificer, all that Agni accomplishes. Thus they unite only their blessings, but not also their bodies : wherefore he says, ' Uniting blessings, not uniting bodies.' Eighth Adhyaya. First Brahmaa^a. C. The Oblations. I. Thereupon the Hotri, having sat down on the Hotri's seat whereon he sits down after being chosen -, held while he was consecrated, and has, at the instance of the Adh- varyu, to call on the Hoin for the offering-prayers, — his summons (praisha) beginning with Hota yakshat, 'let the Hotr/ worship (or, pronounce the offering-prayer) . . .,'— and occasionally liimself to pronounce the invitatory prayer. ^ See I, 9, 3, rp. "^ Viz. at the north-west corner (or left hip) of the altar. For the formulas used by him, see I, 5, i, 24-2, i. Ill KAiVDA, 8 ADHYAYA, I BRAIIMAiVA; 4. 1 85 urges, and thus urged the Adhvaryu takes the two spoons. 2. They then proceed with the Apri (verses). The reason why they proceed with the Apris is this. With his whole mind, with his whole self, forsooth, he who consecrates himself prepares and endeavours to prepare the sacrifice. His self is, as it were, emptied out ; with those Apris they fill it again ; and because they fill ^ it therewith, therefore they are called Apri. For this reason they proceed A with the Apris. 3. Now there are here eleven fore-offerings ; for here in man there are ten vital airs, and the eleventh is the self wherein those vital airs are contained ; this is the whole man ; thus they fill his whole self, and therefore there are eleven fore-offerings. 4. [The Adhvaryu] having called (on the Agntdhra) for the 6'rausha/, he says (to the Maitravaru?/a), ' Prompt (the Hotri to recite to) the kindling- sticks M' Thus he proceeds with ten fore-offerings, ^ The text has only ' apyayayanti,' but the verb with which the author connects the verb ' apri ' is either a-pr/V^ati, he fills ; or (more correctly) ' a-pri«ati,' he gratifies, propitiates, corresponding to the Zand afrinaiti. Perhaps some words have been lost here. The Kawva text has : sa yad etabhir apribhi/^ punar apyayata eta- bhir enam apriwati tasmad apriyo nama. On the Apri verses, which form the offering-prayers (ya^yas) at the fore-offerings of the animal sacrifice, and vary according to different families, see Ait. Br. II, 4 ; Max Miiller, Hist, of A. S. L., p. 463 seq.; Haug, Essays, p. 241. 2 See I, 5, 3, 8. The Adhvaryu calls out to the Agnidh, 'O jravaya (make listen)!' The Agnidh calls out.'Astu jrausha/ (yea, may one hear)!' The Adhvaryu calls on the Maitravaruwa, ' Pre- shya samidha// (prompt as to the kindling-sticks)!' [or, ' Preshya Tanunapatam or Narava7«sam' &c. in the succeeding fore-ofTerings.] The Maitravaruwa calls out, 'Hota yakshat samidham [Tanuna- patam, &c.], (let the Hotrz' pronounce the offering-prayer to the kindling-sticks, &€.!)' Each offering-prayer (Apri) is introduced 1 86 .SATAPATHA-BRAIIMAiVA. saying, ' Prompt . . .' at each, and pouring the ghee together at every fourth fore-offering ^ Having performed ten fore-offerings, he says, ' Bring the slayer!' 'Slayer,' nam.cly, the (butcher's) knife is called. 5. He then takes the (svaru) chip of the sacrificial stake, and having anointed both (the slaughtering- knife and the chip) at the top (with ghee) from the ^iihu-spoon, he touches the forehead of the victim with them, saying (Vaf. S. VI, 11), 'Anointed \vith ghee, protect ye the animals!' for the chip of the stake is a thunderbolt, and the slaughtering- knife is a thunderbolt, and ghee is a thunderbolt ; having thus fitted together the entire thunderbolt - he appoints it the keeper of this (victim), lest the evil spirits should injure it. He again conceals the chip of the stake (under the girdlng-rope of the stake). In handing the slaughtering-knife to the butcher, he says, 'Be this thine approved edge!' and deposits the two spoons. 6. Thereupon he says (to the Hotr/), ' Recite to Aoni circumambient^!' Having taken a firebrand. with the formula 'Ye ya^'-amahe, &c.' See part i, p. 148 note. The divine objects of these oblations of ghee are : i. the Samidhs or kindling-sticks; 2. either Tanijnapat or Nara^awsa; 3. the I^yavaya ' in the sense of ' shake thrice ' or ' turn thrice.' Sayawa, on the other hand, explains it as meaning that the .S'amitn' is to divide the portions into three parts, according to whether they are destined for the chief offerings, or the Svish/a- kr/t, or the by-offerings (?). As the direction cannot refer to the taking out of the portions from the cooking-vessel (ukha) it would seem that the 6'amitar is either to move (shake) the vessel itself, or to stir the contents, perhaps hereby separating the respective por- tions. The Kawva text reads, Tvi/i pra-^-yavayad ity uttame pra-^yava uttamardhe h/-/daya»/ kurutad iti. The heart, when done, is to be removed from the spit and laid on the portions; whereupon the Adhvaryu pours ghee on the portions (paragraph 8). Ill KANDA, 8 ADHYAYA, 3 BRAHMAiVA, lO. 20I 5. Having then taken clotted ghee with the^hil, the Adhvaryu, stepping up (from the altar) to (the .Samitra), asks, ' Is the sacrificial food cooked, O ^Samitar?' 'Cooked,' he says. 'That is of the gods,' says the Adhvaryu in a low voice. 6. The reason why he asks is this. Cooked, forsooth, not uncooked (must be) the gods' food ; and the S3.mitri indeed knows whether it is cooked or uncooked. 7. And again, why he asks. ' I will perform with cooked (food),' so he thinks ; and if that sacri- ficial food be uncooked, it is yet cooked food for the gods, and is cooked as regards the Sacrificer ; and the Adhvaryu is guiltless ; on the slaughterer that guilt lies. Thrice he asks, for threefold is the sacri- fice. And as to his saying, ' That is of the gods,' that which is cooked, indeed, belongs to the gods ; therefore he says, ' That is of the gods.' 8. The heart he bastes (with clotted ghee) first of all ; for the heart is the self (soul), the mind ; and the clotted ghee is the breath ; he thus puts the breath into its (the victim's) self, into its mind ; and thus it verily becomes the living food of the gods, and immortal for the immortals. 9. He bastes it with (Va^. S. VI, i8), ' May thy mind unite with the mind; thy breath with the breath!' He utters no Svaha (' hail'), for this is not an oblation. They remove the victim (from the cooking-fire) \ 10. They take it along the back of the pit, and ' The Adhvaryu removes the dish northwards from the fire, takes the portions out of it, puts them into some kind of basket, and performs 'prawadana' (p. 196, note 3) on them. 202 ^ATAPATHA-BRAHMAiVA. between the sacrificial stake and the (Ahavaniya) fire. The reason why, though it is cooked, they do not take it across the middle (of the altar), as they take other sacrificial dishes, is ' lest they should brinsf the sacrifice in the middle in connec- tion with that which is cut up by limbs and mangled.' And why they do not take it outside (the altar) in front of the stake, is that they would thereby put it outside the sacrifice : therefore they take (the flesh) along between the stake and the fire. When they have put it down south (of the fire), the Prati- prasthatr/ cuts off (the portions). There are Plaksha branches ^ (Ficus I nfectoria) by way of an upper barhis (covering of altar) ; thereon he cuts. The reason why there are Plaksha branches by way of an upper barhis is this. 11. For when the gods, at first, seized an animal (to sacrifice), Tv3.sh^rz first spat upon its head, thinking, 'Surely, thus they will not touch it!' for animals belong to Tvash/r/. That (spittle became) the brain in the head and the marrow in the neck- bone ^ : hence that (substance) is like spittle, for Tvash/;7 spat it. Let him therefore not eat that, since it was spitten by Tvash/r/. 12. Its sacrificial essence flowed down and there a tree sprang up. The gods beheld it ; wherefore it (was called) 'prakhya' (visible), for 'plaksha,' ' Or, the Plaksha branches with which ilie altar was covered on the preceding night. See p. 120, note 3. The Ka«va text (as Taitt. S. VI, 3. 10, 2) speaks of one Plaksha branch put on the barhis. ^ Anuka, of which anukya is the adjective, means 'the fore- part of the spinal column.' The Kawvatext reads, — yan mastishko yad anftke ma^^a. Ill KAXDA, 8 ADHYAYA, 3 BRAHMAA'A, I4. 203 doubtless, is the same as ' prakhya.' With that same sacrificial essence he now completes it (the victim), and makes it whole : hence there are Plaksha branches as an upper covering. 13, He then makes an 'underlayer' of ghee both in the ^uhu and the upabhrzt, and in the vasahoma- havani ^ and the samavattadhani - ; and puts a piece of gold ^ both in the ^ihu and the upabh;'/t. 14. Thereupon he addresses (the Hotr/) for the recitation on the havis to the manota deity*. The reason why he addresses him for the recitation on the havis to the manota deity is this. All the deities drawnio;h to the victim while it is immolated, thinkinsf, ' My name he will choose, my name he will choose ! ' for the animal victim is sacrificial food for all deities. The minds (manas), then, of all those deities are fixed upon (ota) that victim ; those (minds of theirs) he thereby satisfies, and thus the minds of the gods have not dra^vn niorh in vain. For this reason he addresses him for the recitation on the havis to the manota deitv. ^ That is, the ladle used (as a substitute for the ^hu) for offering the fat-liquor or gravy. See paragraph 20. ^ That is, the vessel used for holding the cuttings (samavatta) of the idk ; also called i^ (.'inviolable ones, cows, waters), O Varuwa! thus we solicit thee (to avert evil from us);' adding a passage to the effect that he who approaches his better (addressing him) by name, wishes him ' pu- wyarti;' while in the present mantra, he contends there is no mere ' taking the name of Varu/za in vain.' Ill KANDA, 9 ADHYAYA, T BRAHMAA^A, 2. 21 7 therefrom deliver us, O Variu^a!' Thereby he delivers him^ from every noose of Varu/^a, from all (guilt) against Varu;^a. II. He then addresses (the water)^ with, 'May the waters and plants be friendly unto us, unfriendly to him who hateth us, and whom we hate !' For when they proceed with that (spit), the waters, forsooth, as well as the plants, keep as it were receding from him ; but hereby he now makes a covenant with them, and so they again approach to him, and that expiation is performed (to them). He does not perform (the spit-bath) at the animal gffer- ing to Agni and Soma, nor at that to Agni, but only at that of the Anubandhya-cow ^, for therewith the whole sacrifice attains to completion. And in that they perform (the ceremony) with the heart-spit at the cow (offering), thereby indeed it comes to be performed also for the animal offering to Agni and Soma, as well as for that to Agni. Ninth Adhyaya. First BRAHMAivA. 1. Now Pra^apati (the lord of creatures), having createdlivingbeings,felt himself as it were exhausted^ The creatures turned away from him ; the creatures'^ did not abide with him for his joy and food. 2. He thought within him, ' I have exhausted ^ I. e. the sacrificer (or the victim representing the sacrificer), ^ According to the Ka«va text and Katy. VI, lo, 5 they (the priests and sacrificer) touch the water while muttering the formula — * From every fetter .... and whom we hate.' 3 See IV, 5, I, 5 seq. * RiriX'ana^, lit. 'emptied,' as apyay means 'to fill.' ^ ' Pra^a ' has likewise here the meaning of ' people, subjects,' constituting the power or glory (sri) of the king. 2 18 ^ATAPATlIA-BRAIIMArA. myself, and the object for which ^ I have created has not been accompHshed : my creatures have turned away from me, the creatures have not abode with me for my joy and food.' 3. Pra^apati thought within him, ' How can I again strengthen myself: the creatures might then return to me ; the creatures might abide with me for my joy and food !' 4. He went on praising and toiling, desirous of creatures (or progeny). He beheld that set of eleven (victims). By offering therewith Prai^'apati aeain strenofthened himself; the creatures returned to him, his creatures abode for his joy and food. By offering he truly became better. 5. Therefore, then, let him offer w^ith the set of eleven (victims), for thus he truly strengthens him- self by offspring and cattle ; the creatures turn unto him, the creatures abide with him for his joy and food ; — he truly becomes better by offering: therefore, then, let him offer with the set of eleven (victims). 6. In the first place he seizes ^ a victim for Agni. For Agni is the head, the progenitor of the gods, he is the lord of creatures : and thereby the sacrificer truly becomes Agni's own. 7. Then one for Sarasvati. For Sarasvati is speech : by speech Pra^apati then again strengthened himself; speech turned unto him, speech he made subject to himself. And so does this one now become strong by speech, and speech turns unto him, and he makes speech subject to himself. 8. Then one for Soma. For Soma is food: b)- ^ For ' asma u kamaya ' we ought to read ' yasma u kamaya,' with Sayawa and the Ka«va te.xt. * Alabh, to touch, seize, is a euphemistic term for immolating. Ill KAA'DA, 9 ADHYAYA, I BRAHMAJVA, 12. 219 food Pra^^apati then again streng-thened himself; food turned unto him, and he made food subject to himself. And so does this one now become strong by food ; food turns unto him, and he makes food subject to himself. 9. And as to why it comes after that for Sara- svati, — Sarasvati is speech, and Soma is food : he who is incomplete by (having only) speech, now becomes indeed an eater of food. 10. Then one for Push an. For Pushan means cattle ; by means of cattle Pra^apati then again strengthened himself; cattle turned unto him, he made cattle subject to himself And so does this one now become strong by means of cattle ; the cattle turn unto him, and he makes the cattle sub- ject to himself 11. Then one for Brzhaspati. For Br/haspati means the priesthood (brahman) ; by means of the priesthood Pra^^apati then again strengthened him- self; the priesthood turned unto him, he made the priesthood subject to himself. And so does this one now become strong by means of the Brahman ; the priesthood turns unto him, he makes the priest- hood subject to himself. 12. And as to why it comes after that for Pu- shan,— Pushan means cattle, and Br/haspati the priesthood ; hence the Brahma;^a (priest) has the most power over beasts, because they are placed in front (are protected) by him\ because they are placed at the head (or in his mouth) ; therefore ^ Purahita,;^ (pura-ahiia/^, Ka«va rec.) has both the general mean- ing of ' put before him (as food)' and that of ' being placed next in order before him.' 2 20 DATAPATH A-BRAIIMAA'A. having- given all that, he walks clad in sheej3- skin^ 13. Then one for the Vi-^ve deva//. For the All-gods mean ever)thing (or the All) ; with every- ihiii;^ Pi-a;*ai);ui then again strengthened himself; everything turned unto him, and he made everything subject to him. And so does this one now become strong by everything ; everything turns to him, and he makes everything subject to himself 14. And as to why it comes after that for Br/has- pati, — Br/haspati means the priesthood, and the All- gods this All ; he then makes the priesthood the head of this All ; wherefore the Brahman is the head of this All. 15. Then one for Indra. For Indra means power (indriya) and vigour ; by power and vigour Pra^apati then again strengthened himself; power and vigour turned unto him, and he made power and vigour subject to himself And so does this one now become strong by means of power and vigour ; power and vigour turn to him, and he makes power and vigour subject to himself 16. And as to why it comes after that for the All- gods, — Indra is the nobility, and the All-gods are the clans (people) ; he thus places the food before him. 17. Then one for the Maruts. For the Maruts mean the clans, and a clan means abundance ; with abundance Pra^apati then again strengthened him- self; abundance turned unto him, and he made abundance subject to himself And so does this one now become strong by abundance ; abundance 1 ( Since the lordship over cattle belongs to the Brahman, there- fore (the sacrificer) having given all his property to the Brahmans,' &c. Say. Ill KANDA, 9 ADHYAYA, I BRAHMAA^A, 23. 22 1 turns unto him, and he makes abundance subject to himself. 18. And as to why it comes after that for Indra, — Indra is the nobiHty, and the All-gods are the clans, and the Maruts are the clans ; he thus euards the nobility by the clan, and hence the nobility here is on both sides guarded by the clan. 19. Then one for Indra and Agni. For Agni means penetrating brilliance, and Indra means power and vigour ; with these two energies Praj^apati then again strengthened himself; both energies turned unto him, and he made both energies subject to himself. And so does this one now become strong by both these energies ; both energies turn unto him, and he makes both energies subject to himself. 20. Then one for Savitr^. For Savitr/ is the impeller (prasavitr/) of the gods ; and so all those wishes become accomplished for him, impelled as they are by Savitr/. 21. Then finally he seizes one for Varu;^a; thereby he delivers him (the sacrificer) from every noose of Varu//a, from every (guilt) against Varu;za \ 22. Hence if there be eleven sacrificial stakes, let him bind Agni's (victim) to the one opposite the fire ; and let them lead up the others one by one in the proper order. 23. But if there be eleven victims-, let them only immolate at the stake that for Agni, and after that the others in the proper order. ^ Varu«yad evaitat sarvasmat kilbishad enaso 'ntato varuwapajat praga/i pramnwiati, Ka«va rec. ^ That is, if there be eleven victims and only one stake, in that case Agni's victim is tied to the stake, and each succeeding victim is tied to the neck of the preceding one. Katy. VIII, 8, 28. DATAPATH A-DRAHMAAA. 24. When they lead them northwards, they lead the one for Agni first, and then the others in the proper order. 25. Wlien they throw them down, they throw down first the one for Agni, as the southernmost ; then the others after leading them round north- wards in the proper order. 26. When they perform (offerings) with the omenta, they perform first with the omentum of Agni's (victim) ; then with those of the others in the proper order. 27. When they perform with those (chief obla- tions), they perform first with that to Agni ; then with the others in the proper order. THE VASATIVARI WATER. Second Brahmajva. 1. Now, when the head of the sacrifice (victim) was struck off, its sap, running, entered the waters. 1 1 is b)' that very sap that those waters flow^ ; that very sap is believed to be flowing there ^ 2. And when he goes for the Vasativari water, he fetches that same sap and puts it into the sacri- fice, and makes the sacrifice sapful ; this is why he goes for the Vasativari water. 3. He distributes it over all the Savanas (Soma- pressings)-; thereby he imbues all the pressings ' Yatra vai ya^wasya siro 77///idyata tasya raso drutvapa-^ pravi^at sa esha rasa eti ya eta apa// syandante tenaivaina etad rasena syan- damana manyantc ya// sa ya^wasya rasas lam evailad rasaw syan- danianam inanyanle, Kawva rec. ^ ' lie divides it into three parts for all the pressings,' Kawva text. See note on IV, 2, 3, 4, Ill KANDA, 9 ADHYAYA, 2 BRAHMAiVA, 8. 2 2^ with that sap, makes all the pressings sapful : this is why he distributes it over all the pressings. 4. Let him take it from flowing (water) ; for that sap of the sacrifice was moving ^ : let him therefore take it from flowing (water). 5. Moreover, it is taken for the purpose of pro- tection. Now, everything else here on earth, what- ever it be, takes rest, even yonder blowing (wind) ; but these (waters) alone take no rest : therefore let him take it from flowing (water). 6. Let him take it by day, thinking, ' Seeing, I will take the sap of the sacrifice ^:' therefore let him take it by day. For it is for him that burns yonder (the sun) that he takes it, since he takes it for all the gods, and all the gods are his rays of light : therefore let him take it by day. For it is by day alone that he (shines) : therefore, then, let him take it by day. 7. And again, all the gods, forsooth, now come to the sacrificer's house ; and if one takes the Vasativari water before the setting of the sun, it is as when one's better comes to visit one, he would honour him by trimming his house. They draw nigh to that sacrificial food, and abide (upa-vas) in that Vasativari '^ water, — that is the Upavasatha (preparation-day). 8. And if the sun were to set on any one's (Vasati- varts) not having been taken, then expiation is made. If he have performed a (Soma-)sacrifice before this, let him (the Adhvaryu) take it from his tank^, since ' Aid hi ; see p. 222, note i. 2 Or perhaps, ' I will take it while I see the sap of the sacrifice.' ^ 'Vasativari' seems to mean 'affording dwelling;' or perhaps, ' that (water) which abides, remains (over night).' Cf. par. 16. * ' Ninahya ' (nina hya/i kumbha^, Ka«va rec. each time) ; a vessel or cistern, dug into the ground for keeping water cool. 2 24 .yATArATIIA-BRAIIMAA^V. that (water) of his has been taken before (sunset) b\' day. But should he not have offered before, if there be one who has offered (Soma) settled close by or somewhere thereabout', let him take it from his tank, since that (water) of his has been taken before, by day. 9. But if he cannot obtain either kind (of water), let him seize a firebrand and betake himself (to the flowing water), and let him take thereof w^hile hold- ing that (firebrand) close above it; or let him take it while holding a piece of gold close above it : thus it is made like yonder burning (sun). 10. He takes therefrom with the text (Va^. S. VI, 23), 'Rich in havis are these waters,' — for the sap of the sacrifice entered into them, wherefore he says, ' Rich in havis (sacrificial food) are these waters;' — 'One rich in havis wooeth for (them),' for the sacrificer, rich in havis, woos for (wishes to obtain) them ; wherefore he says, ' One rich in havis wooeth for (them).' 11. ' Rich in havis (may be) the divine cult ;' cult, namely, means the sacrifice ; thus he makes the sacrifice for which he takes it rich in sacrificial food, therefore he says, ' Rich in havis is the divine cult' 12. 'May Surya be rich in havis!' For he takes it for yonder burning (sun), since he takes it for all the gods, and all the gods are his (the sun's) rays of light ; therefore he says, ' May Surya (the sun) be rich in havis!' 13. Having fetched it, he deposits it behind the Garhapatya-, with (Ya^. S. Yl, 24), ' I seat you in ' Ui)rivasito va paryavasito (prativejo, Ka«va text instead) va. ^ That is, behind the old Ahavaniya of the PraX'inavawja, where the altar would be prepared at the ordinary havirya^na. Ill KANDA, 9 ADHYAYA, 2 BRAHMAiVA, 1 6. 22 5 the seat of Agni, the safe-housed;' whereby he means to say, ' I seat you (waters) in the seat of Agni, whose house is unimpaired.' And when the animal offerinsf to Ag-ni and Soma comes to a close, then he carries (the Vasativari water) round. He says (thrice), 'Disperse!' The sacrihcer is seated in front of the Soma-carts (holding Soma on his lap^). He (the Adhvaryu) takes it (the water stand- ing behind the Garhapatya). 14. He walks out (of the hall) by the south (door), and puts it down on the south hip (of the high altar), with,' Ye (waters) are Indra and Agni's share!' for he takes it for all the gods, and Indra and Agni are all the gods. He takes it up again and puts it down in front of the lady (who, seated behind the Garha- patya, touches the water-jar). Walking round behind the lady he (again) takes it. 15. He walks out (of the hall by the east door), along the north side (of the altar), and puts down (the water) on the north hip (of the high altar), with, 'Ye are Mitra and Varu;/a's share!' Let him not put it down in this way-, that is redundant, and no fitting conclusion is thus attained. Let him rather (here also) say, 'Ye are Indra and Agni's share!' only thus there is nothing redundant, and so a fitting conclusion is obtained. 16. That (Vasativari water) is carried round for the sake of protection ; Agni is in front (of the sacri- ficial ground), and now that (water) moves about all round, repelling the evil spirits. He puts it ^ According to Katy. VIII, 9, 16. 2 ' Some put it down with this (formula), but let him not put it down so, for thus completeness is left behind (or, has a surplus, sampad ri-^yate).' Ka«va text. [26] Q 2 26 5'ATAPATIIA-BRAllMAJVA. down in the Agnidhra (fire-house) with, 'Ye are all the gods' share!' whereby he makes all the gods enter it. It is a desirable object (vara) to the dwellers (vasat), hence the name VasativariS and verily he who knows this, becomes a desirable object to the dwellers. 1 7. Now there are here seven formulas ; with four he takes (the water), with one he puts it down behind the Garhapatya, with one he carries it round, with one (he puts it down) in the Agnidhra, — this makes seven. For when the metres were produced from Vkk (speech), the one consisting of seven feet, the .Vakvari, was the last (highest) of them ; — that completeness (he brings about) : hence there are seven formulas. THE SOMA FEAST. Third Braiimaa'A. A. PRATAR-ANUVAKA (mORNING-PRAYKr) AND PREPARATORY Ceremonies. I . They (the priests) are wakened (towards morn- ing). Having touched water^ they proceed together to the Agnidhra (fire-house) and take the portions of ghee (for the Savaniya animal offerings). Having taken the portions of ghee, they betake themselves (to the high altar). When they have deposited the ghee,— ' Cf. TaiLt. S.VI. 4, 2, 'devn// . . . abruvan, vasatu nu na idam iti, tad vasativari«a7« vasativarilvam.' - After performing their ablutions they have to perform the pre- liminary work and ceremonies, such as preparing the Garhapatya, fetching and arranging the vessels, cleaning of spoons, &c. up to the depositing of the ghee, near the high altar. Ill KAA^DA, 9 ADHYAYA, 3 BRAHMAA^A, 5. 227 2. He (the Adhvaryu) takes down the king (Soma)^ Now this (earth) is a safe resting-place, and the birth-place of living beings ; it is to this safe resting-place that he now takes him down ; he spreads him thereon, produces him therefrom. 3. He takes him down between the shafts; for the cart is (a means of) the sacrifice, and thus alone he does not put him outside the sacrifice. He puts him on the pressing stones lying there with their heads (mukha, mouths)^ towards each other; for Soma is the nobility, and the stones are the clans (people) ; he thereby raises the nobility over the clan. And as to why they are lying with their heads together, — he thereby makes the clan of one head (or mouth) with, and uncontentious towards, the nobles ; therefore they are lying with their heads towards each other. 4. He takes (Soma) down, with (Va^. S. VI, 25), 'Thee for the heart, thee for the mind!' This he says for the (accomplishment of the) sacrificer's wish, since it is with the heart and mind that the sacrificer entertains the wish for which he sacrifices ; therefore he says, ' Thee for the heart, thee for the mind!' 5. 'Thee for the sky, thee for the sun !' This, on the other hand, he says with a view to the world of the gods. When he says, 'Thee for the sky, thee ^ According to Katy. VIII, 9, 24-25, on the previous evening, — immediately after the carrying round and depositing of the Vasati- vari water, — the Soma is placed on a seat (asandi) in the Agnidhra fire house, where the sacrificer has to watch over it during that night. This is not mentioned in the Brahmawa, and from what follows it would rather seem that the Soma is taken down from the cart (see III, 6, 3, 1 7 seq.). Otherwise we might translate, ' He brings him down (from the Agnidhra).' ^ That is, with their broad sides turned towards each other, Q 2 2 28 5ATAPATHA-BRAIIMAiVA. for the sun,' he means to say, ' Thee for the gods!' 'Upwards convey thou to the sky, to the gods, this cult, these invocations!' Cult, doubtless, means sacrifice : he thereby means to say, * Upwards carry thou this sacrifice to the sky, to the gods!' 6. [Vac-. S. VI, 26], 'O Soma, king, descend unto all thy people!' whereby he brings him down for the lordship, for the sovereignty of these people (creatures). 7. Having quitted his hold (of Soma) he sits down by him, with, 'May all thy people descend to thee.' Now, in saying, 'Descend unto all thy people,' he does what is unseemly, for Soma being the nobility, he thereby, as it were, confounds good and bad\- — and, indeed, in consequence thereof, people now confound good and bad. But in this (formula) he does what is right and according to order, — in saying, ' May all thy people descend to thee,' he makes all his subjects go down (on their knees) before him ; and hence when a noble ap- proaches, all these subjects, the people, go down before him, crouch down by him on the ground 2. Sitting near (Soma), the Hotrz is about to recite the morning-prayer. 8. Then, while putting a kindling-stick (on the fire), he (the Adhvaryu) says, ' Recite to the gods ^ ' He commits a papavasyasa;;;, i. e. according to Haug, Ait. Br. p. 413, ' a breach of the oath of allegiance ' (where Saya;/a explains it by 'exceedingly bad'); or 'an (act of) perversity,' Weber, Ind. Stud. IX, p. 300. Saya«a, to our passage, explains it by ' mixing the bad with the good (or better).' The literal translation is 'a bad-bettering.' What is chiefly implied in the term is evidently the showing of disrespect by an inferior to a superior person. * Tasmat kshatriyam upary asinam adhastad vi^a ima// pra^a upasate. Ka/;va text. Ill KAiVDA, 9 ADHYAYA, 3 BRAHMAiVA, lO, 2 29 the early-coming!' Now the early-coming gods are the metres, as the after-offerings are the metres ; and the after-offerings are performed with, ' Prompt (the Hotrz to recite) to the gods ! Recite (the offering- prayer) to the gods ! ' 9. And so some say, ' Recite to the gods^ !' But let him not say so ; for the early-coming gods are the metres, as the after-offerings are the metres, and the after-offerings are performed with, ' Prompt — to the gods! Recite (the offering-prayer) to the gods ! ' therefore let him say, ' Recite to the gods, the early-coming!' 10. And when he puts on a kindling-stick, it is the metres he thereby kindles. And when the Hotrz recites the morning-prayer^, he thereby ^ Here now, some say only, ' Recite to the early-coming!' not * to the . . . gods ! ' but let him not say this. Ka«va text. ^ The Pratar-anuvaka, or morning-prayer (matin chant), has to be recited by the Hotn in the latter part of the night before any sound (of birds, &c.) is to be heard. It may begin immediately after midnight, and conclude as soon as daylight appears. When called upon by the Adhvaryu to recite the morning-prayer, the Hotr/ first makes an oblation of ghee on the Agnidhra fire, with the mantra, ' Protect me from the spell of the mouth, from every imprecation, Haill' and then two oblations on the Ahavaniya with appropriate mantras. Thereupon he betakes himself to the Havir- dhana (cart-shed), in entering which, by the east door, he touches successively the front-wreath (rara/^, cf. Ill, 5, 3, 9) and the door- posts, with formulas. He then squats down between the yoke- pieces of the two Soma-carts, and begins his recitation with Rig-veda X, 30, 1 2, ' Ye, O wealthy waters, verily possess good things ; ye confer desirable energy and immortality ; ye command riches with abundant offspring : may Sarasvati (the river S., and Speech) bestow on the bard that vital vigour 1' The 'early-coming' deities to whom the recitation is successively addressed, are Agni, Ushas (the dawn), and the two Ajvins (the precursors of the sun) ; the prayer thus consisting of three sections, termed kratu (Agni- 230 ^ATAPATlIA-BRAIIMAiVA. again strengthens the metres, makes them to be of unimpaired vigour ; for the metres had their vigour impaired by the gods, since it was through the metres that the gods reached the heavenly worlds ; they neither sing praises (chants) nor recite (^astras) here. Hereby he now again strengthens the metres and makes them to be of unimpaired vigour ; and by means of them, thus unimpaired in vigour, they kratu, &c.). The hymns and detached verses making up these sections are arranged according to the seven metres (thus forming seven sub-sections of each), viz. gayatri, anush/ubh, trish/ubh, bz-zhatf, ush«ih, ^agati, and pahkti. The prayer may consist of as many verses as can be recited between midnight and daybreak ; but there should be at least one hymn in each of the seven metres to each of the three deities; nor should the recitation consist of less than a hundred verses. From the beginning of the recitation up to the end of the last hymn but one, Rig-veda 1, 112, there is to be a gradual modulation of the voice so as to pass upwards through the seven tones (yama) of the deep scale (mandrasvara). ]More- over, that hymn is to be repeated (if necessary) till daylight appears. As soon as this is the case, he passes on without any break from the last (25th) verse to the last hymn (v. 75, 1-9), which he intones in the lowest tone of the middle scale, after shifting his place further cast towards the gate. The recitation of the first eight verses of this hymn again gradually ascends through the whole of the middle scale; when — after once more shifting his place so as to be seated between the two door-posts — he intones the last verse — 'The Dawn hath appeared with her shining kine, Agni hath been kindled at his appointed time : your car hath been yoked, ye mighty, mead-loving (.?) Ajvins, showerers of wealth, hear my call !' in reciting which he makes his voice pass through the several tones of the high scale. The Subrahmawya, likewise, has to chant the Subrahmawya litany (see III, 3, 4, 17 seq.)— as he had to do on the previous evening — inserting in it the names of the sacrificer's father and son. The Agnidh, in the meantime, prepares the five .havis-oblations (savaniya// puTodasa./i) to be offered at the morning- pressing (cf. IV, 2, 4, 18), and the Unnetr/ puts the numerous Soma-vessels in their respective places on the khara, and about the Soma-carts. Ill KAiVDA, 9 ADHVAYA, 3 BRAHMAA'A, I4. 23 1 perform the sacrifice ; this is why the Hotrz recites the morning-prayer. 11. Here now they say, 'What is the (Adh- varyu's) response to the morning-prayer^ ? ' The Adhvaryu should w^ait through (the prayer) waking, and when he bhnks, this is his response. But let him not do this ; if he fall asleep (again) he may as well sleep. When the Hotri brings his morning- prayer to a close -, — there is an offering-spoon called PraX'ara;n, — havino; therein taken orhee in four ladlings, he (the Adhvaryu) offers it. 12. For when the head of Ya^;Ia (the sacrifice) was struck off, his sap, running, entered the waters ; that (sap) he fetched yesterday with the Vasativari water ; and he now goes for what sap of the sacri- fice remains therein. 13. And when he offers that offering, he pours out (the ghee) towards that same sap of the sacri- fice (in the water) and draws it to him. And, indeed, he pleases those deities to whom he offers that offering, and thus satisfied and pleased, they fit that sap of the sacrifice together ^ for him, 14. He offers with, ' May Agni, with his flame, hear my prayer;' whereby he means to say, ' May he hear this prayer of mine, may he vouchsafe it to me;' — 'May the waters and the Soma-bowls hear, the divine!' whereby he means to say, ' May the waters hear this (prayer) of mine, may they vouchsafe it to me.' — ' Hear me, ye stones, ' Cf. IV, 3, 2, I seq. ^ That is, when he recites the last verse, 'Ushas hath ap- peared,' &c. ^ Literally, ' Bend together (saw-nam),' which refers to the ' bend- ing together ' of the cups at the Aponaptriya ceremony. 232 i'ATAPATIIA-BRAIIMAA'A. as knowing the sacrifice!' whereby he means to sa)-, ' May the (pressing) stones hear this (prayer) of mine, may they vouchsafe it to me;' and 'as knowing the sacrifice,' he says, because the stones are indeed knowing^ 'May the divine Savitrz hear my prayer. Hail!' whereby he means to say, ' May the divine Savit/7 hear this (prayer) of mine, may he vouchsafe it to me;' for Savitr/ is the impeller of the gods ; impelled by him he goes for that sap of the sacrifice. 15. Having then a second time taken ghee by four ladlings, he says, while going forth towards the north, 'Summon the waters!' whereby he means to say, 'Desire the waters, O Hotar!' The reason why the Hotri then recites- is this: by that ^ The text has rather to be construed, ' Ye stones, hear (my prayer) as (of one) knowing the sacrifice.' - While the Adhvaryu and assistants go to the water to fill the Ekadhana pitchers, the YLoirt recites the so-called Aponaptriya hymn (Rig-veda X, 30) to the waters, omitting verse twelve, which was already recited as the opening verse of the morning-prayer. The first verse is recited thrice, and the tenth verse is recited after the eleventh, while the priests are returning with the water. As ^oon as they are in sight, the Hotr/' recites verse 13, followed by Rig-veda V, 43, i ; and (when the Ekadhana and Vasativari waters meet together, paragraph 29) Rig-veda II, 35, 3 ; and, in case some of the water is actually poured over into the Hotn's cup, I, 83, 2. When the water is brought to the Havirdhana, the Hotr/ addresses the Adhvaryu as stated in paragraph 31; whereupon he pronounces a 'nigada' (for which see Ait. Br. II, 20; Asv. Sr. V, I, 14-17), followed by Rig-veda I, 23, 16; while the Ekadhana pitchers are carried past him. The water in the Maitravaruwa cup and one third of both the Vasativari and Ekadhana water having been poured into the Adhavaniya trough (standing on the northern cart), the pitchers with the remaining water are then deposited in their respective places behind the axle of the northern cart, where- upon the Hot;-/ recites the two remaining verses (14 and 15) of the Ill KANDA, 9 ADHYAYA, 3 BRAIIMAA^A, 21. 233 (oblation) he (the Adhvaryu) pours out (the ghee) towards that sap of the sacrifice (in the water), and draws it to him ; and he (the Hotri) then stands by those (Ekadhana pitchers) lest the evil spirits should injure them on the way. 16. He (the Adhvaryu) then gives directions, ' Come hither, cup-bearer of the Maitravaru;^a ! Nesh^ar, lead up the wives ! Ye bearers of the Ekadhana (cups), come hither! Agnidh, step over against the pit with the Vasativari water and the Hotris cup!' this is a composite direction. 1 7. They walk northwards out (of the sacrificial ground) — by the back of the pit and the front side of the Agnidhra ; whereupon they proceed in the direction in which the water is. They go thither together with the wives. The reason why they go thither with the wives is this. 18. When the head of the sacrifice was struck off, its sap, running, entered the waters ; those Gandharva Soma-wardens watched it. 19. The gods then said, 'Those Gandharvas, surely, are a great danger to us here, how can we carry off the sap of the sacrifice to a place free from danger and injury?' 20. They said, ' Well, the Gandharvas are fond of women ; let us go together with the wives ! The Gandharvas, surely, will hanker after the wives, and we shall carry off that sap of the sacrifice to a place free from danger and injury.' 2 1 . They went with the wives ; the Gandharvas did indeed hanker after the wives, and they (the Aponaptriya hymn, and sits down in front of the Soma, behind the northern door-post of the Havirdhana (cart-shed). 2 34 5'ATAPATIIA-BRAIIMAiVA. gods) carried off that sap of the sacrifice to a place free from danger and injury. 22. And so does that (Adhvaryu) now go (to the water) with the wives; the Gandharvas hanker after the wives, and he carries off that sap of the sacrifice to a place free from danger and injury. 23. He offers (the ghee) upon the water ; for that sap of the sacrifice, indeed, draws near to that obla- tion, when offered ; it rises (to the surface) to meet it; and having thus brought it to light, he seizes it. 24. And again why he offers this oblation : he thereby pours out (ghee) towards that sap of the- sacrifice, and draws it to him, and craves it of the waters. And, indeed, he pleases those deities to whom he offers that oblation, and thus satisfied and pleased they fit that sap of the sacrifice together for him. 25. He offers with (Va^f. S. ¥1,27), 'Ye divine waters, — the son of waters;' the Avaters are indeed divine, hence he says, ' Ye divine waters, — the son of waters;' 'That wave of yours, suit- able for offering;' whereby he means to say, ' That wave of yours which is suitable for the sacri- fice;' 'AUghty, most grateful;' by 'mighty' he means to say 'powerful,' and by 'most grateful' he means to say 'most sweet;' 'Give ye that unto those gods among the gods,' in saying this he has craved it of them ; ' The drinkers of the pure (Soma) ;' the pure, doubtless, is the truth ; in sa)ing, ' the drinkers (pa) of the pure,' he means to say, ' the defenders (pa) of the truth ;' ' Whose portion ye are, Hail !' for this indeed is their portion. 26. Thereupon he makes that oblation (ghee) float away by means of the Maitravaru;?a's cup, with (Va^. S. \T, 28), 'Thou art furrowing !' Even Ill KANDA, 9 ADHYAYA, 3 BRAHMAA^A, 29. 235 as a coal is consumed by Fire, so is that obla- tion consumed by that deity. Now that water, which is in the Maitravaru;^ ('shining before') formulas^ they pleased it (pra-ro/i'aya), and by the nivids they made (their wishes) known (ni-vid) to it. Therefore he takes (water) with the Maitravaru?2a's cup. 29. They come back. The Agnidh takes up his position opposite to the pit with the Vasativart water and the Hotrz's cup. Close over the pit he ^ These are filled by the sacrificer's wife, or, if there be more than one sacrificer (or, if the sacrificer have more than one wife), by all the wives, each having two vessels. For the use of this water, see note on IV, 4, 2, 18. ^ The praishas or sacrificial directions to the Hotri, for the recitations of offering-formulas, are given by the ]\Iaitravaru«a ; see p. 183, note 2. ^ See note on IV, i, 3, 15 ; the nivids, part i, p. 114, note 2. 236 ^ATAPATHA-BRAHMAiVA. (the Adhvaryu) makes the Yasativari water and the Maitravaru//a's cup touch one another, with, 'Water hath united with water, plants with plants!' the sap of the sacrifice which was fetched yesterday and that fetched to-day, both kinds he thereby mixes together. 30. Now some indeed pour (some of) the Yasati- vari water into the Maitravaru;m's cup, and from the Maitravaru/^a's cup (back) to the Yasativari water, arguing, ' Thereby we mix together both the sap of the sacrifice which was fetched yesterday and that fetched to-day.' But let him not do this ; for when A he pours (the water) together into the Adhavaniya trough ^ then both kinds of sap are mixed together. Thereupon he pours the Yasativari water into the HotWs cup for the Nigrabhyas". And as to why he makes them touch one another close over the pit, it was from thence, forsooth, that the gods rose to heaven ; he thus makes the sacrificer look along the road to heaven. 31. They return (to the Havirdhana). The Hotr^ asks him, ' Adhvaryu, hast thou gained the waters ?' whereby he means to say, ' Hast thou obtained the waters ?' He replies to him, 'Yea, they have yielded themselves!' whereby he means to say, ' I have ob- tained them and they have yielded to me.' 32. And if it be an Agnish/oma, and there be left a residue (of ghee poured together) in the pra/C'ara;n ^ See p. 232, note 2 to paragraph 15. ^ Nigrabhya// is the technical name the Vasalivari water in the Hot;-/'s cup henceforth bears. It is handed to the sacrificer to carry to the Havirdhana ; and is afterwards used for moistening the Soma plants (or, for being poured thereon) at the time of the pressing. See III, 9, 4, 14 seq. Ill KAA^DA, 9 ADHYAYA, 3 BRAHMAiVA, 34. 237 spoon sufficient for an oblation, let him offer that. But if it be not sufficient for an oblation, he takes another portion of ghee in four ladlings and offers it, with (Va^. S. VI, 29 ; Rig-veda I, 27, 7), 'What- ever mortal thou favourest in battles, whom- soever thou speedest in the race, he winneth unfailing strength. Hail!' He offers with (a prayer) to Agni, because the Agnish/oma (' Agni's praise') means Agni ; thus he establishes the Agnish- /oma in Agni. [He offers] with (a verse) containing the word ' mortal,' because the Agnish/oma is of the same measure as man. Let him then offer in this manner, if it be an Agnish^oma. 33. And if it be an Ukthya, let him touch the middle enclosing-stick, — there are three enclosing- sticks and three recitations (uktha) ^ ; and by means of them the sacrifice is there established. And if it be either an Atiratra or a Sho^^'ai'in 2, let him neither make an oblation nor touch the middle enclosing- stick ; having merely muttered (the above verse), let him silently betake himself (to the Havirdhana) and enter it". In this way he duly distinguishes the forms of sacrifiice from one another. 34. The Ekadhana pitchers are always of uneven number, — either three, or five, or seven, or nine, or eleven, or thirteen, or fifteen*. Now two and two ^ See note on IV, 4, 2, 18; Haug, Ait. Br., Transl. p. 251. ^ And if it be a Shoa'ajin, or an Atiratra, or a Va^apeya. Kawva rec. See note on IV, 5, 3, i. ^ According to Katy. IX, 3, 20-21 he may, while muttering that verse, touch the front wreath at the Shoa'a^in, and the side-mat at the Atiratra. * The original has, — either three, or five, or five, or seven, or seven, or nine, &c. The Kawva text, on the other hand, has merely, — either three, or five, or seven, or nine, or nineteen. 2 ;8 5ATAPATIIA-BRAIIMAA'A. ■0 (an even number) means a productive pair ; and the one that remains over, remains over for the sacri- ficer's prosperity. And, moreover, that which remains over for the sacrificer's prosperity is the common pro- perty (sa-dhana) of these (others) ; and because it is the common property of these, therefore they are called Ekadhana (having one as their common property). Fourth Brahmaa^a. B. The Prataz/savana, or Morning-Pressing. I. Upa3/-su-Graha. 1. Thereupon they sit down round the two press- boards \ He (the Adhvaryu) then ties a piece of gold to that (nameless finger). For twofold, verily, is this ; there is no third, namely, the truth and the untruth ; the gods, forsooth, are the truth, and men are the untruth. And the gold has sprung from Agni's seed : ' With the truth I will touch the stalks, with the truth I will take hold of Soma,' thus he thinks, and therefore he ties a piece of gold to that (ring-finger). 2. He then takes a press-stone-. Now those ^ The Adhvaryu and sacrificer sit north of them, looking towards the south ; and the assistants of the former — viz. the Pratiprasthatr/, Nesh//-/, and Unnetr/ — on the south side, looking northwards. The press-boards were laid down on the ' sound-holes,' under the fore-part of the southern Soma-cart, and the pressing-skin was spread over them ; see III, 5, 4, 22-23. The Udgatr/s, or chanters, are seated behind the carts, "^ Viz. the upawjusavana, or Mow-voiced pressing (stone),' (see paragraph 6,) with which the Soma for the Upawju libation (or cup, graha) is pressed. Ill KAiVDA, 9 ADHYAYA, 4 BRAHMAiVA, 5. 239 press-Stones are of rock, and Soma is a god — for Soma was in the sky, Soma was Vrztra ; those mountains, those rocks are his body — he thus per- fects him by means of his body, makes him whole ; therefore they are of rock. Moreover, in pressing him they slay him, they slay him by means of that (stone. Soma's own body) ; thus he rises from thence, thus he lives ; therefore the press-stones are of rock. 3. He takes it with (Va^. S. VI, 30), 'At the Impulse of the divine Savitre I take thee with the arms of the As-vins, with the hands of Pushan; thou art a giver!' For Savitrz is the impeller of the gods ; thus he takes it, impelled by Savitr^'. ' With the arms of the A^-vins,' he says, — the Ai"vins are the Adhvaryus (of the gods) : with their arms he thus takes it, not with his own. 'With the hands of Pushan, ' he says, — Pushan is the dis- tributor of portions: with his hands he thus takes it, not with his own. Moreover, that (stone) is a thunderbolt, and no man can hold it : by means of those deities he takes it. 4. ' I take thee : thou art a giver,' he says ; for when they press him by means of that (stone), then there is an oblation ; and when he offers an oblation, then he gives sacrificial gifts, — thus, then, that (stone) gives twofold, oblations and sacrificial gifts ; where- fore he says, ' Thou art a giver.' 5. ' Perform thou this deep cult!' Cult means sacrifice ; he thereby means to say, ' Perform thou this great sacrifice!' — 'well-gotten for Indra;' by 'well-gotten' he means to say, 'well-produced;' and Indra is the deity of the sacrifice, wherefore he says, 'for Indra;' — 'by the most excellent bolt,' 240 i'ATAPATHA-BRAIlMAiVA. for he, Soma, is indeed the most excellent bolt', therefore he says, 'by the most excellent bolt;' — 'the (cult) rich in food and sweetness and drink,' whereby he means to say, 'the (cult) rich in sap.' 6. Thereupon he restrains speech. For once on a time, the gods, while performing sacrifice, were afraid of an attack from the Asura- Rakshas. They said, ' Let us sacrifice in a low voice, let us restrain speech!' They sacrificed (with formulas muttered) in a low voice and restrained speech. 7. He then fetches the N igrabhyas (waters), and makes him (the sacrificer) mutter over them-, 'Ye are the N igrabhyas, heard by the gods; satisfy me, satisfy my mind, satisfy my speech, satisfy my breath, satisfy mine eye, satisfy mine ear, satisfy my soul, satisfy mine offspring, satisfy my flocks, satisfy my followers, let not my fol- lowers thirst!' For water is sap, and over it he invokes this blessing, ' Satisfy ye my whole self, satisfy my offspring, satisfy my followers, let not my followers thirst!' Now that Upa;;^i'usavana (stone), forsooth, is in reality Aditya Vivasvant (the sun), it is the pervading vital air (vyana) of this (sacrifice). 8. Thereon he metes out (the Soma). For in pressing him they slay him, they slay him by means of that (stone) ; thus" he rises from hence, thus he ^ It is doubtful what ' pavi ' may mean here. It seems to mean originally a metallic mounting, especially of a shaft. The com- mentators explain it by ' thunderbolt.' ' The sacrificer holds the Hotn's cup with the Nigrabhya// to his breast. ^ Viz. by being placed upon the stone, which is identical with the sun (?); but cf. Ill, 8, 2, 27. Ill KAN DA, 9 ADIIYAVA, 4 BRAIlMAiVA, II. 24I lives. And because he metes him out, therefore there is a measure, — both the measure among men\ and what other measure there is. 9. He metes out with (Va^-. S. VI, 32), 'Thee for Indra, with the Vasus, with the Rudras!' For Indra is the deity of the sacrifice : therefore he says, 'Thee for Indra;' and by saying 'with the Vasus, with the Rudras,' he assigns a share, along with (or after) Indra, to the Vasus and the Rudras. — ' Thee for I ndra, with the Adityas !' whereby he assigns a share to the Adityas along with Indra. — ' Thee for I ndra, the slayer of foes !' a foe is an enemy: 'Thee for Indra, the slayer of enemies,' he means to say. This is his (Indra's) special share : as there is a special share for a chief, so is this his special share apart from the (other) gods. 10. 'Thee for the Soma-bearing falcon!' this he metes out for Gayatri. — 'Thee for Agni, the bestower of growth of wealth!' Now Agni is Gayatri : he metes this out for Gayatrt. And since Gayatri, as a falcon, fetched Soma from heaven, therefore she is (called) the Soma-bearing falcon : for that prowess of hers he metes out (for her) a second portion. 1 1. Now as to why he metes out five times ^ — the sacrifice is of the same measure as the year, and there are five seasons in the year : he takes posses- sion of it in five (divisions) ; hence he metes out five times. ^ Tasmad v iya;« manushyeshu matra yat kaush/,^0 yat kumbhi yeyzm ka ^a manushyeshu matra. Ka;2va text. 2 According to Taitt. S. VI, 4, 4 he metes out five times with the above texts, and five times silently. [26] R 242 DATAPATH A-BRAIIMAiVA. T2. He touches It with (Va^-. S. VI, 33), 'What light of thine there is in the heavens, O Soma, what on earth, and what in the wide air, there- with make wide room for this sacrificer, for his prosperity: speak thou for the giver!' Now when he (Soma) first became sacrificial food for the gods, he thought within himself, ' I must not become sacrificial food for the gods with my whole self!' Accordingly he deposited those three bodies of his in these worlds. 13. The gods then were victorious. They ob- tained those bodies by means of this same (formula), and he became entirely the sacrificial food of the gods. And in like manner does this (priest) now thereby obtain those bodies of his, and he (Soma) becomes entirely the food of the gods : this is why he thus touches it. 14. He then pours Nigrabhya water on it. Now the waters, forsooth, slew Vrz'tra and by virtue of that prowess of theirs they now flow. Wherefore nothing whatsoever can check them when they flow ; for they followed their own free will, thinking, ' To whom, forsooth, should we submit (or stop), we b)' whom Vr/tra was slain!' Now all this (universe), whatsoever there is, had submitted^ to Indra, even he that blows yonder. 15. Indra spake, 'Verily, all this (universe), what- soever there is, has submitted unto me : submit \e also to me!' — They said, 'What shall be our (re- ward) then ?' — ' The first draught of king Soma shall be yours !' — ' So be it !' thus they submitted to ^ 'ilie Kawva M-. has hvice 'tatsthana,' as Ait. Br. VI, 5, and twice 'tasthana;' cf. Wcbcr, Iiul. Stud. IX, p. 295. Ill KAiVDA, 9 ADHYAYA, 4 BRAHMAA'A, 1 8. 243 him ; and they having submitted, he drew (ni-grabh) them to his breast ; and because he thus drew them to his breast, therefore they are called Nigrabhyas. And in like manner does this sacrificer now draw them to his breast : and this is their first draught of king Soma, in that he pours Nigrabhya water thereon. 16. He pours it with (Vaf. S. VI, 34), 'Ye are grateful, the subduers of Vrnra;' — the waters indeed are propitious : therefore he says, ' Ye are grateful;' and 'the subduers of Vrz'tra ' he says because they did slay Vrz'tra ; — 'the beneficent wives of the immortal (Soma) ;' for the waters are immortal; — 'Ye goddesses, lead this sacrifice to the gods!' there is nothing obscure in this; — ' Invited, drink ye of Soma!' Thus invited they drink the first draught of king Soma. 17. Being about to beat (the Soma with the pressing-stone), let him think in his mind of him he hates: 'Herewith I strike N. N., not thee!' Now whosoever kills a human Brahman here, he, forsooth, is deemed guilty^ — how much more so he who strikes him (Soma), for Soma is a god. But they do kill him when they press him ; — they kill him with that (stone) : thus he rises from thence, thus he lives ; and thus no guilt is incurred. But if he hate no one, he may even think of a straw, and thus no guilt is incurred. 18. He beats with (Va^. S. VI, 35), 'Fear not, tremble not!' whereby he means to say, 'Be not afraid, do not tremble, it is N. N. I strike, not thee !' — 'Take thou strength!' whereby he means to say, 'Take sap!' — 'Both ye bowls, that are ^ ' Pari/^akshate ' ought rather to mean ' they despise him.' R 2 244 ^ATAPATHA-BRAHMAiVA. firm, remain firm, take strength!' — 'Surely, it is those two (pressing-)boards that are thereby meant,' so say some ; — what, then, if one were to break those two boards^ ? But, forsooth, it is these two, heaven and earth, that tremble for fear of that raised thunderbolt (the stone) : hereby now he pro- pitiates it for those two, heaven and earth ; and thus propitiated it does not injure them. By 'Take strength!' he means to say, 'Take sap!' — 'The evil is slain, not Soma!' he thereby slays every evil of his. 19. Thrice he presses-, thrice he gathers together, ^ That is to say, in that case the formula \vould prove to have been a failure. According to the Taitt. Kalpas., quoted to Taitt. S. I, 4, I (p. 590), he presses the skin down upon the two press-boards while muttering this formula. The Ka«va text argues somewhat differently, — ime evaitat phalakc ahur iti haika ahus tad u kim Sdriyeta yad athaite bhidyeyatam eveme haiva dyavapr/thivyav etasmad va^rad udyatat sawre^ete, — ' Some say those two boards are thereby meant ; but who would care if they should get broken ; for it is rather those two, heaven and earth,' &c. ? ^ The pressing of the Upa;«ju-graha — also called the 'small' pressing, distinguished from the ' great pressing ' (mahabhishava) for the subsequent cups or libations (graha) — consists of three turns of eight, eleven, and twelve single beatings respectively. Before each turn Nigrabhya water is poured upon the Soma plants by the sacrificer from the Hotrf s cup. After each turn of pressing the Adhvaryu throws the completely-pressed stalks into the cup, and when they have become thoroughly soaked, he presses them out and takes ihcm out again ; this being the 'gathering together' referred to above. At the same time he mutters the Nigrabha formula (paragraph 2 1) ; after which the pressed-out juice, absorbed by the water, is poured into the Upa///ju vessel in the following manner. Before the pressing the Pratiprasthatr/' had taken si.K Soma-stalks, and put two each between the fingers of his left hand. After each turn of pressing he takes the Upaw/ju vessel with his right hand and holds one pair of the Soma-stalks over it (or, accord- ing to others, all six at the same time), through which (as through Ill KANDA, 9 ADHYAYA, 4 BRAHMAiVA, 21. 245 four times he performs the Nlgrabha, — this makes ten, for of ten syllables consists the vlra^, and Soma is of vira^ nature : therefore he completes (the ceremony) in ten times. 20. Then as to why he performs the Nigrabha. Now when he (Soma) first became sacrificial food for the gods, he set his heart on those (four) regions, thinking, ' Could I but consort with those regions as my mate, my loved resort !' By performing the Nigrabha, the gods then made him consort with the regions as his mate, his loved resort ; and in like manner does this (sacrificer) now, by performing the Nigrabha, make him (Soma) consort with those regions as his mate, his loved resort. 21. He performs with (Va^. S. VI, 36), 'From east, from west, from north, from south — from every side may the regions resort to thee!' whereby he makes him consort with the regions as his mate,his loved resort. 'O mother, satisfy (him)! may the noble meet together^' A mother a strainer) the Adhvaryu then pours the Soma-juice from the press- ing-skin into the vessel. After the third turn the pressing-stone itself is put into the Hotr/'s cup, either with or without the mutter- ing of the Nigrabha formula. According to the commentary on Katy. IX, 4, 27, the Soma-juice is transferred from the skin to the Upa?;/ju cup, by the straining-cloth being made to imbibe the juice and then being pressed out so as to trickle down through the plants between the Pratiprasthatri's fingers. The description given by Haug, Ait. Br., Transl. p. 489, is somewhat different. ^ The interpretation of this formula is very doubtful. The author evidently takes 'ari/i ' as nom. plur. of 'ari' ( = arya) ; but it does not appear how he takes ' nishpara,' while IMahidhara explains it by ' puraya (give him, Soma, his fill).' The St. Petersburg Diet, sug- gests that ' nishpara ' may mean ' come out 1' and that ' ari/z ' seems to be a nom. sing. here. I take the last part of the formula to mean, 'May he (Soma) win (or, perhaps, join) the longing (waters)!' 246 S-ATAPATHA-r.RAIIMAiVA. (amba) is a woman, and the regions (di.^ fern.) are women: therefore he says,' O mother, satisfy (him)! — May the noble meet together!' The noble doubtless means people (creatures, offspring) : he thus means to say, ' May the people live in harmony with each other!' Even the people that are far away (from each other) live in harmony with each other : there- fore he says, ' May the noble meet together.' 22. Now as to why he is called Soma. When he first became sacrificial food for the gods, he thought withia him, ' I must not become sacrificial food for the gods with my whole self!' That form of his which was most pleasing he accordingly put aside. Thereupon the gods were victorious ; they said, ' Draw that unto thee, for therewith shalt thou become our food!' He drew it to him even from afar, saying, verily, that is mine own (sva me) : hence he was called Soma. 23. Then as to why he is called Ya^;^a (sacrifice). Now, when they press him, they slay him ; and when they spread him\ they cause him to be born. He is born in being spread along, he is born moving (yan ^ayate) : hence yan-^a, for ' ya/'^^a,' they say, is the same as ' yaf;/a.' 24. Also this speech did he then utter (Va^. S. some of the Nigrabhya water being poured on the Soma at each turn of pressing ; and small stalks of Soma being, besides, thrown into the Hotr/'s cup containing that water. As to the first part of the formula, it may perhaps mean, ' Well, pour out (or, pour forth, in trans.).' Professor Ludwig, Rig-veda IV, p. xvi, thinks that ' nish- para' is a correction of the Taitt. reading ' nishvara,' which Sayawa interprets, ' O mother (Soma), come out (from the stalks, in the form of juice),' and according to the Sutra quoted by him, the sacrificer is at the same time to think of the wife he loves. ' That is, when they perform the Soma-sacrifice. Ill KANDA, 9 ADHYAYA, 4 BRAHMAiVA, 25. 247 VI, 37; Rig-veda I, 84, 19), 'Verily thou, a god, shalt extol the mortal, O most mighty! than thee there is no other giver of joy\ O lord! unto thee do I speak this word, O Indra!' For it was indeed as a mortal that he uttered this, ' Thou alone wilt produce (me) from here, no other but thee ! ' 25. And from the Nigrabhya water they draw the several grahas (cups or libations of Soma). For it was the waters that slew Vr/tra, and in virtue of this prowess they flow ; and it is from flowing water that he takes the Vasativari water, and from the Vasa- tivari the Nigrabhya water ; and from the Nigrabhya water the several erahas are drawn. In virtue of that prowess, then, the grahas are drawn from the Hotr/'s cup. Now the Hotr/ means the Rzk (fem.), a woman ; and from woman creatures are born here on earth : hence he makes him (Soma) to be born from that woman, the Rik, the Hotr^' ; wherefore (he takes the grahas) from the Hotr^'s cup. ^ This is the traditional meaning (sukhayitr/) assigned to mar^a- yitri (the merciful, comforter) ; but it is not quite clear how the author of the Brahmawa interprets it. 248 ^ATAPATIIA-BRAIlMAiYA. FOURTH KAN DA. First Adhyaya. First Brahmatva. 1. The Upai';25"u (graha), forsooth, is the out- breathing of the Sacrifice^, the Upa?;z5ii-savana (press-stone) the through-breathing, and the Antar- yama (graha) the in-breathing. 2. Now as to why it is called Upaw^ju. There is a graha called Amsw -, that is Praj-apati : his out- breathing is this (graha) ; and because it is his out- breathing, therefore it is called Upa;;^m. 3. This (graha) he draws without a strainer ^i whereby he puts the out-breathing into him as one tending away from him, and thus this forward-tending out-breathing of his streams forth from him. He purifies it with sprigs of Soma, thinking ' it shall be pure.' He purifies it with six (sprigs), for there are six seasons : it is by means of the seasons that he thus purifies it. 4. As to this they say, ' When he purifies the \]^kms\i by means of sprigs, and all (other) Soma- ^ That is, the sacrificial man, or the sacrifice personified in Soma and the sacrifices "^ Lit. ' the Soma-plant,' hence the (Soma)-sacrifice itself, or Pra^apati. See IV, 6, i, i seq. ^ Bahishpavitrat, lit. from (a vessel, or Soma) having the strainer outside (away from) it. While no proper strainer is used for the Upawju-graha, the Soma-juice being poured through Soma-plants (see p. 244, note 2); at the great pressing it is passed through a fringed straining-cloth (dajapavitra) spread over the Drowakalaja (^the largest of the three Soma-troughs, the others being the Adhavaniya and I'iuabh/7'1). See IV, i, 2, 3. IV KANDA, I ADHYAYA, I BRAHMAiVA, 8. 249 draughts are purified by means of a strainer, whereby, then, do its sprigs become pure ? ' 5. He throws them down again (on the unpressed plants) with (Vaf. S. VII, 2), 'What inviolable, quickening name is thine, to that Soma of thine, O Soma, be Hail ! ' Thus his sprigs become purified by means of the Svaha (' Hail ! '). But this graha means everything, for it is the type of all the pressings ^ 6. Now, once on a time, the gods, while performing sacrifice, were afraid of an attack from the Asura- Rakshas. They said, ' Let us completely establish the sacrifice : if the Asura-Rakshas should then attack us, our sacrifice Avill at least be completely established.' 7. Even at the morning Soma-feast they then completely established the entire sacrifice ^, — at this same (upa;/^i"u) graha by means of the Yaj^us ; at the first chant (stotra) by means of the Saman ; and at the first recitation (^astra) by means of the i??k : with that sacrifice thus completely established they subsequently worshipped. And in like manner does this sacrifice now become completely established, — by means of the Ya^us at this same graha ; by means of the Saman at the first chant ; and by means of the Rik at the first recitation ; and with this sacrifice thus completely established he subsequently worships. 8. He presses (the Soma) eight times ; for of eight ^ Viz. inasmuch as the Upa/^/ju-graha is obtained by three turns of pressing, and each of the three Savanas (pressings, Soma-feasts) consists of three rounds of pressing of three turns each. See p. 256, note I. ^ Cf. Taitt. S. VI, 4, 5, where this theory (divested of its legendary form) is ascribed to Aru«a Aupaveji. 2 50 ^ATAPATHA-BRAMMAiVA. syllables consists the Gayatri, and the morning Soma- feast belongs to the Gayatri ; thus this (first turn of pressing) is made to be the m.orning Soma-feast. 9. He draws (the juice of the first turn of pressing into the cup) with (Vaf. S. VII, i), 'Grow thou pure for Va/('aspati !' for Va/C'aspati (lord of speech) is the out-breathing, and this [Upsimsu) graha is the out-breathing : hence he says, ' Grow thou pure for Va/C'aspati ! ' — 'purified by the hands with the sprigs of the bull ;' for he purifies it with sprigs of Soma: hence he says, 'with the sprigs of the bull;' and ' purified by the hands (gabhasti-puta^),' he says ; for — 'gabhasti' being the same as 'pani' (hand) — -he indeed purifies it with his hands. 10. He then presses eleven times; for of eleven syllables consists the Trish/ubh, and the midday Soma-feast belonsjs to the TrishAibh : thus this (second turn of pressing) is made to be the midday Soma-feast. I r. He draws (the juice into the cup) with, ' Grow thou pure, a god, for the gods — ;' for he (Soma) is indeed a god, and for the gods he becomes pure ; — 'whose portion thou art;' for he indeed is their portion. 12. He then presses twelve times; for of twelve syllables consists the 6^agati, and the evening Soma- feast belongs to the C'agati : thus this (third turn of pressing) is made to be the evening Soma-feast. ^ Sayawa, on Taitt. S. I, 4, 2, interprets it, ' Having been purified by the ray of the sun (while growing in the forest), do thou now become pure for the gods through the sprigs of the bull !' Cf, however, Taitt. S. VI, 4, 5, ' gabhastina hy enam pavayati,' where ' gabhasti ' would seem to be taken in the sense of ' hand ' (? the forked one). See p. 244, note 2. IV KaA^DA, I ADHYAVA, I BRAIIMAiVA, I 7. 25 1 13. He draws (the juice) with, 'Make thou our draughts sweet!' whereby he imbues him (Soma) with sap, and renders him palatable for the gods : hence, when slain, he does not become putrid \ And when he offers (that graha) he thereby com- pletely establishes him. 14. ' For one desirous of spiritual lustre (brahma- var/C'asa) he should press eight times at each (turn),' so they say ; — for of eight syllables consists the Gayatri, and the Gayatri is the Brahman : he indeed becomes endowed with spiritual lustre. 15. Thus the pressing amounts to twenty-four times (of beating). Now there are twenty-four half- moons in the year ; and Pra^apati (the lord of creatures) is the year, and the sacrifice is Pra_^apati : thus as great as the sacrifice is, as great as is its measure, so great he thereby establishes it. 16. ' For one desirous of cattle he should press five times at each (turn),' so they say ; — the cattle (animal victims) consist of five parts : he indeed gains cattle ; and there are five seasons in the year ; and Prac^apati is the year, and the sacrifice is Pra^apati : thus as great as the sacrifice is, as great as is its measure, so great he thereby establishes it. This, however, is mere speculation : it is the other (manner) which is practised. 1 7. Having drawn the graha, he wipes (the vessel) all round, lest any (Soma-juice) should trickle down. He does not deposit it; for this is his out-breath- ing, whence this out-breathing passes unceasingly. Should he, however, desire to exorcise, he may ^ The Ka«va text adds, ' while whosoever else is slain becomes putrid.' 252 DATAPATH A-BRAHMAA^A. deposit it^ with, ' I put thee down, the out-breathuig of N. N. ! ' Thus, forsooth, inasmuch as he (the Adhvaryu) does not quit his hold of it, it is not again in that (enemy) ; and thus both the Adhvaryu and the Sacrificer hve long. 18. Or he may merely cover (the vessel by his hand) with, ' I shut thee off, the out-breathing of N. N. ! ' Thus, forsooth, inasmuch as he does not deposit it, it is not again in that enemy ; and thus he does not disorder the vital airs. 19. While he is still inside (the Havirdhana) he utters ' Hail ! ' F'or the gods were afraid lest the Asura-Rakshas should destroy what part of this graha was previous to the offering. They offered it (symbolically) by means of the Svaha, while they were still inside (the cart-shed), and what was thus offered they afterwards offered up in the fire. And in like manner does he now offer it up by means of the Svaha, while he is still inside, and what has thus been offered he afterwards offers up in the fire. 20. He then walks out (of the Havirdhana) with, ' I walk alonor the wide air^.' For alonor the air ^ That is, he may set it down on the khara for a moment without quitting his Iiold of it. While the subsequent cups of Soma are deposited in their respective places after they have been drawn, the Upanjsu and Antaryama are offered immediately. ^ With the Taittiriyas the order of proceeding is somewhat dif- ferent: The Adhvaryu pours the Soma through the Soma-plants into the Upawi-u cup after each turn of pressing, with. ' Become pure for VaX'aspati, O courser!' — 'The bull purified by the hand with the plants of the bull !' — ' Thou, a god, art a purifier of the gods whose share thou art : thee, to them ! ' respectively. He then takes the cup from the Pratiprasthal;-/ with, ' Thou art self-made ! ' eyes it with, ' INIake our drinks sweet ;' and wipes it clean upwards with, 'Thee for all powers, divine and earthly!' He then rises with, ' May the mind obtain thee ! ' steps to the Ahavaniya w ith, ' I move IV KAiVDA, I ADHYAY\ I BRAHMAiVA, 2 2. 253 the Rakshas roams rootless and unfettered on both sides, even as man here roams along the air, rootless and unfettered on both sides ^ ; and, that formula being the Brahman (prayer), a slayer of the Rakshas, he, by means of that Brahman, renders the air free from danger and injury. 21. Thereupon he (the Sacrificer) asks a boon. For the gods, forsooth, greatly desire to obtain the offering of that graha, and they grant to him that boon, in order that he may forthwith offer that graha to them : this is why he asks a boon. 22. He (the Adhvaryu) offers with (Vaf. S.VII, 3), 'Self-made thou art,' for, this graha being his (Ya^wa's) out-breathing, it is indeed made by itself, born of itself^: hence he says,' Self-made thou art ;' — 'for all powers, divine and earthly,' — for it is born of itself for all creatures ^ ; — ' May the mind obtain thee ! ' — the mind being Pra^apati, he thereby means to say, ' may Pra^apati obtain thee !'' Hail ! thee, O well-born, for Surya!' thus he utters the second'* along the wide air,' and offers, while the sacrificer holds on to him from behind, with, 'Hail! thee, O well-born, to Surya!' 1 See III, I, 3,13. ^ ' For this libation is the out-breathing, and the out-breathing is he that blows yonder (the wind); and he indeed is made by himself, begotten (^ata) of himself, since there is no other maker nor begetter of him.' Ka«va text. ^ Perhaps we ought to translate the passage, 'from all the powers, divine and earthly,' for it is born by itself from all the creatures. But cf Taitt. S. VI, 4, 5 : ' Thereby he puts out-breathing both into gods and men.' * While, in its force of 'subsequent,' a vara here refers back to the first Svaha, pronounced by the Adhvaryu (par. 19); it also has here the meaning of ' lower," and, developed out of this, that of ' preced- ing' (in which meaning it occurs in the i?/kprati>rakhya). Hence it is quite impossible adequately to render this play on the words a vara, ' subsequent, lower, preceding,' and para, 'higher, subsequent.' 2 54 5ATAPATiiA-BRAHMAiVA. (or inferior) 'Hail!' with regard to a subsequent' (or higher ; the highest) deity. 23. Now it is in him that burns yonder (the sun) that he has just offered that (Hbation) ; and the latter is the All : hence he makes that (sun) the highest of the All. But were he to utter the second (or higher) ' Hail!' with regard to a preceding (or lower) deity ^, then it would be even higher than yonder sun : therefore he utters the second ' Hail !' with reijard to a subsequent deity. 24. And, having offered, he wipes the (vessel of the) graha upwards ; whereby he puts that out- breathing into him as one tending away from him. Thereupon he rubs (the wiped-off Soma) upon the middle enclosing stick from west to east with the palm of his hand turned upwards" — whereby he puts that out-breathing into him as one tending away from him — with, 'Thee to the gods sipping motes of light!' 25. For in that orb which burns yonder he has just offered this (libation), and those rays thereof are the gods sipping motes of light : it is these he thereby gratifies ; and thus gratified those gods convey him to the heavenly world. 26. For this same graha there is neither an invitatory prayer nor an offering prayer ^ : he offers it ^ That is, coming after Svaha in the formula. ^ The Ka«va text reads : etasmin va etan ma«(/ale 'haushid ya esha tapati ; sarvam u va esha graha/i ; sarvasmad cvaitad asmad enam ultara;// karoti ya esho 'smat sarvasmad uttaro yad dhavaraw devataw kuryat paraw svahakaram anyad dhaitasmad uttaraw kuryat. ^ That is to say, he is to pass his hand, palm upwards, under the middle enclosins: stick. * Such {J^ik verses) as are ordinarily recited by the Hot;-/. When IV KAiVDA, I ADHYAYA, I BRAHMAiVA, 27. 255 with a (Ya^us) formula, and thereby It becomes for him siippHed with both an invitatory and an offering prayer. And if he desire to exorcise, let him offer some spray (of Soma) which may adhere either to his arm, or to his breast, or to his garment, with, ' O divine plant, let that be true wherefore I pray thee : let N. N. be struck down by destruction falling from above, crash!' Even as one of (enemies) that are being slain might escape, so does this (sprig) fly away from those that are being pressed : thus nothing (hostile) — either running thither or running away^ — remains to him for whom he performs this. He de- posits that (cup) with, 'Thee for the out-breath- ing!' for this (graha) indeed is his out-breathing. 27. Now some deposit it on the south part (of the khara ^), for, they say, it is in that direction that the Vphnsu cup is drawn, the Hotr/ says, ' Restrain the out- breathing (pra7/a) ! Hail ! thee, O well-caUing one, to Surya ! ' whereupon he breathes into (or towards) the cup with, ' O out- breathing, restrain my out-breathing !' After that he remains silent till the Antaryama is drawn, when he addresses that graha with, ' Restrain the in-breathing (apana) I Hail ! thee, O well-calling one, to Surya!' whereupon he draws in his breath over the cup, and says, ' O in-breathing, restrain my in-breathing ! ' He then touches the pressing-stone with, 'Thee to the through-breathing!' and therewith frees his speech from restraint. Ait. Br. II, 21. On the terms out-breathing (prawa) and in-breathing (apana, or up-breathing, udana) see part i, p. 19, note 2; J. S. Speijer, Jatakarma, p. 64 ; Saya?/a on Taitt. S. I, 4, 3 (vol. i, p. 603) ; Taitt. S. VI, 4, 6. Dif- ferent Haug, Ait. Br. Transl. p. 118. ^ ' Na dhavan napadhavat pari^ishyate ;' perhaps we ought to read ' napadhavan ; ' unless indeed ' tasya ' refers to Soma, as Sayawa seems to take it. The Kaz/va text has : tatha ha tesha;« napadhavajls ^ana mukyate yebhyas tatha karoti. ^ According to the Sutras of the Black Ya^^us (cf. Saya«a on Taitt. S. I, 4, 2, p. 598), the Upimsu. cup is 'deposited' on the south-east and the Antaryama cup on the north-east corner of the 256 ^ATAPATIIA-BRAHMAiVA. yonder (sun) moves. Let him, however, not do this, but let him deposit it on the north (uttara) part (of the khara), because there is not any higher (uttara) graha than this. He deposits it with, ' Thee for the out-breathing!' for this (graha) is indeed his out- breathing. 28. He then takes the Upa7;/i'u-savana (pressing- stone). He neither touches it with the fringe nor with the straining-cloth, for that would be like rinsing it in water. If there be any spray adhering to it, let him remove it with his hand, and then lay down (the stone) beside (the Upawi^u cup), with the face towards the north, with, 'Thee for the through- breathing!' for this (stone) is indeed his (Ya^/^a's) throuMi-breathinor, O O Second BRAHMAiVA. II. The Great Pressing ^ I. The Upa7;?5u (graha), forsooth, is his out- breathing, the Upa7;2i'u-savana (stone) his through- khara or mound ; the Upawi'u-savana stone being placed between them. Before depositing the vessel, the Adhvarya pours some of the residue of Soma-juice from the Upa?«.cu cup into the Agrayawa- sthali, and having put a large twig of Soma into it for the evening pressing (? the Adabhya graha, cf. Say. on Taitt. S. I, 603), he ' deposits ' it on the mound. ^ The ' Great Pressing ' (mahabhishava) from which the Antar- yama and following libations are obtained is performed by the four priests, viz. the Adhvaryu and his three assistants, Pratipra- sthatr/, Nesh/n', and Unnetr/, each having an equal portion of Soma-plants and one of the four remaining pressing-stones assigned to him. The ceremonies mentioned in III, 9, 4, i seq. are repeated on the present occasion, each of the priests tying a piece of gold to his ring-finger. The pressing is performed in three rounds of three turns each, the number of single strokes of the several turns IV KANDA, I ADHYAYA, 2 BRAIIMAiVA, 2. 257 breathing, and the Antaryama (graha) his in- breathing. 2. Now as to why it is called Antaryama. That which is the out-breathing is also the in-breathing and the through-breathing. Now, in drawing the Upamsu (graha), he puts into him that out-breathing which tends away from him ; and in drawing the being, however, not limited, as was the case at the pressing of the \Jpa.fnsu. Only before the first turn of each round Nigrabhya water is poured on the plants. After each turn the scattered plants are gathered together on a heap. At the end of each round (of three turns) the Soma is touched (or ' strengthened'); whereupon the completely pressed-out stalks are thrown into the Hot/V s cup and the Nigrabha formula is pronounced (III, 9, 4, 21). The stalks which are still juicy are then 'gathered together' (see III, 9, 4, 19) into the so-called sambharam and poured into the Adhavaniya trough, and having been stirred about therein by the Unnetr?', are taken out, pressed out, and thrown on the skin, when the same process is repeated. On the completion of the third round the Dro«a- kalaj-a is brought forward (from behind the axle of the southern cart) by the Udgatr/s (for the mantras used by them see Tandya. Br. I, 2, 6-7) and placed on the four stones covered with the pressed-out Soma husks, the straining-cloth being then stretched over it, with the fringe towards the north. The Hotri's cup (held by the sacrificer and containing the remaining Nigrabhya water) having then been filled up by the Unnet/V with the Soma-juice in the Adhavaniya trough, the sacrificer pours it in one continuous stream from the Hotrfs cup upon the straining-cloth, spread over the Drowakalai'a by the chanters (Udgat;-/s), muttering a mantra (Tandya. Br. I, 2, 9) all the time. From this stream the first eight (at the midday pressing the first five) libations are taken, by the respective cups being held under, the remaining libations or cups being drawn either from the strained (or 'pure,' jukra) Soma-juice in the Drowakala^-a, or from the Agrayawasthali or the Putabhrzt. Sayawa on Ait. Br. II, 22, i seems to exclude the Antaryama graha from the 'great pressing:' antaryamagrahahomad urdhvam maha- bhishava»/ kmva. Also in II, 21, i he mentions the Dadhi graha, Amsu graha, and Adabhya graha (see p. 255, n. 2) as intervening between the Aponaptriya ceremony and the drawing of the Vpanisu graha, [26] S 258 DATAPATH A-BRAHMAA'A. Antaryama, he puts into him that in-breathing which tends towards him. But this same in-breathing is confined within his self; and because it is confined (yam) within (antar) his self, or because these creatures are sustained (yam) by it, therefore it is called Antaryama. 3. He draws it from inside the strainer ^ whereby he puts that in-breathing into him as one tending towards him, and that in-breathing of his is placed (or beneficial) within his self. And thereby also that Upawi-u (libation) of his comes to be drawn from inside the strainer (i. e. from the pure Soma), for one and the same are the Upaw^u and Antar- yama, since they are the out-breathing and in- breathing. And thereby, moreover, that (vital air) of his comes to be unceasing also at the other grahas. 4. Now as to wh)- he purifies the Soma by means of a strainer (pavitra). When Soma had oppressed his own family-priest Br/haspati, he restored to him (his property); and on his restoring it, he (Br/has- pati) became reconciled to him. Still there was guilt remaining, if only for having contemplated oppressing the priesthood. 5. The gods purified him by some means of purifica- tion (or a strainer, pavitra), and, being cleansed and pure, he became the (sacrificial) food of the gods. And ' Anta/;pavitrat, lit. from (the vessel or stream of Soma) which has the strainer inside it; the straining-cloth being spread over the Dro«a- kalaja, into which the pressed-out Soma-juice is poured. The Petersburg Dictionary assigns to it the meaning ' the Soma within the filtering vessel ' (see I V, i , 1,3). Perhaps it means ' from that which has a strainer between,' i.e. from the poured-out stream from which the libation is taken, and which is separated from the Drowakalaja by the straining-cloth. IV KAJVDA, I ADHYAYA, 2 BRAHMAA'A, 7. 259 in like manner does he now purify him by means of that strainer, and, being cleansed and pure, he becomes the food of the gods. 6. Then as to why the grahas are drawn with the Upayama\ Now Aditi is this (earth), and hers was that praya;ziya oblation, that Aditya rice-pap ^ But that was, as it were, previous to the Soma feast : she desired to have a share along with the gods in the Soma feast, and said, ' Let there be for me also a share of the pressed Soma !' 7. The gods said, ' This sacrifice has already been distributed among the deities : by means of theexthe grahas shall be taken and offered to the deities!' — ^ The term Upayama, lit. 'foundation, substratum,' referring properly to ' that which is held under ' while taking the libation, that is, the cup of the respective graha (and hence also identified with the earth, as the substratum of everything, cf. Say. on Taitt. S. I, 4, 3), has come to be applied likewise to the formula ' upayama- grzliito 'si,' i.e. 'thou art taken with (or on) a support,' which is repeated at those libations before the formulas muttered while they are drawn into the respective vessels or cups (see par. 15). Haug, Transl. Ait. Br. p. 1 18 note, makes the following distinction between the graha (cup) and patra (vessel) of the Antaryama (and Upaw^^u) libation: 'The patra is a vessel resembling a large wooden jar with but a very slight cavity on the top, in which the Soma-juice is filled. The graha is a small cup, like a saucer, made of earth, and put over the cavity of the Soma vessel, in order to cover the " precious " juice. The bottom of it is first put in water, and a gold leaf placed beneath it. There are as many grahas as there are patras ; they belong together just as cup and saucer, and are regarded as inseparable. The word graha is, however, taken often in the sense of the whole, meaning both graha and patra.' I doubt, however, whether this distinction is in accordance with the old authorities. The graha vessels or cups are described as resembling the shape of a mortar. For other peculiarities, see IV, I, 5, 19. With some libations there is both a patra (cup) and a sthali (bowl). ■ 2 See III, 2, 3, 1 seq. S 2 2 6o DATAPATH A-BRAHMAA^A. 'So be it!' This, then, is her share of the pressed Soma. 8. And, again, why the grahas are drawn with the Upayama. The Upayama indeed is this (earth), since it is this (earth) that bears (upa-yam^) food here for cattle and men and trees ; and the gods are above this, for the gods are in heaven. 9. The reason, then, why the grahas are drawn with the Upayama, is that they are drawn by means of this (earth); and why he deposits them in the womb'^, is that this earth is the womb of everything, that it is from her that these creatures have sprung. 10. That same Soma the priests carry about as seed. And seed which is cast outside the womb is lost ; but that which he deposits in the womb is indeed deposited in this earth, 11. Now these two grahas are his out-breathing and in-breathing ; one of them he offers after sunrise and the other before sunrise, in order to keep the out-breathins: and in-breathino; distinct from each other. He thus keeps the out-breathing and in- breathinof distinct from each other : hence these two, even while being one and the same, are yet called differently 'out-breathing' and 'in-breathing.' 12. Now those two grahas are for him day and night ; one of them he offers after sunrise and the ' Lit. forms the support or basis for it. The sentence could also be translated, ' this earth doubtless is an upayama (support), since she bears food.' Apparently he means to say that, as the gods are above, the food to be offered to them requires some sup- port, something to ' hold it up' by for the gods to reach it. ^ This refers to the formula ' This is thy womb,' with w^hich most libations, after being drawn, are deposited in their proper place on the khara until they are used for offering. See IV, i, 3, 19. IV KAN DA, 1 ADHYAYA, 2 BRAHMAA^A, 1 5. 26 1 Other before sunrise, in order to keep day and night distinct from each other : he thus keeps day and night distinct from each other \ 13. The Upa?;^i'u, being the day, he offers in the night ; and thus he puts the day into the night : whence even in the deepest darkness one distin- guishes something^. 14. The Antaryama, being the night, he offers after sunrise, and thus he puts the night into the day : whence that sun, on rising, does not burn up these creatures ; whence these creatures are pre- served. 15. He draws (the Antaryama graha) therefrom^ with (Va^. S. VII, 4), 'Thou art taken with a support!' — The significance of the Upayama has been told ^. — 'Restrain thou, O mighty (Indra), guard Soma!' the mighty, forsooth, is Indra; and Indra is the leader of the sacrifice: wherefore he says 'O mighty!' and by 'guard Soma' he means to say 'protect Soma!' 'Pre- serve the riches! gfain thee food in the sacri- fice!' — riches mean cattle: 'Protect the cattle' he thereby means to say. ' Gain thee food in the sacri- fice !' — food means creatures : he thus makes these eager to sacrifice, and these creatures go on sacrificing and praising and toiling. ^ ' Were he to offer both after sunrise, there would only be day, and no night ; and were he to offer both before sunrise, there would only be night, and no day.' Ka«va text. ^ Tasmad v idaw ratrau tamasi sati nir^wayata iva kiw/^id iva. Kawva text. ^ Viz. from the stream of Soma poured from the Hotn's cup on the straining-cloth. See p. 256, note i. * See paragraph 6, with note. 262 .SATAPATIIA-BRAHMAiVA. i6. ' Into thee I lay clay and night '; into thee I lay the wide air : allied with the gods, the lower and the higher,' — thereby he makes this (graha) one belonging to all the gods : because by means of it these creatures move about in the air breathine out and breathing- in, therefore it belono-s to all the gods. — ' Delight thyself in the Antar- yama, O mighty one!' the mighty one is Indra, and Indra is the leader of the sacrifice, wherefore he says ' O mighty one !' and in that he draws it with ' into — into,' thereby he means to say ' I lay thee into his (Indra's) self.' 17. Having drawn it, he wipes (the vessel) all round, lest (any Soma-juice) should trickle down. He does not deposit it; for this is the in-breathing: hence this in-breathing passes unceasingly. But should he desire to exorcise, let him deposit it with ' I put thee down, the in-breathing of N. N. !' 18. If he deposits the \Jp3.msu, let him also deposit this (Antaryama cup)-; and if he does not deposit the Upa;;^^!, let him also not deposit this. And if he covers the Upa^^^i-u (with his hand), let him also cover this ; and if he does not cover the Up^imsu, let him also not cover this : as the per- formance regarding the Upamsu, so regarding this (graha) ; for one and the same are these two, the Upa;;/^u and Antaryama, since they are the out- breathino^ and in-breathinof. 19. Now the A'arakas, forsooth, offer these two * Mahidhara offers the alternative interpretation, 'through thee I place day and night between (Soma and the enemies),' which is also Sayawa's interpretation on Taitt. S. I, 4, 3; as apparently that of the Taitt. S. itself, VI, 4, 6. ^ See IV, 1, 1, 17-18. IV KA^DA, I ADHYAYA, 2 BRAHMAA^A, 23. 263 (libations) with two different formulas ^ saying, ' These two are his out-breathing and in-breathing : we make the out-breathing and in-breathing of varied vigour.' , But let him not do this, for they disorder the sacrificer's out-breathing and in-breathing. Now, one might also - offer this one silently : — 20. But, as he offers the Upaw^u with a formula, even thereby this (libation) also comes to be offered with a formula. How then could one offer it silently, for these two, the Upamsu and Antary^ma, are one and the same, since they are the out-breathing and in-breathinor ? 21. With the very same formula with which he offers the Up3i7?isu, he offers this (libation), — 'Self- made thou art: for all powers divine and earthly: may the mind obtain thee! Hail! — thee, O well-born, for Siirya!' The significance of this formula has been told. 22. And, having offered^, he wipes the cup clean downw^ards. For even now, after offering the Up^msu, he wiped (the cup) upwards ; but here he wipes it downwards ; whereby he puts the in-breathing into him as one tending- towards him. 23. He then rubs (the wiped-off Soma) upon the middle enclosing stick from east to west with the palm of his hand turned downwards. For even now, after offering the Upa;;^-?u, he rubbed it upon the ^ This does not appear to refer to the Taittiriyas, since by them the same order of proceeding is prescribed for the Antaryima as for the Upa;;2JU (p. 252, note 2); cf. Saya;/a on Taitt. S. I, p. 603. See, however, Maitray. Sa.mh. I, 3, 4-5. 2 ' Apid (vai)' seems to have much the same meaning (' perhaps') as the later 'api nama.' Cf. I, 9, i, 19. ^ He offers the entire Soma in the Antaryama cup, without leaving any, or pouring any juice into the Agrayawasthali. 264 ^ATAPATIIA-BRAIIMAA'A. middle enclosing stick from west to east with the palm of his hand turned upwards ; but here he does so from east to west with the palm of his hand turned downwards — whereby he puts the in-breathing into him as one tending towards him — with, 'Thee for the gods sipping motes of light!' The significance is the same as before. 24. Having returned (to the cart-shed), he deposits that (cup) with, 'Thee for the in-breathing!' for this is indeed his in-breathing. He deposits them ^ so as to touch one another ; whereby he makes out- breathing and in-breathing touch one another, joins the out-breathings and in-breathings together. 25. Now these (cups and stone) repose without beinof moved until the evenincf Soma feast, whence men sleep here on earth ; and at the evening Soma feast they are used again, whence these men, having slept, awake and are bustling and restless ; — this, forsooth, is after the manner of the sacrifice, for the sacrifice is fashioned like a bird : the \Jpa.msu and Antaryama (grahas) are its wings, and the Upa;;2i"u- savana (stone) its body. 26. They repose without being moved until the evening Soma feast. The sacrifice is spread along ; but what is spread along moves, whence those birds fly spreading their wings, not drawing them in. At the evening Soma feast they are again used ; whence ^ According to the Ka«va text he is to place the Antaryama cup on the south-east corner (dakshiwardhe) of the khara (see p. 255. n. 2); while, according to Katy. IX, 2, i, both the Upawju and Antar- yama are to be placed on the north-east corner, the former south of the latter. This arrangement, however, would scarcely agree with IV, I, I, 27-28. The Upa/«ju-savana stone, doubtless, is to lie between the two cups, with its face towards the Upa/«ju. IV KANDA, I ADHYAYA, 3 BRAHMAA^A, 4. 265 these birds fly drawing in their wings to fold them : this indeed is after the manner of the sacrifice. 27. The Upa^^^i^u, forsooth, is this (earth), for the Vpamsu is the out-breathing, and breathing out one breathes upon this (earth). And the Antaryama is yonder (sky), for the Upa;;2i-u is the in-breathing (up-breathing), and in breathing up one breathes towards yonder world. And the Upa^wi-u-savana (stone) is the air, for the Upa/^^^u-savana is the through-breathing, and he who breathes through (In and out), breathes through this air. Third Brahmaa^a. 1. The AIndra-vayava (graha), forsooth, is his speech; and as such belonging to his self^ Now Indra, when he had hurled the thunderbolt at Vmra, thinking himself to be the weaker, and fearing lest he had not laid him low, hid himself. The gods also hid themselves away in the same place. 2. The gods then said, ' Verily, we know not if Vr/tra be slain or alive : come, let one of us find out, if Vr/tra be slain or alive !' 3. They said unto Vayu — Vayu, forsooth, is he that blows yonder — 'Find thou out, O Vayu, if Vmra be slain or alive ; for thou art the swiftest among us : if he lives, thou Indeed wilt quickly return hither.' 4. He spake, ' What shall be my reward then?' — 'The first Vasha/ of king Soma!' — 'So be it!' so Vayu went, and lo^ Vr/tra slain. He spake, 'Vr^'tra is slain : do ye with the slain what ye list !' ^ Thatis,toYa^-7la's body(madhyadeha, Say.) as distinguished from his limbs. The Petersb. Diet, takes adhyatmam in the sense of ' in re- gard to the self (or person).' SeelV, I, 4,i,withnote; IV, 2, 2, i seq. 2 At I, 6, 2, 3 ; II, 2, 3, 9, I erroneously supplied a verb of 266 ^ATAPATIIA-BRAIIMAiVA. 5. The gods rushed thither, — as (those) eager to take possession of their property, so (it fared with) him (Vr/tra — Soma) ^ : what (part of him) one of them seized, that became an ekadevatya (graha, belonging to one deity), and what two of them, that became a dvidevatya -, and what many (seized), that became a bahudevatya ; — and because they caught him up each separately (vi-grah) by means of vessels, therefore (the libations) are called graha. 6. lie stank in their nostrils, — sour and putrid he blew towards them : he was neither fit for offering, nor was he fit for drinking. 7. The gods said to Vayu, * Vayu, blow thou through him, make him palatable for us!' He said, ' What shall be my reward then ?' — ' After thee they shall name those cups.' — 'So be it!' he said, 'but blow ye along with me!' 8. The gods dispelled some of that smell, and laid it into the cattle, — this is that foul smell in (dead) cattle : hence one must not close (his nose) at that foul smell, since it is the smell of king Soma. 9. Nor must one spit thereat ^ ; even though he should think himself ever so much affected, let him motion with the particle ed, following the original interpretation in the Petcrsb. Diet, and Weber's Ind. Stud. IX, 249. I now adopt the later explanation put forth in the ' Nachtrage.' Professor Whitney, Amer. Journ. of Phil., Ill, p. 399, apparently draws from the same source. ^ ' As (those) wishing to take possession of their property, so did they seize upon him each for himself (evaw ta/w vyag/Yhwata);' Kawva text. The construction of our text is quite irregular. ^ The dvidevatya grahas (libations belonging to two gods) at the morning Soma feast are the Aindra-vayava (Indraand Vayu), the Maitra-varuwa (Mitra and Varuwa), and the Ajvina. ^ That is, because of it, or away from it. Perhaps, however, it belongs to the next clause, ' therefore, even . . . .' IV KAA^DA, I ADHYAYA, 3 BRAHMAiVA, 1 4. 267 go round it windward ^ ; for Soma means eminence, and disease meanness : even as at the approach of his superior the meaner man would get down (from his seat), so does disease go down before him (Soma). 10. Then Vayu blew a second time through him and thereby made him palatable ; whereupon he was fit for offerino^ and fit for drinkino^. Hence those (vessels), though belonging to various deities, are called ' vayavya (Vayu's vessels) ^/ His (Vayu's) is that first Vasha/ of king Soma, and, moreover, those vessels are named after him. 11. Indra then thought within himself: — 'Vayu, forsooth, has the largest share of this our sacrifice, since his is the first Vasha/ of king Soma, and, moreover, those vessels are named after him : nay, but I, too, will desire a share therein !' 12. He said, ' Vayu, let me share in this cup !' — 'What will then be?' — 'Speech shall speak intel- ligibly^!'— 'If speech will speak intelligibly, then will I let thee share !' Thus that cup henceforward belonged to Indra and Vayu, but theretofore it belonged to Vayu alone. 13. Indra said, ' One half of this cup is mine !' — 'Only one fourth is thine!' said Vayu. — 'One half is mine!' said Indra. — 'Only one fourth is thine!' said Vayu. 14. They went to Pra^apati for his decision. Pra^^apati divided the cup (of Soma) into two parts and said, 'This (half) is Vayu's!' Then he divided the (other) half into two parts and said, ' This is ^ That is, in order to inhale as much of the strong smell of the Soma as possible (?). ^ See p. 158, note i. ^ Or, articulately, distinctly (niruktam). 2 68 ^ATAPATIIA-BRAIIMAiVA. Vayu's ! — This is thine!' then he assigned to Indra a fourth part for his share — one fourth is the same as a quarter : henceforward that cup belonged, one fourth of it, to Indra. 15. Now with this Hbation there are two puro- ru>C'^ — formulas, — the first belonging to Vayu alone, and the second to Indra and Vayu ; and two invitatory pra)ers (anuvakya), — the first to Vayu alone, and the second to Indra and Vayu ; and two praisha (directions), — the first belonging to Vayu alone, and the second to Indra and Vayu ; and two offering prayers ()'a^ya), — the first to Vayu alone, and the second to Indra and Vayu : thus he assigns to him (Indra) each time a fourth part for his share. 16. He said, ' If they have assigned to me a fourth part each time for my share, then speech shall speak intelligibly only one fourth part!' Hence only that fourth part of speech is intelligible which men speak ; but that fourth part of speech which beasts speak is unintelligible ; and that fourth part of speech which birds speak is unintelligible ; and that fourth part of speech which the small vermin here speaks is unintelligible. 1 7. Wherefore it has been thus spoken b)' the i'^/shi (Rig-veda 1, 164, 45): — ' Four are the measured grades of speech ; the Brahmans that are wise know them : three, deposited in secret, move not ; the fourth grade of speech men speak.' 18. He now draws (the graha) from that (stream of Soma)^ with (Va,^. S. VII, 7; Rig-veda VII, 92, i), 'Come nio-h to us, O Vayu, sipping of ^ PuroruX' (lii. lurc-shininq^') is the designation of the formulas preceding the Upayama, ' Thou art taken with a support, &c.' ^ See p. 256, note i. IV KANDA, I ADHYAYA, 4 BRAHMAiVA, I. 269 the pure (Soma)! Thine are a thousand steeds, O bestower of all boons ! Unto thee hath been offered the gladdening juice whereof thou, O God, takest the first draught! — Thee for Vayu !' 19. And, having withdrawn (the cup), he again fills it^ with (Va,^-. S. VII, 8; Rig-veda I, 2, 4), 'O Indra and Vayu, here is Soma-juice: come ye hither for the refreshing draught, the drops long for you ! — Thou art taken with a support^! — Thee for Vayu, for Indra and Vayu !' — with ' This is thy womb^: thee for the closely united!' he deposits (the cup). As to why he says, ' Thee for the closely united,' — he who is Vayu, is Indra; and he who is Indra, is Vayu: therefore he says, ' This is thy womb : thee for the closely united !' Fourth BRAHMAiVA. I. Mitra and Varu/za, forsooth, are his intelligence and will; and as such belonging to his self: when- ever he desires anything in his mind, as ' Would that this were mine 1 I might do this !' that is intel- ligence ; and whenever that is accomplished, that is will ^. Now intelligence indeed is Mitra, and will is ^ When the cup is half-filled he withdraws it for a moment from the stream of Soma flowing from the Hotr/'s cup into the Dro«a- kala^a trough ; after which he again holds it under to have it filled completely. For the shape of this cup, see IV, i, 5, 19. ^ See IV, I, 2, 6, with note. ^ See IV, i, 2, 9, with note. * The Kawva text adds, tad asyaitav atmana^, * and these two are of his self,' which seems to be intended to explain the pre- ceding adhyatmam, 'belonging to his self.' See IV, i, 3, i, with note. 270 .SATAPATHA-BRAHMAiVA. Varuwa ; and Mitra is the priesthood, and Varu;/a the nobility ; and the priesthood is the conceiver, and the noble is the doer. 2. Now in the beginning these two, the priesthood and the nobility, were separate : then IVIitra, the priest- hood, could stand without Varu;/a, the nobility. 3. Not Yaru;^a, the nobility, without Mitra, the priesthood : whatever deed Varuwa did unsped by Mitra, the priesthood, therein, forsooth, he suc- ceeded not. 4. Varu;^a, the nobility, then called upon Mitra, the priesthood, saying, ' Turn thou unto me that we may unite : I will place thee foremost, sped by thee, I will do deeds!' — 'So be it!' So the two united; and therefrom resulted that graha to Mitra and Varu;/a. 5. Such, then, is the office of Purohita (placed foremost, domestic priest). Wherefore let not a Brahman desire to become the Purohita of any one Kshatriya (he may meet with), as thereby righteous- ness and unrighteousness unite ; nor should a Ksha- triya make any Brahman (he may meet with) his Purohita, as thereby righteousness and unrighteous- ness unite. — Whatever deed, sped b)- Mitra, the priesthood, Varu/^a thenceforward did, in that he succeeded. 6. Hence It is quite proper that a Brahman should be without a king, but were he to obtain a king, it would be conducive to the success (of both). It is, however, quite improper that a king should be with- out a Brahman, for whatever deed he does, unsped by Mitra, the priesthood, therein he succeeds not. Wherefore a Kshatriya who intends to do a deed ought by all means to resort to a Brahman, for IV KAA^DA, I ADHYAYA, 4 BRAHMAiVA, TO. 27I he verily succeeds only in the deed sped by the Brahman. 7. Now he draws (the Maitra-varu/^a graha) from that (stream of Soma) ^ with (Va^. S. VII, 9 ; Rig-veda II, 41,4), 'This Soma, O Mitra and Varu;2a, hath been pressed for you; ye holy, now hear my cry! — Thou art taken with a support^! — Thee for Mitra and Varu?/a!' 8. He mixes it with milk. The reason why he mixes it with milk is this. Soma, forsooth, was Vr/tra. Now when the gods slew him, they said to Mitra, ' Thou also slayest !' But he liked it not and said, ' Surely, I am every one's friend (mitra) : being no friend, I shall become an enemy (or, other than Mitra, Amitra).' — 'Then we shall exclude thee from the sacrifice!' — Then said he, 'I, too, slay!' Thereupon the cattle went from him, saying, ' Being a friend, he has become an enemy !' Thus he was deprived of the cattle. By mixing (the Soma) with milk, the gods then supplied him with cattle ; and in like manner does this (priest) now supply him (the sacrificer or Mitra) with cattle by mixing (the Soma) with milk. 9. As to this they say, ' Surely he liked it not to slay!' Thus, what milk there is in this (mixture) that belongs to Mitra, but the Soma belongs to Varu;^a : therefore one mixes it with milk. 10. He mixes it with (Va^: S. VII, 10 ; Rig-veda IV, 42, 10), 'May we delight in the wealth we have gained, the gods in the offering, the kine in pasture! that unfailing milch cow, ^ See p. 256, note i. For the shape of this cup, see IV, 1,5, 19- * See IV, I, 2, 6, and note. 272 S-ATAPATHA-BRAHMAA'A. O Mitra and Variu^a, grant ye unto us day by da)'!' — with 'This is thy womb: thee for truth and lifeM' he deposits it. Now as to why he says, ' Thee for truth and life,' — the truth is Mitra 2, since INIitra is the Brahman, and the truth is the Brahman (sacerdotium or sacred writ); — and Hfe is Varu;/a, since Varu/^a is the year, and hfe is the year : therefore he says, ' This is thy womb : thee for truth and life ! ' Fifth BRAHMAivA. A I. The A^vina graha ■', forsooth, is his organ of hearing ; hence in drinking it he turns (the cup) all round *, since with that ear of his he hears all round. — Now when the Bhr/gus, or the Arigiras, attained the heavenly world, A'yavana the Bhargava, A or A'yavana the Arigirasa, was left behind here (on earth) decrepit and ghostlike ^. ^ This is a false analysis of r/tayu, ' righteous, holy.' ^ The text has ' Brahman,' uhich must be wrong. The Kawva recension has, correctly, mitro va r/tam, brahma hi mitro, brahma hy r/tam. ^ The Ajvina graha is not actually taken at this time, but later on, after the oblation of drops and the chanting of the Bahishpa- vamana stotra; see IV, 2, 5, 12. The reasons for inserting ii here are given in parag. 15-16. * Lit. ' he drinks it while turning it all round,' in accordance with the regular Sanskrit idiom. The Ajvina cup has three mouths, from which the Soma is drunk by turns. See Haug, Transl. Ait. Br. p. 132. ^ On this legend, and its probable connection with that of Medea's cauldron, and the Germanic 'quecprunno' (jungbrunnen, well of renovation), see A. Kuhn, ' Herabkunft des Feuers und des Gotter- tranks,' p. 11. For other translations, see Weber, Ind. Streifen, i. p. 13 seq.; Muir, O. S. T. v. p. 250 seq. ; Delbriick ii. p. 121. For IV KANDA, I ADHYAYA, 5 BRAHMAiVA, 7. 273 2. But .S'aryata, the Manava, just then wandered about here with his tribe, and settled near by that same place. His boys \ while playing, setting that decrepit, ghostlike man at nought, pelted him with clods. 3. He was wroth with the vSaryatas, and sowed discord among them : father fought with son, and brother with brother. 4. K^aryata then bethought him ^, — ' This has come to pass for something or other I have done!' He caused the cowherds and shepherds to be called together, and said — 5. He said, ' Which of you has seen anything here this day?' — They said, 'Yonder lies a man, decrepit and ghostlike : him the boys have pelted with clods, setting him at nought.' Then ^'aryata knew that this was A^'yavana. 6. He yoked his chariot, and putting his daughter Sukanya thereon, he set forth, and came to the place where the J^i'shi was. 7. He said, 'Reverence be to thee, O J^zshi ; another version, apparently more modern, of the same legend, found in the Gaiminiya (Talavakara) Brahma?za, see Professor Whitney, Proceedings Amer. Or. Soc. 1883, p. ix. ^ That is, youths of his clan. 2 ^"aryata then bethought him, 'From something I have done, thence (has come) so great a calamity.' It then occurred to him, ' Surely, Ayavana, the Bhargava, or Ahgirasa, was left behind here, decrepit : him I (must) have somehow offended sorely, thence so great a calamity.' He called his tribe together. Having called the tribe together, he said, ' Who, be he cowherd or shepherd, has noticed anything here.?' They said, 'Yonder in the wood lies a decrepit, ghostlike man ; him the boys have this day pelted with clods : that is the only thing we have descried (? tad evadarishma),' &c. Kawva text. [26] T 2 74 ^-ATAPATHA-BRAILMAA'A. because I knew thee not, therefore have I offended thee; here is Sukanya', with her I make atonement to thee : let my tribe Hve at peace together!' And from that same time his tribe lived at peace together. But ^Saryata, the Manava, departed - forthwith, lest he should offend him a second time. 8. Now the Ai"vins then wandered about here on earth performing cures. They came to Sukanya, and desired to win her love ; but she consented not thereto. 9. They said, ' Sukanya, what a decrepit, ghostlike man is that whom thou liest with ; come and follow us ! ' She said, ' To whom my father has given me, him will I not abandon, as long as he lives!' But the Tv/shi was aware of this. - 10. He said, ' Sukanya, what have those two said to thee ?' She told him all ; and, when she had told him, he said, ' If they speak to thee thus again, say thou to them, " But surely, ye are neither quite complete nor quite perfect, and yet ye deride my husband !" and if they say to thee, " In what respect are we incomplete, in what respect imperfect ?" say thou to them, " Nay, make ye my husband young again, and I will tell you!"' They came again to her, and said to her the same thing. 1 1. She said, 'But surely ye are neither quite com- plete nor quite perfect, and yet ye deride myhusband!' They said, ' In what respect are we incomplete, in what respect imperfect ?' She said, ' Nay, make ye my husband young again, and I will tell you 1' ^ That is, 'the fair maiden.' "^ That is, ' he broke up his camp and departed with his tribe' (so 'payuyu^e grama/;, Ka;/va recension). IV KAiVDA, 1 ADHYAYA, 5 BRAHMAA'A, I 5. 275 12. They said, ' Take him down to yonder pooP, and he shall come fordi with whatever age he shall desire!' She took him down to that pool, and he came forth with the age he desired. 1 3. They said, ' Sukanya, in what respect are we incomplete, in what respect imperfect?' The 7?/shi himself answered them, — ' In Kurukshetra yonder the gods perform a sacrifice and exclude you two from it : in that respect ye are incomplete, in that respect imperfect !' And the A^vins departed forth- with, and came to the gods, as they were performing a sacrifice, after the chanting of the Bahishpavamana. 14. They said, 'Invite us thereto!' The gods said, ' We will not invite you : ye have wandered and mixed much among men, performing cures.' 15. They said, 'But surely ye worship with a ^ Or, according to the Petersburg Dictionary, ' Throw him into yonder pool.' In the Ka«va text no mention is made of a pool (hrada), but merely of water to which the i?2shi is taken by his wife. I subjoin Professor Whitney's translation of the corre- sponding passage of the Gaiminiya Br. version : ' They (the A^vins) said to him: "Sage, make us sharers in the Soma, Sir." "Very well," said he ; " do you now make me young again." They drew him away to the jai^ava of the Sarasvatl. He said: "Girl, we shall all come out looking alike ; do you then know me by this sign." They all came out looking just alike, with that form which is the most beautiful of forms. She, recognising him .... " This is my husband." They said to him : " Sage, we have performed for you that desire which has been your desire ; you have become young again ; now instruct us in such wise that we may be sharers in the Soma." .... ' Then ^yavana the Bhargavan, having become young again, went to ^aryata the Manavan, and conducted his sacrifice on the eastern site. Then he gave him a thousand ; with them he sacri- ficed. Thus ^yavana the Bhargavan, having praised with this saman (the /^yavana), became young again, won a girl for wife, sacrificed with a thousand,' &c. T 2 276 i-ATArATIIA-BRAHMAA^A. headless sacrifice!' — 'How with a headless (sacri- fice) ?' — ' Nay, invite us, and we will tell you !' — ' So be it ! ' so they invited them. They drew this A Aj-vina cup for them ; and those two became the Adhvaryu priests of the sacrifice, and restored the head of the sacrifice. Then, in the chapter of the divakirtyas \ it is explained how they did restore the head of the sacrifice. Hence this libation is drawn after the chanting of the Bahishpavamana, for it was after the chanting of the Bahishpavamana that they arrived. 16, They said, 'Well, but we two, being the Adhvaryus, are the heads (leaders) of the sacrifice : transfer ye that graha of ours to this earlier time, to those belonging to two deities ^ ! ' Accordingly they transferred that graha for them to a former time, to those belona-inor to two deities : hence that ofraha is drawn in the tenth place, and is consecrated by Vasha/* in the third place. And as to (the signifi- cance of) the Aj-vins, — the Ai^vins are manifestly^ those two, heaven and earth ^, for it is those two ^ Certain verses which are ' to be chanted by day.' According to Benfey (Ind. Stud. Ill, p. 228) also called mahadivakirtya, and consisting of eleven verses (not in Sama-veda), the first of which is called ' jiras (head),' the second ' griva// (neck),' &c. The term is also applied to Sama-veda II, 803-5 (Rig-veda X, 170, 1-3) in the Uhyagana II, 12. The reference in the text seems to be to Sa.t. Br. XIV, I, i,8seq. See, however, Weber, Ind. Streifen, I, p. 15, note 4. The Kawva WSS. read ' divakirteshu.' ^ One might expect the dual ' dvidevatyau,' as, besides the Ajvina graha, there are only two dvidevatya (belonging to two gods) grahas, viz. the Aindra-vayava and ]\Iaitra-varu«a. See p. 266, note 3. ' Or, in their visible form (pratyaksham). '' SeelMuir, O. S. T. v, p. 234. The identification of the An-ins with heaven and earth may have been suggested by Rig-veda VI, 70, 5, IV KANDA, I ADHyAya, 5 BRAHMAiVA, 1 9, 277 that have obtained possession of everything here ; — ' the lotus-crowned ' they (the A^vins) are called : Agni, forsooth, is the lotus of this earth, and the sun that of yonder sky. A 17. Thus he takes (the Ai-vina graha) from that (stream of Soma) ^ with (Vaf. S. VII, 1 1 ; Rig-veda I, 22, 3), ' Mix ye the sacrifice, O Ai-vins, with that goad of yours, rich in honey and joyful- ness! — Thou art taken with a support^! thee for the Ai'vins !' with 'This is thy womb : thee for the honey-loving^ (A^vins)!' he deposits it. Now as to why he takes (the graha) with a verse containing (the word) ' honey (madhu),' and deposits it with 'thee for the honey-loving!' 18. Dadhya?//^, the Atharva;^a, imparted to them (the A^vins) the brahma//a called Madhu ^ : that (Madhu) is their favourite resort, and with that (favourite resort) of theirs he now approaches them ; — hence he takes (their graha) with a verse contain- ing (the word) ' honey,' and deposits it with ' thee for the honey-loving r 19. Now those vessels (other than those of the three dvidevatya grahas) are smooth ^ The vessel of the graha for Indra and Vayu has a (wooden) where heaven and earth are called upon to mix the sweet drink, just as is the case with the Ajvins in the verse with which their libation is taken. ^ See p. 256, note i. ^ See IV, I, 2, 6, and note. ^ The real meaning of this epithet (madhvi) is uncertain. * ? ' The mystery called Madhu (sweet drink, Soma).' See part i, Introd. p. xxxiv; Weber, Ind. Stud. I, p. 290. ^ It might also mean, that those (three dvidevatya) vessels are smooth, straight, save the peculiarities noticed above. The Kawva text, however, reads, ta/('-^/^laksh7mny anyani patra«i bhavanti. 278 DATAPATH A-BRAHMAA'A. ' belt ' round it : this is its second (peculiarity of) shape, and therefore it belongs to two deities. The vessel of the graha for Mitra and Varu;/a is goat- like ^ : this is its second shape, and therefore it belones to two deities. The vessel of the o-raha for the A^yvins is lip-shaped : this is its second shape, and therefore it belongs to two deities. And the reason why (this belongs to) the A^vins is that the Ai'vins are the heads (mukhya, viz. of the sacri- fice), and this head (mukha -) is supplied with lips : A hence the vessel of the A^vina graha is lip-shaped. Second Adhyaya. First BRAHMAiVA. 1. The ^'ukraand M an thin(grahas), forsooth, are his eyes. Now the ^'ukra, indeed, is he that burns yonder (the sun) ; and because it burns there ^, there- fore it is (called) KS'ukra (' bright '). And the Manthin, indeed, is the moon. 2. He mixes it with (barley) meal : thus he makes it to be gruel (mantha), whence it is (called) Man- thin. Now those two (sun and moon), forsooth, are the eyes of these creatures ; for were those two not to rise, these (creatures) could not distinguish even their own hands. 3. One of them is the eater, and the other the ' Or rather, according to the commentary on Katy. IX, 2, 6, it resembles the breast of the goat (a^aka). ^ Lit. 'mouth.' ' This is how Saya;/a takes the passage : jukragrahas tapati sokz.i\ dipyata iti tasya jukranamadheyam. It is doubtless the correct interpretation, though the pronouns ' esha ' and ' etad ' might lead one to refer them to the sun. IV KAA'DA, 2 ADHYAYA, I BRAHMAiVA, 7. 279 food ^ ; to wit, the 6'iikra is the eater, and the Man- thin the food. 4. To one of them corresponds the eater, and to the other the food ; to wit, the eater corresponds to the ^ukra, and the food to the Manthin. Now these two (cups) are drawn for one (person) and offered to another. There are two Asura-Rakshas, S2inddi and Marka : for them they are drawn ; and to deities they are offered. The reason for this is as follows. 5. Now when the gods drove away the Asura- Rakshas, they could not drive away these two ; but whatever (sacrificial) work the gods performed, that these two disturbed, and then quickly fled. 6. The gods then said, ' Contrive ye how we shall drive away these two!' They said, 'Let us draw two cups (of Soma-juice) for them : they will come down to us, and we shall seize them and drive them away.' They accordingly drew two cups (of Soma) for them, and they both came down, and, having seized them, they (the gods) drove them away^. This is why (the two cups) are drawn for Sdiitd^. and Marka, but are offered to deities. 7. Also Ya^/Iavalkya said, ' Should we not rather draw them for the deities, since that is, as it were, the sign of conquest^ ?' In this, however, he merely speculated, but he did not practise it. ' The one that is to be eaten (adya/^). ^ Muir, O. S. T. ii, p. 386, translates apa-han by ' to smite,' which would seem to suit this passage much better than the ordinary meaning 'to beat off, repulse, eject;' but see paragraph 20. The corresponding version of the legend in Taitt. S. VI, 4, 10 has ' apa-nud (to drive away).' ^ Thus this passage is interpreted by Saya?/a, who refers to Pa«. Ill, 3, 161 (sampraj-ne lih) and VIII, 2, 97 (viMryama/zanam 28o DATAPATH A-BRAHMAJVA. 8. Now some make this the puroruX^ formula of the ^'ukra, ' He, the longing, light-enveloped, urged the daughters of the dappled (cloud) along the measurer of the welkin,' — saying, ' We thus make it like him that burns yonder, in that he says " the light-enveloped." ' 9. But let him make this one the puroruy^ formula of the ^ukra (Va^. S. VII, 12 ; Rig-veda V, 44, i), ' In the olden way, in the former way, in every way, in this way (drawest thou) supremacy from him, the barhis-seated, and the bliss- attaining,' — for the eater corresponds to this (6'ukra cup), and the eater is supreme : hence he says, ' Supremacy from him, the barhis-seated, bliss- attaining,' — 'and onward strength drawest thou from him, the roaring\ the swift, that winneth those ^ through which thou waxest strong. — Thou art taken with a support : thee for Ss-fida. V — With 'This is thy womb : protect manhood!' he deposits (the cup); for to this one corresponds the eater, and the man (hero) is the eater : hence he says, ' This is thy womb : protect manhood !' He deposits it on the south part (of the mount), for it is in that direction that yonder (sun) moves. 10. Thereupon he draws the Manthin with (Va^. pluta/i). Possibly, however, ' no svid ' may have to be separated from what follows : ' by no means ! for deities we should draw them,' &c. The Kawva text reads, ' no svit khalu devatabhya eva gr/li«iyameti vidita?;? hidam iti, tad u tan mimawsam eva -^akre nety u ink /('akara.' ^ The Rig-veda reads ' gira (through song)' instead of ' dhunim.' ^ Viz. waters, juice, sap. Professor Ludwig supplies ' plants.' This verse is extremely obscure. TV KANDA, 2 ADHYAYA, I BRAHMAiVA, 12. 281 S. VII, 16; Rig-veda X, 123, i), 'He, the long- ing^, light-enveloped^, urged the daughters of the dappled^ on the measurer of the welkin^: him the bards kiss like a child with songs at the union of the waters and the sun. — Thou art taken with a support: thee to Marka!' 11. He mixes it with (barley) meal: the reason why he mixes it with meal is this. Varu;^a once struck king Soma right in the eye, and it swelled (ai-vayat) : therefrom a horse (a^va) sprung ; and because it sprung from a swelling, therefore it is called a^-va. A tear of his fell down : therefrom the barley sprung ; whence they say that the barley belongs to Varu/za. Thus whatever part of his eye was injured on that occasion in (that part he now restores him and makes him whole by means of this (barley) : therefore he mixes (the libation) with meal. 12. He mixes it with (Va^.S.VII, 17; Rig-veda X, 61, 3), 'At whichever offerings ye two, rush- ing swiftly as thought, accept with favour the songs — he, the manly, who by the reeds of this (one) hath seasoned^ in the hand the ^ Vena, according to Roth and Grassmann, refers to the Gan- dharva, as the representative of the rainbow. This view is, however, rejected by Ludwig. The entire hymn is extremely and purposely obscure. ^ Gyotir-^arayu, lit. ' having light for his chorion, or placenta.' ^ Pmnigarbha/^, lit. 'those who have the dappled (cloud) for their womb (or, are contained therein);' apparently the rain-drops. * Ludwig identifies the measurer of the welkin with the moon (Soma). Grassmann takes it in the sense of ' in measuring through the air.' ^ The verse is manifestly corrupt. Professor Ludwig omits the accent in ' ajriwita,' thus taking it out of the relative clause : but 282 .SATAPATIIA-BRAIIMAiVA. (object of his) desire;' — with 'This is thy womb: protect the creatures!' he deposits it (on the north part of the mound) ; for to this (graha) corresponds the food, and these creatures, the people, are food : hence he sa}s, ' This is thy womb : pro- tect the creatures ! ' 13. There are two sprinkled and two unsprinkled chips of the sacrificial stake ^ : the Adhvaryu takes a sprinkled and an unsprinkled one; and in like manner the Pratiprasthatr/ takes a sprinkled and an unsprinkled one. And the Adhvaryu takes the ^'ukra, the Pratiprasthatrz the Manthin. 14. The Adhvaryu cleanses (his cup) with the unsprinkled chip, with, 'Swept away is Sa.7ida.V In like manner the Pratiprasthatr? with, 'Swept away is Marka!' Thus even while drawing (the cups), they drive away the two Asura-Rakshas. W^ith ' May the ^S'ukra-sipping gods lead thee forward!' the Adhvaryu walks out (of the cart- shed); with 'May the Manthin-sipping gods lead thee forward!' the Pratiprasthatr^': thus they lead forward those two (libations) to the deities. 15. Behind the Ahavaniya fire they put their (right) elbows together, and deposit (the cups) on the high altar : the Adhvaryu on the right hip, and the Pratiprasthatr/ on the left — without quit- ting their hold of them — with 'Unassailable art even thus, no satisfactory sense, it seems to me, can be extracted from this line. When the Soma is mixed with milk or some other substance (as meal) two stalks of (kuja) reed-grass are laid on the cup, the accessory substance being then poured through them. Katy. IX, 6, 9-10. ^ In paragraphs 13-31 the libations from the 6"ukra and Manthin cups are anticipated. For their proper place in the actual perform- ance, see note to IV, 3, 1,1. IV KAA^DA, 2 ADHYAYA, I BRAHMAi^^A, 1 8. 28 thou!' whereby they make the high altar unassail- able by evil spirits ; for they are about, in walking round it, to pass by the fire : hereby, then, they propitiate it, and so the fire does not injure them, while they walk round it on different sides ^ 16. The Adhvaryu walks round it (on the north side) with (Va^. S. VII, 13), 'Abounding in heroes, producing heroes' — for to this (libation) corresponds the eater, and the hero is the eater : hence he says, ' Abounding in heroes, producing heroes ! ' — ' encompass thou - the sacrificer with growth of wealth!' By saying 'Encompass thou the sacrificer with growth of wealth!' he invokes a blessing upon the sacrificer. 1 7. And the Pratiprasthat/^/ walks round (on the south side) with (Va^. S. VII, 18), 'Abounding in creatures, producing creatures' — for to this (libation) corresponds the food, and the creatures, the people, are the food : hence he says, ' Abounding in creatures, producing creatures,' — 'encompass thou the sacrificer with growth of wealth ! ' By saying ' Encompass thou the sacrificer with growth of wealth ! ' he invokes a blessing on the sacrificer. 18. They step out (from the altar) after closing the two (cups with their hands) : thereby they make them invisible ; whence no one sees yonder sun and moon when they go forward (eastwards). Having gone round to the front (of the stake), they uncover (the cups), and offer them while standing in front : thereby they make them visible ; whence every one ^ The Petersburg Dictionary takes ' vi-pari-i' in the sense of 'to turn round.' Cf. Katy. IX, 10, 8; ' vividhawz dakshiwa utta- rataj k^ paribhogam ishyantau (!),' Saya«a. ^ Or, ' walk round to the sacrificer.' 284 ^-ATAPATHA-BRAHMAA^A. sees yonder sun and moon when they go backwards. Hence also no one sees the seed which is cast forwards, but every one sees what is produced backwards. 19. They put their elbows together behind the sacrificial stake, unless the fire should blaze up^- but if the fire blaze up, they may join their elbows in front of the stake, — the Adhvaryu with, 'The ^Sukra (bright), uniting with the sky, with the earth, with the brightly shining;' the Pratiprasthatrz with, 'The Manthin, uniting Avith the sky, with the earth, with the manthin-shining.' Thus they make these two (cups) the resting-places of the eyes, and join the two eyes together : whence these two eyes are joined together with bones all round ^. 20. The Adhvaryu throws the unsprinkled stake- chip outside (the altar) with, 'Cast out is S^nd2L ! ' and in like manner the Pratiprasthatre with, 'Cast out is Marka!' Thus they drive away the two Asura-Rakshas before the offerings. 21. Thereupon the Adhvaryu throws the sprinkled Stake-chip on the Ahavaniya with, 'Thou art the abode of the ^'ukra!' and in like manner the Pratiprasthatrz with, ' Thou art the abode of the Manthin!' These two (chips), forsooth, are the kindlers of the eyes, — he kindles the eyes therewith ; whence these eyes are kindled. 22. Thereon he mutters (Va^. S. VII, 14), 'May ^ The sacrificial stake stands immediately in front of the high altar and fire. ' Yadi tato 'gnir nodbadheta,' Kawva text. ^ That is, the cups represent the sockets of the eyes, and the libations the eyes themselves. Perhaps, however, we ought to translate, ' whence these eyes are joined together (so as to be) on both sides of the bone,' the sacrificial stake representing the bone or bridge of the nose. See paragraph 25. IV KAA^DA, 2 ADHYAYA, I BRAHMAiVA, 27. 285 we be the preservers of thine unbroken man- hood and prosperity, O divine Soma ! ' This is the benediction of that performance : he thereby in- vokes a blessing. 23. He then calls (on the Agnidh) for the Sraushs.^, and says, ' Urge thou for Indra the Soma-draughts brought forward, the pure, sweet-flowing, of the morrow's morning feast!" As the Vasha/ is uttered, the Adhvaryu offers; then the^ Pratiprasthatr/ ; then the cup-bearers (/^amasadhvaryu). 24. Those two offer while standing in front (of the fire) ; for these two (libations) are the eyes : thus they put those eyes in the front ; and hence these eyes are in the front. 25. They offer while standing on both sides of the stake ; for what the nose is, that is the sacrificial stake : hence these two eyes are on both sides of the nose. 26. Being consecrated by Vasha/, these two (liba- tions) are offered with a prayer. Now it is because the entire Savana is offered after these two (libations) that they attain to this (distinction)^ ; and the reason why the entire Savana is offered after them, is that they are most distinctly Praj^apati's own : for they are the eyes, and the eye is the truth, and Pra^apati is the truth ; — this is why the entire Savana is ofl"ered after them. 27. He offers with, ' This is the first consecra- tion, assuring all boons: heisthe first, Varu?2a, ^ 'And because these two (libations), having been consecrated by Vasha/, are offered with a mantra, therefore they attain this (distinction) that the entire Savana is offered after them ; and the reason why the entire Savana is offered after them, is that these two are its eyes,' &c. 286 ^ATAPATIIA-BRAIIMAiSTA. M itra, Agni ; — he is the first, Br/haspati. the wise : to that I ndra offer ye the liquor, Hail ' !' 28. Now when he offers with, ' This is the first — he is the first,' it is just as with cast seed; for the eyes doubtless are formed first - : hence he offers with, ' This is the first — he is the first' 29. He then gives directions : — ' Let the Hot^Vs cup advance ! let the Brahman's, the Chanters', the Sacrificer's (cups) advance ! Ye cup-bearers of the fire-priests ^, approach and fill up (the cups) with pure Soma!' — this is a composite direction. Having gone round (to behind the high altar) the Pratiprasthatr^' pours his residue (of Soma) into the Adhvaryu's (^ukra) vessel ; whereby he makes the food pay tribute to the eater. The Adhvaryu pours it into the Hotr/'s cup for drinking ; because the draught belongs to the utterer of the Vasha/ ; for the \'asha/ is the breath, and that breath has, as it were, de- parted from him while uttering the \^asha/. Now the draught is breath : thus he puts that breath back into him. 30. And the reason why they do not take those ^ Or, according to Mahidhara, ' To that Indra offer ye the hquor with Svaha !' The Pratiprasthatr/ makes his h'bation after the Adhvaryu. The Kawva texts read, ' When the Vasha/ has been uttered, the Adhvaryu offers, then the Pratiprasthatr/, then the others offer;' and, according to Katy. IX, 11, 2, the A'amasa- dhvaryus make libations from the cups of the nine A'amasins (see note 2, next page) with, 'This to Indra' at the Vasha/, and ' This to Agni' at the Anu-vasha/. These hbations are evidently referred to in paragraph 31, * ? 6'ajvad dha vai retasa^ siktasya sambhavatar X-akshushi eva prathame sambhavatas tasmad v evaw ^apati ; Ka«va rec. ^ ' Sadasyanaw/ hotrawam.' The subordinate priests to whom the dhishwyas (except that of the Hotr;) belong, both those in the Sadas and the Agnidhra. See page 148, note 4. IV KANDA, 2 ADHYAYA, I BRAHMAiVA, 2,2. 287 two (cups) behind \ but do so take the other cups, is that those two are the eyes. The residue (of Soma), then, he pours into the Hotri's cup. 3 1 . They now fill up the cups of the fire-priests. For those residues ^ are remains of oblations, in- sufficient for offering : he now fills them up again, and thus they become sufficient for offering : there- fore they fill up the cups of the fire-priests. 32. Thereupon they make the fire-priests offer together ^ Now the fire-priests combined convey ^ That is, to the Sadas, for the priests to drink from. ^ Viz. the residues in the /^amasas of the Hotrakas. The filling (by the Unnetrz)of the cups of the ^amasins — Hotrz', Brahman, Udgatr/, (and Sacrificer) ; Prajastr/, Brahma«a-^//awsin, Votrt, Nesh/r/, and Agnidhra ; that of the A/^/zavaka remains empty for the present — takes place before the libations from the -S'ukra and INIanthin grahas. Their cups are filled by the Unnetr/ with Soma-juice from the Putabhr?'t, with an ' underlayer ' and final ' sprinkling ' or ' basting ' of ' pure ' Soma from the Drowakala^a. Previous to the fiUing, the Adhvaryu calls on the Maitravaruwa to ' recite to (those cups) being drawn,' the latter then reciting the hymn, Rig-veda I, 1 6, while the cups are filled. When the 6'rausha/ is about to be pronounced by the Agnidh for the -Sukra and INIanthin libations, the cup-bearers lift (udyam) the cups, and, after the Pratiprasthatr/ has made his libation, they also pour some Soma-juice into the fire. The cup- bearers of the first four jS'amasins do so twice (and then take their cups back to the Sadas), the others only once. Thereupon the cup-bearers of these last five — the so-called Hotrakas, or subordi- nate Hotrzs — are summoned again, and their cups having been filled up with ' pure' Soma, the Adhvaryu makes, after the -5'rausha/, two more libations from each at the Vasha/ and Anuvasha/ respectively. For the off"ering-formulas and Anuvasha/karas, see Ajv. V, 5, 18-19. Holding the Agnidh's cup in his hand, he then goes to the Sadas and sits down facing the Hotr/, whereupon they drink together the Soma in the dvidevatya cups. ^ The phrase ' hotra^ (fem.) sawya§-ayanti ' is apparently analo- gous to the ' patni/z sa;?zya^ayanti ' [they perform the Patnisawya^as, or, make the wives (of the gods) participate in the sacrifice] of the 288 5ATAPATHA-BRAHMAiVA. the sacrifice to the gods, — it is them he thereby satisfies together, thinking, ' Satisfied and pleased they shall convey the sacrifice to the gods : ' there- fore they make the fire-priests offer together. 33. When (the libation of) the first, or last^ fire- priest has been offered, he addresses them (Va^. S. VII, 15), 'Let the priests' offices be satisfied, they that have obtained a good sacrifice of sweet drink; they that are well-pleased, when they have obtained good offering with Svaha!' for this is the satisfaction of the priests' (offices). Thereupon he approaches (to the Hotrz^s hearth) and sits down with his face to the west, with 'The Aonidh hath sacrificed!' for on this occa- sion the Agnidh sacrifices last of those that sacrifice : hence he says, ' The Agnidh hath sacrificed.' Second BrahmaA'A. I. The Agraya/^a graha, forsooth, is his self (body, trunk), and as such it is his all ; for this self is one's all. Therefore he draws it by means of this (earth), for of her is the bowl '-, and with a bowl he draws this (libation) ; and this (earth) is all, as this Havirya^fta. See part i, p. 256. Indeed Mahidhara identifies the hotras with the metres of the offering-formulas, thus treating them as a kind of deities, ^ The order of the dhishwya-priests is (i. Hotr/), 2. Pra^astr?' (I\Iaitravaru;/a), 3. Brahma«aX7ia;«sin, 4. Potr/, 5. Nesh/r/, 6. Kkhi- vaka — the fires of all of whom are in the Sadas — and 7. the Agnidh (in the Agnidhra fire-house). The A-('//avaka, however, is for the present excluded from offering. - Viz. inasmuch as the bowl is made of clay, — asya// prnhivyaA saka^at sthali bhavali utpadyate ; Say. The Agrayawa, Ukthya, and Dhruva grahas are drawn in a sthali (pot or bowl). IV KAiVDA, 2 ADHYAYA, 2 BRAHMAA^A, 8. 289 graha is all : hence he takes it by means of this (earth). 2. He draws it full ; for the ' full' means all, and this graha is all : therefore he draws it full. 3. He draws it for the All-gods ; for the All-gods are all, and this graha is all : therefore he draws it for the All-o-ods. o 4. He draws it at all (three) Soma feasts ; for the (three) feasts mean all, and this graha is all : there- fore he draws it at all the feasts. 5. And if the king (Soma) become exhausted, they extend him from out of that (bowl), make him issue therefrom ; for the Agraya7^a is the body, and from the body all these limbs issue. Therefrom they draw at the end the Hariyo^ana cup ^ : whereby the sacrifice is established at the end in this resting-place, the body (or its own self). 6. Then as to why it is called Agrayaz/a. His speech which he restrains, on taking up that press-stone ^, spoke out again first at this (libation) ; and because it spoke out first (agre) at this (libation), therefore this is called the Agraya/^a^. 7. It was from fear of the evil spirits that (the gods) restrained their speech. Previously to this he draws six grahas, and this is the seventh : for there are six seasons in the year, and the year is all. 8. And all being conquered and free from danger and injury ^ the gods now first uttered speech ; and 1 See IV, 4, 3, 2. ^ The Upawjusavana, cf. Ill, 9,, 4, 6. A ^ The primary meaning seems to be ' firstling.' For the Agra- yawesh/i, or offering of first-fruits, see part i, p. 369. * Or perhaps, ' and their entire conquest being free from danger and injury;' or, 'security and peace (abhayam anasli/ram) having [26] U 290 ^ATAPATIIA-BRAIIMAA'A. in like manner does he first utter speech now that everything is conquered and free from danger and injury. 9. He now draws It from that (stream of Soma') with (Vaj,'-. S. VII, 19; Rig-veda I, 139, 11), Ye Gods, who are eleven in heaven, who are eleven on earth, and who are eleven dwelling in glory in the (aerial) waters: do ye graciously accept this sacrifice! — Thou art taken with a support: thou art Agraya^^a, a good firstling (sv-agraya;^a) !' Hereby he makes that speech of renewed vigour ; whence he speaks therewith in a different way, while yet the same, in order to avoid sameness ; for were he to take it with, ' Thou art A A Agraya;2a, thou art Agraya;za,' he would commit (the fault of) sameness : therefore he says, ' Thou art Agraya;^a, a good agraya;^a.' 10. 'Guard the sacrifice! gruard the lord of the sacrifice!' whereby he utters freed speech, meaning to say, ' Protect the sacrifice ! protect the sacrificer!' for the lord of the sacrifice is the sacri- ficer, ' May Vish;/u guard thee with his might! guard thou Vish;^u !' whereby he utters freed speech — Vish;^u being the sacrifice — ' May the sacri- been completely gained.' Cf. IV, 3, 3, 5 ; also III, 6, 3, 11 ; 8, i, 9; 8, 2, 3. ' The Agraya;/a is taken rather from two streams of Soma, viz. from that ])oured by the sacrificer from the Hot;7''s cup into the DrowakaUua, and from another poured out by the Unnetrt, and consisting either of Soma taken from the Adhavaniya or, according to others, of the residue of the Upa7//ju libation, which had been temporarily kept in the Agraya?m bowl (see p. 255, note 2), and has to be emptied by the Unnetr/ into some other vessel, when that bowl is about to be used for the Agrayawa libation. See Katy. IX, 6, 15 comm. IV KANDA, 2 ADHYAYA, 2 BRAHMAiVA, I4. 29 1 fice protect thee with its power! protect thou the sacrifice!' — 'Guard thou the Soma feasts all around!' whereby he means this very graha, because that belongs to all (three) Soma feasts \ 1 1. Having then wrapped up (the bowl in) a fringed filtering-cloth, he utters 'Hiii!* Now that same speech (Va/C', fem.), being unsupported, lay exhausted. By means of the ' Hih' the gods infused breath into that exhausted speech, for the * Hiri' is breath, the 'Hih' is indeed breath : hence one cannot utter the sound 'hiii' after closing his nostrils. By means of that breath she rose again, for when one who is ex- hausted takes breath, he rises again. And in like manner does he now infuse breath into the exhausted speech by means of the ' Hih,' and through that breath she rises again. Thrice he utters the ' Hih/ for threefold is the sacrifice. 12. He then says (Va^. S. VII, 21), 'Soma be- cometh pure!' For that (speech) which, for fear of the Asura-Rakshas, they (the gods) did not utter, he now utters and reveals when all is conquered and free from danger and injury : therefore he says, ' Soma becometh pure.' 13. ' For this priesthood, for this nobility' — whereby he means to say, ' for the priesthood as well as for the nobility;' — 'for the Soma-pressing sacrificer he becometh pure;' whereby he means to say, ' for the sacrificer.' 14. Here now they say, 'Having said this much, let him deposit (the cup) ; for as much as the priest- hood, and the nobility, and the people are, so much ^ The Agrayawa libation is repeated at the midday as well as at the evenins; feast. U 2 292 .SATAPATHA-BRAIIMAA'A. means this All, since Indra and Agni are this All^ : hence, having said this much, let him deposit (the cup).' 15. Let him, nevertheless, say this more, 'For sap and pith he becometh pure,' — by saying 'for sap' he means to say 'for rain;' and 'for pith' he says with a view to that pith or juice which springs from rain; — 'for the waters and plants he be- comxeth pure,' this he says for the waters and plants; — 'for heaven and earth he becometh pure,' this he says for those two, heaven and earth, whereon this All rests; — 'for well-being he be- cometh pure,' whereby he means to say 'for good.' 16. Here now some say, 'for spiritual lustre he becometh pure;' but let him not say so, for in say- ing ' for this priesthood,' he says it with a view to spiritual lustre. With, 'Thee for the All-gods! this is thy womb: thee for the All-gods!' he deposits (the cup) ; for it is for the All-gods that he draws it. He deposits it in the middle (of the mound) ; for this is his trunk, and that trunk is, as it were, in the middle. On the right (south) side of A it is the Ukthya bowl, and on the left side the Adit^a bowL Third Braiimaaa. I. That Ukthya (graha), forsooth, is his unde- fined breath (vital air)-, and as such it is that self of his; for the indefned breath is the self; it is his ^ On Indra and Agni, as the divine representatives of the two privileged castes, see part i, Introd. p. xvi seq. - We ought doubtless, with the Ka/zva text, !o read ' pra«a// ' instead of ' ntma.' IV KAA'DA, 2 ADHYAYA, 3 BRAHMAiVA, 5. 293 vital energy. Hence he draws it by means of this (earth), because of her is the bowl, and he draws it with a bowl ; — for undecaying and immortal is this (earth), and undecaying and immortal is the vital energy ; therefore he draws it by means of this (earth or bowl). 2. He draws it full ; for full means all, and the vital energy means all : therefore he draws it full. 3. That Dhruva (graha)^ forsooth, (also) is his vital energy ; by it his body is held together, and the joints are knit together. For (when) the last cup has not yet been drawn from that (Soma juice in the Ukthya vessel) for the A/^/^avaka priest, 4. Then he takes the king (Soma) down (from the cart)^, and pours one third of the Vasativaris (into the Adhavaniya trough). Thus the joint unites ; for, indeed, he makes (the Ukthya cup) the first of the second pressing (Soma feast), and the last of the first : that which belongs to the second pressing he makes first, and that which belongs to the first he makes last. Thus he interlocks them ; whence these joints are interlocked: this one overlapping thus, and this one thus. 5. In like manner at the midday pressing : (when) ^ See IV, 2, 4, I seq. ^ At the end of the morning feast the Soma in the Ukthya bowl (sthali) is poured into the Ukthya cup (patra) in three portions ; and part of each having been offered, the remaining juice is drunk by the Hot/7''s assistants, viz. the Prayastr/, Bva.hma.na.k/ia.jfisin, and Ak/iavaks.. Each of these potations is preceded by the chanting of an a^ya-stotra, and the recitation of the a§-ya-jastra (see next page, note 2). But before the portion of the last-named priest is poured into his cup (y^amasa), fresh Soma-plants are taken down from the cart for the midday pressing ; one half of the remaining Vasativari water (or one third of the original quantity) being also poured into the Adhavaniya trough. See III, 9, 2, 3. 294 5 ATA PATH A-B RAH M AA^A . the last cup has not )'et been drawn therefrom for the A/^/^avaka priest, he pours (the remaining) one- third of the Vasativari (into the Adhavaniya). Thus the joint unites ; for, indeed, he makes it the first of the second pressing, and the last of the first pressing^: that which belongs to the second pressing he makes first, and that which belongs to the first he makes last. Thus he interlocks them ; whence these joints are interlocked : this one overlapping thus, and this one thus. And because his body is thereby held together, therefore this (graha) is his vital energy. 6. This (Ukthya graha) is the cow of plenty, Indra's special portion. At the morning feast he (the Adhvaryu) divides it for three songs of praise ^ and at the midday feast for three, — this makes six times, for there are six seasons, and the seasons mature all wishes here on earth : for this reason, then, this (libation) is the cow of plenty, Indra's special portion. 7. He draws it without (reciting) a puroruZ' ; for the puroru/^ is a song of praise, since the puroru^ is a Rik, and the song of praise is Rik ; and the libation is Saman ; and what other (formula) he mutters, that is Ya_f^us, Formerly these same (puroru/C' verses) were apart'^ from the Riles,, apart from the Ya^us, and apart from the Samans. ^ That is to say, the last (thing) of the first of the last two press- ings, or of the midday pressing. "^ Uktha, lit. 'recitation,' is the old term for 'jastra' (IV, 3, 2, I seq.). Regarding the three jastras of the Hotrakas, for the reci- tation of which the Ukthya graha is divided between those priests, see notes on IV, 3, i, 25; 3, 3, 19. ^ The Kawva text reads thrice ' abhyardhe.' Regarding the puroru-t formulas see p. 268, note i. IV KANDA, 2 ADHYAYA, 3 BRAHMAiVA, II. 295 8. The gods said, ' Come, let us place them among the Ya^us : thus this science will be still more manifold.' Accordingly they placed them among the Ya^us, and thenceforward this science was still more manifold. 9. And the reason why he draws this (graha) without a puroru/^, is that the puroru/C' Is praise, (being) a Rik, and the song of praise is 7?//' ; and in that he divides it for recitations, thereby indeed it becomes possessed of a puroru/§ : hence he draws it without a puroru/w'. 10. Now he draws it from that (stream of Soma^), with (Va^. S, VII, 22), 'Thou art taken with a support: thee for Indra, possessed of the great (chant), possessed of vigour,' — for Indra is the deity of the sacrifice ; wherefore he says 'thee for Indra;' and by ' possessed of the great (chant), possessed of vigour,' he means to say ' for him, the strong;' — 'I take (thee) the song- pleasing,' for he indeed takes it for songs of praise; — ' what great vigour is thine, O Indra' — whereby he means to say, ' what strength is thine, O Indra' — 'for that (I take) thee! forVish;2U — thee!' for he takes it for the life of the sacrifice: hence he says, ' for that — thee ! for Vish/m — thee ! ' With, ' This is thy womb : thee for the songs of praise!' he deposits it; for he indeed takes it for songs of praise. 11. He distributes it^ with, 'Thee, the god- ^ See p. 256, note i. 2 That is, he pours, for each of the three assistant priest?, his respective portion into the Ukthja-patra. This distribution does not however take place till the end of the morning performance ; see note to IV, 2, 2, 4 ; 3, i, 25. 296 i'ATAPATHA-BRAIIMAiVA. pleasing^ I take for the gods, for the life of the sacrifice.' He who Avould perform it in this manner would assume the command^; but let him rather distribute it to the respective deities. 12. With. ' Thee, the god- pleasing, I take for Mitra and \^aru;^a, for the life of the sacri- fice!' (he takes the portion) for the Maitravaru;^a priest ; — for in verses to Mitra and Varu;^a they (the Udgat;Vs) chant praises for this (libation) ; and he (the Hotri) afterwards recites verses to Mitra and Varu;^a for the i-astra, and offers with a verse to Mitra and Varu;za. 13. With, 'Thee, the god-pleasing, I take for Indra, for the life of the sacrifice!' (he takes the portion) for the Brahma//a/C'//awsin ; for in verses to Indra praises are chanted for this (libation); and verses to Indra are afterwards recited as a .vastra, and offering is made with a verse to Indra. 14. With, ' Thee, the god-pleasing, I take for Indra and Agni, for the life of the sacrifice I' (he takes the portion) for the A/7/avaka ; for in verses to Indra and Agni praises are chanted for this (libation); and verses to Indra and Agni are afterwards recited as a i-astra, and offering is made ^ Or, the god-prospering (i. e. the one prospering the gods), devavi. - Prajasanaw kuryat. The same phrase occurs I, 9, i, 14, where I translated ' will ensure dominion,' — probably wrongly, though I am by no means sure of the correct meaning. Sayawa there seems to take it in the sense of 'he bids(the gods grant his request),thus having chiefly his own interest in view'— 'prajasyante 'to deva/^ prarthya- mana iti p"ajasanam parushaw syat sakshat svarthaparatvaw kuryad ity artha/2.' The Ka;A-a text reads, ' let him not divide (the libation) with this (formula), for he who divides it thus— pra^asana;// kuryat.' Perhaps he me.ins to say, that by using that formula one would put oneself above the gods. At I. 9, i, 14 ' one would give orders (to the gods)' is probably the right translation. IV KAiVDA, 2 ADHYAYA, 3 BRAHMAiVA, 1 8. 297 with a verse to Indra and Agni. With, ' Thee .... for Indra,' he performs at the midday feast, for the midday feast is sacred to Indra. 15. Now the A"arakadhvaryus^ divide (the Ukthya Hbation into three portions), with ' Thou art taken with a support : thee, the god-pleasing, I take for the gods ; (thee) the praise-pleasing, for praises, — agreeable to Mitra and Variu^a ! ' — with 'This is thy womb : thee to Mitra and Varu/^a!' he (the A'ara- kadhvaryu) deposits it ; and with ' Thou art a re- offering' he touches the sthali. 16. 'Thou art taken with a support: thee, the god-pleasing, I take for the gods ; (thee) the praise- pleasing, for praises, — agreeable to Indra! — This is thy womb : thee to Indra !' thus he deposits it ; and with ' Thou art a re-offerinof' he touches the sthali. 1 7. ' Thou art taken with a support : thee, the god-pleasing, I take for the gods ; (thee) the praise- pleasing, for praises, — agreeable to Indra and Agni ! — This is thy womb : thee for Indra and Agni !' thus he deposits it. He does not at this (third por- tion) touch the sthalt with ' Thou art a re-offering.' ' . . . . Thee for Indra !' he says each time at the mid- day feast, for the midday feast is sacred to Indra. Twice he touches the sthali with ' Thou art a re- offering ;' and silently he puts it down the third time. 18. But, in order to avoid sameness (of perform- ance), let him not take it out with the ' support ;' nor let him deposit it in the 'womb;' for this (Ukthya ^ ' Such is the rule (sthiti) ; but the A'arakadhvaryus divide it in this way.' Ka«va text. The formulas of the Taitt. S. I, 4, 12, and Maitray. S. I, 3, 14, differ from the above; perhaps the Ka/Z/aka is referred to; see v. Schroeder, M. S. I, p. 36, note 3. 298 ^ATAPATHA-BRAHMAiVA. libation) has at first been taken with the ' support/ and it has at first been deposited in the womb ; — and were he now also to take it with the ' support,' and deposit it in the ' womb,' he would assuredly commit (the fault of) sameness. And as to his touching the sthali with ' Thou art a re-offering,' he will indeed aeain take a libation therefrom. Let him not heed this, but let him put down (the vessel) silently. Fourth BRAHMAiVA. 1. That (opening of) vital air of his which is in front, that, forsooth, is the Vaii"vanara (graha) ; and that which is behind is the Dhruva. Formerly, indeed, both these grahas, the Dhruva and Vaii'va- nara, were drawn ; and even now one of them is still drawn, to wit, the Dhruva \ And if he acquire a knowledge of that (Vai^vanara graha) either from the A'arakas, or from anywhere else, let him pour it into the sacrificer's cup ; but this (Dhruva graha he pours) into the Hotri's cup-. 2. Now, what part of him there is below the navel, that part of his self, that vital energy of his, is this (Dhruva) : hence he draws it by means of this (earth), because of her is the bowl (sthali) ^, and with a bowl he draws it ; — for undecaying and immortal is this (earth), and undecaying and immortal is the vital energy : therefore he draws it by means of this (earth). ^ ' Formerly ihey look tliese two separately, as Dhruva and Vai- ^vanara ; but now they take them as one only.' Ka;/va text. ^ Both these libations are reserved for the evening feast. ^ See p. 288, note 2. IV KANDA, 2 ADHYAYA, 4 BRAHMAiVA, 7. 299 3. He draws it full ; for full means all, and the vital energy means all : therefore he draws it full. 4. He draws it for(Agni) Vaii-vanara; for Vaii-va- nara (' he that belongs to all men ') is the year, and the vital energy (life) is the year: therefore he draws it for Vaij-vanara. 5. Having been drawn at the morning pressing, it reposes apart from that time : thus he guides him (the sacrificer) safely through all the pressings. 6. Let him not pour it (into the Hotrz's cup) during the chanting ; for, verily, were he to pour it out during the chanting, the sacrificer would not live through the year. 7. He pours it out during the recitation of the 5astra ; whereby he guides him safely over the twelvefold chant of praise : thus he obtains ever continued life, and thus does the sacrificer live long. Therefore the Brahman should sit through the praise of Agni (Agnish/oma)^; till the offering of this (libation) he must not slip away^ — nor must he ^ 1 Tasmad brahma?/o 'gnish/omasat syat. The obvious meaning of this sentence is, ' hence the celebrator of the Agnish/oma should be a Brahman,' or, perhaps, ' hence a Brahman should celebrate the Agnish/oma;' but I do not see how it can have that meaning here, without at least a double-entendre in the term 'agnish/o- masad,' Agnish/oma in that case ('the praise of Agni') referring both to the sacrifice generally and to the chanting (stoma or stotra). See next note. My MS. of Saya^^a's commentary (from the library of the Maharaja of Bikaner) has unfortunately an omission here. 2 Viz. from the Sadas ; ' ni/^sarpet,' Ka/zva text. The verb sarp, 'to glide or creep,' is used technically of a peculiar noiseless mode of leaving (ni>^sarp) the Sadas and returning thither (prasarp or pratisarp, see paragraph 10), and respectfully approaching the dhish?zya fires. If it has to be taken here in that sense, the first prohibition would seem to refer to the Hotn' (cf. Ait. Br. II, 22, where the question is argued whether or not the Hotr/ ought to 300 i-ATAPATHA-BRAIIMAiVA. discharge urine : thus he obtains the full life — for this (libation) is his life — thus he reaches the full (measure of) life. 8. For, what part of him there is below the navel, that part of his self is this (Dhruva libation). Hence were he to slip away or discharge urine before the oftering of this (libation), he would discharge the Dhruva (the firm, constant one) : hence, lest he should discharge the Dhruva, he sits through the praise of Agni. This, indeed, applies only to the sacnficer\ for this (libation) is part of the sacrificer's self. 9. He sits through the praise of Agni-; — for Soma is glory : hence they both approach, he who partakes of the Soma and he who does not, — they approach, forsooth, to behold that glory. And thus indeed the Brahmans, having crept near together, take unto them that glory, when they drink (the Soma) ; — and verily whosoever, knowing this, drinks (Soma), becomes glorious^ indeed. 10. Now, those same (priests) having, while gliding along^ deposited that glory in him who sits through (celebrates) the praise of Agni, they glide along and turn away from that glory ^ : having thus en- compassed it, he again takes that glory unto him- proceed to the chanting-place with the other priests, and is decided in the negative); since the sacrificer, to whom the second prohibi- tion refers (Katy. IX, 6, 23), goes along with them, according to I^^ 2, 5, 4. According to the commentary on Katy. IX, 6, 33, in performing the sarpa?/a the priests and sacrificer should move along sitting at the morning feast ; walking with bent bodies at the midday feast; and walking upright at the evening feast. ' Tad u tad ya^amanasyaiva. Kawva text. - Or, he indeed becomes a celebrator of the Agnish/oma. ^ The Kawva text has 'ya.yasvi.' * See p. 299, note 2. '^ The Kawva MS. (W.) reads, 'agnish/omasad etad yasa/t sanni- IV KANDA, 2 ADHVAYA, 4 BRAHMAiVA, 1 4. 30! self; — verily, whosoever, knowing this, sits through (celebrates) the praise of Agni, he passes away after becoming the most glorious of these (men). 11. Now, the gods and the Asuras, both of them sprung from Pra^apati, were contending for this sacri- fice— their father Pra^^apati, the year, — saying, ' Ours he shall be ! ours he shall be !' 12. Then the gods went on singing praises and toiling. They devised this Agnish/oma feast, and by means of this Agnish/oma feast they appropriated the entire sacrifice and excluded the Asuras from the sacrifice. And in like manner does this (sacrificer), by means of this Agnish/oma feast, now appropriate the entire sacrifice, and exclude his enemies from the sacrifice : therefore he celebrates the Agnish/oma. 13. Having drawn it (the Dhruva graha), he de- posits it with the northern cart^ lest he should con- found the vital airs, for the grahas are vital airs : now the other grahas he deposits on the raised (mound), but this one (he deposits) after pushing (the dust) aside without leaving as much as a blade of grass between^ 14. For those (other cups of Soma) are that part of his body from the navel upwards, and above, as it were, is what is from the navel upwards, and above, as it were, is what is raised : therefore he deposits dhayata etasmat paran^o yajaso (sic) bhavanti ' {' they turn away from that glorious one '). ^ The dhruva-sthali is placed just in front of the northern prop. ^ Lit. not putting a blade of grass between (the sthali and the ground on w^hich it stands). Cf. Katy. IX, 2, 18. Apparently he is to shift the sthali along the ground from the khara to the place where it is to stand, all grass and other objects being thus removed between this vessel and those standing on the mound (' vyuhyaita?;z na Xrinim /^anantardhaya,' Ka/zva text). 302 6'ATAI'ATIIA-BRAIIMAA'A. (the Others) on the raised (mound), and this one (he deposits) after pushing (the dust) aside without leav- ing as much as a blade of grass between. 1 5. For this (cup of Soma) is that part of his body from the navel downwards ; and below, as it were, is what is from the navel downwards ; and below, as it were, is what (one deposits) after pushing (the dust) aside and leaving not so much as a blade of grass between : therefore he deposits this (Dhruva graha) after pushing (the dust) aside, without leaving so much as a blade of grass between. 16. Now, that sacrifice which is being performed is Pra^apati, from whom these creatures on earth have been born, — and indeed even now they are born after this (sacrifice). The creatures that are born therefrom after those (libations) which he de- posits on the raised (mound), stand on this (earth) with somethino- different from their own self, — for those which stand on hoofs indeed stand on this (earth) with something different from their own self. And when he deposits this (Dhruva cup) after shift- ing aside (the dust), and not leaving so much as a blade of grass between, — the creatures that are born thereafter from this (sacrifice), stand on this (earth) with their own self, namely, men and wild beasts^. I 7. Moreover, on the one hand, in throwing up (the mound) he puts upon this (earth) something dif- ferent from it ; and those creatures that are born from this (sacrifice) after those (libations) which he deposits on the raised (mound), they stand on this (earth) with something different from their own self, namf^ly, with hoofs. ' *S'vapada, lii. ' dog-footed ' beasts. IV KAiVDA, 2 ADHYAYA, 4 BRAHMAiVA, 20. 303 18. And, on the other hand, they offer in the A Ahavaniya^ a sacrificial cake, parched barley-grains, porridge, sour curds, and clotted curds, — this is like pouring (food) into one's mouth. But this (libation) remains apart, (being) of one form like water. Hence while he eats the multiform food with that mouth (the fire), he lets flow from that opening the uniform (libation) like water. Then as to why it is called Dhruva. 19. Now, once on a time, the gods, while perform- ing sacrifice, were afraid of an attack from the Asura- Rakshas. The Asura-Rakshas assailed them from the south, and overturned those southern cups of Soma, — even that southern Soma-cart they over- turned ; but that other (cart) they could not overturn : the northern cart then kept the southern cart steady^. And because they could not overturn that (northern cup) therefore it is called Dhruva (firm)^. 20. They indeed watch over it ; for this (cup of Soma) is the head of Gayatri, Gayatri being the sacrifice, — there are twelve chants (stotra) and twelve recitations (^astra) : that makes twenty-four, and of twenty-four syllables consists the Gayatri, This cup of Soma is her head ; but the head means excellence, for the head indeed means excellence : hence people say of him who is the best man of a place, that ' so and so is the head of such and such a place.' And, indeed, the best man would come to harm, if this ^ See IV, 2, 5, i5seq. ^ ' They (the gods) then made the southern cart firm from (or by means of) the northern cart.' Ka^zva text. ^ It is more probable that the Dhruva (firm, constant) derives its name from the fact that it remains intact till the very end of the Agnish/oma, as suggested in the Petersburg Dictionary. 304 5ATAPATHA-BRAHMAA'A. (cup) were to come to harm ; and, the best man being the sacrificer, they watch (this cup) lest the sacrificer should come to harm. 21. Moreover, this (graha) is Gayatri's calf, Gaya- tri being the sacrifice, — there are twelve chants and twelve recitations : that makes twenty-four, and of twenty-four syllables consists the Gayatrt. This is her calf; — when they watch it, then they watch these calves for the sake of the milking : ' as they yield this milk, even so may this Gayatri yield all the sacrificer's wishes,' — this is why they watch it. 22. And when both the Adhvaryu and the Prati- prasthatrz walk out (of the cart-shed) and (afterwards) enter (again) \ it is as if (a cow) were to come with the calf tied to her. They come to this cup of Soma, and he (the Adhvaryu) pours it out ; whereby he lets loose the Gayatri : ' Made over to the sacrificer, may this Gayatri yield all his desires!' for this reason he pours it out. 23. He pours it (into the Hotr/'s cup"") with (Va^. S. VH, 25), 'The firm Soma I pour out — or, I take — with firm mind and speech: now may Indra make our people ofone mind, free from enemies!' whereby he means to say, 'so that Indra may make these our creatures, the people, of one mind and free from enemies, for their happiness and glory and nourishment!' 24. Here now he draws it from that (stream of Soma)-,(Va^. S. VII, 24; Rig-vedaVI, 7, i), 'Agni ^ Viz. at the evening feast, when the Adhvaryu pours the Soma from the Dhruva-sihali into the Flotrfs cup (paragraph 23). " See p. 256, note i. The preceding paragraphs anticipate the future rites regarding this hbation, the original drawing of which is only now described. IV KAiVDA, 2 ADHYAVA, 5 BRAHMAA^A, 2. 305 Vai^vanara, the crest of heaven, the disposer of the earth, born In the sacred rite, the wise all-ruler, the guest of men, — him the gods have begotten as a vessel for their mouth. Thou art taken with a support: thou art firm (Dhruva), of firm abode, the firmest of the firm, the most solidly founded of the solid! This is thy womb — thee for Vaii'vanara !' therewith he deposits it after pushing (the dust) aside, and not leaving so much as a blade of grass between : for he indeed takes it for (Agni) Vaijvanara. Fifth BRAHMAiVA. 1. Having drawn the cups of Soma, and gone out (of the cart-shed to the high altar) \ he offers the oblation of drops^. The reason why he offers the oblation of drops is this. Whatever drops of that (Soma) are spilt here, to them he now wishes a safe A A journey to the Ahavaniya, for the Ahavaniya is the resting-place of offerings : this is why he offers the oblation of drops. 2. He offers with (Va^. S. VH, 26 ; Rig-veda X, 17, 12), 'Whatever drop of thine leapeth ^ The libations (grahas) having been taken, and the remaining Nigrabhya water, mixed with Soma-jaice, poured from the Hotr/'s cup into the Drowakala^a (p. 256, note i), the Adhvaryu, Pratipra- sthatn, Prastot;-/, Udgatr/, Pratihartr/, and Sacrificer walk out of the Havirdhana shed, each following one touching the hem of the garment of the one before him, and betake themselves to the altar. ^ The vipru(f-homa, an expiatory oblation for the Soma spilt during the pressing, consists of a pra-^ara;/i spoon full of ghee. According to Asv.Y, 2, 6, and La/y. 1, 1 1, 9, it would seem that each of those taking part in the Sarpawa (see p. 299, note 2) makes two oblations (called * pravr/tta-homa ' by La/y. St. and Pafi/^avi;//ja Br.). [26] X 306 fi-ATAPATHA-BRAHMAA'A. away, whatever stalk of thine,' — whatever par- ticle (of Soma) is spilt, that is a drop, that indeed he means ; and by ' whatever stalk of thine' he mentions the stalk; — 'stone-pressed, from the lap of the press-bowls;' for pressed by the stone^ it leaps away from the two press-bowls; — 'be it from the Adhvaryu or from the strainer,' — for it leaps away either from the Adhvaryu's hands or from the strainer, — 'that I offer unto thee in my mind consecrated by Vasha/, Hail!' whereby it be- comes for him as an offering consecrated by Vasha/. 3. Thereupon the Adhvaryu takes two stalks of grass from the covered altar. The two Adhvaryus^ proceed first (to the chanting-place beside the pit), as the out-breathing and in-breathing of the sacri- fice ; then the Prastotr/, as the voice of the sacrifice ; then the Udgatr/, as the self (or body), the Pra^apati, of the sacrifice ; then the Pratihartr?, either as the physician or the through-breathing'. 4. The Sacrificer holds on to those five priests from behind*, for as much as those five priests are, so much is the whole sacrifice, the sacrifice beino- fivefold : hence the Sacrificer thereby holds on to the sacrifice. 5. He (the Adhvaryu) then throws one of the two ' ' Grava-yfyuta ' seems to be taken by the author in the sense of ' set in motion by the (pressing) stone.' The Rig-vech reads ' bahu-Xyuta ; ' also ' dhishawaya// ' instead of ' dhishawayo//.' 2 That is, the Adhvarj-u and his assistant, the Pratiprasihatr/'. ^ Ait. Br. II, 20 enumerates Adhvaryu, Prastot/V, Pratihartr/, Udgat/V, and Brahman (see alsoAjv. V, 2, 4-5); the La/yay. Sutra I, II, Adhvaryu, Prastotr/, Udgatr/, Pratiharir/, Brahman, and Sacrificer. * That is, each holds on to the hem of the garment of the one who precedes him. IV KANDA, 2 ADHYAYA, 5 BRAHMAiVA, 7. 307 Stalks of grass forward towards the pit\ with, 'Thou art the ascent of the gods!' for when the gods through the sacrifice attained to the heavenly world, it was from that pit that they went upwards to the heavenly world ; he thus makes the sacrificer look along the road to heaven. 6. He then throws down the other stalk in front of the chanters, silently, for those chanters represent the hymn of praise (stotra), Pra^apati (the sacrifice), — he (Pra^apati) draws to himself everything here, and takes possession of everything here : it is to him that that stalk is offered, and thus he does not draw the Adhvaryu to himself, and take possession of him. And when they mutter 2, — for the chanters mutter now 2, — 7. Then he bespeaks the chant, saying, ' Soma becometh pure!' He bespeaks the chant right off*, and they chant right off; for these chants, the Pavamana//^, are directed towards the gods, since ^ The Udgatrzs (chanters) also throw stalks of grass to the south with their left hands, with the text, Fankav. I, 3, 3. 2 And when he thinks ' they have muttered ' (atha yada manyate '^apishur iti) — for the chanters mutter now. Kawva text. * For the mantras the Udgatr/s have to mutter on this occasion, previous to the chanting, see Ta«taturvi7«ja (24), ^d.iusAa.tva.rims3. (44), and ash/a/^atvariw/ja (48). The first four of these are those most frequently used, and the only ones used at the Agnish/oma. All these stomas, with one exception (24), have two or more different varieties or arrange- ments, called vish/uti, differing from one another either in the order in which the several verses are to be chanted, or in regard to the number of repetitions which the corresponding verses have to undergo. Besides, stomas are generally performed in three turns or rounds, paryaya, consisting of a triplet of verses (some of which may have to be repeated more than once), and preceded by the sound 'hwn' (Hihkara). Thus the first A^o^yastotra, Samav. 11, 10-12, (consisting of three verses, a, b, c,) is to be performed in the pa«/^a- daj'a-stoma; that is, the three verses have to be so treated, by repetitions, as to produce fifteen verses in three turns. Now, as there are three different varieties of performing the panX-ada^a- stoma, the stotra might be chanted in one or other of the following this form is called ' pa??/('a- \)d.u^'mi,' i. e. consisting of five in each row. (' apara ' or 'other, second '). three arrangements • I. Hum aaa b c Hum a bbb c Hum a b c c c Or 2. Hum aaa b c Hu fu a b c Hum a bbb ccc IV KANDA, 2 ADHYAYA, 5 BRAHMAA'A, 9. 309 are directed towards these creatures : whence crea- tures are produced here repeatedly. 9. And as to why they chant the Bahishpava- mana here (near the /^atvala). In the beginning, forsooth, yonder sun was here on earths The sea- sons embraced him and ascended from hence to the heavenly world : there he burns firmly established ^' ' j this form is called 'udyati,' liMPi a bob c V ^, ,. I or the ascending one. Hum aaa b ccc; The three paryayas of a stoma (or vish/uti) show each three subdivisions (viz. aaa — b — c, being those of the first paryaya above), called vish/ava. When the Udgatrz's are about to com- mence a chant, the Prastotr/ spreads in their midst a cloth, doubled up so that the unwoven fringe lies over the selvage, either towards the east or north. Thereon he marks the subdivisions of the rounds, by means of sticks (ku^a), a span long, of some kind of wood suitable for sacrifice, split lengthways along the pith (the bark being left outside) and somewhat pointed at one end, then smeared over with some fragrant substance, and wrapped up singly in pieces of the same kind of cloth as that spread on the ground. The marking of the vish/avas, or subdivisions, takes place at the end of the prastava or prelude (see next page, note i) in this way, that each vish/ava is marked by as many sticks as the corresponding verse has to be repeated ; those of the first vish/ava being laid down with the point to the north, then behind or west of them those of the second turn with the point to the west, and behind them those of the third turn with the point to the north. Thereupon those of the other two rounds are laid down in the same way, each turn north of the preceding one. Hence the arrangement of sticks for the first of the above varieties of the paiU'adaja-stoma would be three straight, one across, one straight ; one straight, three across, one straight ; one straight, one across, three straight. With the exception of the Bahishpavamana, the chanting is performed in the Sadas by the side of the Udumbara post (see III, 6, I, 2 seq.), the latter being likewise enclosed in a cloth of the above description, wrapt round it from left to right, with the unwoven fringe towards the top. 1 Cf. Ta^^ya Br. VI, 7, 24. 3 1 0 5ATArATi I A-BRA 1 1 M AA^A. in the seasons. And in like manner do the priests thereby embrace the sacrificer and ascend from hence to the heavenly world : this is why they chant the Bahishpavamana here. lo. The Bahishpavamana^ chant truly is a ship ^ The Bahishpavamana-(stotra), or ' outside-pavamana,' — so called because (on the first day of a Soma-sacrifice) it is performed outside the altar (commentary on Pa?l>^av. Br. VI, 8, lo-ii ; or out- side the Sadas, Sa3'.on Samav. S. p. 47), — is chanted in the Trivr/t, or threefold, stoma; consisting, as it does, of three gayatri triplets (Samav. II, 1-9 for the Agnish/oma), and none of its verses being chanted more than once. This stoma has three different varieties, viz. the udyati, or ascending mode, the first turn of which consists of the first verses of the three triplets, the second turn of the second verses, and the third turn of the last verses, hence a' 2? a'— ^b^ b'^ b^ — c^ c- c^; the parivartini, or reverting mode, following the natural order, a' b^ c^ — a^ b*^ c'^ — a^ b'' c^ ; and the kulayini, or web-like mode, performed in the order a' b^ c^ — b* c'^ a^ — c' a^ b^ Cf. Haug, Transl. Ait. Br. p. 237, where, however, these forms are described quite difi"erently. The term used for the natural order of verses in the parivartini vishAiti is ' para>^i,' i. e. thitherwards, straight off. From the statement in paragraph 7 above, that ' they chant straight off (parak),' one might therefore infer that that par- ticular mode of chanting ought to be used for the Bahishpavamana- stotra ; but the term ' parak ' may also be taken as referring to each of the several verses being chanted ' straight oft",' without any repetition. Haug, Transl. Ait. Br. p. 120 note, remarks : ' Each of these verses is for the purpose of chanting divided into four parts : Prastdva, i. e. prelude, the first being preceded by hum, to be sung by the Prastotar ; Udgitha, the principal part of the Saman, preceded by Om, to be chanted by the Udgatar ; the Praiihdra, i. e. response [? rather check, stop ; cf. IV, 3, 4, 22], introduced by htirJi, to be chanted by the Pratihartar; and the Nidhana, i.e. finale, to be sung by all three. To give the student an idea of this division, I here subjoin the second of these r/'/C-as in the Saman form, distinguishing its four parts : — [The connected rik form is: Abhi te madhuna payo — athar- vawo ajijrayur — dcva;/z devaya devayu.] ' Prasldva : abhi te madhuna payo;;/. ' Udgitha : om atharva;/o ajijrade}-urva;;; devayada. IV KAiVDA, 2 ADHYAVA, 5 BRAHMAA^A, 11. 311 bound heavenwards : die priests are its spars and oars, the means of reaching the heavenly world. If there be a blameworthy one, even that one (priest) would make it sink : he makes it sink, even as one who ascends a ship that is full would make it sink. And, indeed, every sacrifice is a ship bound heaven- wards : hence one should seek to keep a blameworthy (priest) away from every sacrifice. II. Thereupon, when the chanting is over \ he ' Praiihdra : hu?;z avayo. ' Nidhana : sam. 'The Nidhanas, i. e. finales, are for the nine Pavamana-stotra verses the following ones: sat, sam, suva/;, ia'a, vak, and a (for the four last verses).' See also Burnell, Arsheyabr. p. xlv seq. ^ La/y. I, 12; II, I ; Ta/^^/ya Br. VI, 7 seq. give the following details : The Prastotn' takes the prastara (bunch of grass, repre- senting the Sacrificer) from the Adhvaryu and says, ' Brahman, we will chant, O Pra^astar!' The Brahman and Maitravaruwa having given their assent {k.sv, V, 2, 12-14), the Prastotr/ hands the pra- stara to the Udgatr/. The latter touches his right thigh with it (or bends his right knee thereon) and 'harnesses' (introduces) the chant by the formula, ' With Agni's fire, with Indra's might, with Surya's brilliance, may Br/haspati harness thee/ &c. (Ta;/^ya Br. I) 3i 5); whereupon he mutters, 'I will make food,' &c. (ib. 6); and after looking towards the pit and a vessel of water and the sun, he commences the chant. The three chanters are seated west of the Adhvaryu and Pratiprasthatr/ (who look towards them), viz. the Udgatr/ facing the north, the Prastotrz' the west, and the Prati- hartn' the south (or south-east). To the west of them are seated three, four, or six subordinate singers, or choristers (upagatr/), who accompany the chanting in a deep voice with the sound ' Ho.' When the chant is completed, the Udgatr/ says, ' I have made food,' and makes the sacrificer mutter the formula, ' Thou art a falcon,' &c. (Paii/^. Br. I, 3, 8); whereupon he takes a stalk of grass from the prastara, cuts off the top and bottom, so as to make it of the length of four thumbs' breadths, and throws it into the pit with, 'If it has been chanted,' &c. (ib. 11, i, 8). They then pour out the vessel of water into the pit, with, ' I send you to the sea,' &c.; and make 3, 5, 7 or 9 steps northwards outside the altar, 3 I 2 ^'ATAPATHA-BRAHMAA'A. Utters this speech, — ' Agnidh, spread the fires ! strew the barhis ! Prepare the cakes ! go on with the victim!' The Agnidh spreads the fires, that is to say, kindles them' ; he strews that barhis-, thinking, ' When the barhis is strewn, I will offer to the gods on the kindled (fire).' — ' Prepare the cakes,' he says, because he is about to proceed with the cakes ; and, ' Go on with the victim,' because he is about to get ready the victim ^ 12. Having again entered (the cart-shed) he draws the A^vina graha"*. Having drawn the Ai-vina graha he goes out and girds the sacrificial stake'^; and having girt the stake he gets ready the victim : he thereby puts flavour (juice) into him (Soma — the sacrificer). 13. Having been slain at the morning feast, it continues being cooked till the evening feast ; whereby he puts flavour (juice) into the whole sacrifice, imbues it with flavour. 14. Let him therefore, at the Agnish/oma, slay a (victim) sacred to Agni, for there is harmony when, at the Agnish/oma, he slays a (victim) for Agni. If A whereupon they betake themselves to the Agnidhnya. During the chanting, the Unnet/Y pours the Soma-juice from the Adhavaniya trough through the strainer into the Putabhr/t. ^ The Agnidh takes burning coals from the Agnidhriya fire, and puts them on the dhish?/ya hearths, in the order in which they were raised. See p. 148, note 4. ■■^ He spreads a layer of (ulapa) grass along the ' spine' (the line from the middle of the back to the middle of the front side) of the altar. ^ Vasnm hy alipsyamano (!) bhavati. Ka/zva MS. * Having taken this cup of Soma or libation (with the formula, Va^. S. VII, 11) from the Drowa-kalaja or the Putabhm, he makes the sacrificer eye the several cups and Soma vessels, as set forth IV, 5,6, 1 seq.; the Ajvina being looked at sixth in order (or fourth of the grahas), not tenth (as was its order of drawing). See IV, 1,5, 16. * See III, 7, I, 19 scq. IV KANDA, 2 ADHYAVA, 5 BRAIIMAA'A, 1 4. 313 it be an Ukthya sacrifice, let him slay one to Indra and Agni in the second place, for songs of praise (uktha)^ refer to Indra and Agni. If it be a Shoi^ai-in sacri- fice, let him slay one to Indra in the third place, for the sixteenfold chant (shof^/a^in)^ means Indra. If it be an Atiratra, let him slay one to Sarasvati in the fourth place, for Sarasvati is speech, and speech (va^^, fem.) is female, as the night (ratri, fem.) is female : he thus duly distinguishes the forms of sacrifice ^ ^ Or, the (three) Uktha-stotras (Samav. II, 55-62) and j-astras, the characteristic feature of the Ukthja sacrifice. Cf, p. 325, note 2 ; and IV, 6, 3, 3. '^ The Sho dhuryas. 5- » / II. Madhyandina-savana 1. A^ya-^astra (Hotn*). 2. Praiiga-jastra (Hoirz). 3- , ,. 4. J> A^ya-^astras (Hotrakas). 5- 6. Madhyandina-pavamana- stotra. 7. Pr/sh//^a-stotra ^' " } dhuryas. 10. „ 6. ]\Iarutvatiya-jastra (Hotrz) 7. Nishkevalya-jastra (Hotr/). 9. „ „ > (Hotrakas). 10. „ „ j 326 5'ATAPATIIA-BRAIIMA^•A. Adhvaryu responds (prati-a-gar), whence the name response (pratigara). 2. [The Hotrz*] calls upon that (Adhvaryu) seated (before him) with his face towards the east \ For all 11. Vaijvadeva-jastra (Hotn). A 12. Agnimaruta-jastra (Hotrz). III. Tr/tiya-savana. 11. Arbhava (or Trz'tiya)-pava- mana. 12. Agnish/oma-saman (Ya;^?la- ya^rliya). These are the twelve stotras and jastras of the Agnish/oma. At the Ukthya sacrifice, the performance of the evening feast is completed by the addition of three uktha stotras and jastras, one for each Hotraka. ^ While the Adhvaryu sits before the Sadas, with his back to the Hotr/(p. 322, note i), the latter performs the (liashwim-) ^apa — i.e. the muttering of the formula ' I\Iay Father IMatarijvan grant flawless (verse-) feet! may the bards sing flawless hymns!' &c. Ait. Br. II, 38 ; ksv. Sr. V, 9, i — after which he addresses to the Adhvaryu his call (ahava), 'jowsavom (let us two recite, Om) !' — which formula is used at all ^astras, except that, at the midday and evening libations, it is preceded by 'Adhvar}'o' (O Adhvaryu); while at the evening savana the first syllable of the verb is repeated, thus ' sosomsavo.' — The Adhvaryu rises, turns round so as to face the Hotrz, and responds by ' jowsamo daiva (we recite, O divine one)!' According to Ait. Br. Ill, 12, the Ahava and Pratigara together are to consist of the number of syllables corresponding to the metre of the respective Hbalion, viz. 8, 11, 12 respectively. Then follows the Hoiri's Tushmm-samsa. or ' silent praise ; ' viz. ' Earth ! Agni is the light, the light is Agni, Om !— Indra is the light. Ether! the light is Indra, Om ! Surya is the light, the light, Heaven! is Surya, Om!'— This is followed by a Puroru/5, or preliminary invocation of a deity, recited in a loud voice, and consisting of twelve short formulas resembling the Nivid (part i, p. 114, note 2 ; ib. I, 4, 2, 5 seq.), which, indeed, takes its place in the jastras of the midday and evening libations, being inserted in the middle or before the last verse of the hymn of the jastra; viz. 'Agni kindled by the gods, Agni kindled by man, Agni the well-kindling, the Hoiri chosen by the gods, the Uotri chosen by men, the carrier of offerings, the leader of sacrifices, the irresistible Hoi;-/, the swift carrier of oblations : may he, the god, IV KAiVDA, 3 ADHYAYA, 2 BRAHMAiVA, 3. 327 Others except the Udgatri perform their priestly duties while facing the east, and in this manner that priestly duty of his is performed towards the east. 3. Now the Udgatr^ is Pra^apati, and the Hotr/, (being) the i?zk (fem.), is a female. And when he chants, then the Udgatr/, Pra^apati, implants seed in the female Hotr/, the J^ik ; this the Hotrz brings forth by means of the ^'astra (recitation), he sharpens bring hither the gods ! may Agni, the god, worship the gods ! may (Agni), the knower of beings, perform the sacrificial rites ! ' (Ait. Br. II, 34.) Then follows the hymn, the A^ya-siikta, the chief part of the .yastra, viz. Rig-veda III, 13, 'To him, your god Agni, will I sing with loudest voice ; may he come hither to us with the gods ; may he, the best offerer, sit down on our sacred grass r &c. ; the seven (anush/ubh) verses of which are recited in the order i, 5, 4, 6, 3, 2, 7. The first and last verses being, however, repeated thrice, the number is thus raised to eleven. The recitation of the hymn is followed by the so-called ukthavirya(' the strength of the praise'), consisting of the formula ukthzm vaki, 'praise hath been sung,' with some words added to it differing at different jastras, — at the present jastra 'ghoshaya tva,' 'thee (I have recited) for sound (praise) 1' [for school-differences as to these formulas, see Haug, Transl. Ait. Br. p. 177], — to which the Adhvaryu responds, Om ukthasa.k, ' yea, singer of praise ! ' The Ukthavirya, together with the response, is again to consist of as many syllables as the characteristic metre of the respective libation. Then follows the recitation, by the Agnidhra (Ait. Br. VI, 14), of the ya^y a or offering prayer, viz. Rig-veda III, 25, 4. — As regards the term 'a^ya,' the Tank. Br. VII, 2, i, 2, derives it from a^^'i, a race, in accordance with the following legend : When Pra^apati offered himself as a sacrifice to the gods, the latter could not agree as to which of them should have the first share. Pra^apati then proposed that they should run a race for it. In this race Agni came off first, then Mitra- varuna, then Indra. To each of these three divinities an a^ya was thereupon assigned ; and, by a secret understanding between Indra and Agni, these two divided the fourth a^ya between them. Hence the agneya, maitravaruwa, aindra, and aindragna jastra (and stotra), belonging to the Hotr;', Maitravaru«a, Brahmawa^^awsin, and Ay^/zavaka priests respectively. -^28 DATAPATH A-BRAHMAJVA. it even as this man is sharpened \ and because he thereby sharpens {so) therefore it is called j-astra. 4. Having turned round (so as to face the Hotri, the Adhvaryu) then responds : thereby he quickens'-^ that implanted seed. On the other hand, were he to respond while standing with his face turned away (from the Hotr/), that implanted seed would assuredly perish away, and would not be brought forth ; but thus facing each other (the male and female) bring forth the implanted seed. 5. Now the strength of the metres was exhausted by the gods, for it was by the metres that the gods attained the world of heaven. And the response (song) is ecstasy (mada ') — what ecstasy there is in the rz^ and that which there is in the Saman, that is sap : this sap he now lays into the metres, and thus makes the metres of restored strength ; and with them of restored strength they perform the sacrifice. 6. Hence if (the Hotrz) recites by half-verses, let (the Adhvaryu) respond at each half-verse ; and if he recites by padas (hemistichs), let him respond at each pada. For whenever, in reciting, he (the Hotr/) draws breath, there the Asura-Rakshas rush into the sacrifice : there he (the Adhvar)'u) closes it up by means of the response, so that the evil spirits, the Rakshas, cannot rush in ; and thus he destroys the world of the sacrificer's enemies. ^ That is, fashions him, or makes him slender. A fanciful derivation of jastra {sams, to recite, praise, cf. carmen), from the root ja (so), to sharpen (? or from sas, to cut, carve). ' Yathayam purovarti punishas tiksh;/akr/ta//, avaya(va)vibhagena spash/ikr/'tas tatha jastrewaitad reta/^ jyati spash/aw karoti,' Say, ' Upanimadati, 'cheers;' the Ka«va text (W.) has ' upanivadati.' ^ Or, intoxication, intoxicating drink. See paragraph 10, and p. 330, note I. IV KANDA, 3 ADHYAYA, 2 BRAHMAiVA, lO. 329 7. Now, in the beginning- the metres consisted of four syllables. Then 6"agati flew up for Soma and came back, leaving behind three syllables. Then Trish/ubh flew up for Soma and came back, leaving behind one syllable. Then Gayatri flew up for Soma, and she came back bringing with her those syllables as well as Soma. Thus she came to consist of eight syllables : wherefore they say, ' Gayatri is octosyllabic' 8. With her they performed the morning feast of the Soma-sacrifice, — whence the morning feast per- tains to Gayatri. With her they performed the midday feast. Trish/ubh then said to her, ' To thee will I come with three syllables : invite me, and exclude me not from the sacrifice ! ' — ' So be it ! ' she said and invited her. Thus the Trish/ubh came to consist of eleven syllables, and therefore they say, * The midday Soma feast pertains to Trish/ubh.' 9. With her (Gayatri) indeed they performed the evening feast. 6"agati then said to her, ' To thee will I come with one syllable : invite me, and exclude me not from the sacrifice !' — ' So be it !' she said and invited her. Thus the 6^agati came to consist of twelve syllables ; and therefore they say, 'The even- ing Soma feast pertains to 6^agati.' 10. As to this they say, 'Surely all the Soma feasts pertain to Gayatri, since Gayatri alone went on increasing.' At the morning feast he should therefore respond with a complete (formula), for complete ^ Gayatri returned. At the midday feast ^ Or perhaps, successful, saw^siddha [svakiyany aksharawy apari- tya^yavikrz'ta (? aviknUa), Say.]. The response (pratigara) here alluded to, is probably the one ordinarily used by the Adhvaryu, whenever the Hotn pauses in his recitation, at the end of half- 2,2)0 ■S'ATAPATHA-BRAHMAA'A. (he responds with a formula) containing once (the verb) 'to rejoice (mad) \' for she (Trish/ubh) came back, leaving one syllable behind ; and with that same (formula) he then completes her, makes her whole, — 11. When trish/ubh verses were recited. At the evening Soma feast (the Adhvaryu responds with a formula) containing thrice (the verb) 'to rejoice 2,' for she (6^agati) came back leaving three syllables behind ; and with these (formulas) he then completes her, makes her whole, — 12. When (the hymn) to Heaven and Earth is recited ^ Now these creatures subsist on those two, verses (or padas), nivids, &c., viz. 'Othamo daiva,'— or, Othavo daivom, whenever the Hotr/ puts in the sacred syllable 'om.' ' Tasmat karawad gayatra-prata^savane sawsiddham avikr/taw vi- dhasyamanam omantam prati-gr/hwiyat,' Say. For the Adhvaryu's response, ' samsamo daiva,' to the Hotns summons (ahava), see p. 326, note I. ^ When the first verse of the trish/ubh hymn, Rig-veda X, 73, is recited by the Hotr/ in the Marutvatiya 3'astra at the midday feast, the Adhvaryu's response is ' madamo daiva ' (we rejoice, O divine one). Katy. X, 3, 8 ; cf. Weber, Ind. Stud. X, p. 37. ^ According to Katy. X, 6, 6 ' madamo daiva ' Is optionally the Adhvaryu's response at the recitation in the Agnimarutra .Sastra of three of the so-called Anupaniya (or Svadushkiliya) trish/ubh verses VI, 47, 1-4 (see note on IV, 4, 2, 18). Possibly the present paragraph may refer to those verses, in which case the words ' when trishAibh verses are recited ' would begin a fresh paragraph. Sayawa, how- ever, seems to take it in the same way as above ; cf. also the Kawva reading in next note. ^ This is the ((zagati) hymn I, 159 recited in the Vaijvadeva 6'astra. According to Katy. X, 6, 5, the response is to be thrice (after each of the three first verses) ' madamo daiva.' The Ka«va has for paragraphs 10-12, 'At the morning feast he responds by a complete (formula), for complete Gayatri returned. At the midday feast he responds once with one containing ■' mad," when he IV KAiVDA, 3 ADHYAYA, 3 BRAHMAiVA, I. 33I the heaven and the earth — he thereby imbues those two, heaven and earth, with vigour ; and upon those two, thus vigorous and affording the means of sub- sistence, these creatures subsist. Let him respond with ' Om ! ' only, for that is truth, that the gods know. 13. Now some respond with ' Othamo daiva vak,' saying, ' The response is speech (vak) : thus we obtain speech.' But let him not do this ; for surely, in whichsoever way he may respond, speech is obtained by him, since he responds by speech. Let him therefore respond with ' Om ^ ! ' only, for that is truth, that the gods know. Third BRAHMAiVA. C. The Madhyandina Savana, or Midday Soma Feast. I. He presses out (the Soma-juice) with ' Iha ! Iha^!' (hither), whereby he draws Indra nigh; and recites trish/ubh verses, for she (Trish/ubh) returned leaving one syl- lable behind : hereby now he completes her, makes her whole. At the evening feast with something containing thrice " mad," for she ((zagati) returned leaving three syllables behind : hereby now he completes her, makes her whole. At the (hymn) to Heaven and Earth he responds with one that contains " mad ; " when he recites (the hymn) Heaven and Earth — these creatures subsisting on those two, Heaven and Earth — he thereby puts juice into them, and upon those two, thus rendered juiceful, these creatures subsist. He responds with "Om," for that is truth, that the gods know.' ^ That is, instead of ' vak,' hence ' Othamo daivom.' ' Om ' pure and simple is the response at the end of the jastra. ^ ' Iha ' (here, hither) with the last syllable protracted. The Hotri's cup with the Nigrabhya (vasativari) water having been handed to the sacrificer, and the fillet or band (ushwisha) with which the Soma-plants are tied together, to the Gravastut, the pressing is performed in the same way as the ' great pressing,' at 332 DATAPATH A-BRAHMAiVA. M'ith ' B;'?hat ! Br/hatI' (great), Avhereby he draws Intlra ^ nie:h. 2. The 6*0 kra and Man thin grahas he draws first, for thereby the Soma feast comes to be supplied A with pure Soma(-5-ukra). Thereupon the Agraya/za, for that (cup) is drawn at all (three) feasts. Then the Marutvatiya cup; then the Ukthya, for here also there are songs of praise (Uktha)-. 3. Now some draw the Marutvatiya after they have drawn the Ukthya ; but let him not do this, — let him rather draw the Ukthya after he has drawn the Marutvatiya. the Prata/isavana (see p. 256, note i). IMeanwhile the Gravastut takes the band, and winds it thrice round his liead and face from left to right. And whenever Soma-stalks are taken out for pressing he extols the stones by chanting the Grava-stotra or 'praise of the stones.' According to Asv. Sr. V, 12 ; Ait. Br. VI, 7, 2, this chant consists of the verses Rig-veda I, 24, 3; V, 81, i; VIII, 8r, i ; VIII, I, I, followed by the hymn X, 94, ascribed to the serpent Jiishi Arbuda. Before the last verse of this hymn he inserts the hymns X, 76 and X, 175 (ascribed to the serpents G^aratkarwa and Arbuda respectively) ; and either before, or between, or after these two hymns he throws in the pavamani// (Rig-veda IX) according to requirement, till the pressing is completed, or the libations are to be drawn, when having wound up with the last verse of the first Arbuda hymn, he makes over the band to the sacrificcr. The five cups mentioned in paragraph 2 are filled from the stream of Soma flowing from the Hotrz"s cup into the Drowakala^a ; theAgraya«a (p. 290, note 2) however being taken (in the Agra- ya«a sthali or bowl) from that and two other streams, poured by the Vnnetn from the Adhavaniya, and by the Pratiprasthatr/ from some vessel containing the Soma previously kept in the Agrayawa sthali. ^ Probably on account of the connection of the B/vhat-saman with Indra; see part i, p. 196, note 2. ^ See p. 294, note 2. Saya;/a here curiously explains the term by ' stotrawi.' IV KAA^DA, 3 ADHYAYA, 3 BRAHMAiVA, 5. 333 4. These, then, are five grahas he draws ; for that midday Pavamana chant is a thunderbolt : hence it is a fifteenfold five-hymned chant ^ for the thunder- bolt is fifteenfold^. He is so by means of these five grahas (cups of Soma ^) : for five are these fingers, and with the fingers he hurls (the thunder- bolt). 5. Indra hurled the thunderbolt at Vrz'tra; and having smitten Vr/tra, the wicked, and safety and peace being secured ^, he led forth the dakshi;zas (gifts to priests). Wherefore now also, when they (the Udgat7''/s) chant the midday Pavamana. and safety and peace are secured, the dakshi/^as are led forth. And so, forsooth, does he now by means of those five cups of Soma hurl the thunderbolt at the wicked, hateful enemy, and having smitten Vrz'tra, the wicked, and safety and peace being ^ The Madhyandina-pavamana-stotra, Samav. II, 22-29, is made up of three hymns (sukta), consisting of three gayatri (22-24), two brz'hati (and salobrzliati, 25, 26), and three trish/ubh verses (27-29) respectively. These are chanted in such a way as to produce five Saman hymns (i. e. a hymn of three verses), viz. the gayatrJ triplet is chanted twice, in the Gayatra and Amahiyava tunes ; — the bn'hati-satobrz'hati couplet is likewise chanted twice, in the Raurava and Yaudha^'-aya tunes, the two verses being as usual (by the repetition of certain padas) made into three. These, with the addition of the trish/ubh hymn, chanted in the Au^-ana tune, make five Saman hymns of three verses each, or altogether fifteen verses (pa?li^adajastoma), ^ Or consists of the fifteenfold (chant), as Saya«a takes it. Regarding the connection between the pa?'tX'adai'a-stoma (the characteristic stoma of the midday pressing) and Indra (the deity of the midday pressing), see part i, introd. p. xviii. ^ Perhaps ' graha ' has here a double meaning, viz. ' that which is taken, a draught, cup of Soma,' and 'the taker, sezer.' * See p. 289, note 4. 334 5ATAPATHA-BRAHMAiVA. secured, he leads forth the dakshi//as. This is why- he draws those five cups. 6. Then as to why he draws the Marutvatiya cups. Now this, the midday pressing feast, is Indra's special (nishkevalya) feast: thereby he strove to smite Vmra, thereby he strove to van- quish him. But the Maruts, having on that account^ withdrawn, were standing on an Ai^vattha tree 2 (Ficus Religiosa). Now Indra is the nobility, and the Maruts are the people, and through the people the noble becomes strong : therefore the two Ritw cups (they say) ^ may be of ai^vattha wood ; but in reality they are of karshmarya wood. 7. Indra called on them, saying, ' Do ye join me that with you as my force I may smite Vr/tra!' They said, 'What will be our (reward) then?' He drew those two Marutvatiya cups for them. 8. They said, ' Having put aside this one (cup) for our vigour, we will join thee.' Having accord- ingly put it aside for their vigour ^, they joined him. But Indra sought to obtain it, thinking, ' They have come to me after putting aside their vigour.' ^ Lit. 'thus;' 'iti^abdenapakrama«aprakaro 'bhinayena pradar- jyate,' Say. ^ This passage would seem to be based on a mistaken interpre- tation of Rig-veda 1, 135, 8, where the bard says that ' the victorious (^ayava/?) have come nigh to the ajvattha,' the '^ayavaA' here evi- dently referring (not to the Maruts, as in I, 119, 3), but to the powerful draughts of Soma flowing into the ajvattha vessel. The Ka«va text reads, Sa (i. e. vij-, the people or Maruts) hajvatthe tish/>^ate. * The Kawva text inserts ' ityahuy^.' * The context seems to be purposely ambiguous, as it may also be construed thus : They said, ' After putting aside this (cup), we will come (attain) to strength.' Having accordingly put it aside, they came to strength. IV KANDA, 3 ADHYAYA, 3 BRAHMAiVA, 12. 335 9. He said, * Do ye join me with vigour!' — * Then draw a third cup for us,' they said. He drew a third cup for them, with, ' Thou art taken with a support, — thee for the vigour of the Maruts ! * They then joined him with vigour, — and he con- quered with them, and smote Vrz'tra with them ; — for Indra is the nobiHty, and the Maruts are the people, and through the people the noble becomes strong. Hence he now bestows that strength on the nobility, and therefore he draws the Marutvatiya cups. 10. Let him draw them for Indra Marutvat (accompanied by the Maruts), and not for the Maruts likewise. For were he also to draw cups for the Maruts, he would make the people re- fractory to the nobility. He thus assigns to the Maruts a share therein after Indra, whereby he makes the people subservient and obedient to the nobility : therefore let him draw the cups for Indra Marutvat, and not for the Maruts likewise. 11. But he was afraid of their desertion, — 'Lest they should desert me, lest they should take to some other (party) \' so thinking, he by that (share in the libation) made them unwilling to desert him. This is why he should draw the grahas for Indra Marutvat. 12. He draws them with the two vessels of the seasons, for the year, the sacrifice, means the sea- sons. There, at the morning Soma feast, they are overtly attended to, in that he draws the grahas for the seasons ^ ; and now they are covertly attended ^ For the construction, see p. 33, note i. 2 See IV, 3, I, 3seq. '5^6 .SATAPATHA-BRAHMAiVA. 00 to, in that he draws the Marutvatiya grahas with the two vessels of the seasons. 13. He draws (the first) from that (stream of Soma)S with (Va^. S. VII, 35 ; Rig-veda III, 51, 7), 'O Indra, leader of the Maruts, drink thou the Soma here, as thou drankest of the liquor at (the sacrifice of) the Son of 6'aryati : by thy guidance, in thy protection, O Lord, do the wise serve thee with good offerings! — Thou art taken with a support: thee to Indra Marutvat! — This is thy womb: thee to Indra Marutvat!' 14. [The second he draws - with Va^. S. VII, 36 ; ' See p. 331, note 2. ^ Here the author again anticipates, important parts of the per- formance being not even referred to. On the present occasion only one INIarutvatiya cup is drawn and deposited on the mound (khara). The Ukthya cup having then been drawn and deposited, the priests leave the Havirdhana in the same way as at the morning performance (see IV, 2, 5, i, with note), and perform the Vipru^amasas. ^ That is, having been rinsed in the Mar^aliya, the three dvide- vatya are deposited on the khara by the Pratiprasthatr/. 362 DATAPATH A-BRA MM Ai»/A. (wind) is breath, since it is by means of the breath that beasts move about. 16. Now once on a time he went away from the gods with the beasts. The gods called after him at the morning pressing, — he returned not. They called after him at the midday pressing, — but he returned not. They called after him at the evening pressing. 1 7. Being about to return, he said, ' If I were to return to you, what would be my reward ? ' — ' By thee these vessels would be yoked, and by thee they would be unloosed ! ' — Hence those vessels are yoked by that (Vayu), when he (the Adhvaryu) draws the (cups) for Indra and Vayu and so forth ^ And now those vessels are unloosed by him, when he says, ' with thy teams, O Vayu, do thou here unloose them;' — teams mean cattle: thus he un- looses those vessels by means of cattle. 18. Now, had he returned at the morning press- ing— the morning pressing belonging to the Gayatri, and the Gayatri being the priesthood ^ — then cattle would have come to be with priests only. And had he returned at the midday pressing — the mid- day pressing belonging to Indra, and Indra being the nobility — cattle would have come to be with nobles only. But in that he returned at the evening pressing — the evening pressing belonging to the All-gods, and the All-gods being everything here — therefore there are cattle everyAvhere here. ' See IV, I, 3-10. * Perhaps we ought to read, with the Ka«va text, gayatraw vai prata/zsavanaA'z gayatraw agnej- k/iando brahma va agnir, brah- ma«eshu haiva pajavo 'bhavishyan, ' the morning pressing relating to the gayalrt, and the gayatri metre belonging to Agni, and Agni being the priesthood.' IV KANDA, 4 ADHYAYA, 2 BRAHMAiVA, 4. 363 Second BRAHMAiVA. 1. He proceeds with (the offering of) Soma's rice- pap ; for Soma is the sacrificial food of the gods ; and here now sacrificial food is prepared for Soma on his part ; and thus Soma is not excluded there- from. It is a rice-pap (/6aru), for rice-pap is food for the gods, since rice-pap is boiled rice, and boiled rice is clearly food : therefore it is a rice-pap. 2. Neither at the morning feast, nor at the mid- day feast does he offer it, for those two press- feasts, the morning feast and the midday feast, are the exclusive feasts of the gods ; and Soma is sacred to the Fathers ^ 3. But were he to offer it at the morning feast, or at the midday feast, he would cause discord between the gods and Fathers. He offers it at the evening feast, because the evening feast belongs to the All- gods ^ : thus he does not cause discord. He recites no invitatory prayer (but only an offering prayer), for the Fathers have passed away once for all: hence he recites no invitatory prayer. 4. Having, in the first place, taken ghee in four ladlings, and having called (on the Agnidh) for the ^'rausha/, he says, ' Recite the offering prayer of the ghee ! ' and offers as the Vasha^ is uttered. What- ever oblations have been offered previous to this (/^aru), therefrom he separates this one (to Soma), and thus he causes no discord. ^ Probably, because Soma is slain in being sacrificed (see IV, 3, 4, i), and therefore belongs to the Fathers or Departed Spirits. ^ And the All-gods (or all the gods) mean everything. See IV, 4, I5 4. 364 ^ATAPATIIA-BRAIIMAiVA. 5. Having poured (into the spoon) an ' underlayer' of ghee, he makes two cuttings from the rice-pap ; and bastes them with ghee above. Having called for the ^'rausha/, he says, ' Recite the offering prayer of the Saumya (rice-pap) ! ' and offers as the X'^asha/ is uttered. 6. He then takes ghee a second time by four ladlings, and having called for the ^'rausha/, he says, ' Recite the offering prayer of the ghee ! ' and offers as the Vasha/ is uttered. From whatever oblations he intends to offer hereafter, he thereby separates this one (to Soma), and thus he causes no dis- cord. If he chooses, he may offer (ghee) on both sides (before and after the Soma's rice-pap) ; or, if he chooses, he may offer on one side only ^ 7. Now there is an offering-spoon called * pra- /'ara;d.' Therein the Adhvaryu takes ghee by four ladlings (with the dipping-spoon) and pours it on the Dhish;^ya hearths by means of fagots (held over them). The reason why he pours ghee on the hearths by means of fagots is this. Because, on a former occasion ^, the gods said to those (Gandharva ^ The homa of ghee, made before the rice-pap oblation to Soma, belongs to Agni, and the one made after the oblation, to Vishwu. If only one homa be made, it belongs to Agni and Vish/m. The Kawva text reads, ' Tad va ahur anyatarata eva pariya^et purastad cveti,' now they say, ' He should offer on one side only, and that in front (previously to the X'aru).' For the offering formulas, see Ajv. V, 19, 3; Ait. Br. Ill, 32. After the completion of these offerings, the Adhvaryu pours ordinary ghee on the rice-pap and presents it to the Hot;'/, who looks at it while pronouncing some formulas {Asv. V, 19, 4, 5), and he smears his eyes with the ghee on the pap, after which the latter is handed to the chanters (udgat;-^) to be eaten by them. ^ See 111, 6, 2, 19. IV KAiVDA, 4 ADHYAYA, 2 BRAHMAiVA, lO. 365 Soma-wardens), ' At the third pressing an offering of ghee shall fall to your share, but not one of Soma, for the Soma-draught has been taken from you, wherefore ye are not worthy of a Soma-offering,' that same offering of ghee now falls to their share at the evening pressing, but not one of Soma, In that he pours ghee on the hearths by means of fagots. One after another, in the order in which they were thrown up, and with the same formulas \ he pours ghee upon them ; on the Mar^aliya last of all. 8. Now some make a second pouring on the Agnidhriya hearth, thinking, ' In the North (or up- wards) shall this sacred work of ours be accom- plished ! ' but let him not do it in this way, but rather the Mar^aliya last ^. 9. Now, while the Adhvaryu pours ghee on the hearths by means of fagots, the Pratiprasthatr^' draws the Patnivata^ cup. For from the sacrifice creatures are produced ; and being produced from the sacrifice, they are produced from union ; and being produced from union, they are produced from the hind part of the sacrifice ;■ — hence he thereby produces them from a productive union, from the hind part of the sacrifice : therefore he draws the Patnivata cup. 10. He draws it with the Upa;;^i"u vessel. If he ^ Viz., Va^. S. V, 31, 32. The Agnidhra hearth is prepared first, and the Mar§-aliya last of the eight dhishwyas. See p. 148, note 4. ^ On uppermost (uttamam ; the Kawvas read ' antamam'). ^ The meaning of the term patnivata is ' relating to the patnivant (i. e. wived or mated one),' the ' patnivant ' being probably Soma with the water mixed with it ; or Agni with the wives of the gods, (with special reference to the sacrificer's wife); cf. Taitt. S, VI, 5, 8, i, 2. According to the Ka«va text, Agni associated with the goddess Speech (Yak patni) seems to be understood. 366 .SATAPATilA-BRAHMAA^A. draws the Savitra libation with the Upaw^u vessel, (he draws) this one with the Antaryama vessel ; and if he draws the Savitra with the Antaryama vessel (he draws) this one with the Upaw^i'u vessel ; — for one and the same indeed are the Upaw^^u and Antaryama, being breath, and that which is the out- breathing is also the in-breathing. Now the breath (pra;^a, masc.) is male, and the wife is female : a productive union is thus brought about. 1 1. He draws it without a puroruX'^ — the puroru>^ being manhood, — lest he should bestow manhood on women : therefore he draws it without a puroruA 12. Pie thus draws it from that (Agraya;^a graha) with (Vac^. S. VIII, 9), 'Thou art taken with a support: Of thee, divine Soma, begotten by Brzhaspati' — Br/haspati is the priesthood: 'of thee, divine Soma, the priest-begotten' he thereby means to say — 'Of thee, the potent juice' — 'of the powerful (manly) juice' he means to say when he says 'of thee, the potent juice' — 'May I prosper the draughts of thee, the mated one-!* he does not now draw it for the wives, lest he should bestow manhood on women : therefore he does not now draw it for the wives. 13. He (the Adhvaryu) then mixes it with the residue (of ghee) which is left in the praX'ara;^! spoon. Now other libations he completes by mixing, but this one he diminishes; for ghee is a thunderbolt, ^ See p. 268, note i. ^ In the St. Petersburg Dictionary ' patnivata// ' seems to be taken as qualifying 'grahan;' but cp. Rig-veda VIII, 82, 22, ' United with their wives (i. e. the water mixed with the Soma- juicc ?) these Soma-draughts (sutd//) go longing to the rejoicing.' IV KANDA, 4 ADHYAYA, 2 BRAHMAiVA, 1 6. 367 and by that thunderbolt, the ghee, the gods smote the wives and unmanned them, and thus smitten and unmanned they neither owned any self nor did they own any heritage. And in like manner does he now, by that thunderbolt, the ghee, smite the wives and unman them ; and thus smitten and unmanned, they neither own^ any self nor do they own any heritage. 14. He mixes it, with (Va^. S. VIII, 9), 'I am above, I am below; and what space there is between, that was my father; — I saw the sun on both sides: I am what is hig-hest to the gods in secret.' In that he mixes with ' I — 1/ thereby he bestows manhood on men. 15. He then says, 'Agnidh, pronounce the offer- ing prayer of the Patnivata ! ' The Agnidh is male, and the wife is female : thus a productive union is brought about. He offers with (Vac^. S. VIII, 10), 'O Agni, wife-leader^ !' — Agni is male, and the wife is female : thus a productive union is brought about. 16. 'Together with the divine Tvash/rz' — for Tvash^ri transforms the cast seed : thus he thereby transforms the cast seed; — 'drink the Soma, Hail!' therewith he offers on the north (left) part (of the fire) ; what other offerings there are, they are the gods, and these are the wives : thus alone it is a proper union, since the woman lies on the left (north) side of the man. The Adhvaryu takes a draught of Soma to the Agnidh, and the latter says, ' Adhvaryu, invite me !' [It might be said ^ ' u,' etymologically connected with ' own.' ^ Or, wived, mated one, 'patnivan;' the Ka«va text reads 'Agne Vak patni.' See preceding page, note 2. 368 S-ATAPATIIA-BRAHMAiVA. that] he should not invite him, since how can there be an invitation of one smitten and unmanned ? He should nevertheless invite him : they offer in his fire, and utter the X^asha/, — therefore he should invite him. 17. He then gives orders, ' Agnidh, sit in the Nesh/r/'s lap! Nesh/r/, lead up the lady, and make her exchange looks with the Udgat7^z! Unnetri, fill up the Hotr/'s cup, and let no Soma-juice re- main !' Thus, if it be an Agnish/oma sacrifice. 18. But if it be an Ukthya\ let him say, ' Lengthen out the Soma!' — Holding the same vessel (from which the Patnivata libation was made, the Agnidh) sits down in the Nesh/r/'s lap, — for he, the Agnidh, is in reality Agni, and the Nesh/r/ is female : the Agnidh is male, and the Nesh/r/ female, — a pro- ductive union is thus brought about. The Nesh/r/ leads up the lady and makes her exchange looks with the Udgatr/^, with 'Thou art Pra^apati, the ^ ' But if it be an Ukthya, or Shodajin, or Atiratra, or Va^apeya, Kawva text. See towards the end of next note. "^ Katy. X, 7 and schol. supply the following details. The Unnct/Y puts down the X'amasa cups behind the high altar, and pours into them the entire Soma-juice remaining in the Piatabhr/t, putting but little into the Hotr/'s cup, to leave room in it for the dhruva libation. Besides this the Agrayawa is the only Soma that remains. The Adhvaryu then, by touching the Soma in the Hotr/'s cup with two stalks of grass, gives the signal for the chanting of the Agnish/oma Saman (viz. the Yagna.y^gniy3., Samav. II, 53, 54), wrapping up his head, if he chooses, in the same way as the Udgatr/s. IMeanwhile the Nesh/r/ leads up the lady through the back door into the Sadas, makes her sit down north of the Udgat/Y and exchange looks with the latter three limes (at the ' Hi;;/,' see p. 308, note 2). Three times also (at every Nidhana) she uncovers her right leg and pours on it some of the panne^ani water fetched by her in the morning (sec III, 9, 3, 27), IV KANDA, 4 ADHYAYA, 3 BRAHMAiVA, I. 369 male, the bestower of seed : lay thou seed into me!' The Udgatrz is Pra^apati, and the lady is a woman : a productive union is thus brought about. Third BRAHMAiVA. I. The metres, forsooth, are the (draught) cattle of the gods. Even as harnessed cattle here on earth whereupon she returns to her own tent. Then follows the recitation of the Agnimaruta ^astra, consisting of the fol- lowing parts :— Siikta (hymn), Rig-veda III, 3, to Agni Vaijvanara, with Nivid (' May Agni Vai^vanara feast on this Soma,' &c.) inserted before the last verse. Dhayya, I, 43, 6; or (verse to Rudra) 11, 33, i. Sukta, I, 87, to Maruts, with Nivid ('May the Maruts fea,st on this Soma,' &c.) before the last verse. Stotriya pragatha, VI, 48, 1-2 (identical with the text of the Y Q.gn3iya.gniy2i Saman). Anuru pa pragatha, VII, 16, 11-12 (antistrophe). Sukta to Agni Catavedas, I, 143, with Nivid before the last verse. Tristich to Apa/i (waters), X, 9, 1-3, recited in breaks, the Hotr/ having previously uncovered his head (as do the other priests) and touched water, and the others holding on to him from behind. This and the following parts also have the Ahava (' j'07«savom ') before each of them. Verse VI, 50, 14 to Agni Budhnya. Verses V, 46, 7-8 to wives of gods. Verses 11, 32, 4-5 to Raka. Verse VI, 49, 7 to Paviravi (daughter of lightning). Verse X, 14, 4 to Yama. Verse X, 14, 3 to Kavyas (manes). Verses X, 15, i, 3, 2 to Pitara/^ (fathers), v/ith the Ahava before each verse. Anupaniya (or Svadushkiliya) verses VI, 47, 1-4 to Indra. After each of the first three the Adhvaryu may respond to the Hotr/'s Ahava, with ' madamo daiva ' (instead of ' sa?nsamo daiva'). See note on IV, 3, 2, ii. Verse to Vishwu and Varuwa (Atharva-veda VII, 25, i). [26] B b 370 i-ATAPATHA-BRAHMAiVA. draw for men, so do die harnessed metres draw the sacrifice for the gods. And whenever the metres gratified the gods, then the gods gratified the metres. Now it has been previous to this, that the har- nessed metres have drawn the sacrifice to the eods, that they have gratified them^: 2. He now draws the Hariyo^ana- graha — the Hariyo^ana being the metres — it is the metres he thereby gratifies : this is why he draws the Hariyo- ^ana graha. 3. He draws it as an additional (Hbation) ; since Verse to Vish«u, Rig-veda I, 154, i. Verse to Pra^^'apati, X, 53, 6. Paridhaniya (concluding verse) IV, 17, 20, in reciting which the Hot/-/ touches the ground ; and during the recitation of the last pada the Dhruva graha is poured into the Hotr/'s cup. Ukthavirya, 'Praise has been sung to Indra, to the gods, for hearing (?) thee !' Yaij'ya (offering prayer) V, 60, 8, at the conclusion of which libations are made to Agni and the Maruts, both at the Vasha/ and Anuvasha/. Then follow the after-offerings of the animal sacrifice (see III, 8, 4. I seq.). At the Ukthya (and other Soma-sacrlfices) the Ukthya graha is drawn immediately after the drawing of the Agrayawa (see IV, 3, 5, 24, with note). Previous to the after-offerings the Ukthya graha is divided, as at the morning and midday performances (see p. 293, note 2), between the three Hotrakas, with a view to the recitation of their .vastras which form the distinctive feature of the Ukthya sacrifice, bringing up the number of jastras (and stotras) from twelve (of the Agnish/oma) to fifteen. Besides, the Ukthya requires the immolation of at least two victims on the Soma-day, viz. a he-goat to Indra and Agni, besides the one to Agni. * See I, 8, 2, 8 ; the translation has been amended in accord- ance with Professor Whitney's suggestions, American Journal of Philology, III, p. 406. ^ That is. referring to the ' hari-yo^ana,' or (Indra's) team of bay steeds. IV KANDA, 4 ADHYAYA, 3 BRAHMAiVA, 7. 37 1 he draws it when he (the Hotrz) pronounces the ' All-hail and blessine^' For there are here the gods, and the metres in addition to them ; and there are men, and beasts in addition to them : therefore he draws it as an additional one. 4. He draws it in the Dro;^akala^a. Now Soma was Vrz'tra. When the gods slew him, his head rolled off- : it became the Dro/^akalai^a. Thereinto flowed together so much of the juice as it could hold^; that was in excess; and so is this graha in excess : he thus puts the excess to the excess, — therefore he draws it in the Dro/2akala5"a. 5. He draws it without a puroru/^-formula, for he draws it for the metres ; and in that he draws it for the metres, even thereby that (graha) of his becomes supplied with a puroru/^ : therefore he draws it with- out a purorui;. 6. He now draws it from that (Agraya;«a graha) with (Va^. S. Vni, ii), 'Thou art taken with a support: of bay colour art thou, meet for the team of bay steeds, — thee to the pair of bay steeds!' Now, the two bay horses are the J^t'^ and Saman : it is for the RiT^ and Saman that he draws it. 7. He then pours parched grain into it with, 'Ye are the bays' grains, united with the Soma for ^ For the -Sam-yos, see part i, p. 254, note. The pronuncia- tion of that formula takes place after the offering proper is completed. ^ ? Or burst (udvavarta), as the St. Petersburg Dictionary takes it. The Ka«va text reads, — Vrz'trovai soma asitta;;? yatradeva/z patreshu vyagnliwata tasya murdhno (!) vyavartta sa drowakala^o 'bhavat. ^ Yavan va yavan va rasa^, (? some indeterminate quantity of the juice.) Cf. IV, 4, 5, 13. B b 2 '^']2 5ATArATHA-BRAHM AA^A. 1 lulra !' Whatever metres there are, both measured and unmeasured, they all thereby drink (of the Soma^). 8. For this (libation) the Unnetrz- calls for the 6"rausha/; — for the Unnetr/ is in excess (additional), since he does not call for the 6'rausha/? for any other (libation) ; and this libation also is in excess : thus he puts the excess to the excess, — therefore the Unnet;-/ calls for the 6'rausha^'. 9. Placing (the Dro/^akalai^a) on his head, he calls for the vS'rausha/, — for this (vessel) is his (Soma's) head. He first says (to the ]\Iaitravaru;/a), ' Recite (the invitatory prayer) for the Soma-draughts with grains!' Having called for the ^'rausha/, he says, * Prompt (the Wo\.ri to pronounce the offering prayer on) the Soma-draughts with grain brought forward^!' and offers as the Vasha/ and Anuvasha/ are uttered. They then divide the grain between them for the sake of the Soma-drauorht. 10. Now some take the Dro/^akalai'a over to the Hot?^/, on the ground that ' the draught belongs to the utterer of the Vasha/.' But let him not do it thus ; for the other draughts are (taken by the respective priests) according to the /-amasa cups, but this one is in excess : therefore there is a draught in it for all of them, — for this reason they divide the grain between them for the sake of the Soma- draught. ^ The text might also be taken in the sense of ' Whatever metre there is, both measured and unmeasured, all that he thereby con- sumes.' The libation is, however, taken out for the metres or cattle, represented by the grain. 2 Instead of the Agnidhra, see I, 5, 2, 16, with note. ' Regarding 'prasthitam,' see p. 198, note 3. IV KAiVDA, 4 ADHYAYA, 3 BRAHMAiVA, I 3. 2>'l Z 11. They must not bite them with their teeth, — for these (grains) mean cattle, — thinking ' lest we should do aught to crush our cattle!' They only drink it in with their breathy with (Va^. S. VIII, 12), 'What horse-winning, what cow-winning draught is thine-;' for they are cattle: therefore he says, 'what horse-winning, what cow-winning draught is thine;' — 'Of that draught, offered with Ya^us, praised by chants^' — for Ya^us- prayers have indeed been offered, and chants have been chanted; — 'sung by hymns,' — for songs (^astras) have been sung; — 'Of the invited* do I drink, invited,' — for invited, he now drinks of the invited. 12. They must not throw them into the fire, lest they offer remains (of offerings) in the fire. They rather throw them on the high altar : thus they are not excluded from the sacrifice. 13. Thereupon they touch the vessels filled (with water ^) which some call Apsushoma/^ (Soma-draughts in water). For even as a yoked (animal) draws, so ^ They are only to smell the grains steeped in the Soma-juice. ^ The Kawva recension adds, ' O divine Soma !' ^ Lit., having Ya^s offered, and chants chanted for it. * ? I. e. ' that to which I am invited.' ^ That is, the ten Aamasins touch their respective ^amasa cups, filled with water and placed in the proper order from south to north, behind the pit (Htvala), after putting fresh kuxa stalks on them. Those priests who have no cups of their own touch the cups of those with whom they are most nearly connected, viz. the four Adhvaryus that of the Nesh/r/, the Udgatr/'s assistants that of their principal, the Gravastut that of the Hot/'/. Thereupon they touch their faces and betake themselves to the Agnidhra fire-house, to partake of sour milk. Then follow, on the Garhapatya (at the front hall door), the Patnisa;;/ya^as of the cakes of the animal offering, followed by the Samish/aya^us. See also La/y. Sv. 11, 11, 16 seq. 374 ^ATAPATIIA-BRAHMAiVA. do they who perform the priestly duties. But the yoked (animal) galls or scratches itself; and water is a means of soothing, a medicine : thus wherever in this (sacrifice) they gall or scratch themselves — water being a means of soothing — they soothe by that means of soothing, water ; they heal it by water. This is why they touch the vessels filled (with water). 14. They touch them with (Va^. S. \TII, 14), 'With lustre, with sap, with bodies^ have we united, — with the happy spirit: mayTvash/rz, the dispenser of boons, grant us riches, and may he smooth what was inj ured in our body!' thus they heal what was torn. 15. They then touch their faces. There is a two- fold reason why they touch their faces ; — water, for- sooth, is the elixir of immortality : it is with the elixir of immortality that they thus touch themselves. And, moreover, they thus deposit that holy work into their own self: therefore they touch their faces. Fourth Brahmaa^a. E. Concluding Ceremonies. I. Now, it is nine Samish/ayaj^us- he offers on this occasion. The reason why he offers nine Sa- mish/aya^us is that those stotra-verses at the Bahish- pavamana^ chant amount to nine. Thus there is at both ends an inferior (incomplete) vira^*, for the ^ See I, 9, 3, 6. Cf. Atharva-veda VI, 53, 3. TheTa«r/ya Br. I, 3, 9 reads ' saw tapobhi//' (with fervour). '^ See I, 9, 2, 25 seq. * See p. 310, note i. * The virn^ consists of pildas of ten syllables. For the same speculation, see II, 5, i, 20. IV KAiVDA, 4 ADHYAYA, 4 BRAHMAiVA, 6. 375 sake of production : it was from that same inferior (lower) source of production on both sides that Pra- j^apati produced the creatures, — from the one (he created) the upright, and from the other those tend- ing to the ground. And in Hke manner does he (the Adhvaryu) now create creatures from that lower source of production on both sides, — from the one the upright, and from the other those tending to the ground, 2. The call ' Him' is the tenth of stotra-verses, and the ' Svaha' (the tenth) of these (Samish/aya^us) : and thus does this incomplete vira^ come to consist of tens and tens. 3. And as to why they are called Samish/aya^us. Whatever deities he invites at this sacrifice, and for whatever deities this sacrifice is performed, they all are thereby ' sacrificed-to together' (sam-ish/a); and because, after all those (deities) have been 'sacri- ficed-to together,' he now offers those (libations), therefore they are called Samish/ayaj'us. 4. And as to why he offers the Samish/aya^us. Now, the self of him who has sacrificed has, as it were, become emptied, since he gives away of what- ever is his : it is him he fills again by three out of these (oblations). 5. And as to the three following which he offers, — whatever deities he invites at this sacrifice, and for whatever deities this sacrifice is performed, they continue waiting till the Samish/aya^is are performed, thinking, 'These, forsooth, he must offer unto us!' It is these same deities he thereby dismisses in due form whithersoever their course lies. 6. And as to the three last which he offers, — in performing the sacrifice he has produced it, and. ^i'jG 5ATAPATIIA-BRAIIMAA'A. having produced it, he firmly establishes it where there is a safe resting-place for it : this is why he performs the Samish/aya^us. 7. He offers (the first) with (Va^. S. VIII, 15; Rig-veda V, 42, 4), 'With thought lead us, O Indra, to meet with kine,' — 'with thought:' him who was emptied he thereby fills with thought ; 'with kine;' him who was emptied he thereby fills with kine; — 'with patrons, O mighty Lord, with well-being; with prayer which is divinely in- spired\' — 'with prayer:' him who was emptied he thereby fills with prayer ; — ' with the favour of the adorable gods ! Hail!' 8. [The second with Va^. S. VIII, 16], 'With lustre, with sap, with bodies,' — 'with lustre:' him who was emptied he thereby fills with lustre ; ' with sap,' — sap is vigour — him who was emptied he thus fills with sap; — 'We have united, with the happy spirit: may Tvash/r/, the dispenser of boons, grant us riches, and may he smooth what was injured in our body!' Thus they heal what was torn. 9. [The third with Vaf. S.VIII, 17; Atharva-veda VII, 17,4], 'May the gracious Dhatr/, Savit;'?, Pra^apati, the guardian of treasures, and the divine Agni accept this (offering) ; and Tvash- Iri and Vish;^u : grant ye willingly to the sacrificer wealth toerether with children ! Hail!' Him who was emptied he fills again, when he says, 'grant ye wealth to the sacrificer. Hail !' ^ ? The author of the Brahmawa would rather seem to take it in the sense of ' with the priestly authority (sacerdotium) instituted by the gods.' TV KAA'DA, 4 ADHYAYA, 4 BRAHMAiVA, 12. 'X,'^'] 10. [The fourth with Vaf. S. VIII, i8^], 'Acces- sible homes have we prepared for you, O gods, who graciously came to this Soma feast;' — whereby he means to say, * seats easy of access we have prepared for you, O gods, who have graciously come to this Soma feast;' — ' Carrying and driving the offerings,' thereby he dismisses the several deities ; ' Those forsooth who are without cars may go away carrying ; and those who have cars may go away driving,' this is what he means to say ; there- fore he says, ' Carrying and driving the offerings ;' — * bestow goods on him, ye good ! Hail !' 1 1 . [The fifth with Vaf . S. V 1 1 1 , 1 9 ; Atharva-veda VII, 97, 3], 'The willing gods whom thou, O God, brough test hither, speed them each to his own abode, O Agni !' For to Agni he said, ' Bring hither such and such gods ! bring hither such and such gods ! ' and to him he now says, ' Whatever gods thou hast brought hither, make them go whither- soever their course lies!' — ' Ye have all eaten and drunk,' — for they have eaten the cakes of the animal offering, and they have drunk the king Soma : there- fore he says, ' ye have all eaten and drunk ;' — ' Draw ye nigh to the air, to the heat, to the light! Hail !' Hereby, then, he dismisses the deities. 12. [The sixth with Va^^. S. VIII, 20], 'Thee, O Agni, have we chosen here for our Hotrz at the opening of this sacrifice: severally hast thou offered to them, and severally hast thou toiled; well-knowing the sacrifice, draw thou nigh 2, thou the wise! Hail!' by this (verse) he releases Agni, dismisses Agni. ^ Cf. Atharva-veda VII, 97, 4. ^ That is, according to Mahidhara, ' knowing that the sacrifice 378 ^ATAPATIIA-BRAHMAA^A. 13. [The seventh with Va<,'-. S. VHI, 21]. 'Ye path-finding gods,' — for the gods are, indeed, the finders of the path; — 'having found the path,' — ' having found the sacrifice,' he thereby means to say; — 'go ye in the path !' therewith he dismisses them in due form; — 'O divine Lord of mind, this sacrifice — Svaha! — give thou to the wind!' for the sacrifice, indeed, is yonder blowing (wind) : having thus completed this sacrifice, he establishes it in that sacrifice, and thus unites sacri- fice with sacrifice, — hence he says, ' Svaha ! give (it) to the wind ! ' 14. [The eighth with Va^. S. VIII, 22], ' O sacri- fice, go to the sacrifice, go to the lord of the sacrifice, go to thine own womb. Hail!' — the sacrifice, thus established, he thereby establishes in its own womb. [The ninth he offers with], 'This is thy sacrifice, O lord of the sacrifice, bestow- ing numerous heroes, together with the song of praise: do thou accept it. Hail!' the sacrifice, thus established, bestowing numerous heroes, toge- ther with the song of praise he thereby finally establishes in the sacrificer. Fifth Braiimaa\\. I. He now betakes himself to the expiatory bath (avabhrz'tha). The reason why he betakes him- self to the expiatory bath is this. What vital sap there has been in him (Soma and the sacrificer), that (sap) of his he (the priest) has produced (extracted) for the offerings. Now that body (of Soma, i. e. is accomplished, go thou to thine own house!' Cf. Atharva-veda VII, 97, I ('draw near to Soma!'). IV KAA'DA, 4 ADHYAYA, 5 BRAHMAA^A, 3. 379 the Soma-husks), — there is no sap in it ; (yet) it is not to be cast away : they take it down to the water and — water being sap — he puts that sap into it. Thus he unites him with that sap, and thus he produces him from it, — he (Soma), even when pro- duced, produces him (the sacrificer)^ : and because they take it down (ava-hr^'^) to the water, therefore (the bath is called) avabhr/tha. 2, In the first place he performs the Samish/aya^us offerings, for the Samish/aya^us are the extreme end of the sacrifice. As soon as he has performed the Samish/aya^us, they go together to the Mtvala (pit) with whatever he (the sacrificer) has about him^ : both the black-deer's horn* and the girdle he throws into the pit, — 3. With (Vao-. S. VIII, 23), ' Be thou nor adder nor viper!' Now when they take the Soma-husks down to the water, that forsooth is the wishing of ' good-speed^!' to it, and this now is the 'good-speed !' to him (the sacrificer) ; for snakes are like rope, and snakes' haunts are like wells (pits), and there is as it were a feud between men and snakes : ' Lest that should spring therefrom,' he thinks, and therefore he says, ' Be thou nor adder nor viper!' ^ ? That is, as the Soma plants become juicy again, so the sacri- ficer has his vital sap or spirit restored. ^ Or, according to the St. Petersburg Dictionary, ' they throw it into the water.' ^ Or, whatever is connected with Soma (?). According to Katy. X, 8, 12, 19 the throne (asandi) and Audumbari, as well as the Soma vessels, Drowakala^a, &c., are to be carried in the first place to the Htvala, and from there to the water. * See III, 2, I, 18. The Pratiprasthatr/ is silently to throw after the lady's zone and peg (for scratching herself). ^ For the 'svagakara,' see I, 8, 3, ii. oSo S-ATAPATHA-BRAIIMAiVA. 4. He then makes (the sacrificer) say (Rig-veda I, 24, 8), 'Broad forsooth is the path which king Varu;^a hath made for the sun to walk along,' — whereby he means to say, 'even as there is for the sun that broad path, free from danger and injury, so may there be for me here a broad path, free from danger and injury.' 5. 'For the footless hath he made feet to put down\' for, although he (the sun) is footless, yet he is able to walk; — 'And the forbidder is he of all that woundeth the heart,' — thus he frees him from every guilt and evil of the heart. 6. He then says, ' Sing the Saman ! ' or 'Speak the Saman ! ' but let him rather say ' Sing,' for they do sing the Saman. The reason why he sings the Saman is that the evil spirits may not injure that body of his outside the sacrifice, for the Saman is a repeller of the evil spirits. 7. He (the Prastot?'/) sings a (verse) to Agni, for Agni is a repeller of the evil spirits. He sings in the Ati-(7/andas ; for this, the Ati/f7/andas, is all the metres-: therefore he sings in the Ati/7/andas. 8. He sings, 'Agni burneth, Agni en- countereth with flames, — Ahava//! Ahava/^^l' Thus he drives the evil spirits away from here. ^ Or, ' To the footless he has given to put down his feet : ' in either sense it seems to be taken by the author of the Brahmawa (and the St. Petersburg Dictionary). Perhaps, however, 'apade' had better be taken, with Mahidhara (and Sayawa?), in the sense of ' padarahite,' i. e. ' in the trackless (ether) he caused him (the sun) to plant his feet.' Similarly Ludwig, ' Im Ortlosen hat er sie die Fiisse niedersetzen lassen.' 2 'Esha vai sarvam ati yad a.iiUianda./i,' Ka7/va text. Ati/7iandas, i. e. over-metre, redundant metre, is the generic term for metres consisting of more than forty-eight syllables. ^ All the priests, as well as the sacrificer, are to join in the IV KANDA, 4 ADHYAYA, 5 BRAHMAiVA, 1 3. 38 I 9. They walk out (from the sacrificial ground) northwards, along the back of the pit and the front side of the Agnidhra : then they proceed in whatever direction the water is. 10. Where there is a standing pool of flowing water, there let him (the sacrificer) descend into the water — for whatsoever parts of flowing water flow not, these are holden by Varu;^a ; and the expiatory bath belonofs to Varu;^a — to free himself from Varu;2a. But if he does not find such, he may descend into any water. 11. While he makes him descend into the water, he bids him say, 'Homage be to Varu;2a: down- trodden is Varu;^a's snare ! ' thus he delivers him from every snare of Varu;^a, from every (infliction ^) of Varu;^a. 12. Thereupon, taking ghee in four ladlings, and throwing down a kindling-stick (on the water), he offers thereon, with (Va^. S. VIII, 24), 'The face of Agni, the waters, have I entered, escaping from the power of demons, O son of the waters! In every homestead o f f e r thou the log, O Agni! let thy tongue dart forth towards the ghee, — Hail!' 13. Now, once on a time, the gods made so much of Agni, as would go in -, enter the water, in order that the evil spirits should not rise therefrom ; for Agni is the repeller of evil spirits. It is him he kindles by this kindling-stick and by this nidhana (finale, or concluding word of the Saman). According to Katy. X, 8, 16, 17 the Saman is chanted thrice, viz. in starting from the /^atvala, midway, and at the water-side. ^ Or guilt against Varuwa. See p. 221, note i. ^ Agner yavad va yavad va. Cf. p. 371, note 3. ^82 «SATAPATnA-BRAriMA;VA. O oblation, thinking ' On the kindled (fire) will I offer to the orods ! ' 14. Then, having taken ghee a second time in four ladlings, and having called for the (Agnidhra's) ^'raiisha/, he says, ' Pronounce the offering prayer to the Kindling-sticks!' He offers four fore- offerings, omitting that to the Barhis ^ — the Barhis being offspring, and the expiatory bath belonging to Varu;/a — lest Varu;za should seize upon his offspring. This is why he offers four fore-offerings, omitting that to the Barhis. 15. Then follows a cake on one potsherd for Varu7^a. For whatever sap there had been in him (Soma), that sap of his he has produced (extracted) for the offerings. Now that body : there is no sap in it. But the cake is sap : that sap he puts into it. Thus he unites him with that sap, and so produces him from it, — he (Soma), even when produced, pro- duces him (the sacrificer): hence there is a cake on one potsherd for Varu;^a. 16. Having made an ' underlayer' of ghee (in the offering-spoon), he says,, while making the cuttings from the cake ^, ' Recite (the invitatory prayer) to Varu;^a ! ' Here now some make two cuttines from the Soma-husks, but let him not do so ; for that (heap of husks) is an empty body, unfit for offering. He makes two cuttings (from the cake) and bastes them once with ghee, and anoints (replenishes the places whence) the cuttings (have been made). Having called for the ^'rausha/, he says, ' Recite the ' For the usual five praya^as, see I, 5, 3, 8-13. ^ As a rule, cakes on one potsherd are to be offered entire. The present cake, however, is to be an exception, and the usual two portions are to be cut from it. See part i, p. 192, note. IV KANDA, 4 ADHYAYA, 5 BRAHMAiVA, 1 9. 383 offering prayer to YarunsL ! ' and offers as the Vasha/ is uttered. 1 7. Then, having made an underlayer of ghee, he says, while putting the (remainder of the) cake (into the spoon), ' Recite the invitatory prayer to Agni and Varu7/a ! ' This is for (Agni) Svish/akm ^ ; and as to why he does not say ' To Agni,' it is lest Varu;^a might seize upon Agni. If before he has cut twice from the Soma-husks, he now does so once, but if (he did) not, he need not heed it. He then bastes it twice with butter on the upper side ; and having called for the ^'rausha/, he says, ' Recite the offering prayer to Agni and Varu;^a ! ' and offers as the Vasha/ is uttered. 18. Now these are six oblations ; for there are six seasons in the year, and Varu;^a is the year : hence there are six oblations. A 19. This is the course of the Adityas ^ ; and these Ya^us, they say, belong to the Adityas. Let (the Adhvaryu) endeavour to perform as much of it as is his (the sacrificer s) wish. And if the sacrificer tell him to do otherwise, then he should do otherwise. He may also perform those same four fore-offerings, — omitting that to the Barhis — two butter-portions, (the oblations of cake) to Varu;^a and Agni-Varu/za, and two after-offerings,-=^omitting the one to the Barhis ; — this makes ten. Now the vira^ consists 1 See I, 7, 3, 7 seq. ^ Professor Weber, Ind. Stud. X, p. 393, refers us to XIV, 9, 4, 33, where it is stated that the Va^asaneyin Adhvaryu has to study the Ya^us of the Aditya jRi'shi. One might also be inclined to think that, by ' Adilyanam ayanam ' and ' Ahgirasam ayanam ' the author intended to connect the Agnish/oma with the sacrificial sessions designated by those terms, for which see A^v. St. XII, 1-2 ; Ait. Br. IV, 17, with Haug's notes. o 84 5ATAPATIIA-BRAHMAA^A. of ten syllables, and the sacrifice is vlra^ : thus he makes the sacrifice to be like the vira^r. 20. This is the course of the Aiigiras. Having performed the offerings either way, (the Adhvaryu) makes the pot, in which the husks are, float with (Va^. S. VIII, 25), *In the ocean, in the waters, is thy heart (O Soma)' — for the ocean is the waters, and water is sap : that sap he now puts into him (Soma), and thus he unites him with that sap, and produces him therefrom ; and he (Soma), even when produced, produces him (the sacrificer) ; — ' May the plants and the waters unite with thee!' — thereby he puts two kinds of sap into him, that w^hich is in plants, and that which is in water, — 'that we may serve thee, O lord of the sacrifice, in the singing of praises and the utterance of worship \ with Svaha!' Whatever is good in the sacrifice, that he thereby puts into him, 21. Thereupon, letting it go, he stands by it with (Vaff. S. \TII, 26), 'Ye divine waters, this is your child,' — for he (Soma) indeed is the child of the waters, — 'bear ye him, well-beloved, well- nourished!' he thereby makes him over to the waters for protection — 'This, O divine Soma, is thine abode: thrive thou well therein, and thrive thou- thoroughly!' whereby he means to say, ' Be thou therein for our happiness, and shield us from all inflictions ! ' ^ See part i, p. 249, note i. - * Vakshva' is by IMahidhara (and apparently by the author of the Brahma;;a) referred to 'vah;' by the St. Petersburg Dictionary to ' vas ' for ' vatsva.' I have referred it to ' vaksh.' The Kawva text reads, Pari ^'a vakshi ja;« /ca. vakshiti pari /^a no gopaya s&m /•a na edhity evaitad aha. IV KANDA, 4 ADHYAYA, 5 BRAHMAA'A, 23. ^S^ 22. He then immerses it with (Va^. S. VIII, 27), '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 the mortals that committed against mortals!' — for the sin committed against the gods he has indeed wiped out with the help of the gods, namely, with the help of king Soma ; and the sin committed against mortals he has wiped out with the help of mortals, namely, by means of the animal victim and the sacrificial cake :— ' Preserve me, O god, from injury from the fiercely-howling (demon) ! ' whereby he means to say, ' Preserve me from all inflictions!' 23. Thereupon both (the sacrificer and his wife) having descended, bathe, and wash each other's back. Having wrapped themselves in fresh gar- ments^ they step out : even as a snake casts its skin, so does he cast away all his sin, — there is not in him even as much sin as there is in a toothless child. By the same way by which they came out (from the sacrificial ground), they return thither - ; and, having returned, he puts a kindling-stick on the Ahavaniya (at the front hall-door) with, 'Thou art the kindler of the gods!' He thereby kindles the sacrificer him- ^ According to the Manava Sutra, as quoted on Katy. X, 9, 6, the sacrificer wraps himself in the cloth in which the Soma stalks were tied (somopanahana), and his wife in the outer cloth tied round the Soma bundle (paryawahana). The Soma vessels and implements are likewise thrown into the water. ^ While going thither they all mutter the Amahiya verse, Rig- veda VIII, 48, 3, ' We have drunk Soma, we have become immortal, we have gone to the light, we have attained to the gods : what now can the enemy do unto us, what the guile, O immortal, of the mortal?' [26] C C 386 ^ATAPATIIA-BRAHMAiVA. self, for along with the khidling of the gods the sacrificer is kindled \ Fifth Adhyaya. First Brahmaa^a. 1. He proceeds with the rice-pap to Aditi, as the concluding oblation. The reason why there is a rice-pap for Aditi is this. Because, on that former occasion 2, the gods said to her, ' Thine forsooth shall be the opening, and thine the concluding oblation,' therefore he prepares that share for her at both ends (of the Soma-sacrifice). 2. And because, on that occasion, he offers when about to go forth (upa-pra-i) to buy the king (Soma), therefore that (opening oblation) is called Praya- ?nya. And because he now offers after coming out (ud-a-i) from the expiatory bath, therefore this (con- cluding oblation) is called Udaya;^iya^ For this indeed is one and the same oblation : to Aditi be- longs the opening, to Aditi the concluding (oblation); for Aditi is this (earth). 3. To Pathya Svasti he offers first (at the open- ing sacrifice) : then the gods, through speech, saw their w^ay in what was unknown to them, for by speech the confused becomes known. But now that it is known, he performs in the proper order. 4. To Agni he offers first, then to Soma, then to Savitr^, then to Pathya Svasti, then to Aditi. Now Pathya Svasti (the washing of a 'happy journey') ^ The sacrificer sits down behind the jaladvarya fire and spreads the black deer-skin over his knees ; the Adhvaryu then making an oblation of ghee from the dipping-spoon. 2 Sec III, 2, 3, 6. ' See p. 48, note i. IV KAiVDA, 5 ADHYAYA, I BRAHMAiVA, 8. 387 is Speech, and Aditi is this (earth) : on her the gods thereby estabh'shed speech, and thus estabHshed thereon speech speaks here. 5. Thereupon he slaughters a barren anuban- dhya^ cow for Mitra and Varu/^a. And this indeed is performed as a different sacrifice, and that an animal offering ; for the Samish^aya^us form the end of the sacrifice. 6. The reason why there is a barren cow for Mitra and Varu/^a is this. Whatever part of his (sacrifice) 2 who has offered is well-offered that part of his Mitra takes, and whatever is ill-offered that Varu;za takes. 7. Then they say, ' What has become of the sacri- ficer ?' — w^hatever well-offered part of his (sacrifice) Mitra here takes, that he now again surrenders to him, being pleased with this (cow*) ; and whatever ill-offered part of his Varu;^a takes, that indeed he makes well-offered for him, being pleased with this (cow), and surrenders it again to him. This forsooth is his own sacrifice^, his own merit. 8. And again, w^hy there is a barren cow for Mitra and Varu;^a. Now, when the gods caused the cast seed to spring, — there is that i^astra called Agnima- ruta^: in connection therewith it is explained how ^ The meaning of this technical term would seem to be ' to be bound (or immolated) after ' the sacrifice. " Or, of him, the sacrificer. ^ That is, the sacrifice of his own self. * The same passage occurs at I, 7, 4, 4, where I erroneously supplied ' samabhavat.' It is a broken, incoherent construction. The explanation, referred to in these two passages, may be Ait. Br. Ill, 34, though in that case one might have expected a some- what closer adherence to the order of production there proposed ; C C 2 388 ^ATAPATHA-BRAHMAiVA. the gods caused that seed to spring. From it the coals (arigara) sprung, and from the coals the Aii- giras ; and after that the other animals ^ 9. Then the dust of the ashes which remained : therefrom the ass was produced, — hence when it is dusty anywhere, people say, ' A very place for asses, forsooth^!' And when no sap whatever remained, — thence was produced that barren cow belonging to Mitra and Varu;/a ; wherefore that (cow) does not bring forth, for from sap seed is produced, and from seed cattle. And because she was produced at the end, therefore she comes after the end of the sacri- fice. Hence also a barren cow for Mitra and Varuwa is the most proper here : if he cannot obtain a barren cow, it may also be a bullocks 10. Then the Vi^-ve Deva/i applied themselves^ a second time : thence the Vai^vadevi (cow) was pro- duced ; then the Barhaspatya : that is the end, for Br/haspati is the end. 11. And whosoever gives a thousand or more see part i, p. 210, note i. Regarding the Agnimaruta jastra, see above, p. 369 note. ^ ? Or, the others, the animals (tad anv anye pajava^). Cp. the French idiom, ' Les femmes et nous autres hommes.' The Ka«va text reads, tad anu pajava>^. ^ The Kawva reads, And when they (the coals) became dust of ashes, the ass was produced therefrom : hence they call ' asses' place' where the dust of the ashes (lies). ^ Katy. X, 9, 15 allows, in lieu of the animal offering, an oblation of clotted curds (payasya or amiksha). See also II, 4, 2, 14. * ? They applied their minds, or, they took hold (amarimr/lranta) : ' Tad u vii've deva marlmn'sa.m >('akrire tato dvitiya vaijvadevt samabhavat.' Kawva text. Perhaps the verb has here the same meaning as 'dhii' in the passage of the Ait. Br. referred to, tad (reto) maruto 'dhunvan. IV KANDA, 5 ADHYAVA, I BRAHMAA^A, I 3. 389 (cows to the priests), he will slaughter all these ; — indeed, everything is obtained, everything conquered by him who gives a thousand or more. Those (three) cows are everything, (w^hen offered) thus in the proper order : first one to Mitra and Varuna., then one to the All-gods, then one to Brzhaspati. 12. And those who perform a long sacrificial session, for a year or more, they will slaughter all these ^ ; — indeed everything Is obtained, everything conquered by those w^ho perform a long sacrificial session, for a year or more : those (cows) are every- thing, (when offered) thus in the proper order. 13. Thereupon he performs the Udavasaniya ish/i (completing oblation). He prepares a cake on five potsherds for Agni. Its invitatory and of- fering prayers are five-footed panktis-. For at this time the sacrifice of him w^ho has sacrificed is, as it were, exhausted in strength : it, as it were, passes away from him. Now all sacrifices are Agni, since all sacrifices are performed in him, the domestic sacrifices as well as others. He thus takes hold again of the sacrifice, and thus that sacrifice of his is ^ The immolation of the three anubandhya cows is prescribed at the end of the Gavamayana (see note on IV, 5, 4, 14), and at other Sattras (sacrificial session) lasting at least a year, and endowed with fees of at least a thousand cows, except the Sarasvata Sattra. Katy. XIII, 4, 4, 5- ^ ^ 2 The Udavasaniya ish/i is performed, with certain modifica- tions, on the model of the Paunaradheyiki ish/i, or off"ering for the re-establishment of the sacred fire ; for which see II, 2, 3, 4 seq., and especially the notes on part i, p- 3 1 7 seq. It is to be per- formed somewhere north of the sacrificial ground on a fire pro- duced by the churning of the arawis or (pairs of) churning-sticks, with which the priests have previously ' lifted' their several fires. See p. 90, notes 4 and 5; and part i, p. 396, note i. 390 S-ATAPATHA-BRAHMAA'A. not exhausted in strength, and does not pass away from him. 14. The reason why the cake is one on five pot- sherds, and the invitatory and offering prayers are pahktis (verses of five feet), is that the sacrifice is fivefold. He thus takes hold again of the sacrifice, and thus that sacrifice of his is not exhausted in strength, and does not pass away from him. 15. The priests' fee for it is gold; for this is a sacrifice to Agni, and gold is Agni's seed : therefore the priests' fee is gold. Or an ox, for such a one is of Agni's nature as regards its shoulder, since its shoulder (bearing the yoke) is as if burnt by fire. 16. Or\ he takes ghee in five ladlings, and offers it with the verse to Vish;m (Vaf. S. V, 38), ' Stride thou widely, O Vish/^u, make wide room for our abode ! drink the ghee, thou born of ghee, and speed the lord of the sacrifice ever on- wards. Hail!' For Vish;^u is the sacrifice : he thus takes hold again of the sacrifice, and thus his sacri- fice is not exhausted in strength, and does not pass away from him. And let him on this occasion give as much as he can afford, for no offering, they say, should be without a Dakshi;^a. When this Udava- saniya-ish/i is completed, he offers the (ordinary) evening (milk-)offering2, — but the morning offering at its proper time. ' According to Katy. X, 9, 20 (as interpreted by the commen- tator) this (Vaishwavi) ahuti may optionally take the place of the Udavasaniya ish/i. ' Alho ' has evidently the force of ' or' here, as in IV, 6, 4, 5. The Ka;/va text has atho apy ahulim eva ^hu- yat; with the same meaning, cf. I, i, 3, 3; also 'uto,' note to IV, 5, 2, 13. ^ For the Agnihotra, or morning and evening libation of milk, see II, 2, 4; 3, 4. The performance being completed, the tempo- IV KANDA, 5 ADHYAYA, 2 BRAHMAA'A, 2. 39 1 Second Brahmaa^a. 1. They lay hands on the barren cow\ and having laid hands on it, they quiet it. It having been quieted^, he says (to the slaughterer), ' Pull out the omentum!' The omentum having been pulled out^, let him tell (the slaughterer) to search groping for an embryo. If they do not find one, why need they care ? and if they find one, atonement is made therefore. 2. For surely it is not right that, thinking it to be one (cow), they should perform, as it w^ere, with that one ; or that, thinking them to be two, they should perform, as it were, with two^ Let him bid (the rary erections, as the Sadas, cart-shed, Agnidhra fire-house, &c., are set on fire, and the sacrificer and priests go home. ^ The order of this and the succeeding Brahmawas diff'ers con- siderably in the two recensions. In the Kawva recension the pre- sent Brahmawa (the text of which also differs very much) is preceded by three others (V, 6, 1-3), corresponding to M. IV, 5, 3 ; IV, 5, 4 and IV, 5, 6, respectively. ^ The text has simply, he (viz. the Samitn or butcher) having quieted it, he (the Adhvaryu) says, (S.) having pulled it out, let him (A.) bid. ... ^ The meaning of this would seem to be, that they should not content themselves with the supposition of its being a barren cow, but that they should ascertain whether she is not — as the term is — ' ash/apadi,' or eight-footed, i.e. a cow with calf (cf, par. 12), and should in that case make atonement. The Ka«va text reads, Now when they thus proceed with that (animal off"ering), they, thinking it to be one (cow) only, pronounce the apri verses (apri;;anti). They turn out to be two (te dve bhavata,^) ; and surely it is not right that one should cast away that on which the apri verses have been pronounced. Now that juice has flowed together from all the limbs : thus offering is also made with those sacrificial portions of that (embryo). And the sacrifice is as much as the havis and Svish/akrzt : he thus connects that whole (embryo) with that sacri- ;92 SATAPATIIA-BRAIIMAiVA. slaughterer) get ready the pot (sthah) and the cloth (ush;nsha)\ 3. They then perform with the omentum, just as its mode of performance is-. Having performed with the omentum, both the Adhvaryu and Sacrificer return (to the sacrificial ground). The Adhvaryu says, ' Pull out that embryo !' otherwise he would not pull it out from the womb, since it is only pulled out from the womb of a sick or dead (female) ; but w'hen the embryo is full grown, then indeed it comes out through birth : let him bid him pull it out even after tearinof asunder the thiMis. 4. When it is pulled out, he addresses it with (Va^. S. Vni, 28), 'May the embryo of ten months move together with the caul!' — by say- ing, ' May it move,' he puts breath into it ; and ' of ten months' he says, because when an embryo is full grown, then it is one of ten months : thus, even though it is not ten months old, he makes it one of ten months by means of the Brahman (pra)'er), the Ya^s. 5. ' Together with the caul' — this he says so that, like a ten months' (calf), it may go out with the caul'', — 'As yonder wind moveth, as the ocean moveth;' — thereby he puts breath into it; — 'So hath this ten months' (calf) slipped out with the caul ;' — this he means to say so that, like a ten months' calf, it may slip out with the caul. 6. Here now they sa}-, 'What is he to do with fice, and thus that which is superfluous (atirikta) becomes not superfluous. ' The comm. on Katy. XXV, 10, 7, describes the ush«isha, used on this occasion, as a small cloth, or kerchief. ^ See III, 8, 2, 16 seq. ^ Or, even as a ten months' calf moves with the caul, so he means to say (that) this (should take place). IV KAiVDA, 5 ADHYAYA, 2 BRAHMAiVA, 8. 393 that embryo ?' — They might cut off a portion from every hmb, even as (is done) the portioning of other portions. But let him not do so ; for that (embryo) surely has its limbs undeveloped. Having cut it below the neck, they should let that fat juice drip into the pot ; for that same juice drips from all its limbs, and thus it is a portion cut out from all its limbs. He then cuts the sacrificial portions of the cow in the same way in which they are (usually) portioned off. 7. They cook them on the cooking-fire of the animal offering : at the same time^ they cook that fat juice. Having wrapped the embryo in the cloth, he lays it down by the side of the cooking-fire. When it (the victim) is cooked, he puts together ^ the (flesh) portions and bastes only them, but not that juice. They remove the victim (from the fire) ; and at the same time they remove that juice. 8. They take it along the back of the pit, between the sacrificial stake and the fire. It having been put down south (of the fire), the Pratiprasthatr^' cuts off the sacrificial portions. He then makes an under- layer (of ghee) in both offering-spoons, and addresses (the Hoiri) for the recitation to the Manota deity on the havis. Thereupon they make cuttings from the portions of the cow, in the same way in which cuttings are made from them ^. 9. Now there is an offering-spoon called pra/('ara;ei : ^ Or, in the same place. The Kawva text reads, Having cut off the head, and let the juice (rasa) flow out, he cooks it by the side of (prative.9am) the (flesh) portions. And when they proceed with the havis, then having made an underlayer of ghee, and, taking twice from that juice, having basted (the portions therewith), he replenishes the (places of the) two portions. 2 ? Read ' samuhya' for ' samudya.' See III, 8, 3, 5 seq, ' See 111,8, 3, 15 seq. 394 i-ATAPATIIA-BRAIIMAA'A. therein the Pratiprasthatr/ makes an underlajer of ghee for the fat juice, takes two portions (from the juice), bastes them once (with ghee), and replenishes (the juice whence) both portions (have been taken). He (the Adhvaryu) then addresses (the Hoiri) for the recitation (of the invitatory prayer). Having called for the ^'rausha/, he says (to the Maitrava- ru//a), ' Prompt (the Hotri to recite the offering prayer)!' As the Vasha/ is uttered, the Adhvaryu offers (the flesh portions). After the Adhvaryu's oblation the Pratiprasthatr/ offers (the fat juice) — lo. With (Vaf. S.Vni, 29), 'Thou whose fruit is fit for sacrifice,' — for embryos are unfit for sacrifice : this one he thus makes fit for sacrifice by means of the Brahman, the Ya^nis ; — 'thou who hast a golden womb,' — for on that former occa- sion \ they rend the womb when they tear out (the embryo) ; and gold means immortal life ; he thus makes that womb of her (the cow) immortal ; — 'Him whose limbs are unbroken, I have brought together with his mother. Hail!' Thus, if it be a male (embryo) ; but if it be a female one, with, * Her whose limbs are unbroken, I have brought together with her mother, Hail ! ' And, if it be an indistinguishable embryo, let him offer in making it male, since embryos (garbha, masc.) are male, ' Him whose limbs are unbroken, I have brouorht tocrether with his mother. Hail ! ' For on that former occasion, when they tear out (the em- bryo) they separate it from its mother : now, having rendered it successful by means of the Brahman, the Ya^is, he brings it again together with its mother in the midst of the sacrifice. ^ See par. 3. IV KANDA, 5 ADHYAYA, 2 BRAHMAA^A, I 3. 395 11. Thereupon the Adhvaryu makes the oblation to the Lord of the forest ^ Having made the obla- tion to the Lord of the forest, the Adhvaryu, while pouring together the sacrificial portions that are for the upabhrzV, says (to the Hotrz), ' Recite the invita- tory prayer to Agni Svish/akrzt ! ' The Pratipra- sthsLtri comes and takes all that fat juice, and pours twice (ghee) thereon. Having called for the ^'rausha^, the Adhvaryu says, ' Prompt ! ' and offers as the Vasha/ is uttered. After the Adhvaryu's oblation the Prati- prasthatrz offers, — 12. With (Va^^. S. VHI, 30), 'The bountiful multiform juiced' — by 'bountiful' he means to say (the bestower) ' of numerous gifts ; ' and ' the multiform ' he says, because embryos are, as it were, multiform, — 'The strong juice hath invested itself with greatness:' — for it (the embryo) is indeed invested ^ in the mother. — ' May the worlds spread along her, the one-footed, two-footed, three-footed, four-footed, eight-footed, — 'Haiir He thereby magnifies her (the cow): far more, forsooth, does he gain by offering an eight- footed one, than by one not eight-footed. 13. Here now they say, 'What is he to do with that embryo ^ ? ' They may expose it on a tree ; for 1 See III, 8, 3, 33. ^ Indu, lit. ' droop,' a term usually applied to the draughts of Soma, a connection with which doubtless is here intended. ^ A different simile is implied in the original ' antar mahimanam ana?l^a.' * The Ka«va text is much briefer here : He then ties up the head {ska./i pratinahya, ?with the body) either with a cloth (ushmsha), or with bast (vakala), and having pushed asunder the cooking-fire of the animal offering, he lays it above them, with ' Verily, O Maruts . . . ,' for the common people are eaters of raw flesh, and the Maruts n 96 6'ATAPATIIA-BRAIIMAiVA. embryos have the air for their support, and the tree is, as it were, the same as the air : thus he estabhshes it on its own support. But, say they, if, in that case, any one were to curse him, saying, ' They shall expose him ' dead on a tree,' then verily it would be so. 14. They may throw it into the water, for water is the support of everything here : he thus establishes it in the water. But, say they, if, in that case, any one were to curse him, saying, ' He shall die in water ! ' then verily it would be so. 15. They may bury it in a mole-hill ; for this (earth) is the support of everything here : he thus establishes it on this same (earth). But, say they, if, in that case, any one were to curse him, saying, ' They shall quickly prepare a burying-place for him, being dead ! ' then verily it would be so. 16. He may offer it to the INIaruts on the cooking- fire of the animal sacrifice ; for the Maruts, the clans (common people) of the gods, are not oblation-eaters (ahuta-ad)-, and the uncooked embryo, as it were, is no oblation (ahuta) ; and the animal cooking-fire is taken from the Ahavantya : thus indeed it (the embryo) is are the people : he thus establishes it with the Maruts. Or (uto) with a verse to Heaven and Earth, ' The great Heaven and Earth . . . ,' for additional superfluous (atirikta) is that (garbha), beyond these two, heaven and earth, nothing whatever remains (or, nothing surpasses them, atiri/tyata) : thus he establishes it within those two, heaven and earth ; and while being superfluous, it comes to be no longer superfluous {or redundant). ' ' Enam ' apparently refers both to the sacrificer and to the embryo (garbha, masc). ^ For the common people are eaters of raw flesh (amad), and the ]\Iaruts are the people. Kawva text. Neither a Kshatriya nor a Vaijya can eat remains of off"erings, but only a Brahman is hutad. Ait. Br. VII, 19. IV KANDA, 5 ADHYAYA, 3 BRAHMAiVA, I. 397 not excluded from the sacrifice, and yet is not (offered) directly in the Ahavaniya (offering-fire). And the Maruts are of the gods : he thus establishes it with the Maruts ^ 17. As soon as he has performed the Samish/a- ya^s offerings, when the coals are only just extin- guished, he takes that embryo with the cloth, and standing with his face to the east, he offers it with a verse to the Maruts (Vaf. S. VIII, 31 ; Rig-veda I, 86^ i), — 'Verily, O Maruts, in w^hosesoever house ye drink, the heroes of the sky, he is the best protected man.' He utters no Svaha (hail), for the Maruts, the clans of the gods are no oblation-eaters, and no oblation, as it were, is what is offered without Svaha. And the Maruts are of the gods : he thus establishes it with the Maruts. 18. He then covers it over with the coals with (Va^. S. VIII, 32; Rig-veda I, 22, 13), 'The great Heaven and Earth may mix this our sacrifice, and fill us with nourishments!' Third BRAHMAiVA. I. The Sho^a^in^ (graha) forsooth is Indra. Now, at one time the beings surpassed (ati-ri/§) ^ One might expect 'deveshu:' thus he establishes it with the gods; unless it is intended as the final decision: 'hence he consigns it to the Maruts/ The wording is, however, the same as in the preceding paragraphs. ^ The author has now completed his exposition of the simplest form of Soma-sacrifice, viz. the Agnish/oma, the libations of which are accompanied by twelve chants (stotra) and as many recitations (jastra), and which (on the press-day) requires one victim to Agni (see IV, 2, 5, 14). He has also incidentally (IV, 4, 2, i8) touched upon the characteristic features of the Ukthya sacrifice, viz. its second victim, a he-goat to Indra-Agni, and three additional Uktha stotras and jastras (p. 370 note). He now proceeds to 39S ^ATAPATHA-BRAIIMAiVA. Indra — the beings being the creatures — they were in a state of equahty, as it were, with him. 2. Indra then bethouoht himself, ' How can I stand forth over everything here, and how may everything here be beneath me?' He saw that graha, and drew it for himself. Then he stood forth over everything here, and everything here was consider another libation which, with its accompanying stotra and i'astra, forms the distinctive feature of the Sho; Rig-veda I, 84, 3), 'Mount the chariot, O slayer of Vrz'tra, thy bay steeds have been harnessed by prayer! May the stone by its sound draw hitherw^ard thy mind! — Thou art taken with a support : thee to I ndra Sho^ai"in (the sixteenfold) ! — This is thy womb: thee to Indra Sho^'aj'in ! ' 10. Or with this (verse, Va^. S. VHI, 34; Rig- veda I, 10, 3), ' Harness thy long-maned, girth- filling bay steeds! Come hither to us, O Indra, drinker of Soma, to hear our songs! Thou art taken with a support : thee to Indra Short^aj"in! — This is thy womb: thee to Indra Short^ai"in !' 11. Thereupon he returns (to the sadas) and be- speaks the chant with, ' Soma has been left over : IV KAJVDA, 5 ADHYAYA, 3 BRAHMAA'A, II. 4O I Turn ye back^!' for he indeed causes it to remain over by that (Shof^ai^in graha). He (the Adhvaryu) bespeaks it- before the setting of the sun ; and after sunset he (the Hotrz) follows it up by reciting the i"astra : thus he thereby joins day and night toge- ther,— therefore he bespeaks (the stotra) ^ before the ^ See IV, 2, 5, 8. The verb, here and elsewhere translated by ' to bespeak,' is upa-kr?', the proper meaning of which would seem to be ' to prepare, to introduce, to bring up ' the chant. As the same verb is, however, also used for the ' driving up, or bringing up ' of cattle (to the stable), it may perhaps have a similar meaning in connection with the stotra ; the metres of the chant (which are often called the cattle of the gods) being, as it were, ' led up ' (or ' put to ') by the Adhvaryu, to be ' harnessed ' or ' yoked ' (yu^) by the Udgatr/; see p. 311, note i. Instead of the Prastara, handed to the Udgatrz' on the occasion of the Pavamanas, two stalks of sacrificial grass are generally used with other chants ; but certain stotras and samans require to be ' introduced' by special objects, such as a fan, or the two churning sticks (for producing fire), or water mixed with avaka plants, or an arrow. ^ ? Read ' tad' for 'tam;' or 'he calls upon him (the Udgatr/).' ^ The Shofi^aj-i-stotra usually consists of the Gaurivita Saman (S. V. II, 302-4) ; but the Nanada Saman (ib. II, 790-3) may be used instead. It is performed in the ekzwimsz stoma, i. e. the three verses are chanted in three turns, so as, by repetitions, to produce twenty-one verses ; the usual form being aaa-bbb-c; a-bbb- ccc; aaa-b-ccc. For some modifications in the present case, see Haug, Transl. Ait. Br. p. 258 note. The first turn is to be per- formed in a low voice, while the sun is going down ; the second in a middle voice, when the sun has disappeared, but not entirely the daylight ; and the third turn in a loud voice, when darkness is closing in. If, for some reason or other, the stotra is entirely performed after sunset, it is chanted with a loud voice through- out. During the chanting a horse (black, if possible), or a bullock, or he-goat is to stand at the front (or back) gate of the sadas, facing the latter. Besides, a piece of gold is to circulate among the chanters, each of them holding it, while his turn of chanting lasts, and the Udgatr?" (or all three) doing so during the nidhana or finale. [26] D d 402 ^ATArATlIA-BRAHMAiVA. setting of the sun, and after sunset he follows it up by reciting the jastra\ THE DVADA^AHA^ Fourth BRAiiMAiVA. 1. Now, at first the gods were all alike, all good. Of them, being all alike, all good, three desired, ' May we be superior ^ !' — Agni, Indra, and Surya. 2. They went on praising and toiling. They saw those Atigrahyas*, and drew (grab) them for them- ^ The Shofi^a^i-jastra is minutely described in the Ait. Br. IV, 3 seq. The opening verses are in the Anush/ubh metre (of sixteen syllables), but otherwise also the Hotr/ has by means of pauses and insertions of formulas (nivid) to bring out its ' sixteenfold ' character so as to accord with its designation. 2 The Dvadajaha, or twelve days' performance, forms the con- necting link between the so-called Ahina sacrifices (consisting of between two and twelve press-days) and the sattras, or sacri- ficial sessions (of twelve press-days and upwards) ; since it can be performed as one or the other. As a sattra (which seems to be its usual character) it consists of the Daj-aratra, or ten nights' (or days') period, preceded and followed by an Atiratra, as the praya- «iya (opening) and udayaniya (concluding) days. The Daja- ratra, on its part, consists of three tryahas (or tridua), viz. a Prz'sh///ya sha^aha (see note 4), and three Ukthya days, the so-called -A'/zandomas (on which see Haug, Ait. Br.Transl. p. 347). These are followed by an Atyagnish/oma day, called Avivakya (i. e. on which there should be ' no dispute, or quarrel '). ^ Ati-tish///avana^, lit. 'standing forth over (all others,' see IV, 5, 3, 2). In this, as in the preceding Brahma«a, the prefix ati has to do service repeatedly for etymological and symbolical purposes. * I. e. cups of Soma 'to be drawn over and above ' (Weber, Ind. Stud. IX, 235 ; for a difTerent explanation see Haug, Ait. Br. Transl. p. 490). These three grahas are required at the Pr/sh- /^ya sha^/aha, which forms part of the Dvadajaha (see note 2), and of sacrificial sessions generally. The shac^aha, or period of six Soma days, whicli (though itself consisting of two tryaha, or IV KANDA, 5 ADHYAYA, 4 BRAHMAiVA, 3. 40^ selves over and above (ati) : hence the name Ati- grahyas. They became superior, even as they are now superior M and verily he becomes superior for whomsoever, knowing this, they draw those cups of Soma. 3. And at first there was not in Agni that lustre which is now in him. He desired, ' May that lustre be in me!' He saw this graha, and drew it for himself, and henceforth that lustre was in him. tridua) may be considered as forming a kind of unit in sattras, or sacrificial sessions, is of two kinds, viz. the Abhiplava sha^/aha and the Pr?'sh/>^ya shac^aha. Both require (for theHotr/'s pr/sh- //^a-stotra at the midday pressing) the use of the Rathantara-saman on uneven, and that of the BrzTiat-saman on even days. The chief difference between them is that while the przshMa-stotras of the Abhiplava are performed in the ordinary (Agnish/oma) way, the Tn'sh//iya shaa'aha requires their performance in the proper pr?'sh/,^a form, see p. 339, note 2. Besides, while the Abhiplava sha^aha consists of four Ukthya days, preceded and followed by one Agni- sh/oma day; the first day of the Pn'shZ/zya sha^/aha is an Agnish/oma, the fourth a Sho^^ajin, the remaining four days being Ukthyas. There is also a difference between the tw-o in regard to the stomas, or forms of chanting, used ; for while the Pr?sh///ya requires succes- sively one of the six principal stomas (from the Tvivn't up to the Trayastriwj-a, as given p. 308, note 2) for each day, the Abhi- plava requires the first four stomas (Trivn't to Ekaviwja) for each day, though in a different order. In this respect, three groups or forms are assumed for the performance of the stotras at the Agni- sh/oma and Ukthya, viz. the Gyotish/oma [a. Bahishpavavamana in the Trivrrt ; b. A^yastotras and c. INIadhyandina-pavamana in the Tanka.da.s3. ; d. the PrzshZ-^a- stotras and e. Arbhava-pavavamana in the Saptadaja ; and f. the Agnish/oma saman in the Ekaviwzja stoma]; the Gosh/oma [a. Vankadasa; b. Trivrz't ; c. Saptadaja; e. f. (and g. Ukthastotras) Ekaviwxa] ; and Ayush/oma [a. Trivm; b. Tankadasa ; c. d. Saptadaja ; e. f. g. Ekavi/z/i'a]. These forms are distributed over the two tridua of the Abhiplava in the order : Cyotish/oma, Gosh/oma, Ayush/oma ; Gosh/oma, Ayush/oma, G^yo- tish/oma. ^ Lit. even as they are now the superiority, i.e. a superior power. D d 2 404 fi-ATAPATHA-BRAHMAiVA. 4. And at first there was not in Indra that power which is now in him. He desired, ' May that power be in me !' He saw this graha and drew it for himself, and henceforth that power was in him. 5. And at first there was not in Surya that splen- dour which is now in him. He desired, ' May that splendour be in me!' He saw this graha and drew it for himself, arid henceforth that splendour was in him. And verily for whomsoever, knowing this, they draw those cups of Soma, he takes unto him- self those same fires (energies), those same powers. 6. Let him draw them at the morning pressing, A A after drawing the Agraya;^a ; for the Agraya? 3) 2). This change of the proper order of performance, of course, involves a different arrangement of the slotras and jastras (or ' the metres,' as they are called in the texts). This dislocation of the three pressings is afterwards to be rectified by the various cups being * deposited ' on the khara in their normal order. In the last two j)aragraphs of the present Brahmawa the author, however, IV KAiVDA, 5 ADHYAYA, 9 BRAHMAiVA, 5, 419 2. Then, on the fourth day, he transposes the grahas, and they transpose the metres. There he A draws the cups beginning with the Agraya;^a, — for that fourth day is Pra^apati's own ; and the Agraya;«a is the self, and Pra^apati is the self: therefore he draws the cups beginning with the Agraya;^a. A 3. Having drawn that (Agraya;^a) cup, he does not deposit it — the grahas being the vital airs — lest he should disorder the vital airs ^ ; for he would indeed disorder the vital airs, were he to deposit it. They sit near holding that (cup) ^ ; and (the Adhvaryu) draws (the other) cups ; and while he draws the cups, then whenever the time of that cup (in the order of performance comes), he utters 'Hiw' and deposits it. Then follows that normal ^ fifth day ; on that he draws the cups beginning with the Aindravayava. 4. Thereupon, on the sixth day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the ^'ukra; for that sixth day is Indra's own, and the ^'ukra (bright, clear) is he that burns yonder, and he (the sun) indeed is Indra : therefore he draws the cups beginning with the ^'ukra. 5. Having drawn that (cup), he does not deposit it — the grahas being the vital airs — lest he should disorder the vital airs ; for he would indeed disorder the vital airs, were he to deposit it. They sit near discountenances this practice of changing the natural order of drawing the cups. ^ For this construction see p. 15, note 3. ^ 'Having given it to some one else (to hold), he diaws the other cups.' Ka«va text. ^ Or, that ' known ' fifth day, i. e. perforn^ed in the manner known, or explained before (viz. at the Agnish/oma). E e 2 420 .SATAPATIIA-BRAHMAiVA. holding that (cup) ; and he draws (the other) cups ; and while he draws the cups, then whenever the time of that (cup comes), he deposits it. 6. Then, on the seventh day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the ^'ukra cup ; for that seventh day belongs to the B/'/hati ('great' metre) ; for the ^'ukra is he that burns yonder, and he indeed is great : therefore he draws the cups beginning with the ^'ukra. 7. Having drawn that (cup), he does not deposit it — the grahas being the vital airs — lest he should disorder the vital airs ; for he would indeed disorder the vital airs, were he to deposit it. They sit near holding that (cup) ; and he draws the (other) cups ; and while he draws the cups, then whenever the time of that (cup comes), he deposits it. Then follows that normal eighth day : there he draws the cups beginning with the Aindravayava. 8. Then, on the ninth day, he transposes the grahas, and they transpose the metres. There he draws the cups beginning with the Agraya?^a ; for that ninth day belongs to the 6^agati (metre), and A the Agraya?za is the self, and the self (soul) is this whole world (i^^agat) : therefore he draws the cups A beginning with the Agraya7/a. ' 9. Having drawn it, he does not deposit it — the grahas being the vital airs— lest he should disorder the vital airs ; for he would indeed disorder the vital airs, were he to deposit it. They sit near holding that (cup) ; and he draws the (other) cups ; and while he draws the cups, when the time of that (cup comes), he utters ' Hiw' and deposits It. 10. Now they say, He should not transpose the IV KANDA, 5 ADHYAYA, lO BRAIIMAiVA, 2, 42 1 cups — the cups being the vital airs — lest he should disorder the vital airs ; for he would indeed disorder the vital airs, were he to transpose them : therefore he should not transpose (the cups). 1 1 . But let him, nevertheless, transpose them ; for the cups are the limbs, and in sleeping one likes to turn ^ his limbs from one side to the other : therefore let him nevertheless transpose them. 12. Nevertheless, he should not transpose them — the cups being the vital airs — lest he should disorder the vital airs ; for he would indeed disorder the vital airs, were he to transpose (the cups) : therefore let him not transpose them, 13. What, then, is the Adhvaryu to do in that case, when both the Udgatr/ and Hotri transpose (change) the metres^? In that, at the morning pressing, he draws first the Aindravayava cup ; and at the midday pressing the 6'ukra cup; and at the evening pressing the Agraya;^a cup, — thereby for- sooth the Adhvaryu transposes (the cups). Tenth BRAHMAiVA^ 1. If the Soma is carried off, let him say, 'Run about and seek!' If they find it, why should they care ? But if they do not find it, atonement is made therefore. 2. Now there are two kinds of Phalguna plants, ^ In the text our subordinate clause is, as usual, the principal clause : ' one sleeps in turning his limbs from one side to the other.' ^ The chanters and the Hotr/ in any case use different metres, as the principal ones, at different pressings. ^ In the Ka«va text I have met with nothing corresponding to this Brahmawa. 42 2 5ATAPATIIA-BRA11MAA-A. the red-floweringr and the brown-flowerino;-. Those Phalguna plants which have brown flowers one may press ; for they, the brown-flowering Phalgunas, are akin to the Soma-plant : therefore he may press those with brown flowers. 3. If they cannot get brown-flowering (Phalgunas), he may press the 6'yenahr/ta ^ plant. For when Gayatri flew up for Soma, a sprig of Soma fell from her, as she was bringing him : it became the 6'yena- h;'/ta plant : therefore he may press the ^'yenahrz'ta plant. 4. If they cannot get the Syenshrita., he may press Adara plants. For when the head of the sacrifice A was cut off, then Adara plants sprung from the sap which spirted from it : therefore he may press Adara plants. A 5. If they cannot get Adaras, he may press brown Dub (durva) plants, for they, the brown Dub plants, are akin to the Soma : therefore he may press brown Dub plants. 6. If they cannot get brown Dub plants, he may also press any kind of )ellow Ku^^a plants. In that case let him also give one cow ; and, when he comes out of the purificatory bath, let him again become consecrated, for the atonement for that (use of plants other than Soma) is a second sacrifice. So much then as to those robbed of their Soma. 7. Now as to those who burst their Soma-trough (kala^a). If the trough bursts, let him say, 'Try to catch it ! ' If they catch a handful or a goupenful - (of Soma), let them perform, as far as is in their power-', ^ That is, the plant ' carried away by the falcon (or eagle).' "^ Scotch for the measure of both hands placed side by side ; Ags. geap. Low Germ, gopse. ° Yathaprabhavam : Katy. XXV. 12, 24 seems to take it in the IV KANDA, 6 ADHYAYA, I BRAHMA? A, I. 423 after pouring (water) to it from other ekadhana pitchers. But if they do not catch any, let them perform, as far as is in their power, after pouring out some of the Agraya;^a and pouring (water) thereto from other ekadhana pitchers. And if the trough bursts before the dakshi;^a (cows) have been led up, let him then give one cow ; and after coming out from the purificatory bath, let him be consecrated again ; for the atonement for that (mishap) is a second sacrifice. So much then as to those who burst the trough. 8. Then as to those by whom any Soma is left over. If any (Soma) be left after the Agnish/oma, let him draw the Ukthya cup from the Putabhm. If any be left after the Ukthya, let him undertake the Sho(3^a^in. If any be left after the Short'a-yin, let them undertake a night (performance) ^ If any be left after the night (performance), let them undertake a day (performance) ^. But nothing, surely, remains after that^ Sixth Adhyaya. First Brahmatva. I. Now, the Amsu (graha), forsooth, is no other than Pra^apati : that (cup) is his (Ya^/^a's or the sense of ' abundantly,' as he circumscribes it by ' prabhavayanta/^ ' (which the commentator explains by ' distributing over the several vessels'). ^ That is, he is to perform an Atiratra, see p. 397, note 2. ^ Katy. XXV, 13, 12-14, in that emergency, prescribes tither the Br/hat-saman (by which a seventeenth stotra is obtained at the Va^apeya sacrifice, for which see more in Kanda. V), or the Mahavrata (see IV, 6, 4, i, with note), or the Aptoryama (see p. 398, note). ' The meaning of this seems to be, that after the Aptoryama, no other sacrifice remains at which he could dispose of any Soma that might be left (and hence one must finish it at that sacrifice). According to Katy, ib. 15, he is to repeat the Aptoryama, if any Soma remains after the first performance. 424 SATArATIIA-BRAIIMAA^A. Sacrificer's) self, for Pra;^cipati is the self. Hence when they draw that (cup) they produce that self of his. Therein they lay these vital airs, according to as these vital airs, the grahas, are explained^; and verily the sacrificer is born with his whole body in yonder world. 2. Where they draw that (cup), then that is (like) having a hold •' ; and where they do not draw it, then that is (like) having no hold : therefore, then, he draws the Amsu. 3. He draws it with a vessel of u^umbara wood ; for that (cup) is Pra^^apati, and the u^umbara tree is Pra^apati 's own : therefore he draws it with a vessel of u<^/umbara wood. 4. He draws it with a square vessel ; for there are here three worlds : these three worlds he obtains by three (corners). And Pra^^apati is the fourth over and above these three worlds : thus he obtains Pra^a- pati by the fourth (corner) : therefore he draws it with a square vessel. 5. Silently he takes up the pressing-stone ; silently he throws down the Soma-plants (awi^u) ; silently he pours water thereon ; silently raising (the stone), he ^ Or body (atman); zmsu meaning the Soma-plant, and hence the body of the Soma, This graha seems to consist of im- perfectly pressed Soma-plants in water. Cf. Katy. XII, 5, 6-12. See also 6'at. Br. lY, i, i, 2; Taitt. S. VI. 6, 10; Say. on Taitt. S. I, p. 603. In the Kawva text this Brahma«a is followed by one on the Adabhya graha, which is identified with speech. ' Or, perhaps, according to as the grahas are explained as being these vital airs. ' Or, like something that has a handle. The Kawva text reads, — for whomsoever they draw that (cup), his vital airs are, as it were, supplied with a firmer hold, and, as it were, firmly established (arambha^/avaltara iva pratish//nia iva). And for whomsoever they do not draw it, his vital airs are, as it were, without any hold (' halt- loser ') and quite unrestrained (anarambha«atara ivasyayatatara iva pra«a//). IV KAA-DA, 6 ADIIYAVA, I BRAIIMAiVA, 12. 425 presses once ; silently he offers that (libation) without drawing breath : thus he makes him (the sacrificer) to be Pra^apati. 6. Now there is a piece of gold in that (spoon) : that he smells at. And if he either galls or scratches himself at this (sacrifice), — gold being immortal life, — he lays that immortal life into his own self. 7. As to this Rama Aupatasvini said, ' Let him freely breathe out and freely breathe in : if he but offers silently, thereby he makes him (the sacrificer) to be Pra^apati.' 8. Now there is a piece of gold in that (spoon) : that he smells at. And if he either galls or scratches himself at this (sacrifice), — gold being immortal life, — he lays that immortal life into his own self. 9. As to this Budila A^vatara^vi said, ' Let him draw it after merely raising (the stone), and let him not press ; for they do press for other deities : thus he does different from what he does for other deities ; and in that he raises (the stone) thereby indeed the pressing takes place for him.' 10. As to this Ya^/lavalkya said, ' Nay, let him press : " The unpressed Soma delighted not the mighty Indra, nor the outpressed draughts without prayer," thus spake the Rish'i (Rig-veda VII, 26, .1). For no other deity does he strike but once : thus he does different from what he does for other deities, — there- fore let him press ! ' 11. Twelve heifers pregnant with their first calf are the priests' fee for this (graha). Now there are twelve months in the year, and Pra^lpati is the year, and the Amsu is Pra^apati : thus he makes him (the sacrificer) to be Pra/apati. 1 2. They have twelve embryo calves, — that makes 426 i'ATAPATIIA-BRAlIMAA^A. twenty-four. Now there are twenty-four half-moons in the year, and Pra^apati is the year, and the Amsu is Pra^apati : thus he makes him to be Praj,'ipati. 13. Now Kaukusta^ indeed gave as many as twenty-four heifers with their first calf as dakshi//as, and a bull as the twenty-fifth, and gold ; and truly that is what he gave. 14. This (graha) should not be drawn for every one, since this is his (Ya^;2a's) self. It should only be draw^n for one who is w^ell known, or one who is his (the Adhv^aryu's) friend, or one who, being learned in sacred lore, would acquire it by his study. 15. It should be drawn at a (sacrifice with) a thousand (cows as the priests' fee) ; for a thousand is everything, and this (graha) is everything. It should be drawn at (a sacrifice) where the entire property is given away, for the entire property is everything, and this (graha) is everything. It should be draw^n at a Vijva^it with all the P/zshZ/^as, for the Vi^va^it ('all-conquering') is everything, and this (cup) is everything. It should, be drawn at a Va^apeya and Ra^asuya, for that is everything. It should be drawn at a sattra (sacrificial session), for the sattra means everything -, and this (cup) means everything. These are the drawings. THE GAVA.AI A VAX A ^ Second BRAiniAiVA. I. Vcril)-, they who sit (sacrificing) for a year, by means of six months go to him that burns yonder : ' The Ka«va MSS. read ' Kaukthasta.' '^ Perhaps the author here means to connect sattra (satra) with the adverbs satram, satra, ' altogether, always,' instead of wiih the verb sad, to sit; but cf. IV, 6, 8, v. ^ The great sacrificial session (^sattra), called Gavam ayana, or IV KANDA, 6 ADHVAYA, 2 BRAHMAiVA, I. 427 SO it is told on the part of the Saman, in as much as it is made of the form of that (sun) it is told on the part of the Rik ^ ; and now in like manner on the part of the Ya^us, by means of preparatory rite, when they draw that (graha) ^, they thereby also go to him (the sun). cows' walk (or course), usually extends over twelve months (of 30 days), and consists of the following parts : Prayawiya Atiratra, or opening day. A'aturviz/zja day, an Ukthya, all the stotras of which are in the J^aturvimsz stoma. Five months, each consisting of four Abhiplava sha^/ahas and one Pr/sh///ya sha One Gosh/oma(Agnibh/oma5p. 403,n.). i J One Ayush/oma (Ukthya). y 30 days. One Da^aratra (the ten central days of | the Dvadaraha, p. 402^ note 2). J Mahavrata day. Udayaniya Atiratra. In imitation of the retrograde course of the sun, the order of the performance during the second part of the year is, generally speaking, the reverse of that of the former half. ^ Ta etaOT sha^//a/«sin's ^Sastra, and forming the Stotriya verse of the latter. Thus, at the midday savana, the (Pr/sh//za) Stotra of that priest usually consists of the Naudhasa-saman (Sama-veda II, 35-36), if the Rathantara-saman (Sama-veda II, 30-31) is used for the Hotrfs Stotra; but, if the Br/Tiat-sdman (ib. II, 159-160) is used for the latter, then the ^yaita-saman (II, 161-2) is used as the Brahma-saman. See p. 339, note 2. The reason, however, why special mention is made of the Brahma;/a^//awsin in this place, probably is that at the Gavam ayana the Brahma-saman is treated in a peculiar way. For, while on 142 days of the first half of the year, — viz. on the ^aturviwja, on all (6 X 23) Abhiplavika days and on the three Svara-saman days, — one and the same tune, the Abhivarta-saman, is to be used day by day, but each time ^^^th a different pragatha stanza (thus the pragatha S. V. II, 35-36, usually chanted to the Naudhasa tune, being on this occasion chanted to the Abhivarta tune); on the corresponding days of the second half of the year, one and the same stanza, ' Indra kratuw na a bhara' (S. V. II, 806-7), is to be used day by day, but with different tunes (six such being given in the Calc. ed. vol. iv, pp. 529-34). Ta« There are the same Ahavaniya, the same Garha- patya, and the same Agnidhriya : thus this sacrificial session is successful, even as the one day's Soma- sacrifice was successful, there is no failure for it. Its course is one and the same in everything except the dhish;/yas. Ninth Brailmaa^a. 1. Now, once on a time, the gods were sitting^ in a sacrificial session, thinking, ' May we attain excellence, may we be glorious, may we be eaters of food ! ' That same food, gained by them, wished to go away from them, — and, food being cattle, it was the cattle that wished to go away from them, thinking, 'It is to be feared lest they, being exhausted, may hurt us^ : how, indeed, will they deal with us ? ' 2. They offered these two oblations in the Gar- ^ Viz. the Sadas, see p. 128, note i. '^ As in the case of the PraX-ina-vaw/ja of ordinary ish/is. See III, I, I, 6-7. '■" The Ka«va text has nishedu//, ' they sat down.' See IV, 6, 8, I. * See p. 31, note i. IV KANDA, 6 ADHYAYA, 9 BRAHMAiVA, 7, 447 hapatya ; and — the Garhapatya being a house (griha), and a house being a resting-place — they thereby secured them in the house, and thus that food, gained by them, did not go away from them. 3. And in like manner do these ^'attrins now sit through a sacrificial session, thinking, ' May we attain excellence, may we be glorious, may we be eaters of food ! ' That food, gained by them, wishes to go away from them, — and, food being cattle, it is the cattle that wish to go away from them, thinking, ' It is to be feared lest they, being exhausted, may hurt us : how, indeed, will they deal with us ?' 4. They offer these two oblations^ in the Garha- patya ; and — the Garhapatya being a house, and the house being a resting-place — they thereby secure them in the house, and thus that food, gained by them, does not go away from them. 5. And in like manner that offered food wishes to go away from him, thinking, ' It is to be feared lest this one will hurt me : how, indeed, will he deal with me ? ' 6. He first eats a very little from the further (back) end of it ; — thereby he encourages it : it knows, ' It was not so as I thought : he has in no wise hurt me.' Thus it becomes attached to him, and, indeed, whosoever, knowing this, is able to observe the vow thereof, he becomes an eater of food, dear to food. 7. This, then, is done at the Sattrotthana (rising from the session) on the tenth day^. Each of them ^ Viz. those referred to in paragraphs 8 and 9. 2 That is, on the tenth day of the Da^aratra, and hence either the last but one day of the sessional Dvadaraha (p. 402, note 2), or the last day but two of the Gavam ayana (p. 426, note 3), called 448 .SATAPATHA-BRAHMAA'A. sits speechless, strengthening his voice' : with that (voice) strengthened and reinvigorated they perform the last day. Then the others are dismissed, either (for) fetching fuel or to their day's reading of the scriptures. Now also they take food. 8. In the afternoon, having come together and touched water, they enter the ladies' hall-, and while the others hold on to him from behind, he^ Avivakya. The ceremonies here described take place in the after- noon, after the regular performance of that day's (atyagnish/oma) Soma-sacrifice. ^ ' Each of them (? or, one by one), speech-bound, guards Soma till the wakening,' Katy. XII, 4, i. According to the Ka«va text only one (eko haisham) does so (but perhaps at a time), while the others disperse (vitishZ/iante). ^ The Patni^ala seems to be identical here with the Pra>fina- vawja (see Katy. XII, 4, 7), unless it be some shed or tent adjoining the latter, cf. Apast. Sr. X, 5, comm. The sacrificial formula of the first offering seems to refer to the domestic hearth, the centre of the family life, as a source of joy and strength to the householder. ^ According to the Ka«va text, the Adhvaryu makes the obla- tions; but if he does not know how to perform them (i.e. if they are not recognised by his school as belonging to the Adhvaryu's duties), the Gr/hapati does so ; and if he cannot do so, any one that knows them, may perform them. Regarding these oblations, and the order of the subsequent ceremonies, there is indeed con- siderable difiference of opinion among the ritualistic authorities. According to hs\. VIII, 13, 1-2 all of them offer, but only the first oblation is to be performed on the Garhapatya, and the second on the Agnidhriya. La/y. Ill, 7, 8 seq., on the other hand, enjoins the Udgatr/ to perform two oblations on the Garhapatya ; the first with the (somewhat modified) formula, assigned in our text to the second oblation, while the second oblation is to be made with ' Svaha ' simply. [The first of the above formulas is, according to that authority, to be used by them, when they touch the Udumbara post, see IV, 6, 9, 22.] The oblations completed, they are to pro- ceed to the Ahavaniya, where the Udgatr/s are to chant thrice the Saman II, 1126 (.?) ; after which they enter the Sadas to perform the Manasa-stotra. IV KANDA, 6 ADHYAYA, 9 BRAIIMAiVA, 12. 449 offers (on the 6'aladvarya fire) those two oblations ; (the first) with (Va^^. S. VIII, 51), ' Here is joy : here rejoice ye! here is stability, here is (your) own stability, — Hail!' He thereby addresses the cattle ; they thereby secure cattle for themselves. 9. And the second he offers with, 'Letting the sucking calf to the mother,' — he means to say by this, * letting the fire go to the earth ;' — 'a sucking calf drinking from the mother,' — he thereby means the fire sucking the (moisture of the) earth ; — 'may he maintain increase of wealth among us, — Hail!' increase of wealth is cattle: they thus secure cattle for themselves. 10. They go out eastward, and enter the (shed of the) Havirdhana carts from behind towards the front; for from the front towards the back (they enter) when about to perform the sacrifice, but thus (it is done) at the rising from the session. 11. On the hinder shaft of the northern cart' they sing the Saman (Va^. S. VIII, 52), called 'the completion of the session,' — there it is that they reach completeness ; or on the northern hip of the high altar ; but the other is the more usual, — 12. That is, on the hinder shaft of the northern cart. 'We have gone to the light, we have become immortal,' — for they who sit through a sacrificial session become indeed the light, they ^ According to Katy. XII, 4, 10 and comm., the southern shaft of the northern cart is intended. Similarly the Ka«va text, — while touching the right shaft of the northern cart he sings thereon the Saman ' the completion (success) of the session.' The words ' sattrasya riddhi/i ' are doubtless the name of the Saman, which has been erroneously made, with ' asi ' appended to it in the Madhy. text of the Sawhita, the beginning of the Saman. [26] G g 450 SATArATIIA-BRAHMAJVA. become immortal; — 'to the sky have we as- cended from the earth/ — for they who sit through a sacrificial session indeed ascend from the earth to the sky; — 'we have attained to the gods,' — for they indeed attain to the gods; — 'to heaven, to the light!' thrice they repeat the finale; for they indeed become (partakers of) heaven and bliss. Thus, whatever the nature of his Saman is, that they come to be who sit through a sacrificial session. 13. They creeps along right under the axle of the southern cart : even as a snake frees itself from its skin, so do they free themselves from all evil. They creep along wath an ati/{7/andas verse ; for that, the ati/7/andas (redundant metre), is all the metres ; — thus evil does not overtake them : therefore they creep along with an ati/7^andas verse. 14. They creep along with (Vaf. S. VHI, 53; Rig-veda I, 132, 6), 'O Indra and Parvata, leaders in battle, smite ye every one that wars against us, smite him with the thunderbolt! him that is hidden may it please in the far retreat which he hath reached: our foes, O hero, on all sides may the tearer tear to pieces, — on all sides!' 15. They go out eastward, and enter the Sadas from the front towards the back ; for from the back towards the front (they do so) when about to per- form the sacrifice ; but thus (they do) at the rising from the session. 16. They sit down by their several dhish;^ya- hearths. Now, once on a time, the pith of \'a/' (speech) wished to desert the gods who had won it ; it tried to creep away along this earth, for Va/' is ' See p. 299, note 2. IV KANDA, 6 ADIIYAVA, 9 BRAHMAiVA, I 7. 45 I this earth : her pith are these plants and trees. By means of this Saman ^ they overtook it, and, thus overtaken, it returned to them. Hence upwards on this earth grow the plants, and upwards the trees. And in like manner does the pith of VaJ^ wish to desert these (sacrificers) who have won it, and tries to creep away along this earth, — for Va/c is this earth : her pith are these plants and trees. By means of this Saman they overtake it, and, thus overtaken, it returns to them. Hence upwards on this earth grow the plants, and upwards the trees. 1 7. They chant verses of the queen of serpents ; for the queen of serpents is this earth : through her they thus obtain everything. The prelude is per- formed by (the IJ dga.tr f) himself^, and the chant is not joined in (by the choristers ''), lest some one else overhear it. For he would cause (the performance) to be in excess were another to chant ; he would cause an excess, were another to join in it ; he would cause an excess, were another to overhear it : there- fore the prelude is performed by (the Udgatr/) him- self, and the chant is not joined in. ^ Viz. the so-called Manasa-stotra (mental chant), Sama-veda II, 726-8 (Rig-veda X, 189, 1-3, ascribed to the queen of serpents): ' The spotted bull has come up, &c.,' performed inaudibly. In connection with this Stotra, an imaginary libation to Pra^apati- Vayu is performed, everything connected with which, from the upakara«a (or introduction, on the part of the Adhvaryu, see p. 401, note i) up to the bhaksha, or drinking of the cup by the priests, is done ' mentally ' (that is, as would seem, by gestures merely). According to Asv. II, 13, 6, however, the Hotn' recites the same hymn in a low voice (upa/nsn), but not inaudibly, as a 6'astra. But see p. 452, note i. ^ Not by the Prastotr/, as is otherwise the case; see p. 310, note I. ^ See p. 311, note i. G g 2 452 DATAPATH A-BRAHMAiVA. 18. The Hot;? recites the Four-Hot;'z formulas, whereby he follows up that chant by a ^9astra\ If the Hotrz does not know them, let the Grzliapati recite them ; but it is the Hotrz's recitation -. 19. Then the Adhvaryu's response^ is, 'These sacrificers have prospered: happiness hath accrued unto them !' whereby he bespeaks success to human speech. 20. Thereupon they utter the Brahmodya^ in ^ According to this (and Tandya. Br. IV, 9, 13) it would seem that the Hotrz' is not to recite the hymn of the ^Nlanasa-stotra, as prescribed by the Ait. Br. and Asv. '■' The /^aturhotr/ formulas — so-called from four priests, Ag- nidh, Adhvaryu, Hotri, and Upavaktr;*, being mentioned in them — are as follows : ' Their offering-spoon was (the power of) think- ing ; the ghee was thought ; the altar was speech ; the barhis was object of meditation ; the fire was intelligence ; the Agnidh was understanding ; the oblation was breath ; the Adhvaryu was the Saman ; the Hotr/ was Va/^aspati ; the Upavaktr?' was the mind;' — at the end of each of these ten formulas the Adhvaryu, according to A.rv., responds, ' Yea (om), Ilotar! So (it is), O Hotarl' — (the Hotn proceeds), ' They forsooth took that (manasa) graha; O ViU'aspati ! O disposer (or decree), O name ! Let us praise thy name ! Praise thou (and) by our name go to heaven ! What success the gods have obtained with Pra^apati as their gr/hapati, that success shall we obtain ! ' ^ ? That is, at the conclusion of the j^aturhotrZ-mantras. Asv., on the other hand, makes the Hotr/ conclude the Brahmodya with the benediction, ' O Adhvaryu, we have succeeded!' to which the latter is to respond, ' We have succeeded, O Hotar !' * That is, a discussion, or disputation, regarding the nature of the Brahman. According to Tajidya Br. IV, 9, 14, as inter- preted by the commentary, the performance consists rather in (or is followed by ?) vituperative remarks on Pra^'apati, whom they have now safely got into their power (allusion being made, for instance, to his criminal relations to his daughter ; to his having created thieves, gad-flies and mosquitos, &c.) ; but this, it seems to me, is probably a wrong interpretation of the ' parivadanti ' in the text, which may mean that ' they discourse' upon Pra^apati. So also Katy. XII, 4, IV KANDA, 6 ADHYAYA, 9 BRAHMA2VA, 2 1. 453 (the form of a) dialogue. For everything, indeed, is obtained, everything gained by them that sit through a sacrificial session, — they have performed with Ya^us prayers : these have obtained so much, have acquired so much ; they have recited J^tk verses ; these have obtained so much, have acquired so much ; they have chanted Samans : these have obtained so much, have acquired so much. But this has not been obtained, this has not been acquired by them, namely, the (theological) discussion, the sacred discourse : this is what they thereby obtain, what they acquire. 21. Having 'crept' up to the Udumbara post, they restrain their speech. Now, they who perform the sacrifice with speech, milk and suck out the 21, Pra^apater aguwakhyanam, ' agu«a' may have to be taken in the sense of 'nirgu«a' or 'nirguwatvam' (unqualifiedness, uncondi- tionedness), rather than in that of ' vice ; ' and it is worthy of note that the Pra^apati-tanu formulas, preceding the Brahmodya proper, consist chiefly in the enumeration of negative qualities. ' The twelve bodies of Pra^apati are qualified as follows : — the eater of food and the mistress of food ; the happy and glorious ; the abodeless and dauntless ; the unattained and unattainable ; the invincible and irresistible ; the unpreceded and unmatched.' Then follows the Brahmodya : — 'Agni is the house-lord (gr/'hapati),' so say some : 'he is the house-lord of this world j' — ' Vayu is the house-lord,' so say some : ' he is the house-lord of the airy region ; ' — yonder (sun), forsooth, is the house-lord : he who burns yonder, he is the lord, and the seasons are the house. Verily, to whatsoever (sacrificers) he becomes the gr/hapati, who knows that divine gr/'hapati, that gr/hapati prospers, and they, the sacrificers, prosper : to whatsoever (sacrificers) he becomes the gr/hapati, who knows the divine averter of evil, that gr/hapati averts evil, and they, the sacrificers, avert evil ! See Ait. Br. V, 25. According to A^v., the Hotrz' alone would seem to repeat the Brahmodya. The expression vakovakya (dia- logue) apparendy refers to the controversial form of this discourse. See also A. Ludwig, Rig-veda, III p. 390 seq. 454 5'ATAPATIIA-BRAIIMA.VA. sacrifice ; for sacrifice is speech. And previously to this, each of them sits speechless, strengthening his speech \ and with their speech thus strengthened and reinvigorated they perform the last day. But at this (disputation) the entire speech, thus obtained, becomes exhausted : that speech they all strengthen (by remaining) speechless, and with it thus strength- ened and reinvigorated they perform the Atiratra^, 22. They sit touching the Udumbara post^, for strength is food, and the Udumbara tree is strength : with strength he thus invigorates speech. 23. When the sun has set, they go out (of the Sadas) eastward, and sit down behind the Ahavani)a, in front of the Havirdhana shed. Round them, sitting speechless, the Pratiprasthatrz carries the Vasativari water*. For wdiatever object they per- form the session, therewith let them release their speech. For in olden times the i'?/shis were wont to hold sacrificial sessions for certain objects, — ' such is our wish : may that be fulfilled !' And if they be desirous of different objects, desirous of subjects, desirous of offspring, desirous of cattle, — ^ The construction of the text is quite irregular, and I am by no means certain whether ' tam csham pura ' should not be separated from what follows, and have the verbs ' viduhanti ' and * nirdha- yanti ' supplied after ihem, — That (speech) of theirs (they milk and suck out) before this. Each now sits speech-bound, strengthening his speech, &c. ^ That is, the last day of the Dvadajaha, or of the Gavamayana, the so-called Udayaniya-atirdlra. ^ According to Laty. Ill, 8, 11 they form a circle round the Udumbara j)ost and touch it, muttering the mantra, ' Here is stability, here is (our) own stability! Here is joy: here rejoice ye!' or, 'In me is stability, in me is (your) own stability ! in me is joy : in me rejoice ye !' or both. See p. 448, note 3. * See HI, 9, 2, I seq. IV KAiVDA, 6 ADHYAYA, 9 BRAHMAA^A, 25. 455 24. Let them release their speech with this (Vaf. S.VIII, 53), 'Earth! Air! Sky!' Thus they render their speech auspicious by means of the truth, and with that auspicious (speech) they pray for blessings, — ' May we be abundantly supplied with offspring!' — thereby they pray for offspring; — 'May we be abundantly supplied with men !' — thereby they pray for men; — 'May we be abundantly supplied with food!' thereby they pray for prosperity. 25. Thereupon the G^'^'hapati, or whomsoever the Grz'hapati may call upon, recites the Subrahma;^ya litany \ Some, indeed, recite the Subrahma;^}a each separately ; but rather let the Grz'hapati, or whomsoever the Grzhapati may call upon, recite the Subrahma;^ya. Having desired an invitation to that (Atiratra feast), they put kindling-sticks on the fire ^. ^ See III, 3, 4, 17 seq. ^ According to the comm. on Katy. XII, 4, 28 it is the reciter of the Subrahmawya who, having said ' O Subrahma«ya, invite me thereto !' puts sticks on the fire. INDEX TO PARTS I AND 11. {KANDAS I— IV.) a, Part I, page loi. abhigharawa, I, 192. abhiplava-sha<^aba, II, 403. abhivarta-saman, II, 434. abortion, causing of, II, 11. adabhya-graha, II, 424. adara plant, a substitute for Soma- plants, II, 422. adhitaya^us, II, 20, 22, 23. adhrigu litany, II, 188. adhvara, I, 114. Adhvaryu, I, introd. xx seq., xxvi ; must not pass between dhish- wyas, II, 153; passes north of Agnidhra shed, ib. ; his re- sponse (pratigara), 231, 326, 328, 330, 331 ; he is the head of the sacrifice, 276 ; goes in front, 440. Aditi, I, 25, 73, 307 ; has seven or eight sons, II, 12 ; to her belong the Prayawiya and Udayaniya- ishrf, II, 48, 386 ; is the earth, 51 ; two-headed, 57 ; her share in the Soma feast, ^259. Aditya, seven or eight Aditya?, sons of Aditi, II, 12; they accom- pany Varuwa, 93; Vivasvat (sun) the Aditya, 13; is the eye, 39 ; the vyana, 240 ; Aditya^ and Ahgirasa^, 113; Indra with Va- sus, Rudras, and Adityas, 241, 350; evening feast is theirs, ib.; cattle after their manner, 353; the press-stones, 355; to them belong the ya^us, 383 ; Adityanam ayana, II, 383 ; twelve Adityas, eight Vasus, and eleven Rudras, 411. aditya-graha, II, 350, 352. aghara, two libations of ghee (to Pra^apati and Indra), 1,91, 124 ; (to Agnishomau and Vish«u), II, 106. Agna-vishwu, cake to, II, 1 2 ; to them belongs diksha«iyesh;i, 82. Agni, representative of priestly caste (brahman), I, introd. xvi seq. ; four different forms, I, 47, 136, 452; their names, II, 118; shuts out Asuras, I, 54 ; is the youngest, 108 ; messenger of gods, no, 156 ; ancestral Hoiri, 115 ; repeller of Rakshas, 158 ; II, 99; best of gods, I, 163; seeks for Indra, 175 ; identified with Rudra, 201 ; II, 343 ; with Pra^apati, I, 346, 386; with Rudra, Varuwa, Indra, Mitra, Brahman, 340 seq. ; unites with waters, 277 ; gold is his seed, 277; milk ditto, 326 ; Agni first created by Pra^apati, 323 seq., 342 seq., 389 ; the root and pro- genitor of deities, 386 ; II, 98 ; is te^as, I, 418, 419; originally alone immortal, 310 ; covets the beasts deposited with him, 347 ; all forms (rupa) deposited with him, 314; Agni Vaijvanara, 104 seq. ; oblations to Agni pava- mana, pavaka, and ju-^i, 304 seq. ; Agni pavamana and indu- mat, 320; Agni anikavat, 408 ; Agni kavyavahana, 430 ; the woof of cloth belongs to Agni, 11,9; Agni is all the deities, 1 2 ; the lower (Vishwu the upper) half of the sacrifice, 12; Indra, Soma, and Agni, 22 ; Agni is the brahman (sacerdotium) and sa- crifice, 38; speech, 39; Vrata- pati, 44, 45 ; guardian of the east, 50; Agni attended by 45S ^ATA^ATIIA-BRAIIMA^'A. the Vasus, 95 ; messenger to Ahgiras and Adityas, 113; Agni Vaijvanara's ashes is gravel, 120; Agni head of deities, 184 ; his victim, 218; the lotus of the earth, 277 ; Varu«a, Mitra, and Agni, 285; Agni vaijvanara, 305; rules over beasts, 343; officiates as Agnidh, 348 ; Agni with Vayu and Surya, I, 325, 327; II, 453; Agni, Varu«a, and Indra, leaders of the gods, I, 449 seq. ; Agni, Soina, and Vishwu form the thunderbolt, II, 108; five-kapala cake to Agni, 389; Agni, Indrn, and Surya superior to the others, . 402. Agnidhra (Agnidh), identical with Agni, I, 58; ought to be learned, and receives first the dakshi«a, II, 148; heads procession with a firebrand, 187, 195; with the vasativari water, 235; sits in the Nesh/r;'s lap, 368. Agnidhriya (Agnidhra) fire - shed, Ya^;2a's arm, II, 126 ; erection of, 147, 148 ; from thence the gods gained immortality, 147 ; sacred to the All-gods, 148; the gods stay therein beside the vasativari water, 226, Agnihotra, I, 2, 320 seq. ; is the Sun, 327; time of, 328 seq.; two libations each time, 332, 334; a domestic sacrifice, 333; first of sacrifices, 344 ; a heavenward sailing ship, 345 ; number of, in the year, 346. agnihotra-havawi, ladle, I, ir, 67, agnimaruta-jastra, I, 209; II, 369. agni-pra«ayana, I, 298 ; II, 121 seq., 157 seq.; cf. fire. agnirahasya, I, introd. xxx seq. Agnishomau, I, 169, 373 seq., 377, 379; Agni and Soma (offered to .separately, I, 364) ; seize the Soma sacrificer between their jaws, II, 82, 161 ; are yoke-fellows, 106. agnishomiya he-goat, II, 82 ; black- spotted, 83; sacrifice of, 162 seq. Agnish/oma, II, 301; stotras and jastras, 325, 326, 397. agnish/oma-saman, II, 368. Agnyadhana (agnyadheya), I, i, 2, 2 7 4^ seq. agnyanvadhana, I, 2. agnyuddharawa, I, 2; time of, 328 seq. agnyupasthana, I, 339 seq. agraya«a-graha, II, 288 seq., 332, 355; -sthali, ib. ; drawn for All-gods, 289; at all three Sa- vawas, ib. ; mode of drawing, 290; depositing, 292. Agraya«csh/i, offering of first-fruits, I, 369 seq. agur ('ye ya^amahe'), I, 142, 148. a^yabhaga, butter portions to Agni and Soma, I, 159 seq. %ya-jastra, II, 293 ; -stotra, 293, 324. Ahalya, Indra as lover of, II, 81. ahava, II, 326, 361. ahava.^, II, 380. Ahavaniya, used for cooking, I, 18; when taken out from Garha- patya, 328 seq. ; is Ya^wa's mouth, II, 126. ahavaniya, I, 208; II, 187. ahuti (^^-uhoti-offering), I, 263. aindragna-graha, II, 322 seq. aindravayava (graha), II, 265 seq. ; shape of cup, 277. airs, vital, three, I, 19 seq. ; nine, 140; seven, II, 17; ten, 25; ten (besides out-breathing, in- breathing, and through-breath- ing), 210; speech, out-breath- ing and in-breathing, eye and ^ear, 39. A/^^avaka, priest, II, 317 seq. akhutkara, mole-hill, I, 441 ; earth of (akhukarisha), 278. akhyanavida/;, I, introd. xxiv. Akuli, Asura priest, I, 29. a^yuta, I, 156. altar, see vedi. Amaravati, I, no. amavasya, I, 172, 177. awju-graha = Pra^apati, II, 248, 423 seq. Anajnat sahgamana (as the sabhya fire) resides with man, I, 338. Ahgiras and Adityas perform a Soma-sacrifice, II, 113 ; a name of Agni, 118 ; Ahgirasam ayana, anika, I, 408 seq.; II, 342. INDEX TO PARTS I AND II. 459 animal (victim), fivefold, II, 24; sa- crifice, 162 seq. anointment of Dikshita with fresh butter, II, 13 ; of his eyes with Traikaivuda ointment, 14 ; of the sacrificial stake, 170 ; of the victim, 183. antaApata, peg, II, iii. antaryama (graha), II, 257 seq. ; is the night and oflered at sunrise, 261 ; offered entirely, 263. anubandhya, barren cow slaughtered at Soma-sacrifice, I, 379; II, 217 ; maitravaru«i, 387, 391 seq. ; vaijvadevi and barhas- patya, 388. anumantra«a, I, 124, 154. anush^ubh, metre, is speech, II, 21, 24-^ anuvakya, invitatory prayer, I, 119, 135, 170 seq., 195, anuvasha/kara, II, 351. anuya^a, after-offering ; three at havirya_§-;7a, I, 80, 230 seq., 445 ; nine at Vaijvadeva, Varuwa- praghasa/?, &c., 390, 404, 418 ; eleven at animal offerings, II, 210. anvaharya, I, 7, 49. anvaharyapa-^ana fire (dakshiwagni), I) 339) when taken out from Garhapatya, 340. anva-rabh, II, 40. anvarambhawiya-ishd, I, 7, 386; II, 40. apana, I, 120. apasalavi (apadakshiwa), I, 441 ; re- ferring to the Fathers, II, 29. Apastamba, I, introd. xxxix seq. aponaptriya sukta, II, 232. apri-hymns, I, introd. xv; II, 185. apsu-diksha, II, 5. apsushomaA, II, 373. Aptoryama, II, 398. Aptya, I, 47 seq. apupa, cake, I, 317. apyayana, strengthening of Soma- plants, I, 178; II, 100, 103. ara«i, I, 275 ; are held while the pra/tina-vawja is approved of, 11,5. Araru, I, 57. arbhava, or tritiya pavamana stotra, 11,315. Arj'uni (phalguni), nakshatra, I, 285. arsheya, 1, 115. Aruwa Aupaveji, I, introd. xli, 313, . 452. Aruwi, I, 14; Takshan recites for him, 335 ; arranger of Subrah- ma«ya litany, II, 82, 413. Arunmukhas, I, 57. Arurmaghas, I, 57. Arvavasu, I, 137. Asat Pawsava, resides with man, I, . J38. Ashaa'/^a Savayasa, I, 4. as-pat ra, I, 117. ajravawa (jrausha/), I, 132, 140, 142 seq. Asuras, contend against gods, I, 54 ; by speech (numerals), 153; divide the world with gods, 59 seq. ; have darkness and magic (may a) assigned to them by Pra^apati, 362 ; defile plants, 370; deprived of (intelligible) speech, II, 31; build three strongholds, one in each world, 105; bury magic charms, 135; the blood spirting out from victims is their share, 193. Asuri, I, introd. xxxv, 169, 300, 432, 448; II, 349. 1-// ajvavala-grass, II, 89. ajvina-graha, II, 272 seq.; drawn in the tenth place and offered in the third, 276, 312; shape of cup, 278. Ajvins, Adhvaryus of gods, I, 16, 53; II, 276 ; wander about on earth performing cures, 274 seq. ; are heaven and earth, 276. Atharvahgirah, I, 38. atigrahya (graha), II, 402 seq. ati/JZiandas, II, 66, 380. Atiratra, II, 398. Atithyesh/i (guest-offering to Soma), II, 51, 85 seq. Atreya, II, 346. Atri, etymology, I, 131; hotri of iiishis, II, 346. Atyagnish/oma, II, 398. audgrabhawa, II, 20. audumbari. See udumbara post. Aupoditeya (Tumi%a Vaiyaghapa- dya), I, 271. austerity (tapas), world conquered by, II, HI, avabhr/tha, expiatory bath, I, 406 ; II, 378; julavabhr/tha, 215. avadana, portion, I, 191. 3^7 3)^^ 460 5ATAPATIIA-BRAHMAiVA. avahana (devatanam), 1, 118, 157. avakfua formulas, II, 409. avantaradiksha, II, 97seq. avantareda, I, 221. avara, II, 253. avivakya, II, 402, 448. ayavan, I, 199. Ayu, I, 389; II, 91; a name of Agni, 118. ayush/oma, II, 403. bahishpavamana(stotra), 11, 307, 309 seq. bali, I, 329. barhis, I, 84 seq., 147, 233. Barku Yarshwa, 1,5. beasts, ruler of (Rudra), I, 201 ; II, 153; Tvash/r/, II, 180. Bhaga, is blind, I, 210. Bhallaveya (Indradyumna), I, 206, 293. Bhava (Rudra-Agni), I, 201. Bhr/gu-Angiras, 1,38. bhur bhuva/j sva^, I, 296 ; II, 37, Bhfitavat (Rudra), I, 209. black-deer skin (kr/sh«a^ina), I, 23; two, representinjT heaven and earth, II, 25; Soma placed thereon, 160, brahmabhaga, I, 214. brahmahatya, 1,48, Brahman priest, I, introd. xx seq., 223; II, 347, 434. Brahman, the glowing fire, I, 341. Brahmawa, human god, I, 309, 374; follows the Kshatriya, 47, 452 ; may be without a king, but not vice versa, II, 270. biahmawa, I, introd. xxii seq, Brahmawa^/^awsin, is Indra, II, 433. brahmanicide, I, 47; II, 243. brahmasadana, I, 6. brahmasaman, II, 434. brahmodya, II, 452. B/v'haspati, I, introd. xvi seq. ; Angi- rasa, 1, 67 ; as Brahman priest, 211 ; the brahman (n.), II, 23, 59 ; is dyumna, 24 ; animal offering to, 219 ; Br/haspati the purohita of Soma, oppressed by Soma, 258 ; Br/haspati the wise, is the first, 286; officiates as Udgatri, 348. br/'hati, metre, I, 175; II, 112. b/vhati-jastra, II, 430. br/hat-saman, I,] 96, 222 ; 1 1,339, 403. Budila A^vatarajvi, II, 425. bulL at SakamedhaA, representative of Indra, I, 416. butter, fresh, used for anointing the Dikshita, II, 14; melted: see ghee. calf, first-born of season, dakshiwa at Agraya«esh/i, I, 373 ; dakshiwa at Vaijvadeva (seasonal sacri- fice), 390. carpenter, unclean, I, 23. cart, receptacle of havis, I, 12 seq. ; bound with thongs, 452; turned round and placed on altar, II, 127 seq.; description of, 132. caste, I, introd. xii,xviii, 28,452; II, 4. castles, three, built by the Asuras, II, 105. cattle, threefold, II, 28. charms, only effective when buried in the ground, II, 135; for- mulas against, 137. chip, first of the sacrificial stake, II, 164, 169; svaru, 173, 186; four chips, 282. cloth, its parts assigned to various deities, II, 9. confession of sin, I, 397. consecration (dikshaj for Soma- sacrifice, II. i seq. covenant of Tanunapat, not to be broken, II, 95 seq. cow, when created, coveted by Agni, I, 326 ; her skin originally on man, II, 9 ; her flesh not to be eaten by the consecrated, 1 1 ; to be eaten according to Ya§-«aval- kya, ib. ; her ten properties, 69. creatures, of three kinds, I, 384; the upright and those tending downwards, 387, 404. dadhigharma, II, 336. Dadhya;7/( Atharvana, teaches the Ajvins the madhu - brahma;?a, II, 277. Daivya, messenger of Asuras, I, 11 1. Daksha (Pra^apati), I, 375. Daksha Parvati, I, 377. Dakshayawas, I, 377. Dakshayawa sacrifice, I, 374 seq. dakshiwa, I, 48, 308 ; (the greater the better), 309, 522 ; not to be accepted, if refused by some one else, II, 116; different INDEX TO PARTS I AND II. 461 kinds of, 340 seq. ; are the sacri- fice to human gods, 341, 417. Dakshiwagni ( anvaharyapa>^ana ), when taken out from Garha- patya, I, 339 seq.; altar near it at pitr/ya^/7a, 422. dakshi«a-homa, II, 336, 341. dakshi«ikara«a, I, 37. Danava (Vr/tra), I, 166. DanayQ, 1, 166. Danu, 1, 166. darbha grass, I, 84. DarjapQr«amasa-ishn, I, i seq. darvihoma, oblation of spoonful of boiled rice, to Indra, I, 415. dajapavitra, straining-cloth, II, 248, 258. dajaratra, II, 402. deasil (deiseil, dessel), I, 37. death, identification with the sun, I, 343 seq. debt, owed by man to Risms, fathers, and men, I, 190. deva (Savitri), I, 46. Devabhaga 5rautarsha, purohita to Kurus and Srz;7^ayas, I, 377. dhaman, I, 74, 93. dhanya, I, 39. dhayya, I, 112. dhishwya, hearth-mounds, represent the Gandharvas, II, 72; over- turned by Asuras, 147; pre- paration of, 148 seq.; fagots held over them, 364. dhr/shd, I, 33. dhruva (graha), II, 293, 298 seq.; -sthali, 298. dhruva, spoon, I, 67 ; II, 23. dhurya (stotra), II, 307. Diksha, consecration, II, i seq.; apsu-d., 5 ; intermediate, 97 seq. Dikshamyeshn, II, 12 seq. Dikshita, consecrated, is an embryo, II, 19; is Vish«u, 29; (dhi- kshita), 47. doshavastar, I, 354. drowa-kalaja, II, 257 seq., 268, 318; is Vr;'tra's head, 371. drop, Soma as bindu, II, 157; obla- tion of drops (stoka), 195 seq. durva (dub) plant, a substitute for Soma-plants, II, 422. dvadajaha, II, 402 ; vyu<3'/6a^/'andas, 418. dvidevatya grahas, II, 266 ; shape of cups,. 277, 316, 351. Dyavapr/thivi, heaven and earth, cake-offering to, at Agrayawe- shti, I, 369 seq. ; ditto at Vai- jvadeva, 388; contain the uni- verse, II, 19, 26 ; when agreeing (uniting) they give rain, I, 196, 241 ; hymn to, 330. Dyutana, son of the Maruts, II, 144. Earth, trembling like lotus-leaf, I, 279 ; creation of, 280; goes to witness the Asuras' animal of- fering, II, 207. east, quarter of gods, II, i, 3, 4 ; (faultless) man offers, facing east, II, 3; assigned to Agni, 50. ekadajini, set of eleven stakes, II, 173, 176 seq., 218 seq. ekadhana, II, 102, 232, 233, 235, 237. ekaviwja (stoma), II, 401. elephant, its origin, II, 13 ; not to be accepted as a gift, ib. embryo, expulsion of, II, 11, 19; have their hands closed, 27 ; en- veloped in the amnion and pla- centa, 28, 29, 73 ; found in cow slaughtered, 391 ; unfit for sa- crifice, 394, 396. ewe, image of, at Varu«apraghasai6', I, 395 seq. eye, the truth, I, 78 ; man's eye is sore (secreting matter), II, 14 ; entered by ^ush^za the Danava, ib. falcon (? eagle), Soma as falcon, II, 80 ; Gayatri, 88. fast. See vrata. fast-food, II, 37 seq. Fathers (manes). See Pitara^. fingers, bending in of, II, 18, 98; (nameless) ring-finger, eating with, I, 332 ; gold tied to it, II, 63 ; different fingers used in meting out Soma-plants, 67 ; loosening of fingers, 162. Fire, kindling of, I, 95 seq. ; production of (by churning, agni - manthana), 275, 294, 297, 3", 389 ; n, 90 seq.; carrying fire round (paryagni- karawa), 1,45 ; II, 187 ; leading forwards (agni-pra«ayana), I, 298; II, 121 seq., 157 seq.; homage to, at time of Agni- hotra, I, 301, 322 seq., 348 seq. ; 462 S'ATArATIIA-BRAIIMA.VA. homage to, when leaving home, 360 ; mounting of (samaropa«a), 396; womb ot the sacrifice, II, 19 ; serves as a skin to the sacri- ficer (as embryo), 98. fire-place, fivefold lustration of, I, 2, 276, 359. fish, accursed, 1,452; ISIanu's, 216 seq. five, number, I, 16. flood, legend of the, I, 216. food, threefold (cattle), II, 28. Full-moon sacrifice, I, i, 17, 180. Gagat?, metre, means cattle, II, 88. G'anaka Vaideha, I, introd. xxxi, xlii seq. GaWaki, I, 104. Gandharvas, steal Soma, 11,52 ; fond of women, 53, 233 ; receive purchase price for Soma, 72, 152; Soma- wardens, 150 seq., 233. Garhapatya, used for cooking, I, 18 ; sacred to sacrificer, 339, gatajri, I, 98, 183. Gatavedas, I, 119. gaurivita-saman, II, 401. Gavam ayana, II, 426. Gayatri, 1, 80, 91, 97, 100; fetches Soma, 183; II, 52, 150, 329; as a falcon, 88, 241 ; by means of a khadira stick, 151 ; is the earth, I, 194; Agni, 234; 11,87; fore-part of the sacrifice, 89 ; her calf is the dhruva graha, 304. gharma, I, 44; (samra^), II, 105, 411. gh^shu, I, 216. ghee (ghr/ta), sap of heaven and earth, I, 372 ; a purifier, II, 8 ; belongs to the gods, 14 ; a thun- derbolt, 106, 170. girdle, hempen, putting on for con- secration, II, 28, 98 ; of sacri- ficial stake, 172. Givala A'ailaki, I, 336. goat (he-) tied up at agnyadhana, I, 292 ; she-goat given for Soma, II, 71, 74 ; goat and sheep, 407. gods, path to, I, 267; how they be- came immortal, 310 seq.; do not sleep, II, 44 ; thrice eleven, 290; three kinds of, 350; eight Vasus, eleven Rudras, and twelve Adityas, 411, gold, Agni's seed, 1,277; II, 59, 39© ; piece of gold used in offering, II, 54; tied to the ring-finger (as a symbol of truth), 63, 70; symbol of the sun, 115, 224; put in right wheel-track and offered on, 130; with oblation of omentum, 198. gosh/oma, II, 403. Gotama Rahugawa, I, 104 seq. Graha, cup of Soma, II, 247, 259; meanings of, 432 seq. grava-stotra, II, 332. Gravastut, assistant of Hotr/', I, 225, 332. gravel (sikata), the ashes of Agni Vaijvanara, II, 120. g;-/hapati,^II, 97, 441, 453, 455. G/-;'hya-sutra, I, introd. xlviii. ^uhu, oftering-spoon, I, 67 seq., 139 ; II, 23; portions of victim for ^uhu, 204. Gyotish/oma, II, 403. hari, the two bay steeds, are the Rik and Saman, II, 371. Harivant (Indra), II, 399. hariyo^ana (graha;, II, 289, 370 seq. Hasta (nakshatra), I, 286. havirdhana, I, 14; Soma-cart shed, II, 126 seq,; sacred to Visbwu, 126, 131; belongs exclusively to the gods, 146 ; Soma placed there, 160. havirya^/7a, I, introd. xv, xlviii. havis, I, 151. havishk/vt, I, 27. havishpahkti, I, 16. havyadati, I, 107. heart, of victim, is roasted first, II, 201 ; offered, 204. Heaven and Earth. See dyava- pr/'thivi. hih, I, 100, 325. Hirawyagarbha, I, 271. Hirawyastupa, I, 175. hirawyavati-aiuiti, II, 52 seq. horn, of black antelope, used for scratching, II, 32, 33 ; taking up earth, 43. horse, present at production and carrying forward of fire, I, 297 seq. ; white horse (symbol of sun), dakshiwa at 5unasiriya, 447 ; at the Sadya/'kri, II, 115 ; at Soma-sacrifice, 348. INDEX TO PARTS I AND II. 46 hotra (sawya?-ay-), II, 287. ^ Hotraka (Maitravaruwa, Brahmawa- k/Mms'm^ and AMavaka), II, 295 seq., 324. Hotrz, seven, I, 223. Ua, I, 216 seq. ; II, 60. I^a^, I, 147, 152. immortality, gained by the gods, II, 147. Indra, representative of the Kshatra, I, introd. xvi seq. ; slays Vr/tra, I, 20,52, 166, 175^416,452 ; II, 265 ; slays Vijvarupa, I, 47, 164 ; is deity of sacrifice, I, 129 ; the Vasu of gods, 176; overturns Asuras' fire-altar, 287; resides with man, 338 ; is the blazing fire, 340; Indra Vimr/dh, 375; 11,430; Indra and Maruts = Kshatra and Vij, I, 399 ; Agni, Varuwa, and Indra, leaders of gods, 449 seq. ; Indra, Soma, and Agni, II, 22 ; he is born of Yagna. and Va>^, 32 ; the ruddy cow belongs to Indra vWtrahan, 62 ; Indra's amours, 81 ; called Kaujika, Gautama, 82 ; attended by the Maruts, 93 ; Indra the chief of gods, 93 ; is the Sun, 96 ; delights in songs, 1 46; animal offering to, 220; Indra with the Vasus, Rudras, and Adityas, 241 ; is assigned a special ( chief's ) share, 241 ; everything submits to him, even the wind, 242 ; leader of the sacrifice, 262 ; the cow of plenty (Kamaduh) his special portion, 294 ; Indra marutvant, 3 35 seq., 347; stands over every- thing, 398 ; Indra harivant, 399 ; Indra sho^ajin, 400 ; Indra, Agni, and Sijrya, superior to others, 402 ; Indra vijvakarman, 431 ; Indra, the strongest of gods, 433 ; is the Brahmawa- Abanism, ib. ; to Indra belong Rik and Saman, 436 ; he is pro- duced by them, 438 ; Indra and Parvata, leaders in battle, 450. Indragni, win the race, I, 371 ; cake to, at Agrayawesh^i, ib. ; at Dakshaya«esh/i, 375, 378; at Varu«apraghasa^, 393 ; at Ma- hahavis, 419; are the Kshatra, 371 ; outbreathing and in- breathing, 393 ; animal off'ering to, 221 ; are all the gods, 225 ; the universe, 292 ; cup to them, 323. indrajatru, I, 165. Indravishwu, divide one thousand by three, II, 62. Iravati, I, no, ishd (ya^ati -offering), I, 263. Ka (Pra^apati), I, 8,^95 ; II, 410. Kadru (and Suparm), II, 52 seq., 149 seq. ; is the earth, 149. Kaho;d by heralds and headmen, 87. ATitra (nakshatra), I, 286. 464 5ATAPATIIA-BRAHMAJVA. knot, attribute of Varu«a, I, 73 j II, 146. Kosala-Vidchas, I, introd. xlii. Kmanu (Gandharva archer), I, 183 ; II, 72 ; footless archer, 78. Kr/ttikas, I, 282. Kshatra, served by the Vij, I, 393; Kshatra and Y'u, Indra and INIaruts, 399 ; Varu«a and I\Ia- ruts, 401. Kshatriya, oppressor of Vaijya, I, 82 ; served by Vis, 94 ; lives on them, II, 66; before a Ksha- triya approaching the people go down, 228 ; should always have recourse to a Brahman, 270. kukku/a, I, 30. Kurukshetra, II, 275. Kurus, I, introd. xliii, 377. Kuru-Pa^/Xalas, I, introd. xli seq., 192 ; nature of their speech, II, 50. kuja-plant, yellow, a substitute for Soma-plants, II, 422. kusa., II, 309. Kujri Vaj^ajravasa, I, introd. xxxiii. ATyavana Bhargava (Aiigirasa), II, 272 seq. lines, drawing of, on hearth, I, 2, 276 ; round the altar (pari- graha), 62 ; round foot-print of Soma-cow, II, 60; one line drawn with the sphya in follow- ing the fire carried to uttara- vedi, 121. lute, created by the gods, II, 53. madant?, (hot) lustral water, II, 100. madhukawrt'a, I, introd. xxxiv; ma- dhu-brahma«a, II, 277. Madhuki, I, 300. madhyama (kiuuhi), I, introd. xxix. Mfidhyandina, I, introd. xxviii seq. madhyandina-pavamana (stotra), II, -^ 1 -» "> ■> A madhyandina - savana, belongs to Trish/ubh, II, 250; to the Ru- dras, 330, 331 seq. Maghavan, I, introd. xi. mahabhishava, great pressing, II, 244, 256. mahad uktham, II, 430. mahahavis, great oblation, at Saka- medha/^ (offerings to Agni, Soma, Savitr/, Sarasvati, and Pushan, Indragni, Mahendra, and Vijva- karman), I, 417 seq. mahara^a, II, 338. mahavrata, II, 429. mahavratiya-graha, II, 429. Mahendra, I, 182, 419; II, 338. mahendra, graha, II, 337 seq. IMaitravaruwa (or Prajastri), assistant of Hot//, I, 223, 224 ; II, 183 ; prompts the Hot/v, 188; his cup meets the Vasativari water, 235 seq. Maitravaru;za-graha, II, 269 seq.; mixed with milk, 271 ; shape of cup, 278. Maitrayawi-sawhita, I, introd. xxvi. man, the highest of animals, II, 210 ; his skin now on the cow, 9. Manas (mind) and \ak (speech), I, 124 seq. ; 11,55; inherited by gods and Asuras respectively, 30 ; are heaven and earth, ib. manasa-stotra, II, 451. Rlanavi, wife of Manu, I, 29. Manes (Fathers). See Pitara^. INIanota deity, oftering to, II, 203, 393- mantha, gruel, II, 278. Manthin graha, II, 278 seq., 316 seq., 332. Manu, his bull, I, 29 ; Manu and the fish, 216 seq. Mar^aliya, shed, in Ya^-wa's arm, II, 126 ; erection, 148. Marka and SaWa, two Asuras, II, 279 seq. marriage between kinsfolk, I, 238. INIartaWa, abortive child of Aditi, II, 12. Maruts, representative of the Y'uab, I, introd. xvii, 3S7, 393, 399 ; divided into troups of seven each, 394; threaten to destroy creatures, 393, 394 ; MarutaZ; santapanaZ', 409 ; Maruto gri- hamcdhina/j, 409 ; Maruta^ kri- dinii/j, 416 ; Maruts accompany Indra, II, 93; Dyutana, son of the Maruts, 144; Ordhvanabhas, son of the Maruts, 198; animal offering to Maruts, 220; assist Indra in smiting V/-/'tra, 334 ; embryo of slaughtered cow offered to INIaruts, 396. marutvatiya (graha), II, 332, 334, 336; jastra, 337. INDEX TO PARTS I AND II. 465 Matarijvan's cauldron, I, 186. Medhatithi's ram, Indra, II, 8r. Mena (? wife) of Vmha«ajva, II, 81. metres, I, 80, 96 ; Soma supreme ruler of metres, II, 65 ; they are his attendants, 87 ; their part in the guest-offering, 88 ; in the production of fire, 91 ; at Soma- sacrifice, 314, 315, 329 ; are the draught cattle of the gods, 369 seq. milk, should be cooked, I, 330; sustains creatures, 385 seq., 388 ; offered to Vayu, 446. mill-stones, I, 38 seq. mind, is sacrifice, II, 30 ; heaven, ib. Mitra, the waning fire, I, 341 : the waning moon, 380; implants seed in Varu«a, ib. ; (friendly) tying of foot by Mitra, II, 57 ; what is of Mitra is not of Va- ru«a, ib. ; Mitra, priesthood, can exist without the Kshatra, but not vice versa, 270; every one's friend, 271 ; Mitra is the brahman, the truth, 272 ; Va- ru«a, Mitra, and Agni, 285. Mitravaruwau, offering of payasya to, at Dakshaya«esh/i, I, 375 seq., 378 seq.; they are the out- breathing and in-breathing, II, 39; intelligence and will, 269; brahman and kshatra, 270 ; anubandhya cow to, 387. Mle/^/^/ja, speaks barbarous, unintelli- gible language, II, 32. mole-hill used for hearth, I, 278; for burying Rudra's oblation in, 441 ; for burying the embryo of a slaughtered cow, II, 396. months, names of, II, 301. moon, waxing and waning = Varu«a and Mitra, I, 381. Mr/gajirsha I, 28^. MQ^avanta^, I, 443. musala (mortar), I, 26. Nabhas, a name of Agni, II, 118. Na<^a Naishadha, resides with man, 1,338. nails, cutting of, II, 6. Nakshatra, etymology, I, 288, 452 ; lights of righteous men, 269 ; those suitable for agnyadhana, 282 seq.; the meshes of cloth belong to them, II, 10. [26] nakshatra name, I, 251. name, a second, to be taken, II, 154. nanada-saman, II, 401. Narajawsa, I, 136, 146, 233. narajawsa cups, belong to Fathers, II, 154. navaratra, II, 414. Nesh/r/, priest, leads up the Patni, II, 190 ; takes the Agnidh in his lap, 368. nidhana, II, 310, 311. nigada, I, 114, 202. nigrabha formula, II, 245. nigrabhya, the Vasativari water poured into the Hotri's cup, II, 236; used for moistening the Soma-plants, 240, 242 ; ety- mology, 243, 247. nirv'apawa, I, 168. nishkevalya-.rastra, II, 339. nivi, tuck of nether garment, sacred to Manes, I, 368, 435 ; (Soma), II, 29. nivid, formulas, II, 235c north, quarter of men, II, 2, 4; of Pathya Svasti (speech), 50 ; sacrifice performed north, 102. north-east, II, 8. omentum. See vapa. oni, II, 66. oshadhi, etymology, I, 323. Otos and Ephialtes, myth of (piling of Ossa on Olympus, and Pelion on Ossa), I, 286. ox, present at production and carry- ing forward of fire, I, 297; its flesh not to be eaten by conse- crated, II, II ; to be eaten ac- cording to Ya^;7avalkya, ib, ; black oxen, insure rain, 78; is of Agni's nature, 390. pakaya^wa, I, introd. xlviii, 333. pala^a, tree, identified with the brah- man, I, 90 ; central leaflet of palaja leaf used for offering on to Rudra, 439 ; branch used for driving the calves from the cows, 183 ; for driving Soma, 11,78. Pacini, I, introd. xxxv seq. pa«,^adaja-stoma, I, 96 ; II, 308, 333. Paw/^alas, I, introd. xli. Pa;/>Ji, I, 61, 300. pahkti, II, 315. Hh 466 .S ATAP ATH A-B R A 1 1 M AiNTA. panne^i^ana water, used by Patni for cleansing the victim, II, 190. parak, II, 310. Paravasu, I, 137. paridhi, enclosing-stick, I, 87 seq. ; offering of, 245 ; II, 125. parigraha, line of enclosure, I, 60 seq. parwa, I, 183 ; II, 78. Parvata, Indra and Parvata, leaders in battle, II, 450. paryagnikarawa, I, 45; II, 187. paryaya (turn of chanting), II, 308 seq. pajupurodaja, IT, 199 seq. Patawjfali, I, introd. xxxvi seq. path to Gods or Fathers, I, 267. Pathya svasti, offering to, 11,49, 50, 386. PatnT, girding of, I, 71 seq.; seat, 72 ; interrogated by Pratipras- thatri as to her lovers, 396 ; the house her resting-place, II, 61 ; exchanges looks with Udgatr/', 368 ; touches (bids welcome to) Soma when he enters the hall, 87 ; anoints axle of Soma-cart, 130; is led up by Nesh/r; to cleanse the victim, 190 seq. patni-jala, II, 448. patmsawy%a, I, 75, 256 seq. ; not performed at Praya«iyesh/i, II, 52 ; at animal offerings per- formed with tailof victim,1 1, 2 1 5. patnivant, II, 365 seq. patnivata-graha, II, 365 seq. patra, cup, II, 259. pavamana (stotra), II, 307. pavamanesh/i, I, 304. pavitra (strainer, purifier), consisting of two stalks of grass, I, 19 ; II, 16 ; of one, three, seven, or twenty-one stalks, 17 ; (strain- ing-cloth), 258. payasya, clotted curds offered to Mitravaruwau, 378 seq.; prepa- ration, 381; sexual union with whey, 388, 394. pebbles, used for hearth, I, 280. phalguna plants, a substitute for Soma-plants, II, 421. Phalguni, I, 285. piWa, (round) rice-cakes to deceased ancestors, I, 366. Pi«(/apitr/ya^;7a, I, 361 seq. pish/a-pesha«a, I, 41. Pitara^ (Manes, Fathers) ; condi- tions of existence assigned to them by Pra^^apati, I, 361 ; Pitara/^ somavanta^, barhisha- da/j, agnishvatta^, 421 ; path to Pitara/», 267 ; the nivi (tuck) sacred to Pitara*, 368, 435 ; the thrum of cloth sacred to, 11,9; ruddy cows with reddish- white eyes belong to Pitara/», 62 ; part of post dug into the ground is sacred to them, 143 ; pit ditto, 169. pitr/tirtha, I, 365. Pitr/ya^77a, oblation to Manes, I, 361 seq., 420 seq. plaksha (ficus infectoria) branches used to cover the altar, II, 120, 202. plants, are the \'\s, II, 65. porcupine-quill used for shaving, I, 450. pra, I, loi ; II, 435. pradakshiwa, I, 37, 45, 272, 442: cf. prasalavi, apas., dakshiwikara. Pra^apati, father of gods and Asuras, I, 54 ; II, 301 ; creates and be- comes exhausted, I, 173 ; ena- moured of his daughter, 208 seq.; creates Agni, 322 seq., 342 ; creates living beings, 384 ; heals the creatures stricken by Varuwa, 391 ; assigns conditions of life to creatures, 361 ; iden- tified with Agni, 346; with Agni and Savitr/, 386; is Dak- sha, 375 ; is vasish^/ja, 376 ; man nearest to him, 384 ; Pra- ^apati, lord of thought and speech, II, 17 ; becomes an em- bryo, 28 ; is the sacrifice, the year, 37 ; exhausted, fortifies himself by animal offering, 217 seq. ; arbiter between Indra and Vayu, 268; is over and above the thirty-one gods and heaven and earth, 411; over and above the three worlds, 424; libation to Pra^apati- Vayu, 451. pra^^apati-tanu formulas, II, 453. pra/ti, the easterly line, I, 63 ; II, 33 ; forms the back-bone of vedi, 1X2. pra^ina-vawja, II, 3 ; used for the consecrated, 4 ; approved of, 5. INDEX TO PARTS I AND II. 467 prana, I, 19, 120 : cf. airs, vital. pra«adana, I, 94, 438. prawita^, I, 9, 23, 265 ; II, 12. pra-ru>^, I, 161. prasalavi (pradakshiwa), I, 442 ; strings twisted, II, 29. prayitra, fore-portion (Brahman's), I, 212. prajitra-harawa, I, 69, 212. prastara, 1,84 seq.,92seq. ; (thesacri- ficer),2 40seq., 389,405; II, 89; amends made on the prastara, 102; anointed when thrown into the fire, 103, 104, prastava, II, 310. prasthita, II, 198, 372. Prastotr/, II, 310, 311. PrataAsavana, II, 238 seq.; belongs to Gayatri, 250; to the Vasus, 35°- Prataranuvaka, morning-prayer, II, 226 seq. Pratidarja Svaikna, I, 376. pratigara, Adhvaryu's response, II, 231, 326, 328, 361, pratihara, II, 310. Pratihartri, II, 310, 347. Pratiprasthatr/, assistant of Adh- varyu, roasts the omentum, II, 196. pratyabhigharawa, replenishing, I, 201, 414. pratyajrava«a, I, 132, 140. praiiga-jastra, II, 324. pravara, I, introd. xvi, 95, 114 seq., 131 seq. pravargya, I, 44 ; II, 104. pravr/tta (prav/-/ta) homa, II, 305. praya^a (fore-offering), five at havir- yagfla., I, 138 seq., 318 seq., 445 ; four at avabhr/tha, II, 382 ; nine at Vaijvadeva, Va- ruwapraghasa/-', &c., 390, 400, 418 ; eleven at animal offer- ing, II, 1S5, 210. Prayawiyesh/i, belongs to Aditi, II, 47 ; oblations to Pathya svasti, Agni, Soma, Savitr/, and Aditi, 49-51. press-board (adhishava«a), II, 140, pressing-skin, round and dyed red, II, 140. press-stones (five), 11, 140, 227. priest, medium of worship, II, 3. pn'shad-a^ya, clotted butter, I, 404. pr/sh^^a-stotra, II, 339, 403; -saman, 406, pr/sh/Aya shadaha, II, 402, 403, 405. prokshawi, sprinkling water, I, 20, 83; II, 122, 139, 142, 159, 168, 181. Prometheus, I, 186. Punaradheya, I, 285, 313 seq. Punarvasii, I, 285. puraj>^ara«a, II, 436, 440. purisha, I, 64. purwahuti, full-offering, I, 302 ; II, 25. puro^aj, I, 32. puro<^aja, preparation of, I, 42 seq. ; etymology, 162. purohita, I, introd. xii, 377; 11,270, purorui, preliminary formula, II, ^235, 280, 295. Pururavas, I, 389 ; II, 91. Pushan, distributer of portions, I, 53; toothless, 211; identified with the earth, 418; II, 57; represents (prosperity) cattle, II, 22; guardian of paths, 57; Pushan's speed is the wind, 205; animal offering to, 219. puti, II, 8. Quarters (dij), oblation of whey to dija^, pradija^, ad'uah, vidija^, uddijai", I, 382 ; oblation of fat gravy, II, 209. Rakshas, etymology, I, 8 ; roam about the air, ib.; II, 16; pur- sue women, 35. ram, image of, at Varu«a-praghasa^, I, 395 seq. ; Varu«a's victim, ib. Rama Aupatasvini, II, 425. rathantara-saman, I, 196, 222; II, 339, 403- rauhi«a (fire-altar constructed by Asuras), I, 286. razor, copper, I, 450; II, 7. reed, used for anointing, being a thunderbolt, II, 15; for inter- twining with zone, 28. region (dij). See quarter. repetition of sacrificial performance to be avoided, I, 80. iJibhus, II, 361. Rig-veda, arrangement of hymns, I, introd. xvi, xx seq. riksha (ursa major), I, 283. iiishi, the seven, I, 282. H h 2 468 ^ATAPATHA-BRAHMAiVA. r/tu-graha, oblations for seasons, II, 318 seq. ; -patra, 407. Rohiwi (naksliatra), 1, 283. Rudra, purification after mention- ing his name, I, 3 ; identified with Agni (5arva, Bhava, Pa- junam pati), 201; is the newly- kindled fire, 340 ; pierces Pra- ^apati, 209 ; to Rudra is due what is injured in the sacrifice, 211; pursues creatures, 340; Tryambaka oblations to Rudra, on a cross-road, 438 ; the mole sacred to him, 440; Rudra with Vasus, II, 59; the Rudras ac- company Soma, 93; (pajunam ish/e, 153. See Tvash^r/) ; Indra with Vasus, Rudras, and Adityas, 241, 350; Rudra offi- ciates as HotW, 348 ; eleven Rudras, eight Vasus, and twelve Adityas, 411. sabhya, hall-fire, I, 302 ; resides with man (as Anajnat saiigamana), 338 ; worship of, 339. sacrifice, Indo-Iranian, I, introd. XV, 49; is man, 78; 11,25,126; passes from priest to priest, I, 140 seq.; from father to son, 162 ; as tortoise, 161 ; place of, II, I seq. ; Brahman, Ra^anya, and Vaijya, able to sacrifice, 4 ; of equal measure with the year, 16; is invisible, 19; is speech, 23, 24; the Brahman, ib.; fivefold, 24; changed into a horse, 89 ; animal sacrifice, 162 seq. ; the Sacrifice (Ya^wa) is Soma, 246 ; fashioned like a bird, 264. sacrificer (ya^^amana), is the victim, I, 49, 62, 78; his foot used for measuring uttara-vedi, II, 119. sacrificial essence (medha), I, 50. Sadanira, I, introd. xlii, 104 seq. Sadas (text), is Ya^wa's belly, II, 127; construction of, 140 seq.; sacred to Indra, 141 ; is common to gods and men, 146. sadasya, II, 286. sadhya/.', 'blessed' gods, II, 174. sadya/5)kri, kind of Soma-sacrifice, II, 114. Sahadeva Sarw^aya, I, 376. Saharakshas, messenger of Asuras, I, 110; II, 115. sahasrT, II, 414. SakamedhaA (seasonal sacrifice), I, 384, 408 seq.; cake to Agni Anikavat, 408 ; ^aru to MarutaA santapana^, 409 ; ditto gr/ha- medhina/^, ib.; darvihoma, 415; cake to INIaruts, 416; mahahavis, 417 seq.; Pitr/'ya^«a, 420. 5akvari metre, II, 226. jala (hall), measure of, II, 3. salt, used for hearth, I, 278. saman, I, 100 ; is the truth, II, 97. samaropawa, lifting or mounting of fire, I, 396. samavatta, cuttings from i^, I, 219; II, 203 ; -dhani, 207. sambhara, I, 276 seq. Saw^ivi-putra, I, introd. xxxii seq. jami leaves, offered at Varuwapra- ghasa>6, I, 395. samidh, I, 91 seq., 95 seq., 146, 152. samidheni, I, 95 seq.; II, 13. samish/aya^us, one, I, 262 seq., 445; three, 390, 406, 418; nine, II, 374; the end of the sacrifice, 13, 374 seq. jamitr/', butcher, cooks the victim, II, 200. sawsrava, offering of, I, 236. sawstha, II, 398. jamya, yoke-pin, used as wedge, I, 29 ; II, 116 seq. sawya^ye^ I, 164, 307. Samyu Barhaspatya, I, 254. jamyuvaka, I, 236, 247, 254 seq. Safida. and INIarka, two Asuras, II, 279 seq. sandhya, twilight worship, I, 344. SaWilya, I, introd. xxxi seq., xlvi. sannayya, I, 162, 178 seq., 381. saptahotra, I, 223. jarabha, I, 52. Sarasvati, river, I, 104 seq. Sarasvati, goddess, oblation to, I, 418; speech, II, 22; animal offering to, 218. sarpawa, II, 299. sarpara^;/!, II, 451. 5arva (Rudra-Agni), I, 201. 5aryata Manava, II, 273 seq. sasni, I, 15. jastra, twelve at Agnish»oma, II, 303, 325 seq. INDEX TO PARTS I AND II. 469 iSatapatha - brahmawa, I, introd. xxviii seq. 5atarudriya-homa, I, 346. sattra, sacrificial session, II, 402, 426, 440 ; sattrasya Wddhi, 449. sattrotthana, II, 441, 447. Satyaya^wa (Satyaya^wi), II, 2. saumya-adhvara, I, 26, 114. saumya ^aru, II, 364. sautrama«i, I, 165. savaniya puro^aja, II, 230, 314, 315, 324. savitra-graha, II, 357. Savitri, the intermediate progenitor (Pra^apati), I, 386 ; is netri (leader), II, 24; repres. cattle, 49 ; (the sun) guardian of the west, 50 ; animal offering to, 221 ; the sun, the mind, 358. Savitri (gayatri), I, 356. seasons (ritu), five, I, 98 ; II, 16, 24, 50, 241; six, I, 281; II, loi, 289 ; siding with Asuras, I, 155 seq. ; identified with gods and fathers, 289; with the castes, 290; the divine coursers, 382; oblation of whey, ib. ; consort with Soma, 245. session, sacrificial. See sattra ; rising from, sattrotthana. sha^aha, II, 402. sha^avatta, I, 229. shash/ipatha, I, introd. xxix, xxxii, xlvi. shaving, II, 6. sheep, goats and, II, 407. shodasin, stotra, II, 313, 401; jastra, 402 ; graha and sawzstha, 398 ; Indra, 400. silver, not suitable for dakshi«as,1, 3 2 2 . sin, confession of, I, 397 ; expiation of, 398, 406; II, 385. snakes, west their quarter, II, 4; the fore-edge (?) belongs to them, 10. Soma, plant (juice) and moon, I, 176; fetched by Gayatri, 183, 452; II, 52, 241; establishes the fire, I, 313 ; oflTering to Soma (and Agni) at Pitriya^;7a, 364 ; Indra, Soma, and Agni, II, 22; purchase of, 63 seq.; Soma is seed, ib. ; Soma-cloth, wrapper and head-band, 64 ; picking of Soma-plants, ib. ; Soma the Kshatra, 65, 87; meting out of Soma, 66 ; tied up in the form of a man, 68 ; bargaining for Soma, 69 seq.; Soma driven on car, 74; grows on mountains, 77 ; seated on throne of udumbara wood, 84 ; enters the hall, ib. ; guest- offering to Soma, 85 seq. ; Soma attended by the Rudras, 93 ; Soma strengthened (a- pyai), 100 ; Soma is Vr/tra, 100, 271, 314; Agni, Soma, and Vish«u form the thunderbolt, 1 08 ; Soma, when carried off by Gayatri, was enclosed in two golden cups, 150; Soma placed on sacrificer's lap, 156 ; Soma the nimble, 157; enters the Havirdhana, 160; is Vanaspati, 208; animal offering to, 218; Soma taken down from ^cart, 227; watched in the Agni- dhra, ib.; pressing of, 238 seq.; meting out, 240 ; deposits his three bodies (or lights) in the three worlds, 242 ; consorts with the seasons, 245 ; explanation of the name, 246; pressing, 249; great pressing, 256; op- presses his family -priest Br;- haspati, 258 ; king Soma struck in the eye by Varuaa, 281 ; ^aru to Soma, 363 ; substitutes of Soma-plants, 421 seq. — On Soma-myth generally, II, introd. xi seq. Soma-kraya«i, cow, is Yak, II, 54, 56, 58; her seven foot-prints, 59 ; colour of, 62 ; her virtues, 69; dust of foot-print scattered behind Garhapatya, 156. Soma-sacrificer, sacred, II, 35. Soma-seller, II, 69; beaten, 71. south, quarter of Fathers, II, 2, 4, 165. spaces, the six (urvi), I, 136. speech. See Yak ; four grades of speech, II, 268. sphya (wooden sword), I, 6, 13, 54, 66; II, 60, 121. spoons, sacrificial, I, 67 seq.; brush- ing of, 69 seq., 78 seq.; separa- tion (vyuhana) of, 236, 404. sprinkling (with lustral water), I, 2, 20, 83; II, 122, 139, 143, 159, 168, 181. iraddha (pitr/ya^?7a), 1, 361 seq., 420. 470 ■S-ATAPATHA-BRAHM.AJVA. jrausha/, I, 132, 140, 142, 239. 5rauta-sacrifices, I, 26. Sr/;7§-ayas, a prosperous tribe, I, 376, jr/tiivadana, I, 429. sru/t, ofTcring-spoon, I, 67; II, 20, 23. sruva, dipping-spoon, I, 68; II, 20. staff, the Dikshit.i's, a thunderbolt, II, 34 ; reaches up to his mouth, ib. stambaya^ur-harawa, I, 55; II, 118. stoma, kinds of, II, 308. stomayoga, II, 311. stotra, twelve at Agnish/oma, II, 303 ; preparation (upakarawa) for, 307 seq.; 325 seq. strainer, straining-cloth. See pa- vitra, dajapavitra. Subrahma«ya,priest,drives the Soma- cart, II, 77; litany, 81, 230. 5"udra, must not enter the praZ-ina- vawja, II, 4. Sukanya, daughter of Saryata iNIa- nava, II, 273. 5ukra graha, II, 278 seq., 316 seq., sQktavaka, I, 236 seq., 247 seq., 405. julavabhr/tha, spit-bath, II, 215. Sun, rays of, are the righteous dead, I, 269; are purifiers, II, 18; they are the gods, 224 ; the sun is the final goal, I, 271 ; moving north and south. 289 ; (Viva- svat) is the Aditya, II, 13 ; the eye, 39 ; wards off evil spirits, 77; is Indra, 96; (surya) given as dakshiwa to the Aiigiras, T 1 4 ; its rays are the gods sipping motes of light, 254 ; the lotus of the heavens, 277 ; offering to, 342 ; the eye of Mitra, Varuwa, ^and Agni, 343. 5unajiriya (seasonal sacrifice), I, 384, 444 seq. sunwise circumambulation. Cf. pra- dakshiwa, dakshiwikara, prasa- lavi. Suparwi (and Kadru), II, 52 seq., 149 seq.; is \U, 149. Suparwikadrava (Sauparwakadrava), II, 150. Suplan Sarw^aya, I, 376. jurpa, winnowing-basket, I, 11, 30, 398. Surya (with Agni and Vayu), I, 325, 327; II, 453; Surya is death, I, 343 ; his rays attached to creatures, ib. ; wards off evil spirits, II, 77; given as da- kshiwa to the Angiras, 114 ; the soul of the universe, 343; Indra, Agni and Surya, superior to others, 402. 5ush«a, the Danava, enters the eye of man, II, 14. svaga, I, 244, 259; II, 379. svaha, 1,324 (derivation of), 148 seq., 153 ; II, 252. svaru, chip, II, 173, 186. 5vetaketu (Auddalaki), I, introd. xli seq.; II, 100, 314. Svish^akrzt, I, 129, 151, 199 seq., 372. jyenahr/ta plant, a substitute for Soma-plants, II, 422. Taittiriyas, I, introd. ^xxvi seq. Takshan, recites for Aru«i, I, 335. tanu, II, 10. tanuhavir-ish/i, I, 304, 317. Tanunapit, I, 146 seq., 152 ; is Vayu, 11)94,95- Tanunaptra, covenant of Tanunapat, II, 93 seq. tapas (austerity), world conquered by, II, III. thousand, one, divided by three, II, 62. thunderbolt, composed of anika, sa.\ya, and kulmala, II, 108. Tittiri (jlokaA), I, introd. xxxviii. Traikakuda ointment, II, 15. trayi vidya, II, 456. trees, fit lor sac.Mlicial purposes, 1,90. Trikakud, mount, originally Vr/'tra's eye, II, 15. triratra (sahasradakshiwa), II, 414. Trish/ubh, is the sky, I, 195, 205; the air, 234; the kshatra, II, 87. Trita, I, introd. xvii, 47 seq. Trztiya-savana, II, 350 seq.; belongs to Gagati, 250. Tryambaka/' (seasonal offerings), I, 437 seq.; offered to Rudra, 438. tryaiiga, the three limbs, tiie portion of Agni svish/akr/t in animal offerings, II, 205, 207. Tumi/Tg-a Aupoditeya, I, 271. Tura Kavasheya, I, introd. xxxi seq. Tutha (the brahman), II, 344. Tvash/r/, father of Vijvarupa, I, 47, INDEX TO PARTS I AND II. 471 164 seq. ; offering to, 258; ob- tains the forms from Agni, 314 ; victim and stake for Tvash/r/, II, 177; pajunam ish/e, (? 153), 180; spits upon the head of a victim, 202 ; fashions the seed, 367; dispenser of boons and healer, 374. tyaga, dedicatory formula, I, 303. udana, I, 19, 76, 120. udavasaniyeshn, II, 389. udayaniyesh/i, II, 48, 51, 386 seq. Udgatr/, I, introd. xx seq. ; chanting of, II, 307 seq., 310; exchanges looks with Patni, 368. udgitha, II, 310. udumbara post (in Sadas), II, 141 ; made of the sacrificer's size, 142 ; touching of, 448, 453, 454. udumbara wood, food and strength, II, 34. uktha ( = jastra), II, 294, 313. ukthavirya, II, 327. Ukthya-graha,II, 292 seq., 332, 336 ; distribution among hotrakas, 295 seq., 339, 370; -sthali and patra, 293. Ukthya sacrifice, II, 326, 370, 397. ulukhala, I, 26. Unnetr/, calls for the jrausha/ at the hariyo^ana libation, II, 372; two Unnetr/s, 417. upabhr/t, I, 67 seq., 139; portions of victim for upabhr/'t, II, 205. upakara^^a, the introducing of the stotra, II, 401. upaw/ju-graha, II, 238 seq., 244, 248; offered, 255; is the day, and offered at night, 261. upawju-savana, stone, II, 238; is Aditya Vivasvat, 240, 256, 354. upawjuya^a (low-voiced offering), I, 118, 192, 372. upanamuka, I, 326. uparava, sounding-hole, II, 135 seq. upasad (homage or siege), II, 104 seq.; three, 108; or twelve, 109 ; the fasting connected with them, no ; at sattras, 442. upasar^ani, I, 42, 65. upastara«a, I, 192. upavaktr/, II, 452. upavasatha, fast-day, I, i, 5, 291; II, 223. upavesha, I, 33, 125. upaya^a, by-offerings of Pratipra- sthatri, II, 204; eleven, 210, 212; four additional (aty-upa- ya^-), 214. upayama, formula of 'support,' II, 259 seq. tirdhvanabhas (? Vayu), son of the Maruts, II, 198. Urvaji, I, 389 ; II, 91. urvi, I, 136. ushana (the Soma-plant), II, 314. ushnisha, II, 392. utkara, I, 25, 54. utpavana, I, 76. uttara, II, 2. uttarahi, II, 50. uttaravedi, I, 388, 392, 393, 417 ; II, 113; is Va^, 115; measure of, 116 ; is a woman, 120. Va^apeya, II, 398. Vag-asaneyaka, I, introd. xxxix. Vag-asaneyinai', I, introd. xxxvi seq. Vaikarwau, I, introd. xlii. vaisar^ina oblations, II, 155 seq., 442. Vaijvadeva (seasonal sacrifice), 1, 383 seq.; cake to Agni, 386; ^aru for Soma, ib. ; cake for Savitr/', ib. ; y^aru for Sarasvati, ib. ; cake for Maruts, 387 ; payasya to Viive deva/), 388 ; cake to Heaven and Earth, ib. Vaijvadeva-graha, II, 323 seq., 359 seq.; (maha-), 360. Vaij-vadeva-jastra, II, 360 seq. Vaijvanara-graha, II, 298. Va-^ (speech) and Manas (mind), I, 124 seq.; II, 55 seq.; inherited by Asuras and gods respectively, II, 30; Va.k wooed by Yagna, 30 seq.; sent by the gods to the Gandharvas, 53; given as dakshi«a to the Angiras, 114; becomes a lioness, 115; Ya.i speaks intelligibly in men, 267, 268 ; her thousandfold pro- geny, 414, 436; pith of Va>^, 450, Va/^aspati, lord of speech, is the out-breathing, II, 250. vakovakya, II, 453. vakshva, II, 384. Vamadevya-saman, I, 222. \amsa (roof-beam), II, 3, 146. vawjas, lists of, I, introd. xxxiv. 472 ^ATAPATHA-BRAIIMAiVA. vanaspati (lord of forest, tree), obla- tion to, II, 208, 395 ; is Soma, 208. vapa, omentum, cut out and roasted, II, 194 seq. ; ottered, 198, 392. vapajrapawT, omentum-spit, II, 194. varsha, varshaA, I, 315. Varshwya (Varshwa), II, 2. Varuwa, noose of, I, 72, 391 ; II, 161 ; (noose of sacred order), 181 ; knot, I, 73 ; rope, 11,57,181; he establishes the iire and becomes king Va- ru«a, I, 313; is the brightly- burning fire, 340 ; the waxing moon, 380 (cf. INIitra, the wan- ing) ; seizes creatures by disease, 391, 398; is the Kshatra, 393, 401 ; the ram his victim, 395 ; Varuwa guardian of conjugal vow, 397 ; Agni, Varuwa, and Indra, leaders of gods, 449 seq. ; oblation toVaruwa and the Ma- ruts, 394, 395; Varu;;a attended by Adityas, 11,93; swearing by Varuwa (?), 216; animal oflering to, 221; Varuwa the Kshatra, cannot exist without the priest- hood, 270; strikes king Soma in the eye, 281 ; Varu«a, Mitra, and Agni, 285 ; king Varuwa has made a path for the sun, 380. Varu^/apraghasa/j (seasonal sacrifice), I) 384, 391 seq.; cake to In- dragni, 393; payasya to Varuwa and to the Maruts, 394 ; cake to Ka, 395 ; dishes of karambha (porridge) to Varuwa and the Maruts, 395 seq. vasa, fat gravy, II, 205 ; offered (vasahoma), 207. vasahomahavani, II, 203, vasativari water, II, 147, 222 seq. ; carrying around of, 225, 454; etymology, 226, 231; meets the water in I\Iaitravaru;/a cup, 235 ; in the Hotr/'s cup it be- comes the Nigrabhya/', 236, 293. vasha/ (vausha/), 1,88, 135, 143, 171, 193 seq., 197 seq., 198. Vasishr/)aya§-;7a, I, 376. Vastavya (Rudra), I, 200. Vasu, I, 176 ; the Vasus accompany Rudra, 59, Agni, II, 93 ; Indra with Vasus, Rudras, and Adi- tyas, 241, 350; eight Vasus, eleven Rudras, twelve Adityas, 411. vayavya, Soma-cups, II, 158, 267. Vayu (with Agni and Surya), I, 325, 327; 11,453; oblation of drops (stoka) to Vayu, II, 195; sent by the gods to ascertain if VWtra be slain, 265 ; leader of beasts, 361 ; libation to Pra^^-apati-Vayu, 451, veda, bunch of grass, I, 41, 84. vedi, etymology, I, 60; measure and construction of, 62 seq. ; lustra- tion of, 423 ; Soma-altars pre- pared, II, III ; vedi is as large as the earth, 175. Vedic science, threefold, I, 24. victim, kinds of, I, 50; killing of, II, 178 seq.; mode of killing, 1 89 ; skinning and cutting open, 193 seq.; cutting up, 200 seq.; offering of portions, 204 seq.; touching of, 209 ; the eleven, 218 seq. ; those suitable for cer- tain forms of sacrifice, 312, 313, 428, 42^9. Videgha Mathava, I, introd. xli seq., 104 seq. Videhas, I, introd. xlii. vidhr/ti, stalks of grass laid across the barhis, I, 93 ; II, 89. vikahkata tree, when created, I, 325. virag-, I, 11; II, 68, 112; incom- 'plete, I, 390J II, 374- vij, serves the Kshatra, I, 393 ; eat no offerings, 398 ; is the Ksha- triya's food, II, 66; go down before a Kshatriya, 228. Vishwu, three steps of, I, 15, 268 ; II, 155 ; Vishwu a dwarf, I, 59 ; etymology, 73 ; is the upper (Agni the lower) half of the sacrifice, II, 12; is the conse- crated, 29 ; formula referring to Vishwu used for atonement, 35 ; Agni, Soma, and Vishwu form the thunderbolt, 108; fixed like an eye in the heavens, 172; to Vishwu belong the Yajus, 436. vish/ava, II, 309. vish/uti, II, 308 seq. vishuvant day, II, 427. vijvadhayas, I, 188. vijvakarman, I, 188. Vijvakariiian, offering to, I, 419; with the Adityas, II, 123; Indra, 431. INDEX TO PARTS I AND II. 473 Vijvariipa, son of Tvash/rz, I, 47, 164 seq. Vijvavasu, Gandharva, I, 90 ; steals Soma from Gayatri, II, 52. vijvayu, I, 188. Vijve Deva/& (All-gods), representa- tive of Y\s, I, introd, xvi,^ 204, 371 ; oblation of ^aru at Agra- yawesh/i, 369 seq. ; share with Indra and Agni, 371; the threads of cloth belong to them, II, 10 ; they are the ear, 39 ; the air belongs to them, 208 ; animal oifering to, 220. viti, I, 107. Vivasvat (the sun), is the Aditya, II, 13 ; Aditya Vivasvat, the vyana of the Soma-sacrifice, 240. vrata, I, i seq. ; II, 6. vrata-dugha, cow, II, 40, 43. vratopaniya, I, 2. V/-/sha«ajva's Mena (wife?), II, 8i. Vrztra, slain by Indra, I, 20 seq. ; 52, 452 ; II, 265 ; by the waters, II, 242, 243, 247 ; (Danava), I, 166 ; Vritra is Soma, II, 100. vyana, I, 19, 20, 120. vyua'/6a^/'andas (dvadajaha), II, 418. water, a thunderbolt, II, 7; the waters slay Vritra, 242, 243, 247. west, quarter of snakes, II, 4; of Savitri (the sun), 50 ; sleeping with head towards, forbidden, 11,4. wether, hair-tuft of, II, 125. whey, offering of, to divine coursers (seasons), I, 382; is seed, 388. wind, tells the gods the thoughts of men, II, 94. woman, given to vain things, II, 53. worlds, three, II, 26. worship, is truth, I, 313. Ya^«a (sacrifice) wooes Va^, II, 30 seq. Yaj-«avalkani brahmawani, I, introd. xxxvi seq. Ya^;7avalkya, I, introd. xxx seq., .5", ;; 76, 77, 271, 333, 370,384 (con- tradicted); II, 2; (advocates the eating of the flesh of cows and oxen), 11, 14 ; cursed by a ^araka Adhvaryu, 197, 279, 425, 442. ya^waya^wiya (saman), II, 368. ya^?7opavitin, I, 361, 424. Ya^ur-veda, I, introd. xxvii. ya^ya, I, 119, i35, 142, i7oseq., 195. Yama, king, resides with man, I, 338; chief of Fathers, 364; Yama angirasvat pitrimat, 429 ; officiates as Brahman priest, II, 348. yava, II, 142, 168. yavan, I, 199. yavihotra, I, 199, yupa, sacrificial stake, I, 160 ; II, 21) 36, 39, 46, 10 1 ; is Ya^;7a's crest-lock, 126; belongs to Vishwu, 162, 164; cutting of, 162 seq.; size of, 166; raising of, 167 seq.; anointing of, 170; girding, 172 ; means of ascend- ing to the 'blessed' gods, 174; it is eight-cornered, 174 ; is not thrown into the fire, ib. ; is a thunderbolt, 175, 176 ; wife- stake, 177; eleven: see eka dajini. Yupahuti, stake-offering, II, 162 seq. 474 5ATArATlIA-BRAHMAJVA. ADDITIONS AND CORRECTIONS. Part 1. (Vol. XII of Series.) Page vii, line 15. Read, — Stambhaya^us, P. xvi, 1. 8. Read, — arrangement. P. XXX, 1. 2. Read, — 'sixty' for ' forty.' P. xliv, 1. 28. Read, — 'recensions' for 'relations.' P. 3, 1. 2 seq. I now take ' puti ' in the sense of ' foul,' and would translate thus, — The reason why he touches water is this : man forsooth is impure ; in that he speaks untruth, thereby he is foul within. Now water is pure : ' Having become pure, I will enter on the vow,' &c. See Part II, p. 8, n. i . P. 9, paragraph 18. Cf. 'mas ignis, quod ibi semen, aqua femina, quod fetus alitur humore.' Varro, L. L. 5, 61. P. 65, last line. Read, —a composite direction. P. 94, 1. 8. Read,—' vedi ' for ' prastara.' P. 142, 1. I. Read, — ' Turn ye back ! ' for ' draw near ! ' see Part II, p. 308, n. i. P. 166, par. 13. Read, — Now while Indra, being thus jDushed aside, was moving on, he addressed . . . P. 183, 1. 6. Dele,— (the moon). P. 210, note I. Read twice, — 'j-astra' for '.rastra.' P. 221, 1. 4 seq. Instead of, — 'Before the Rakshas (come),' B. R.'s Diet, inter- prets, perhaps rightly, ' Safely from the Rakshas.' P. 263, par. 27. — These same deities . . . ; for an improved rendering, cf. IV, 4> 4. 5-6. P. 30S, 1. 21. For, — 'and in pressing,' read 'to wit, in pressing.' I'. 323, 1. 15. ' whom, surely, he would not eat ;' for this construction, see Part II, p. 31, n. I. P. 338, 1. 9. Read, —Verily, with him . . . P. 389, 1. 26. Read,—' Ayu ' for ' Ayus.' Part II. (Vol. XXVI.) P. 2, 1. 4. Read, — 'sacrificer' for 'sacrifice.' P. 31, note 3. Cf. J. Muir, O. S. T. II, p. 114 note. P. 71, note I. According to Ap. Sr. X, 20, 12 he is to buy the Soma from a Kautsa Brahman ; other^vise from any Brahman ; otherwise from one who is not a Brahman. P. 77, 11. 27, 32. Read,— Subrahmawya. P. 103, note I. Read, — apyayanam. P. 128, 1. 26. Read,— (/t//adis). P. 153, 1. 6, to Rudra cf. Ill, 7, 3, 11. P. 201, 1. 4. Read,— 5amitar. P. 224, 11. 17-20. Dele thrice 'for.' P. 267, par. 10. Cf. A. Bergaigne, La Religion Vedique, I, p. 171. P. 286, note 3. Read,— sadasyanaw hotrawam. P. 305, last line. Cf. Ap. XI, 20, i (prav;7ta-homa). P. 324, 11. 8, 9. Read,— ^^ukra. P. 334, note 2. Cf. Atharva-veda V, 4, 3 ; Kuhn, Herabkunft, p. 126 seq. P. 441, 1. 15. Read,— all-beneficent. PLAN OF SACRIFICIAL GROUND. 475 PLAN OF SACRIFICIAL GROUND. III o o o UJ Sacrificial stakes (yOpaJ o o o o o o o o ■m O, ; nabhi - UJ < << o pi ^T Q ui > \ '&© EXPLANATIONS. A = Ahavaniya fire G = Garhapatya fire. D = Dakshi«agni. C = Seat of Brahman. y = Seat of Ya^amana (Sacrificer). a: CO EXPLANATIONS. p = Seat of Patni (Sacri- ficer's wife). h = Seat of Hotrz. a = Seat of Agnidhra. pr = Place for ■pra.mlaJi. u = Utkara (heap of rub- bish). TRANSLITERATION OF ORIENTAL ALniABETS. 477 m . J3" • F\ r\ f^ r\ Hl. n 2s n ^ c D 'D - - UoJU ^•0^ D .*\) ! .. » — kJoJ-U ^ k)-^ ^ q *iOsf ^ <^^^3 S^O^/ ♦Zx \s ^ r; p K> lie/ Id fir M?" tJr -e »es !S •A u (O H S5 •< Z o ui z o u j3 be bD bD Xi xi m o r— I Oi c Eh 13 m M I 3 a, o 3 (L> Oh e3 3 :3^.S^e3^ -^TO 3 -4-3 o3 o a, m 03 3 -4J «3 o (D e3 ■M e3 O tpl •iH o a O i-H ca CO •«*< «5 CO 3 a, 72 ■(J 02 1— I o3 03 05 55 e3 Cd GO 03 r3 a § 03 'b 'b ^^ D ■0 •o D-o \^ 9 ^ lint. ?-S e-^ ^ ^^ ^-^ V^ ^ ^ lc pr hr p IT |€ J8 S •<5 *>r)« '»5 "55 "i N U c — (/I H . z q' < Si z 5 o O > a 02 00 S .22 D- C CO (y rt •— i CO 03 O I— I CM c^ c w ,^_, cr> OJ o;} cd 5 1^ ■- r2 !» to S3 eS rt O'H '^ \o ^ ^ tr I? tJT » *» 'S -« ^ s o a O • ■■4 o 00 o o ■3 a •J c3 P- *|P P S -« ^ '& -^ :q C3 o TO CJ *% - -iJ S Pi ^^ •k fi m sj a ! tn d - a • "J^ u \ "' , hn •> «J ?H a, C .2 O} <1 t> 480 TRANSLITERATION OF ORIENTAL ALPHABETS. 1> c u )cj • . :3 ■s • , ^^^ jj • ••••• • •••• ••••• c tsl ... .... S g/ ■ • • -^ . . . . : : : , 3 .^ : : : : .^^^ ; ; :^^f ■. ■_ ; ; . . . . . . . Ui ^ ' ' ' Oj ' • • • c PS '• * '• P ^. iww^ Is? |£^ If t??* In IP * IV /b/ ' i 1 'p -9 ' '- '■ ca < < > ' < o in i/i i ' 1 (J • ••,,. '••■•• ••••••«••••• ••■•• •• • •••••••■•••«•••«•••«••• • • «•••••••••••••••••■•••• • • «■• • •■••• a ••• -•■ — ^ • • • • • • • • 5S • ^ ?g.^*5«*. ^ ^ • • . • '. 1 1 lA rs 0 r^ ^ ? ^ 's" ^ 0 >aJ >0 c3 C, :aj :- ..3 :o ►J o > • =s '^ > b . -3 -^ -a .S •| 4, 1 i?; J 0 •-i (M CO Tt< ir D .2 ea > b x> S m > CO b- * * ^ c3 * ^ .2 d "> be 2 _ 0 > tC aJ C > K •- ^ 2 Q h5 hJ 00 C5 0 ^ ira e^ • •_^ • " CD " 3 .2 1 J J = , 03 W) ;j:: bO ^ o ■ 1. . 1 I.I ^ •! 'if i 3 3 1 0 Q 0 Q C p. "^•ocDb-cooO'-icqeo-*"-'- • • • • • • • • • - 04 : :^ OJ ! i^ i CO 0 ; .1 1 i ^ 0 5 0 1^ Sacred Books of the East TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER *^* T/iis Scries is published zvith the sanctioti and co-operation of the Secretary of State for India in Council. KEFORT presented to the ACA.DEMIE DES INSCRIPTIONS, May 11, 1883, by M. ERNEST BENAN. ' M. Renan presente trois nouveaux volumes de la grande collection des " Livres sacres de I'Orient " (Sacred Books of the East), que dirige a Oxford, avec line si vaste erudition et une critique si sure, le savant associe de I'Academie des Inscriptions, M. Max Miiller. ... La premiere serie de ce beau recueil, com- posee de 24 volumes, est presque achevee. M. Max Miiller se propose d'en publier une seconde, dont I'interet historique et religieux ne sera pas moindre. M. Max Miiller a su se procurer la collaboration des savans les plus eminens d' Europe et d'Asie. L'Universite d'Oxford, que cette grande publication honore au plus haut degre, doit tenir a continuer dans les plus larges proportions une ceuvre aussi philo- sophiquement concue que savamment executee.' EXTRACT from tlie QUARTERLY REVIEW. ' We rejoice to notice tliat a second series of these translations has been an- nounced and has actually begun to appear. The stones, at least, out of which a stately edifice may hereafter arise, are here being brought together. Prof. Max Miiller has deserved well of scientific history. Not a few minds owe to his enticing words their first attraction to this branch of study. But no work of his, not even the great edition of the Rig- Veda, can com- pare in importance or in usefuhiess with this English translation of the Sacred Books of^ the East, which has been devised by his foresight, successfully brought so far by his persuasive and organising power, and will, we trust, by the assist- ance of the distinguished scholars he has gathered round him, be carried in due time to a happy completion.' Professor E. HARB7, Inaugural Lecture in the University of Freiburg, 1887. ' Die allgemeine vergleichende Reli- gionswissenschaft datirt von jenem gross- artigen, in seiner Art einzig dastehenden Untemehmen, zu welchem auf Anregung Max Miillers im Jahre 1874 auf dem internationalen Orientalistencongress in London der Grundstein gelegt worden war, die tJbersetzung der heiligen Biicher des Ostens ' {the Sacred Books of the East). Oxford AT THE CLARENDON PRESS LONDON : HENRY FROWDE OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, E.C, SACRED BOOKS OF THE EAST. FIRST SERIKS. VOL. I. The Upanishads. Translated by F. I\Iax INIuller. Part I. The A7/andogya- upanishad, The Talavakara-upanishad, The Aitareya-ara//yaka, The Kaushitaki-brahma«a-upanishad, and The Va_^asaneyi- sa?;/hita-upanishad. 8vo., cloth, \os. 6d. The Upanishads contain the philosophy of the Veda. They have become the foundatioii of the later Veddnta doctrifies, and indirectly of Buddhism. 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