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THE
SACRED BOOKS OF THE EAST
[43]
HENRY FROWDE, M.A.
PUBLISHER TO THE UNMVERSITY OF OXFOkO
LONDON, EDINBIKGH, AND NF.W YORK
THE
SACRED BOOKS OF THE EAST
TRANSLATED
M VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F. MAX MULLER
VOL. XLIII
AT THE CLARENDON PRESS
1897
lA// rights reserved'\
'
Oxford*
PRINTED AT THE CLARENDON PRESS
nV HORACE HART, M.A.
PRINTF.R TO THE UMIVERSITV
THE
DATAPATH A-BRAHM ANA
ACCORDING TO THE TEXT OF THE ]
mAdhyandina school
TRANSLATED BY
JULIUS EGGELING
PART IV j
i
BOOKS VIIL IX, AND X \
AT THE CLARENDON PRESS
1897
[ A// rights reserved ]
p< 'Lf-
CONTENTS.
Introduction .
PACE
xiii
EIGHTH KANBA.
The Building of tlie Sacred Fire-altar (continued).
First Layer (continued) : —
Pra«abh;7t (5 sets of 10 each)
Lokamprz«a
Second Layer : —
Ajvini (5) .
^/tavya (2)
Vaijvadevi (5)
Pra?mbhnt (5)
Apasya (5)
X/mndasya (19)
Lokampn'wa
Third Layer : —
Svayamatrz«?/a (i)
Di.ya (5) _ .
Vijva^yotis (i)
i?z'tavya (4)
Prawabhr/t (10)
^/zandasya (36)
Valakhilya (14)
Lokampn>/a
Fourth Layer : —
Stoma (i8)
Spm (10) .
I
I
22
22
23
29
30
33
34
36
41
41
42
43
47
48
51
51
54
58
58
59. 77
66
VIU CONTENTS.
PAGE
/?/tav}a (2) 70
Sr/sh/i(i7)
71
Lokampr?«a .....
82
Fifth Layer : —
82
Asapatna (5) •
83
A'-^andasya, or Vira^ (4 sets of 10 eacl
^) •
83,87
Stomabhaga (29)
92
Nakasad(5) ....
97
Pankakdda. (5) .
103
A7iandasya (10 sets of 3 each)
109
Garhapatya hearth (8)
117
PunajA'iti (8) .
. 119
7?/tavya (2) . . . .
• 125
Vijva^yotis (i) •
129
Lokamprma (i)
• 131
Vikarm (i)
141
Svayamatnwwa (i)
. 142
Samans sung thereon .
• 145
Scattering of 100 chips of gold on aUar
146
Symbolical meaning of layers
.
.
. 147
NINTH KAiV^Z>A.
.Salarudriya .....
Oblations on three enclosing-stones
Avatana (unstringing) libations .
Pratyavaroha (redescending) libations
Sprinkling of altar
Throwing of stone towards Nimti's quarter
Taking possession of the bricks, as milch cows
Drawing of frog, lotus-flower, and bamboo-shoot
the altar ......
Samans sung round the altar
Day of Preparation for Soma-sacrifice
Libations on Svayamat/7>/«a
Sprinkling of altar with sour curds, honey and gh
Pravargya
Leading forward of Agni to the Altar .
Oblations of ghee on udumbara logs .
Lifting of log, setting forth, Apratiratha hymn
across
ee
150-
156
158
163
164
169
171
172
174
177
181
182
184
187
188
189
191
CONTENTS.
IX
on, Ahavaniya
fire
of air
Setting up of variegated stone on Agnidhra site
Mounting of Fire-altar
Milk-offering on firebrand .
Laying down of, and putting logs
Oblations thereon
Installation and Consecration of Agni
Cakes to Vaijvanara and Maruts
Vasor dhara, or shower of wealth
Ardhendra and Graha oblations
Ya^wakratus
Oblations to Stomas and age-grades
Kalpa (prospering) libations
Va^aprasaviya libations
Partha libations .
Consecration of Sacrificer .
Rash/rabhrz't oblations
Oblations on head of chariot
Yoking of chariot with oblations
Runmatt (lightsome) oblations
Arkaj'vamedha-sa7?2tati oblations
Preparatory Rites of Soma-sacrifice
Building of Dhish«ya hearths
Agnishomiya (animal) sacrifice
Oblations to Regions .
Oblations to Divine Quickeners (devasii)
Pajupurof/aja-offering
Sutya, or Day of Soma-sacrifice .
Agniyoga, or yoking of Fire-altar
Pressing and offering of Soma
Unyoking of Fire-altar
Milk for fast-food
Samish/aya^us oblations
Udayaniya, and offering of barren cow
Cake to Orderer (Pra^apati and the sun)
Oblations to goddesses Anumati, Raka, Sinivalt and
Kuhfi
VasupuTodasa. and concluding ceremonies
of barren cow ....
Vaijvakarmawa oblations
Payasya-offering to Mitra and Varu«a .
of offering
195
198
200
202
204
207
207
213
216
217
217
220
223
225
226
229
233
235
237
239
241
241
245
245
246
248
249
249
251
252
255
257
263
264
264
265
266
270
CONTENTS.
Rules for a repeated Agni/tayana
Propiliatory hymn to Indra and Agni
PAGE
TENTH KXNBX.
The Mystery of the Fire-altar
The triad — Fire-altar, Mahad uktham, and Mahavrata
Parimad samans .....
Pra^apati made immortal ....
Layers of altar partly mortal and partly immortal
AgniX-ayana includes all sacrifices
Contraction and expansion of wings of altar (bird)
Dimensions of Fire-altar ....
Sevenfold and hundred and onefold altars .
Time for building the altar ....
Number of Upasad-days ....
Pra^apati, the Altar and the Year (Time) .
The metres in relation to Pra^apati
Dhira ^ataparweya and Mahaj-ala G^abala on the
knowledge of Agni
Aruwi on the mystery of the Arka
Mystic import of the Ya^us
The sacred fire, the Arka, the one Akshara, the
great Brahman .....
Pra^apati, the year, is Agni, and King Soma, the
moon ......
Trayi vidya (the Vedas) ....
Pra^apati, the year, as Death
The Sacrificer is Pra^apati, and immortal .
Numbers of bricks in layers
Session of a thousand years
Mystic import of Agni, the Fire-altar .
The gold plate and gold man as sun and the man in
the sun ......
Death, the man in the right eye, and the man in the sun
Mind, the ultimate cause of the universe
The Fire-altar, the universe
Ku^rri Va^ajravasa on the construction of the altar
Ajvapati Kaikeya on the nature of Vaijvanara
281
281
288
290
292
296
300
305
313
316
317
321
327
331
333
336
343
349
352
356
357
358
361
363
366
371
375
381
390
393
CONTENTS. M
PAGE
The Agni-like, Arka-like, Uktha-like Purusha . . 398
The true Brahman, the Self, the golden Purusha . . 400
The sacrificial horse (Pra^apati), the universe . .401
Death, the ultimate cause ...... 402
Death, the Arka and Ajvamedha, conquered by
knowledge ........ 404
Corrections ......... 405
Transliteration of Oriental Alphabets adopted for the Trans-
lations of the Sacred Books of the East . . -407
INTRODUCTION.
The present volume completes the exposition of the
AgniZ'ayana, or construction of the sacred Fire-altar.
Whilst to the general reader the section of the Brahma^/a
treating of this ceremony, and extending over no less than
five of its fourteen ka;/^as — or rather more than one-third
of the whole — will probably appear the least inviting part
of the work, a special interest attaches to this ceremony,
and the dogmatic explanation of its details, for the student
of Indian antiquity. The complicated ritual of the Fire-
altar, as has been pointed out before ^, does not seem to
have formed part of the original sacrificial system, but was
probably developed independently of it, and incorporated
with it at a comparatively recent period. There seems,
indeed, some reason to believe that it was elaborated with
a definite object in view, viz. that of making the external
rites and ceremonies o( the sacrificial cult the practical
devotional expression of certain dominant speculative
theories of the time. As a matter of fact, the dogmatic
exposition of no other part of the sacrificial ceremonial
reflects so fully and so faithfully as that of the Agni,^ayana
those cosmogonic and theosophic theories which form
a characteristic feature of the Brahma7/a period. In the
present work, that section commences with a cosmogonic
account so elaborate as is hardly to be met with anywhere
else in the Brahma/za literature ; and throughout the
course of performance the symbolic import of its details is
^ See part i, introduction, p. xxxi.
xiv ^ATA r ATI I A-B RA 1 1 M AA'A.
explained here, as in other Brahmawas, on the lines of those
cosmogonic speculations.
When, towards the close of the period represented by the
Vedic hymns, inquiring minds began to look beyond the
elemental gods of the traditional belief for some ulterior
source of mundane h'fc and existence, the conception of
a supreme, primordial being, the creator of the universe,
became the favourite topic of speculation. We accordingly
find different poets of that age singing of this uncreate
bcino- under different names, — they call him Vi.yvakarman,
the 'All-worker'; or Hira/zyagarbha, the ' golden Embryo' ;
or Purusha, the ' Person ' ; or Ka, the ' Who ? ' ; or the
heavenly Gandharva Vi^vavasu, 'All-wealth ' ; or Pra^apati,
the ' Lord of Creatures.' Or they have recourse to a some-
what older figure of the Pantheon, likewise of abstract
conception, and call him Brahmawaspati \ the Lord of
prayer or devotion ; a figure which would naturally
commend itself to the priestly mind, and which, indeed, in
a later phase of Hindu religion, came to supply not only
the name of the abstract, impersonal form of the deity, the
world-spirit, but also that of the first of its three personal
forms, the creator of the Hindu triad. Amongst these and
other names by which the supreme deity is thus designated
in the philosophic hymns of the Rik. and Atharva-veda.the
name of Pra^'^apati, the Lord of Creatures or generation,
plays a very important part in the immediately succeeding
period of literature, viz. that of the Brahma;/as.
In the so-called Purusha-hymn (7?/g-veda X, 90), in which
the supreme spirit is conceived of as the Person or Man
(Purusha), born in the beginning, and consisting of ' what-
soever hath been and whatsoever shall be,' the creation of
the visible and invisible universe is represented as originating
from an 'all-offered ' sacrifice - (ya^/7a) in which the Purusha
himself forms the offering-material (havis), or, as one might
' Cf. /?/g-veda X, 22, 2.
■' That is to say, a sacrifice at which not only portions of the sacrificial dish,
or the victim, are offered up to the deities, but where every single part of it is
offered.
INTRODUCTION. XV
say, the victim. In this primeval — or rather timeless,
because ever-proceeding — sacrifice, Time itself, in the shape
of its unit, the Year, is made to take its part, inasmuch as
the three seasons, spring, summer, and autumn, of which it
consists, constitute the ghee, the offering-fuel, and the
oblation respectively. These speculations may be said to
have formed the foundation on which the theory of the
sacrifice, as propounded in the Brahma«as, has been reared.
Pra^apati, who here takes the place of the Purusha, the
world-man, or all-embracing Personality, is offered up anew
in every sacrifice ; and inasmuch as the very dismember-
ment of the Lord of Creatures, which took place at that
archetypal sacrifice, was in itself the creation of the universe,
so every sacrifice is also a repetition of that first creative
act. Thus the periodical sacrifice is nothing else than a
microcosmic representation of the ever-proceeding destruc-
tion and renewal of all cosmic life and matter. The theo-
logians of the Brahma/^as go, however, an important step
further by identifying the performer, or patron, of the
sacrifice — the Sacrificer — with Pra^apati ; and it is this
identification which may perhaps furnish us with a clue to
the reason why the authors of the Brahma;/as came to fix
upon ' Pra_c^apati ' as the name of the supreme spirit. The
name ' Lord of Creatures ' is, no doubt, in itself a perfectly
appropriate one for the author of all creation and generation ;
but seeing that the pecuHar doctrine of the Purusha-sukta
imparted such a decisive direction to subsequent dogmatic
speculation, it might seem rather strange that the name
there chosen to designate the supreme being should have
been discarded, only to be employed occasionally, and then
mostly with a somewhat different application ^. On the
other hand, the term ' Pra^apati ' was manifestly a
' In its original sense it occurs at the beginning of the Agni^ayana section,
VI, I, I, 2-K, in connection with what might almost be regarded as an exposi-
tion of the Purusha-siikta. The seven original purushas out of which the
Purnsha comes to be compacted, are apparently intended to account for the
existence of the seven /vVshis (explained in the Brahmawas as representing the
vital airs) prior to the creation of the one Purusha. It would seem that they
themselves previously composed the as yet uncorporeal Purusha.
XVI ^ATAPATHA-BRAIIMAA^A.
singularly convenient one for the identification of the
Sacrificer with the supreme ' Lord of Creatures ' ; for.
doubtless, men who could afford to have great and costly
sacrifices, such as those of the 5rauta ceremonial, performed
for them — if they were not themselves Brahmans, in which
case the term might not be inai)propriate either — would
almost invariably be ' Lords of Creatures,' i.e. rulers of men
and possessors of cattle, whether they w-ere mighty kings,
or petty rulers, or landed proprietors, or chiefs of clans. It
may be remarked, in this respect, that there is in the
language of the Brahma;/as a constant play on the word
' pra^a '* (progenies), which in one place means ' creature ' in
general, whilst in another it has the sense of ' people,
subjects,' and in yet another the even more restricted one
of ' offspring or family.'
How far this identification of the human Sacrificer with
the divine Pra^apati goes back, and whether, when first
adopted, it was applied at once to the whole of the sacrificial
system, or whether it rather originated with a certain
restricted group of ritualists in connection with some
limited portion of the ceremonial such as the AgniX'ayana,
and became subsequently part and parcel of the sacrificial
theory, it would probably not be easy to determine. As
regards the symbolic connection of the Sacrificer himself
with the sacrifice, there can at any rate be no doubt that it
was an essential and an intimate one from the very beginning
of the sacrificial practice. When a man offers to the gods
their favourite food, it is in order to please them and to
gain some special object of his own, — either to make them
strong and inclined for fighting his battles, and to secure
their help for some undertaking of his or against some
danger by which he is threatened ; or to deprecate their
wrath at some offence he knows or fancies he has committed
against them ; or to thank them for past favours, with an
eye, it may be, to new and still greater favours to come.
Gradually, however, the connection becomes a subtler and
more mystic one ; the notion of substitution enters into the
sacrifice: it is in lieu of his own self that man makes the
INTRODUCTION. XVU
p. offering. This notion is a familiar one to the theologians
of the Brahma//as, either in the sense that the oblation is
sent up to the gods in order to prepare the way for the
Sacrificer, and secure a place for him in heaven ; or in the
sense that along with the burnt-offering the human body
of the Sacrificer is mystically consumed, and a new, divine
body prepared to serve him in the celestial abodes. Inti-
mately connected with this latter notion we find another,
introduced rather vaguely, which makes the sacrifice a
mystic union in which the Sacrificer generates from out of
the Vedi (f.), or altar-ground, his future, divine self In
this respect Agni, the offering-fire, also appears as the
mate of Vedi ^ ; but it will be seen that Agni himself is
but another form of the divine and the human Pra^apati.
With the introduction of the Pra^apati theory into the
sacrificial metaphysics, theological speculation takes a higher
flight, developing features not unlikC; in some respects, to
those of Gnostic philosophy. From a mere act of piety,
and of practical, if mystic, significance to the person, or
persons, immediately concerned, the sacrifice — in the esoteric
view of the metaphysician, at least — becomes an event of
cosmic significance. By offering up his own self in sacrifice,
Pra^apati becomes dismembered ; and all those separated
limbs and faculties of his come to form the universe,— all
that exists, from the gods and Asuras (the children of
Father Pra^apati) down to the worm, the blade of grass,
and the smallest particle of inert matter. It requires
a new, and ever new, sacrifice to build the dismembered
Lord of Creatures up again, and restore him so as to enable
him to offer himself up again and again, and renew the
universe, and thus keep up the uninterrupted revolution of
time and matter. The idea of the dism.embered Pra^apati,
and of this or that sacrificial act being required to complete
and replenish him, occurs throughout the lucubrations of
the Brahmawas ; but in the exposition of the ordinary
forms of sacrifice, this element can hardly be considered as
1 See I, 2, 3, 15-16. From the woman Vedi (otherwise representing the
earth) creatures generally are produced; of. Ill, 5, i, 11.
[43] b
XVlll 5ATArATIIA-BRAHMAA'A.
one of vital importance ; whilst in the Agni/('ayana, on the
contrary, it is of the very essence of the whole performance.
Indeed, it seems to me by no means unlikely that the
Purusha-Pra^apati dogma was first practically developed
in connection with the ceremony of the Fire-altar \ and
that, along with the admission of the latter into the regular
sacrificial ceremonial, it was worked into the sacrificial
theory generally. in the Agni/tayana section (Ka;/^/as
VI-X), as has already been stated ^, Sandilya is referred
to as the chief authority in doctrinal matters, whilst in the
remaining portions of the Brahma;^a, that place of honour
is assigned to Ya^wavalkya, Now, it may be worthy of
notice, in connection with this question of the Prai.^'apati
dogma, that in the list of successive teachers '■'' appended to
the Agni/'ayana section, the transmission of the sacrificial
science — or rather of the science of the Fire-altar, for the
list can only refer to that section — is traced from SCuidi\ya.
upwards to Tura Kavashcya, who is stated to have received
it from Pra^apati ; the Lord of Creatures, on his part,
having received it from the (impersonal) Brahman. Does
not this look almost like a distinct avowal of ^a;/^/ilya and
his spiritual predecessors being answerable for having
introduced the doctrine of the identity of Pra^apati and the
sacrifice into the sacrificial philosophy? If such be the
case, the adaptation of this theory to the dogmatic ex-
planation of the other parts of the ceremonial, as far as the
wSatapatha-Br^hmaz/a is concerned, might be supposed to
have been carried out about the time of Sa;;/i,nvi-putra,
when the union of the two lines of teachers seems to have
taken place ^. lUit seeing that the tenth KaWa, called the
Mystery, or secret doctrine, of the Fire-altar, was apparently
not at first included in the sacrificial canon of the Va^a-
' VI, 2, 2, 2 1, ' Tliis performance (of the AgnU'ayana) assuredly belongs to
Pra^pati, for it is Pra^apati he undertakes (to construct) by this performance.'
* Part i, introduction, p. xxxi.
^ For this Vawja, as well as that appended to the last book of the Brahmawa,
see ibid. p. xxxiii, note i.
* Ibid. p. xxxiv ; Max Miiller, History of Ancient .Sanskrit Literature,
P- 4.^7-
INTRODUCTION. XIX
saneyins', the mystic speculations in which that section so
freely indulges would seem to have been left apart from
the regular canon, along with other floating material which
was not considered suitable for practical purposes, or
indispensable for an intelligent appreciation of the hidden
import of the sacrificial rites.
Once granted that the real purport of all sacrificial per-
formances is the restoration of the dismembered Lord of
Creatures, and the reconstruction of the All, it cannot be
denied that, of all ceremonial observances, the building of
the great Fire-altar was the one most admirably adapted
for this grand symbolic purpose. The very magnitude of
the structure; — nay, its practically illimitable extent '■^,
coupled with the immense number of single objects —
mostly bricks of various kinds — of which it is composed,
cannot but offer sufficiently favourable conditions for con-
triving what might fairly pass for a miniature representation
of at least the visible universe. The very name ' Agni,' by
which the Fire-altar is invariably designated, indicates from
the very outset an identification of cardinal importance —
that of Pra^apati with Agni, the god of fire, and the sacri-
fice. It is a natural enough identification ; for, as Pra^apati
is the arch-sacrificer, so Agni is the divine sacrificer, the
priest of the sacrifice. Hence the constantly occurring
triad — Pra^apati, Agni, and (the human) Sacrificer. The
identity of the altar and the sacred fire which is ultimately
to be placed thereon is throughout insisted upon. Side by
side with the forming and baking of the bricks for the altar
takes place the process of shaping and baking the fire-pan
(ukha). During the year over which the building of the
altar is spread, the sacred fire is carried about in the pan by
the Sacrificer for a certain time each day. In the same way
as the layers of the altar are arranged so as to represent
earth, air, and heaven, so the fire-pan is fashioned in such j ,
a way as to be a miniature copy of the three worlds ". But, i
while this identity is never lost sight of, it is not an absolute
' Ibid. p. xxxii. ^ See X, 2, 3, 17-18 ; 2, 4, i seqq. ; 4, 3, 5-8.
= VI, 5, 2, I seq.; VII, i, 2, 7-9.
b 2
XX ^-ATAPATHA-BRAHMAiVA.
one, but rather one which seems to hold good only for this
special sacrificial performance. Though it may be that we
have to look upon this identification as a serious attempt to
raise Agni, the divine priest, to the position of a supreme
deity, the creator of the universe, such a design seems
nowhere to be expressed in clear and unmistakeable terms.
Nor are the relations between the two deities always
defined consistently. Pra^apati is the god above all other
gods ; he is the thirty-fourth god, and includes all the gods
(which Agni does likewise) ; he is the three worlds as well
as the fourth world beyond them ^ Whilst, thus, he is the
universe, Agni is the child of the universe, the (cosmic)
waters being the womb from which he springs ^. Whence
a lotus-leaf is placed at the bottom of the fire-altar to
represent the waters and the womb from which Agni-
Prar'apati and the human Sacrificer are to be born. Agni
is both the father and the son of Pra^apati : ' inasmuch as
Pra^o^apati created Agni, he is Agni's father ; and inasmuch
as Agni restored him, Agni is his father ^Z Yet the two
are separate ; for Pra^apati covets Agni's forms, — forms
(such as tj-ana, the lord ; Mahan Deva//, the great god ;
Pajupati, the lord of beasts) which are indeed desirable
enough for a supreme Lord of Creatures to possess, and
which might w^ell induce Pra^apati to take up Agni within
his own self. Though, in accordance with an older con-
ception, Agni is still the light or regent of the earth, as
Vayu, the wind, is that of the air, and the sun that of the
heavens ; it is now explained that really these are but three
forms of the one Agni, — that Agni's splendour in heaven is
Aditya, that in the air Vayu, and that on earth the (sacri-
ficial) fire"*. When Pra^apati is dismembered, Agni takes
unto himself the escaping fiery spirit of the god ; and when
he is set up again, Agni becomes the right arm, as Indra
becomes the left one, of the Lord of Creatures. Upon the
whole, however, the peculiar relations between the two
gods may perhaps be defined best in accordance with the
* IV, 6, r, 4. 3 VI, 8, 2, 4-6.
' VI, I, 2.26. 4 VI, 7, 4.4; VII, 1,1.2-23.
INTRODUCTION. XXI
passage already referred to : — Agni is created by Pra^apati,
and he subsequently restores Pra^apati by giving up his
own body (the fire-altar) to build up anew the dismembered
Lord of Creatures, and by entering into him with his own
fiery spirit, — ' whence, while being Pra^^pati, they yet call
him Agni.'
The shape adopted for the altar is that of some large \
bird — probably an eagle or a falcon — flying towards the \ /
east, the gate of heaven. Not that this is the form in which
Pra^apati is invariably conceived. On the contrary, he is
frequently imagined in the form of a man, and symbolic
features are often applied to him which could only fit, or
would best fit, a human body. But, being the embodiment of
all things, Pra^apati naturally possesses all forms ; whence
the shape of a four-footed animal is likewise occasionally
applied to the altar ^. It was, doubtless, both traditional
imagery and practical considerations which told in favour of
the shape actually chosen. Pra^apati is the sacrifice and
the food of the gods ^ ; and Soma, the drink of immortality
and at the same time the Moon, is the divine food or
offering Kar lioyJ]i\ the uttama;// havis ^, or paramahuti ^,
or supreme oblation: hence Pra^apati is Soma ^. But
Soma was brought down from heaven by the bird-shaped
Gayatri ; and the sacrifice itself is fashioned like a bird ^.
In one passage ', certain authorities are referred to as making
the altar (Agni) take the form of a bird in order to carry
the Sacrificer to heaven ; but the author himself there
insists dogmatically on the traditional connection of the
altar with Pra^apati : that it was by assuming that form
that the vital airs became Pra^apati ^ ; and that in that
* See, for instance, VIII, i, 4, 3. ^ V, i, i, 2.
3 y?/g-veda IX, \o^, i. * ^at. Br. VI, 6, 3, 7.
* See, for instance, VI, 2, 2, 16; X, 4, 2, i.
* IV, I, 2, 25. ^ VI, I, 2, 36 ; cf. XI, 4, I, 16.
* This can only refer to the cosmological statement at the beginning of the
same YAnd^, where the seven i?/shis, or vital airs, are said to have combined to
form the bird-shaped Purusha or Pra^apati. Though nothing is said there
of their having themselves been shaped like birds, this might perhaps be inferred
from the use of the term ' purusha ' with reference to them. In the Purusha-
sukta nothing whatever is said of a birdlike form, either in regard to the i'v zshis,
b3
XXll .SATAPATHA-BRAinrA.VA.
form he created the gods who, on their part, became
immortal by assuming the birdhke form — and apparently-
flying up to heaven, which would seem to imply that the
Sacrificcr himself is to fly up to heaven in form of the
bird-shaped altar, there to become immortal. It is not,
however, only with the Moon, amongst heavenly luminaries,
that Pra^apati is identified, but also with the Sun ; fur the
latter, as we have seen, is but one of the three forms of Agni,
and the fire on the great altar is itself the Sun ' ; whilst the
notion of the sun being fashioned like a bird flying through
space is not an unfamiliar one to the poets of the Vedic
age. More familiar, however, to the authors of the Brah-
ma;ms, as it is more in keeping with the mystic origin of
Pra^'apati, is the identification of the latter, not with the
solar orb itself, but with the man (purusha) in the sun, the
real shcddcr of light and life. This gold man plays an
important part in the speculations of the Agnirahasya ^^
where he is represented as identical with the man (purusha)
in the (right) eye — the individualised Purusha, as it were ;
whilst his counterpart in the Fire-altar is the solid gold man
([)urusha) laid down, below the centre of the first layer, on
a gold plate, representing the sun, lying itself on the lotus-
leaf already referred to as the womb whence Agni springs.
And this gold man in the altar, then, is no other than
Agni-Pra^apati and the Sacrificer : above him — in the first,
third, and fifth layers— lie the three naturally-perforated
bricks, representing the three worlds through which he
will have to pass on his way to the fourth, invisible, world,
the realm of immortal life. We thus meet here again with the
hallowed, old name of the Lord of Being, only to be made
use of for new mystic combinations.
As the personified totality of all being, Pra^apati, how-
ever, not only represents the phenomena and aspects of
space, but also those of time, — he is Father Time. But
just as, in the material process of building up the Fire-altar,
the infinite dimensions of space require to be reduced to
or the Punisha ; the latter being, on tlie contrary, imagined in the form of
a gigantic man.
' VI, I, 2, 20; 3, I, If. = X, 5. 2, I seqi-
INTRODUCTION. xXlli
finite proportions, so, in regard to time, the year, as the
lowest complete revolution of time, is taken to represent
the Lord of Creation : — he is P'ather Year ; and accordingly
Agni, the Fire-altar, takes a full year to complete. And,
in the same way, Agni, the sacrificial fire, from the time of
his being generated in the fire-pan, as the womb, requires
to be carried about by the Sacrificer for a whole year, to
be matured by him before the child Agni can be born and
placed on the Fire-altar. The reason why the Sacrificer
must do so is, of course, that Agni, being the child of the
universe — that is of Pra^apati and the Sacrificer, — the latter,
at the time when the fire is kindled in the fire-pan, has, as it
were, to take Agni within his own self \ and has afterwards
to produce him from out of his own self when mature.
But whilst, in regard to Agni-Pra^apati, the year during
which the altar is erected represents the infinitude of time,
to the mortal Sacrificer it will not be so until he shall have
departed this life ; and, as a rule, he would probably not be
anxious there and then to end his earthly career. Nor is
such an efibrt of renunciation demanded of him, but, on
the contrary, the sacrificial theory holds out to the pious
performer of this holy ceremony the prospect of his living
up to the full extent of the perfect man's life, a hundred
years ; this term of years being thus recognised as another
unit of time, so to speak, viz. that of a complete lifetime.
Yet, be it sooner or be it later, the life of every creature
comes to an end ; and since time works its havoc on all
material existence, and carries off generation after genera-
tion, the Supreme Lord of generation. Father Time, as he
is the giver of all life, so he is likewise that ender of all
things — Death. And so the Sacrificer, as the human
counterpart of the Lord of Creatures, with the end of his
present life, becomes himself Death, — Death ceases to have
power over him, and he is for ever removed from the life of
material existence, trouble, and illusion, to the realms of
light and everlasting bliss.
' VII, 4, I, I.
XXIV .SATAl'ATIIA-BRAHMAiVA.
And here we get the Supreme Lord in his last aspect ;
nay, his one true and real aspect, in which the Sacrificer
will himself come to share, — that of pure intellectuality,
pure spirituality, — he is Mind : such is the ultimate source
of being, the one Self, the Purusha, the Brahman. The
author of the Mystery of Agni attempts to reveal the
process of evolution by which this one true Self, through
sacrifice carried on by means of the Arka-fires of his own
innate fervour and devotion, comes to manifest himself in
the material universe ; and — as the sum total of the
wisdom of ^aw/ilya — he urges upon the searcher after truth
to meditate on that Self, made up of intelligence, and
endowed with a body of spirit, a form of light, and an
etherial nature, . . . holding sway over all the regions and
pervading this All, being itself speechless and devoid of
mental affects ; — and bids him believe that ' even as a grain
of rice, or the smallest granule of millet, so is the golden
Purusha in the heart ; even as a smokeless light, it is
greater than the sky, greater than the ether, greater than
the earth, greater than all existing things ; that Self of the
spirit is my Self: on passing away from hence I shall
obtain that Self. And, verily, whosoever has this trust, for
him there is no uncertainty.'
As the practical application of the Agni-Pra^apati mys-
tery to the sacrificial ritual consists mainly in the erection
of the Fire-altar and the ceremonies connected with the fire-
pan, which fell almost entirely within the province of the
Adhvaryu priest, it is naturally in his text-books, in the
Ya^ur-veda, that the mystic theory has become fully
elaborated. Yet, though the two other classes of priests,
the Hotr/s and Udgatr/s \ take, upon the whole, a com-
paratively subsidiary part in the year's performance sym-
bolising the reconstruction of the Lord of Creatures, they
have found another solemn opportunity, subsequently to
the completion of the Fire-altar, for making up for any
' They take part, however, in such ceremonies as the doing homage to the
completed Fire-altar by means of the I'arimads; cf. p. 2S8, note 2 of this
volume.
INTRODUCTION. XXV
shortcomings in this respect, viz. the Mahavrata, or
Great Rite.
The brick altar, when complete, might apparently be
used at once for any kind of Soma-sacrifice^ ; but whether,
if this were to be merely a one-day performance, it might I
be made a Mahavrata day (in which case it must be an
Agnish^oma), seems somewhat doubtful -. As a rule,
however, at any rate, the Mahavrata was performed in
connection, not with an ekaha or ahina, but with a sacrificial
session (sattra) ; and since sacrificial sessions, it would seem,
could only be undertaken by Br^hmans who would at the
same time be the Sacrificers — or rather Grzliapatis (masters
of the house or householders) as the Sattrins are called —
and their own officiating priests, the Mahavrata would thus
generally, if not invariably, be reserved for Brahmans ^.
Indeed, in our Brahma/^a (IX, 5, 2, 12-13) the rule is laid
down that no one may officiate for another person at the
Agni/^ayana, the Mahavrata (saman), and the Mahad
Uktham ; and dire consequences are predicted in the case
of any one who does so ; — ' for, indeed, these (rites) are his
divine, immortal body ; and he who performs them for
another person, makes over to another his divine body, and
a withered trunk is all that remains.' And, though other
authorities are then referred to who merely prescribe, as
a penance for those who have officiated at these ceremonies
for others, that they should either perform them for them- ^
selves or cause others to perform them again, the author
^ Our Brahma^a, X, 2, 5, 16, says that, if a man cannot press Soma for
a year, he should perform the Viyva^it Atiratra with all the Frhh^kas, and at
that performance he should give away all his property. These, however, were
doubtless by no means the only alternatives.
^ See, however, Sayawa on Ait. Ar. V, i, i, i, where it is distinctly stated
that the Mahavrata may either be performed as an Ekaha, or as part of either
an Ahina, or a Sattra. — Katyayana, XVI, i, 2, lays down the rule that ^though
the building of an altar is not a necessary condition for the performance of
a Soma-sacrifice) it is indispensable in the case of a Soma-sacrifice perlormed
with the Mahavrata.
^ That is to say, as Sacrificers. Persons of other castes of course took part in
the proceedings of this day. In the various accounts of these proceedings,
no alternative ceremonies seem anywhere referred to in case the Sacrificers
themselves belong to different castes.
XXVI i'ATAPATHA-BRAHMAiVA.
adheres to his opinion that there is no atonement for such
an offence. There can be no doubt, however, that the
AgniZ-ayana, at any rate, was not restricted to the Brah-
ma;/ical order ' ; and this passage, if it does not merely
record a former sacrificial practice, has probably to be
understood in tlie sense that one must not officiate for
another at an Agni/'ayana which is to be followed by a
Soma-sacrifice with the Mahavrata. If the Sattra performed
was one of the shortest kind, viz. a Dvada^aha, or twelve
days' performance — consisting of a Dajaratra, preceded
and followed by an Atir^tra — the Mahavrata was inserted,
it would seem, between the Dajaratra and the final Atiratra.
Usually, however, the Sattra, like the Agni/^ayana, lasted
a full year ; the favourite form being the ' Gavam ayanam,'
arranged, in accordance with the progress of the sun, in two
halves, an ascending and a descending one, divided by
a central day, the Vishuvat. The Mahavrata was per-
formed on the last day but one of the year, the day before
the final Atiratra, being itself preceded (as it was in the
case of the Dvadaj-iha) by a Da.yaratra, or ten days' per-
formance. Now, the chief feature of the Mahavrata day
is the chanting, — in connection with a special cup of Soma-
juice, the Mahavratiya-graha — of the Mahavrata-saman -,
as the Hotri's Pr/sh/Z/a-stotra at the midday service ; this
chant being followed by the recitation of the Mahad Uk-
tham 3, or Great Litany, by the Hot;-/. The special feature,
however, of these two ceremonies, which recalls the mystic
Agni-Pra^apati doctrine, is the supposed birdlike form of
both the chant and the litany. The Lord of Creatures, as
the embodiment of all things, also represents the ' trayi
vidya,' or sacred threefold science, the Veda. Accordingly,
the Stomas (hymn-forms) of the single Samans (chanted
' See, for instance, Sat. Br. VI, 6, 3, 12-15, where directions are given as to
certain alternatives of performance at the initiation ceremony in case the Sacri-
ficer is either a Ksliatriya, or a Purohita, or any other person. Tiie ceremonies
connected with the consecration of the Sacrificer (I.\', 3. 4, i seqq.) point
chiefly to a king.
^ See p. 282, note 5 of the present volume.
^ See notes to pp. i lo-i 13 of this volume.
INTRODUCTION. XXVll
verses) composing the Stotra or hymn of praise (the
Mahavrata-saman), on the one hand, and the verses and
metres of the recited litany, on the other, are so arranged
and explained as to make up the different parts of a bird's
body. It need scarcely be remarked that, whilst in the
case of the altar the task of bringing out at least a rough
resemblance to a flying bird offered no great difficulties, it
is altogether beyond the capabilities of vocal performances
such as the chant and the recitation of hymns and detached
verses. But the very fact that this symbolism is only
a matter of definition and make-believe, makes it all the
more characteristic of the great hold which the Pra^apati
theory had gained upon the sacerdotal mind.
The question as to whether these compositions them-
selves might seem to show any signs of comparatively
recent introduction of this symbolism requires further investi-
gation before it can be answered. Of the Mahavrata-saman
we have virtually a single version, with only indications of
certain substitutions which may be made in the choice of
texts and tunes ; the parts of the bird's body represented
by the single Samans being in the order — head, right wing,
left wing, tail, and trunk. Of the Mahad Uktham, on the
other hand, we possess two different versions, those of the
Aitareya and the vSaiikhayana schools of Rtg-veda. theo-
logians. Both of them start with the hymns representing
the trunk of the bird ; but otherwise there is so marked
a difference between them, both as to arrangement and the
choice of verses and hymns, that it seems pretty clear that,
whilst there must have existed already a certain traditional
form of the litany when these two schools separated, it was
not yet of a sufficiently settled character to prevent such
serious discrepancies to arise as those exhibited by the two
rituals. This point being, however, of too technical a nature
to be entered upon in this place, its further investigation
must be reserved for some other opportunity.
DATAPATH A-BRAHMAA^A.
EIGHTH KAJVBA.
THE BUILDING OF THE SACRED FIRE-ALTAR
(continued).
THE CONSTRUCTION OF THE FH^ST LAYER
(conlinued).
First Adhyaya. First Brahmaa^a.
I. He lays down the Vra.n2Lhhrna./i (breath-
holders) ' : now, the Pra;mbhr/ta/^ being the vital
* The construction of the first of the five layers of the allar
which, as far as the special bricks are concerned, is now nearing
its completion, may be briefly recapitulated here. The altar (agni)
is constructed in the form of a bird, the body (atman) of which
consists of a square, usually measuring four man's lengths, or forty
feet (Indian = c. 30 ft. Engl.) on each side. The ground of the
' body ' having been ploughed, watered, and sown with seeds of all
kinds of herbs, a square mound, the so-called uttaravedi, measuring
a yuga (yoke =7 ft. Ind.) on each side, is thrown up in the middle
of the 'body,' and the whole of the latter then made level v\ith it.
In the centre of the ' body ' thus raised, where the two ' spines ' —
connecting the middle of each of the four sides of the square with
that of the opposite side — meet, the priest puts down a lotus-leaf,
and thereon the gold plate (a symbol of the sun) which the Sacrificer
wore round his neck during the time of initiation. On this plate
he then lays a small gold figure of a man (representing Agni-Pra-
^apati, as well as the Sacrificer himself), so as to lie on his back
with the head towards the east; and beside him he places two
offering-spoons, one on each side, filled with ghee and sour curds
^. [43] B
SATAPATIIA-BRAHMAA^A.
airs, it is the vital airs he thereby bestows upon
(A^ni). He la)s them down in tlie first layer ; —
that which is the first layer is the forepart (ground-
part) of Agni : it is thus in front that he puts (into
Agni) the vital airs, whence there are (in creatures)
these (orifices of the) vital airs in front.
respectively. Upon the man he then places a brick with naturally-
formed holes in it (or a porous stone), a so-called Svayani-atr///«a
(self-perforated one), of which there are three in the altar, viz. in
the centre of the first, third, and fifth layers, supposed to represent
the earth, air, and sky respectively, and by their holes to allow the
Sacrificer (in efiigy) to breathe, and ultimately to pass through on
his way to the eternal abodes. On this stone he lays down a plant
of durva grass — with the root lying on the brick, and the twigs
hanging down — meant to represent vegetation on earth, and food
for the Sacrificer, Thereupon he puts down in front (east) of the
central stone, on the ' spine,' a Dviya^us brick ; in front of that, on
both sides of the spine, two Reta/zsiX'; then in front of them, one
Vijva^yotis; then again two 7?z'tavyaA; and finally the Asha-
dh?i, representing the Sacrificer's consecrated consort. These
bricks, each of which is a pada (foot, Ind.) square, occupy nearly
one-third of the line from the centre to the middle of the front side
of the ' body ' of the altar. South and north of the Ashao'M,
leaving the space of two bricks, he places a live tortoise, facing the
gold man, and a wooden mortar and pestle respectively. On the
mortar he places the ukha, or fire-pan, filled with sand and milk;
and thereon the heads of the five victims, after chips of gold have
been thrust into their mouths, nostrils, eyes, and ears. At each of
the four ends of the two 'spines' he then puts down five Apasya/i
bricks, the middle one lying on the spine itself, with two on each
side of it. The last set of five bricks, those laid down at the north
(or left) end of the 'cross-spine,' are also called A'//andasya/i by the
Erahmawa. He now proceeds to lay down the Pra7;abh/-/"ta//,
meant to represent the orifices of the vital airs, in five sets of ten
bricks each. The first four sets are placed on the four diagonals
connecting the centre with the four ccirners of the body of the altar,
beginning from the corner (.-' or, according to some, optionally from
the centre), in the order S.E., N.W., S.W., N.E. ; the fifth set being
then laid down round the central stone at the distance (or, on the
range) of the reta^siX; bricks. See the diagram at p. 17.
VIII KANDA, I ADHYAYA, I BRAHMAiVA, 4. 3
2. He lays them down by ten and ten, for there
are ten vital airs ; and even though ' ten-ten ' may
mean many times, here they mean only ten. F"ive
times he puts on ten (bricks) each time; for it is
those five (kinds of sacrificial) animals he bestows,
and there are ten vital airs in each animal : upon
all of them he thus bestows the vital airs. He lays
down (the bricks) so as not to be separated from
the animals : he thus bestows vital airs not sepa-
rated from the animals. He lays them down on
every side : on every side he thus bestows on them
(orifices of) the vital airs. -
3. And again why he lays down the Pra;/abhrz'ta/2.
From Pra^apati, when relaxed (by producing crea-
tures), the vital airs departed. To them, having
become deities, he spake, ' Come ye to me, return
ye unto me that wherewith ye have gone out of
me ! ' — ' Well then, create thou that food which we
will await here looking on ! ' — ' Well then, let us both
create!' — 'So be it!' — So both the final airs and Pra-
^apati created that food, these Pra/^abhr/t (bricks).
4. In front (of the altar) he lays down (ten bricks \ —
the first) with (Va^. S. XHI, 54), 'This one in
front, the Existent,' — in front, doubtless, is Agni ;
and as to why he speaks of him (as being) ' in front,'
it is because they take out the fire (from the Gar-
hapatya) towards the front, and attend on Agni
towards the front ^. And as to why he says ' the
^ Whilst standing in front (east) of the aUar, he puts down the
first set of ten bricks on the Hne from the south-west corner (or
right shoulder) of the altar towards the centre. The formulas with
which each set of ten bricks are deposited are spread over three
paragraphs, the first of which gives that of the first brick, the second
those for two to eight, the third for the last two.
^ Viz. in taking out the fire from the Garhapatya and transferring
B 2
^ATAPATHA-BRAHMAA'A.
existent (bhuva).' Agni is indeed the existent, for it
is through Agni that everything exists (bhu) here.
Agni, indeed, having become the breath, remained
ill front': it is that very form- he now bestows
(on Agni).
5. [The others with], 'H is, the Existent's son,
the Breath,' — from out of that form, fire, he (Pra-
^^'apati) fashioned the breath ; — 'Spring, the son of
the breath,' — from out of the breath he fashioned
the spring-season^; — 'The Gayatri, the daughter
of the Spring,' — from out of the spring-season he
fashioned the Gayatri metre; — 'From the Gayatri
the Gayatra,' — from out of the Ga}atri metre he
fashioned the Gayatra'* hymn-tune; — 'From the
Gayatra the Upa77/i'u,' — from out of the Gayatra
hymn - tune he fashioned the Upawi^u-graha ^ ; —
it to the Ahavaniya, as well as in approaching the sacrificial fire for
offerings. It should also be borne in mind that the altar (agni) is
built in form of an ea2;le flving towards the east, or front.
' See VII, 5, I, 7, 'The breath is taken in from the front back-
wards.'— In the text ' prawo hagnir bliutva purastat tasthau,' I take
' prawa-^ ' to be the predicate.
^ At VII, 4, r, 16, the vital air is called Pra^apati's (Agni's)
pleasing form (or part).
^ For a similar connection of the East with the Gayatri, the
Rathantara, the Trivr/t, the Spring, and the Brahman (priesthood)
see \'. 4, I, 3, (part iii, p. 91).
* The Gayatra-saman is the simplest, and l)y far the most
common of all hymn-tunes. It is especially used in connection
with the triv;7't-stoma, or nine-versed hymn, and is invariably em-
ployed for the Bahishpavamana-stotra. It is also the tune of the
first triplet both of the INIadhyandina and Arbhava-pavamana ; as
well as for all the four A^ya-stotras.
* See part ii, pp. 238 seqq., where this soma-cup is repeatedly
connected with the Gayatri. Though its pressing is pertbrmed by
three turns of eight, eleven, and twelve beatings respectively,
rei)rcsenting the three chief metres, it is expressly stated (1\\ r, i, 14)
VIII KAA^rA, T ADHVAVA, I BRAIIMAA'A, 6. 5
'From the Upa/;^5-u the Trivr/t,' — from out of
the Upawm-graha he fashioned the nine-versed
hymn-form ;—' From the Trivr/t the Rathan-
tara,' — from out of the Triv/7't-stoma he fashioned
the Rathantara-p/'/shMa \
6. 'The 7?/shi Vasish//^a -,'— the /t/shi Vasi-
sh//^a, doubtless, is the breath : inasmuch as it is
the chief (thing) therefore it is Vasish///a (the most
excellent) ; or inasmuch as it abides (with living
beings) as the best abider (vast/V), therefore also it
is Vasish///a.— ' By thee, taken by Pra^^apati,' —
that is, ' by thee, created by Pra^apati,' — ' I take
breath for my descendants (and people)!' — -
therewith he introduced the breath from the front.
Separately he lays down (these ten bricks) : what
separate desires there are in the breath, those he
thereby lays into it. Only once he settles them"^:
he thereby makes it one breath ; but w^ere he to
settle them each separately, he assuredly would cut
the breath asunder. This brick is trivr/t (three-
fold) : the formula, the settling, and the sudadohas ^,
that is threefold, and threefold is Agni, — as great as
that he who is desirous of obtaining hoHness, should press eight
times at each turn.
' For this and the olher P;7sh//ia-samans see part iii, introd.
pp. xvi, XX seqq.
■^ In Taitt. S. IV, 3, 2. i, this formula is connected with the
preceding one, — ' from the Rathantara (was produced) the 7?/shi
VasishMa.' Similarly in the corresponding passages of the subsequent
sets of bricks.
' The sadana, or settling, consists in the formula, 'By that
deity, Ahgiras-like, lie thou steady!' being pronounced over the
bricks. See VI, i, 2, 28.
* For the sudadohas verse, the pronunciation of which, together
with the ' settling,' constitutes the two necessary (nitya) ceremonies,
see part iii, p. 307.
5ATAF\\TIIA-r.RAHMAA'A.
Agni is, as great as is his measure, so much he lays
down (on the altar) by so doing.
7. And on the right (south) side ^ with (Vaf . S.
XIII, 55), 'This one on the right, the all-
worker,' — the all-worker (vijvakarman), doubtless, is
this Vayu (the wind) who blows here, for it is he
that makes everything here ; and because he speaks
of him as (being) ' on the right.' therefore it is in the
south that he blows most. Vayu, indeed, having
become the mind, remained in the right side (of the
body) : it is that form (part) he now bestows (on
Agni).
8. ' His, the all-worker's child, the Mind.' —
from out of that (all-working) form, the wind, he
fashioned the mind; — 'the summer, the son of
the mind,' — from out of the mind he fashioned the
summer season^; — 'the Trish/ubh, the daughter
of Summer,' — from out of the summer season he
fashioned the Trish/ubh metre; — 'from the Trish-
/ubh the Svara tune,' — from out of the Trish/ubh
metre he created the Svara h\mn-tune^; — 'from
^ Whilst standing on the right (south) side of the altar he lays
down the third set of ten Pra«abhr/ta//, viz. those on the diagonal
from the south-west corner (or right thigh) towards the centre.
Whilst, in the actual performance, these bricks are only laid down
after those referred to in paragraphs 1-3 of the next Brahmawa,
the author, in his explanation of the formulas, follows the course of
the sun from left to right.
^ For a similar combination of ihc south with the Trish/ubh
metre, the Br/hat-saman, the Pa«/('ada,fa-stoma, the summer season,
and the Kshatra, see V, 4, i, 4 (pari iii, p. 91).
' Svara-saman is called a chanted verse which has no special
concluding nidhana, or finale, but in which the svarita (circumflex),
or first rising then falling pitch (e.g., f-g-f) of the final vowel, lakes
the place of the finale ; whence ' svara ' is often explained by
' svaranidhana,' i.e. having the svara (svarita) for its nidhana. See
VIII KANDA, I ADHYAYA, I BRAHMAiVA, 9. 7
the Svara the Antaryama,' — from out of the
Svara-saman he fashioned the Antaryama-graha ; — •
'from the Antaryama the Fau/^adsisa.,' — from
out of the Antaryama-cup he fashioned the fifteen-
versed hymn-form; — 'from the Fafniadasa the
Brz'hat,' — from out of the Pa;H'adai"a-stoma he
fashioned the Brzhat-przsh///a.
9. 'The7?2shi Bharadva^a,' — thei?/shi Bharad-
va^a, doubtless, is the mind ; — ' va^a ' means ' food/
and he who possesses a mind, possesses (bharati)
food, ' vara ;' therefore the i?zshi Bharadva^a is the
mind. — 'By thee, taken by Pra^apati,' — that is,
'by thee, created by Pra^apati ;' — ' I take the mind
for my descendants!' — therewith he introduced
the mind from the right side. Separately he lays
down (these ten bricks): what separate desires there
are in the mind, those he thereby lays into it. Only
once he settles them : he thereby makes it one
mind ; but were he to settle them each separately,
Funk. Br. IX, 3, 11, where a svara-saman is prescribed in case the
Udgatrzs have previously committed an excess in their chanting.
The last tristich of the Madhyandina-pavamanastotra of the Agni-
sh/oma, the Auxana-saman (to Sama-v., vol. ii, pp. 27-29), is chanted
in this way, probably in order to make good the excess committed
in the preceding triplet, the Yaudha^aya (ii, pp. 25, 26), in which each
verse is chanted with three nidhanas, one at the end, and two inserted
inside the saman. La/y. ^rautas. VI, 9, 6, the svara-samans thus
treated are called 'padanusvarawi ;' whilst those with which the
musical syllables ' ha-i ' are used with a similar effect, are called
' haikarasvarawi.' As an instance of the former, the Auj-ana (Sama-v.,
vol. iii, p. 81) is adduced, and of the latter the Vamadevya (iii, p. 89).
It is not only the final syllable of a saman, however, that may be
modulated in this way, but also that of a musical section of the
saman ; cf. Pa«/J. Br. X, 12, 2, where the Udgitha is to be so treated
to make up for the preceding Prastava, chanted without a Stobha.
Sacrificial calls such as the ' Svaha ' and ' Vasha/' are also modulated
in this way,' ib. VII, 3, 26; XI, 5, 26.
8 i-ATAPATHA-EKAHMAiVA,
he assuredly would cut asunder the mind. This
brick is threefi)ld : the meaninc: of this has been
explained.
Second Brahmaata.
1, And at the back (western part of the altar),
with (Va^. S. XIII, 56), 'This one behind, the
all-embracer;'— the all-embracer, doubtless, is
yonder sun, for as soon as ' he rises, all this em-
bracing s| ace comes into existence. And because
he speaks of him as (being) 'behind,' therefore one
sees him only when he goes towards the back
(west). The Sun, indeed, having become the eye,
remained behind : it is that form he now bestows
(on Agni).
2. 'His. the all-embracer's child, the Eye,' —
from out of that (all-embracing) form, the Sun, he
fashioned the eye; — 'the rains, the offspring
of the eye," — from out of the eye he fashioned the
rainy season; — 'the 6^agati, the daughter of the
rains,' — from out of the rainy season he fashioned
the Caoati metre; — 'from the Caijati the Ri\^-
sama," — from out of the 6"a(rati metre he fashioned
the /?/ksama hymn-tune-; — 'from the /i/ksama
' Or, perhaps, ' only when ' (yada-eva).
^ No explanation of this saman has been found anywhere.
Saya«a, on the correK[)onding formula, Taitt. S. IV, 3, 4, 2 (where
the term is spelt nlishama). merely remarks that it is 'a kind of
saman.' The meaning of the term ' similar to a rik' would seem
to indicate a hymn-lune involving little, or no, modification of the
text chanted to it. At V, 4, i, 5 it is the Vairupa-saman which
(together with the G'agati, the Saptadaja-stoma, the rainy season,
and the Ws) is in this way connected with the West. Now the
textual parts of the Pa;7X'anidhana;« Vairupam (Sama-v., vol. v,
PP- 3^7) 575~6), ordinarily used as a p/vshMa-s^man, show
r
VIII KANDA, I ADHYAYA, 2 BRAHMAAVV, 4. 9
the 6^11 kra,' — from out of the y?/ksama-saman he
fashioned the ^ukra-graha ; — ' from the ^S\ikra the
Saptadai"a,' — from out of the ^S^ukra cup he
fashioned the seventeen-versed hymn-form; — 'from
the Saptada.^a the Vairupa,' — from out of the
Saptada.va-stoma he fashioned the Vairupa-pr/sh///a.
3. 'The Rtsh'i (9amadagni,' — the jRish'i Cama-
dagni, doubtless, is the eye : inasmuch as thereby
the Morld of the Hving (f^agat) sees and thinks,
therefore the AVshi 6^amadagni is the eye. — ' By
thee, taken by Pra^apati,'^ — ^that is, 'by thee,
created by Pra^rapati,' — ' I take the eye for my
descendants,' therewith he introduced the eye
from behind. Separately he lays down (these ten
bricks) : what separate desires there are in the eye
those he thereby lays into it. Only once he settles
them : he thereby makes this eye one ; but were he
to settle them each separately, he assuredly would
cut the eye asunder. This is a threefold brick : the
meaning of this has been explained.
4. And on the left (upper, north) side, with (Va^.
S. XIII, 57), ' This, on the upper side, heaven,'
— in the upper sphere, doubtless, are the regions
(quarters) ; and as to why he speaks of them as
being ' on the upper (left) side,' the regions, indeed,
hardly any modifications on the original verses (Sama-v., vol. ii,
p. 278), even less so indeed than the simple Vairupa-saman (Sama-v.,
vol. i, p. 572), and possibly '/-/"ksama' (if it does not apply to
a whole class of samans) may be another name for the Vairupa (of
which there are two other forms, Sama-v., vol. i, pp. 425, 438) in its
simplest form. The Vairupa, in its pr;sh///a form, would in that
case, indeed, have originated from the 7?/ksama-saman. It is true,
however, that there is no special connection between the other
Pr/sh//m-samans and the respective hymn-tune with which they
are symbolically connected in the foregoing formulas.
lO DATAPATH A-ERAHMAATA.
are above everything here. And as to why he
says, 'heaven {or, the Hght),' the regions, indeed, are
the heavenly world (or world of light). The regions,
having become the ear, remained above : it is that
form he now bestows (on Agni).
5. * Its, heaven's, child, the Ear,' — from out of
that form, the regions, he fashioned the ear; — 'the
autumn, the daughter of the ear,' — from out of
the ear he fashioned the autumn season; — 'Anush-
/ubh, the daughter of the autumn,' — from out of
the autumn season he fashioned the Anush/ubh
metre; — 'from the Anush/ubh the Ai^a,' — from
out of the Anush/ubh metre he fashioned the Ai^/a-
saman^; — 'from the A'lda. the Manthin.' — from
out of the Ai^/a-saman he fashioned the Manthin
cup; — 'from the Manthin the Ekavlmsd.,' — from
out of the Manthi-graha he fashioned the twenty-
one-versed hymn-form; — 'from the Ekavi?;/^a
the Vaira^a,' — from out of the Ekaviw^a-stoma
he fashioned the Vaira^a-pr/sh//^a.
6. 'The A'/shi Vi^vamitra,' — the A/shi X'i^va-
mitra ('all-friend'), doubtless, is the ear: because
therewith one hears in every direction, and because
there is a friend (mitra) to it on every side, therefore
the ear is the A'/shi Vi.n-amitra. — ' By thee, taken
by Pra^apati,' — that is, 'by thee, erected In' Pra-
^apati ;' — 'I take the ear for my descendants,'
" Aif/a-samans are those samans which have the word ' ida. ' for
their nidhana,or chorus. Sucli samans are, e.g. the Vairupa (Sama-v.,
vol. V, p. 387) and the Raurava (iii, 83\ the latter of which forms
the central saman of the INIadhyandina-pavamana-stotra. What
connection there can be between the Ai^/a and the Vair;i^a-p/-/sh/Aa
(Sama-v., vol. v, p. 391 ; cf. vol. i, pp. 814-5) it is not easy to see.
In Silt. Br. V, 4, 1,6 the North is connected with the Anush/ubh,
the Vaira^a-sdman, the Ekavi;«.ya and the autumn.
VIII KAiVDA, I ADHYAYA, 2 BRAHMAiVA, 8. I I
— therewith he introduced the ear from the left (or
upper) side. Separately he lays down (these bricks) :
what separate desires there are in the ear, those he
thereby lays into it. Only once he settles them :
he thereby makes the ear one ; but were he to
settle them each separately, he assuredly would cut
the ear asunder. This is a threefold brick : the
meaning of this has been explained.
7. Then in the centre, with (Va^. S. XIII, 58),
'This one, above, the mind,' — above, doubtless,
is the moon ; and as to why he speaks of him as
(being) ' above,' the moon is indeed above ; and as
to why he says, ' the mind,' the mind (mati), doubt-
less, is speech, for by means of speech everything
thinks (man) here ^. The moon, having become
speech, remained above : it is that form he now
bestows (on Agni\
8. 'Its, the mind's, daughter, Speech,' — from
out of that form, the moon, he fashioned speech ; —
'Winter, the son of Speech,' — from out of
speech he fashioned the winter season; — ' Pahkti,
the daughter of Winter,' — from out of the winter
season he fashioned the Pahkti metre; — 'from the
Pahkti the Nidhanavat,' — from out of the Pahkti
metre he fashioned the Nidhanavat-saman - ; —
'from the Nidhanavat the Agraya;^a,' — from
out of the Nidhanavat-saman he fashioned the
Agraya/^a cup; — 'from the Agraya^za the
Tri;/ava and Trayastri;;25a,' — from out of the
Agraya/^a-graha he fashioned the thrice-nine-versed
and the three-and-thirty-versed hymn - forms ; —
^ Or, perhaps, one thinks everything here.
^ That is a saman which has a special nidhana, or chorus, added
at the end (or inserted in the middle) of it.
12 ^ATATATilA-BRAHMAA'A. i
'frf»m the Tri;^ava and Trayastri;;^.^a-
samans.
^ Only soma-cups (graha) and hymn-tunes (saman) and hymn-
forms (stoma) are specially named in connection with these bricks,
but no jastras.
'^ Every stotra, chanted by the Udgat;-/s, is followed by a ^astra
recited by the Hot/v' or one of his assistants.
^ Most chants (stotra) consisting of a single triplet (e.g. the
Pr/sh/>^a-stotras at the midday service) have their text (stotriya-
tr/'^a) included in the corresponding .yastra recited by the Hot/v', or
one of the Hotrakas ; it being followed, on its part, by the recita-
tion of an analogous triplet (anurupa, ' similar or corresponding,'
i.e. anlistrophe) usually commencing with the very same word, or
words, as the stotriya.
■• As in the case of the first (south-west) set of bricks, VIII, 1,1,
4-6, he puts down the first four with ' This one, in front, the
existent,' ' His, the existent's son, the breath,' ' Spring, the son of
the breath,' and ' The Gayatri, the daughter of spring,' — implying
three generations from father to son (or daughter). In the formulas
of ihe remaining bricks of each set referring to the metres (or verses,
rik) and hymn-tunes (saman) the statement of descent is expressed
more vaguely by, ' From the Gayatri (is derived; the Gayatra," &c.
I
VIII KANDA, 1 ADHYAYA, 3 BRAMMAA^A, 8. 1 5
7?//' ; and hence were he also in their case to speak
as of a father's son, it would be as if he spoke of
him who is the husband, as of the son : therefore
it corresponds as regards the ri'^ and saman. 'And
why does he thrice carry on (the generation from
father to son)?' — father, son, and grandson: it is
these he thereby carries on ; and therefore one and
the same (man) offers (food) to them '.
6. Those (bricks) which he lays down in front are
the holders of the upward air (the breath, pra;/a) ;
those behind are the eye-holders, the holders of the
downward air (apana)-; those on the right side are
the mind-holders, the holders of the circulating air
(vyana) ; those on the left side are the ear-holders,
the holders of the outward air (udana) ; and
those in the middle are the speech-holders, the
holders of the pervading air (samana).
7. Now the A'arakadhvaryus, indeed, lay down
different (bricks) as holders of the downward air,
of the circulating air, of the outward air, of the
pervading air, as eye-holders, mind-holders, ear-
holders, and speech-holders ; but let him not do this,
for they do what is excessive, and in this (our) way,
indeed, all those forms are laid (into Agni).
8. Now, when he has laid down (the bricks) in
^ At the offerings to the Fathers, or deceased ancestors, oblations
are made to the father, grandfather, and great-grandfather ; see II,
4, 2, 23.
^ Sayawa, on Taitt. S, IV, 3, 3, explains ' prawa' by 'bahi/^saw-
Hrarupa,' and ' apana ' by ' punaranta/zsa;«/('ararupa ; ' see also part i,
p. 120, note 2; but cp. Maitry-up. II, 6; H.Walter, HaMayoga-
pradipika, p. xviii. Beside the fifty bricks called ' PrawabhMa/^,'
the Taittiriyas also place fifty Apanabhr/ta/i in the first layer of
the altar.
I 6 ^ATATATIIA HRAIIMAA'A.
front, he lays down those at the back (of the altar) ;
for the upward air, becoming the downward air,
passes along thus from the tips of the fingers;
and the downward air, becoming the upward air,
passes along thus from the tips of the toes:
hence when, after la)ing down (the bricks) in front,
he lays down those at the back, he thereby makes
these two breathings continuous and connects them ;
whence these two breathing-s are continuous and
connected.
9. And when he has laid down those on the right
side, he lays down those on the left side ; for the
outward air, becoming the circulating air, passes
along thus from the tips of the fingers'; and
the circulating air, becoming the outward air,
passes along thus from the tips of the fingers ^ :
hence when, after laying down (the bricks) on
the right side, he lays down those on the left
side, he thereby makes these two breathings con-
tinuous and connects them; whence these two breath-
incrs are continuous and connected.
o
10. And those (bricks) which he la)s down in the
centre are the vital air; he lays them down on the
range of the two Reta//si/6 (bricks), for the reta/^si/^
are the ribs, and the ribs arc the middle : he thus
lays the vital air into him (Agni and the Sacrificcr) in
the very middle (of the bod)). On every side he lays
down (the central bricks) -' : in every part he thus
' .-* Or, perhaps, the fingers and toes. The same word (ahguH),
having both meanings, makes it difficult exactly to understand these
processes. Tlic available l\ISS. of Ilarisvamin's commentary un-
forlunatcly afford no help.
* That is to say, he lays down the fifdi set round the (central)
Svayamai/'/w/a, on the range of the two Reta//si^ bricks. It is,
VIII KANDA, I ADHYAYA, 3 BRAHMAA^A, lO. I J
lays vital air into him ; and in the same way indeed
that intestinal breath (channel) is turned all round
however, not quite clear in what particular manner this fifth set of
ten bricks is to be arranged round the centre so as to touch one
another. The two Reta/^si/i bricks, occupying each a space of
a square foot north and south of the spine, are separated from the
central (Svayamatrmwa) brick by the Dviya^us brick a foot square.
The inner side of the reta//si/('-space would thus be a foot and
a half, and their outer side two feet and a half, distant from the
central point of the altar. The retz/is'ik range, properly speaking,
would thus consist of a circular rim, obtained by drawing two
THE CENTRAL PART OF THE FIRST LAYER.
N
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concentric circles round the centre, with diameters of one and a half
and two and a half feet respectively. On this rim (allowing for the
corners of the bricks jutting out) room would have to be found for
twelve bricks of a foot square, viz. the two reta//si/^, already lying
on the eastern side, south and north of the spine, and ten pra?7a-
bhr/ts. The way in which these latter were arranged would
probably be this : on each of the three other sides two bricks were
laid down so as to join each other in a line with the respective
' spine,' similarly to the two reta//si/^ bricks on the east side ; and
the four remaining bricks would then be placed in the four
corners — the twelve bricks thus forming, as nearly as could be,
a circular rim. In the construction of the altar, this reta>^si/e range
is determined by a cord being stretched from the centre to the
east end of the altar, after the special bricks of the first layer have
[43] c
1 8 5ATArATHA-BRAMMAiVA.
the navel. He lays them down both lengthwise
and crosswise \ whence there are here in the body
(channels of) the vital airs both lengthwise and cross-
wise. He la)s them down touching each other: he
thereby makes these vital airs continuous and con-
nects them ; whence these (channels of the) vital
airs are continuous and connected.
Fourth Braiima.va.
I. Now some lay down (these bricks) so as to be
in contact with the (gold) man, for he is the vital
air, and him these (bricks) sustain ; and because
they sustain (bh//) the vital air (pra;/a), therefore
they are called ' Pra;^abhr/ta/^.' Let him not do so :
the vital air is indeed the same as that gold man,
but this body of his extends to as far here as this
fire (altar) has been marked out. Hence to what-
been laid down, knots being then made in the cord over the middle
of each of the special bricks. The reta//si/{' range is consequently
ascertained, in subsequent layers, by a circle drawn round the
centre, with that part of the cord marked by the central and the
reta>^si^ knot for the diameter. The foregoing diagram shows that
portion of the first layer which contains the continuous row of
special bricks laid down first, viz. Svayamat/v>/«a, Dviya^us, two
Reta/isi/^', Vi.rva^yotis, two 7^/tavya, and Ashaf/Z/a ; and further the
central (or fifih) set of ten praz/abhr/ta//, placed round the central
brick on the range of the reta^siX'.
^ Each special brick is marked on its upper surface with (usually
three) parallel lines. Now the bricks are always laid down in such
a way that their lines run parallel to the adjoining spine, whence
those on the east and west sides have their lines running lengdiwise
(west to east), and those on the north and south sides crosswise
(north to south). As to the four corner bricks there is some
uncertainly on this [)oint, but if we may judge from the analogy
of the second layer in this respect, the bricks of the south-east and
north-west corners would be eastward-lined, and those of the north-
cast and south-west corners northward-lined.
VIII KANDA, I ADHYAVA, 4 P.RAHMATVA, 3. 1 9
ever limb of his these (breath-holders) were not to
reach, that limb of his the vital air would not reach ;
and, to be sure, to whatever limb the vital air does
not reach, that either dries up or withers away : let
him therefore lay down these (bricks) so as to be in
contact with the enclosing stones ; and by those
which he lays down in the middle this body of his
is filled up, and they at least are not separated
from him.
2. Here now they say, 'Whereas in (the formulas)
" This one, in front, the existent — this one, on the
right, the all-worker — this one, behind, the all-em-
bracer — this, on the left, heaven — this one, above,
the mind" — they (these bricks) are defined as exactly
opposite the quarters, why, then, does he lay down
these (bricks) in sidelong places ^ ? ' Well, the
Pra;^abhr/ta/^ are the vital airs ; and if he were to
place them exactly opposite the quarters, then this
breath would only pass forward and backward ; but
inasmuch as he now lays down these (bricks) thus
defined in sidelong places, therefore this breath,
whilst being a backward and forward one, passes
sideways along all the limbs and the whole body.
3. Now that Agni (the altar) is an animal, and (as
such) he is even now made up whole and entire, —
those (bricks) which he lays down in front are his
fore-feet, and those behind are his thighs; and those
^ That is to say, ^vhy does he not place them at the ends of the
spines, but at the corners of the (square) body, i.e. in places inter-
mediate between the lines running in the direction of the points of
the compass .? When speaking of the regions, or quarters, it should
be borne in mind that they also include a fifth direction, viz. the
perpendicular or vertical line (both upward and downward) at any
given point of the plane.
C 2
20 5ATAPATIIA-BRAHMAiVA.
which he places in the middle are that body of his.
He places these in the region of the two reta//si/C'
(bricks), for the reta//si/6 are the ribs, and the ribs
are the middle, and that body is in the middle (of
the limbs). lie jjlaces them all round, for that
body extends all round.
4. Here now they say, * Whereas in the first (four)
sets he lavs down a sinsfle stoma and a single
pr/sh///a each time, why, then, does he lay down
here (in the centre) two stomas and two pr/sh//^as ?'
Well, this (central set) is his (Agni's) body : he thus
makes the body (trunk) the best, the largest, the
most vigorous of limbs ' ; whence that body is the
best, the largest, and most vigorous of limbs.
5. Here now they say, ' How does that Agni of
his become made up whole and entire in brick after
brick ? ' — Well, the formula is the marrow, the brick
the bone, the settling the flesh, the sudadohas the
skins, the formula of the purisha (fillings of earth)
the hair, and the purisha the food : and thus indeed
that Agni of his becomes made up whole and entire
in brick after brick.
6. That Agni is possessed of all vital power :
veril)', whosoever knows that Agni to be possessed
of all vital power (ayus), attains his full measure of
life (ayus).
7. Now, then, as to the contraction and expansion
(of the body). Now some cause the built (altar) in
this way^ to be possessed of (the power of) contrac-
tion and expansion : that Agni indeed is an animal ;
* Or, — better, larger, and more vigorous than the limbs.
* Viz. by touching, or stroking along, the layer of the altar, and
muttering the subsequent formulas.
VIII KANDA, I ADHYAYA, 4 BRAHMAiVA, lO. 2 1
and when an animal contracts and expands its limbs,
it develops strength by them.
8. [Va^^. S. XXVII, 45] 'Thou art Sa;;^vat-
sara, — thou art Parivatsara, — thou art Idavat-
sara, — thou art Idvatsara, — thou art Vatsara,
— May thy dawns prosper^ ! — may thy days and
nights prosper! — may thy half-months pros-
per!— may thy months prosper! — may thy
seasons prosper! — may thy year prosper! —
For going and coming contract and expand
thyself! — Of Eagle-build thou art: by that
deity, Angiras-like, lie thou steady^!'
9. ^'a/yayani also once said, 'Some one heard
(the sound) ^ of the cracking wings of the (altar)
when touched with, this (formula) : let him therefore
by all means touch it therewith ! '
10. And Svar_^it Na,2;na/'ita or Nagna^^it, the
Gandhara, once said, 'Contraction and expansion
surely are the breath, for in whatever part of the
body there is breath that it both contracts and ex-
pands ; let him breathe upon it from outside when
completely built : he thereby lays breath, the (power
of) contraction and expansion, into it, and so it con-
tracts and expands.' But indeed what he there said
as to that contraction and expansion, it was only
one of the princely order who said it ; and assuredly
were they to breathe upon it from outside a hundred
^ Or, perhaps, ' may the dawns chime in (fit in) with thee ! '
^ For this last part of the formula (' by that deity,' &c.), the so-
called settling-formula, see part iii, p. 307, note i.
^ Harisvamin (Ind. Off. MS. 657) seems to supply 'j-abdam;'
the sound of the cracking being taken as a sign of the powerful
effect of the formula. Unfortunately, however, the MS. of the
commentary is hopelessly incorrect.
^ATAPATHA-BRAHMAiVA.
times, or a thousaml times, they could not lay breath
into it. Whatever breath there is in the (main) body
that alone is the breath : hence when he lays down
the Pra;/abh;7'ta// (breath-holders), he thereby lays
breath, the (power of) contraction and expansion,
into it ; and so it contracts and expands. He then
la}s down two Lokamp^vV/a (bricks) in that corner':
the meaning of them (will be explained) further on -.
lie throws loose earth (on the layer) : the meaning
of this (will be explained) further on ■*.
THE SECOND LAYER.
Second Adiivava. First Brahmaa'a.
1. lie lays down the second layer. For now the
gods, having- laid down tlie first layer, mounted it.
' Viz. in the south-east corner, or on the right shoulder, of the
altar. From these two lokarnp/Vwas (or space-fillers) he starts
filling up, in two turns, the still available spaces of the ' body ' of
the altar, as also the whole of the two wings and the tail. For
other particulars as to the way in which these are laid down, see
VIII, 7, 2, I seqq. The ' body ' of an ordinary altar requires in this
layer 1028 lokampr/«as of three different kinds, viz. a foot (Ind.), half
a foot, and a quarter of a foot square, occupying together a space
of 321 square feet, whilst the 98 special (ya^ushmati) bricks fill up
a space of 79 square feet. Each wing requires 309 lokamp/7>/as
of together 120 square feet; whilst the tail takes 283 such bricks,
of together 110 square feet. The total number of lokampr/;/as in
the layer thus amounts to 1929 of all sizes, equal to 671 square
feet. If (as is done in Katy. -i'rautas. XVII, 7, 21) the 21 bricks
of the Garhapatya (part iii, p. 304) arc atldcd to this number, the
total number of lokamp;v>/as is 1,950. Similarly, in llie second,
third, and fourth layers; whilst the last layer requires about a
thousand lokamivvV^as more than any of the others, viz. 2,922, or,
including the special hearths, 3,000. The total number of such
bricks required — including the 21 of the Garhapatya — amounts to
10,800. Cp. Weber, Ind. Stud. XI II, p. 255.
^ See VIII. 7, 2, I seq. ^ See VIII, 7, 3, i seq.
VIII KANDA, 2 ADHYAYA, I BRAHMAJVA, 4. 23
But, indeed, the first layer is this (terrestrial) world :
it is this same world which, when completed, they
mounted.
2. They spake, ' Meditate ye ! '^whereby, doubt-
less, they meant to say, ' Seek ye a layer ! Seek
ye (to build) from hence upwards ! ' Whilst medi-
tating, they saw this second layer : what there is
above the earth, and on this side of the atmosphere,
that world was to their mind, as it were, unfirm
and unsettled.
3. They said to the A^vins, ' Ye two are Brahmans
and physicians : lay ye down for us this second
layer ! ' — ' What will therefrom accrue unto us ? '—
' Ye two shall be the Adhvaryus at this our Agni-
y^itya.' — ' So be it ! ' — The A^vins laid down for them
that second layer : whence they say, ' The Ai^vins
are the Adhvaryus of the gods.'
4. He lays down (the first A.hMa ' by ' possessed of stomas and Pr/sh//nis.' Saya«a,
on Taitt. S. Ill, 7, 2, 7, by ' (P/VshMa-)stotras performed with
stomas.'
' 'Samya«>('' may either mean 'tending to one and the same
point,' or ' running in the same direction, parallel to each other.'
It is probably in the former sense that we have to take it here,
though not quite literally, but in so far as the line-marks of these
VIII KANDA, 2 ADIIYAYA, I BRAHMAiVA, lO. 2
-/
makes the regions on all sides face each other, and
hence the regions on all sides face each other. He
lays (the bricks) down separately, settles them
separately, and pronounces the sudadohas over them
separately, for separate are the regions.
9. He then lays down the fifth regional (or Aj-vini
brick). Now that region is the one above ^ ; and
that same region above, doubtless, is yonder sun : it
is yonder sun he thus places thereon. He places
this (brick) within the southern regional one ^ : he
thus places yonder sun within the southern region,
and therefore he moves within the southern region.
10. [He lays it down, with Va^. S. XIV, 5], ' I
settle thee upon the back of Aditi,' — Aditi
doubtless is this (earth) : it is upon her, as a founda-
tion, that he thus founds him (Agni) ; — ' the holder
bricks, if continued towards the centre of the altar, intersect one
another. As applied to the quarters this meaning would then
modify itself to that of ' facing each other.' On the other hand, it
is quite possible that the meaning of tending in the same direction '
is the one intended ; and it would in that case probably apply to
the fact that the sets opposite to each other have their line-marks
running in the same direction, or are parallel to each other ; and
this meaning would seem to be implied to the quarters where the
author supports his argument by the fact that the wind blows, and
the rain falls, in the same direction in all the four quarters (VIII,
2, 3, 2 ; 5). It is curious that the expression is used by the author
in connection with the ajvini, pra«abh;Vt, and apasya, but not
with the vaijvadevi, the line-marks of which all meet in one central
point, which is not the case with the others. At VIII, 3, i, 11, on
the other hand, it is used again in connection with the Dixya bricks,
which, in the third layer, occupy exactly the same spaces as the
Vaii-vadevis do here.
^ Or, that direction is the one upward (from here).
^ That is to say, he places it immediately north of the southern
a.vvini, so as to fill up the unoccupied, inner half of the space (of
a foot square).
28 5ATAPATHA-BRAHMA2VA.
of the air, tlic supporter of the regions, the
ruler of beings,' — for he (the sun) is indeed the
holder of the air, the supporter of the regions, and
the ruler of beings; — 'thou art the wave, the
drop, of water,' — the wave, doubtless, means the
essence; — ' Vijrvakarnian is thy /v?/shi ! ' — V^i^va-
karman (the all-shaper), doubtless, is Pra^apati : thus.
'Thou art fashioned by Pra^apati.' — 'May the
Ai^vins, the Adhvaryus, settle thee here!' for
the A^vins, as Adhvaryus, did lay down (this brick).
11. Now as to why he la)s down these Ai'vini
(bricks). When Pra^'apati had become relaxed (dis-
jointed), the deities took him and went away in
different directions. Now what part of him there
was above the feet and below the waist, that part
of him the two A.^vins took and kept going away
from him.
12. He said to them, 'Come to me and restore
unto me that wherewith ye have gone away from
me ! "^ — ' What will accrue to us therefrom ? ' — ' That
part of my body shall be sacred unto you ! ' — ' So be
it ! ' so the Ai"vins restored that (part) unto him.
A
13. Now these five A^vini (bricks) are that same
(part) of his (Agni's) body ; and when he now puts
them into this (layer of the altar), he thereby restores
to him what (part) of his body these (bricks) are :
that is why he puts them into this (layer).
14. ' Thou art firmly founded, firmly seated, firm,'
he says, for whatsoever is steady and established
that is firm. Now that part of his (Pra^apati-
Agni's) body was, as it were, unsteady, unfirm ; and
having made it steady and firm they (the Ai'vins)
restored it to liim.
J 5. ' Nestlike, fat, wise,' he says, for this indeed
VIII KANDA, 2 ADHYAYA, I BRAHMAiVA, I 7. 29
is as a nest for his body. — * By thine own powers
seat thee here, a holder of powers,' he says, for they
did make that (part) of him powerful. — ' Thou art
the Earth's soil-cover,' he says, for that (lower part)
of his body is, as it were, in connection with the
soil-cover. At the range of the Reta//si/6 (he places
the bricks), — the Reta//si/(' are the ribs, for level
with the ribs, as it were, is that (part) of his body.
He places them on every side, for on every side the
A.fvins restored that (part) of his (Pra^apati's) body.
16. He then lays down two ^z'tavya' (seasonal
bricks) ; — these two, the 7?/tavya, are the seasons
{rztu) : it is the seasons he thus bestows thereon,
[He lays them down, with Va^. S. XIV, 6], ' ^'ukra
and ^'u/'i, the two summer-seasons;' — these are
the names of these two : it is w^ith their names that
he thus lays them down. There are two bricks, for
a season consists of tw^o months. He settles them
once only : he thereby makes (the two months) one
season.
I 7. And as to why he lays down these two in this
(layer) : — this Agni (fire-altar) is the year, and the
year is these worlds. Now that part of him which
is above the earth and below the atmosphere, is this
second layer ; and that same part of him (Agni, the
year,) is the summer season. And when he lays
down those two in this (layer), he thereby restores
to him (Agni) that part of his body which these two
are : this is why he lays dow^n these two (bricks) in
this (layer).
* 1 hese two bricks are placed exactly upon the two ^/tavyas of
the first layer, that is, in the fifth space from the centre; see p. i,
note I.
30 5ATArATHA-BRAHMAiVA.
1 8. And, again, as to why he lays down these two
ill tliis (layer). This hre-altar is Pra^apati, and
Pra^apati is the year. Now that (part) of him which
is above the feet and below the waist is this second
layer; and that same part of him is the summer
season. Thus when he lays down those two in this
(layer), he thereby restores to him that (part) of his
body which these two are : this is why he lays down
these two (bricks) in this (layer).
Second Braiima.va.
1. Me then lays down the Vaij>'vadevi (All-gods'
bricks). For this second layer is that one which the
A^vins at that time laid down for them (the gods) ;
and by laying it down they became everything here
whatsoever there is here.
2. The gods spake, ' The A^vins have become
everything here : think )e upon this as to how we
also may share in it ! ' The)- said, ' Meditate ye
(/■it)!' whereby, no doubt, they meant to say, 'Seek
)e a layer (/^iti) ! seek ye in what way we also may
share in it ! ' whilst meditating, they saw these Vaii"-
vadevi (All-gods') bricks.
3. They said, ' The A.?vins have become every-
thing here : with the help of the A^vins let us lay
dow^n (bricks) along with the A^vins' layer ! ' With
the help of the A^vins they accordingh' laitl down
(bricks) along with the A.wins' layer, whence they
call this the Ai^vins' layer. Hence the end of these
(bricks) is the same as that of the former ones ; for
they laid tiicm clown with the help of the A.s^ins
along with the Ai^vins' layer.
4. And, again, as to why he la}s down the All-
VIII KANDA, 2 ADHYAYA, 2 BRAHMAiSTA, 6. 3 I
gods' (bricks). These indeed are those same All-gods
who saw this second layer, and who came nigh with
that life-sap : it is them he thereby bestows, that is,
all these creatures. He lays them down in the range of
the Reta//si/^' ; for the Reta/^si/^ are these two (heaven
and earth) : within these two (worlds) he thus places
creatures ; whence there are creatures within these
two (worlds). He places (bricks) on every side : he
thus places creatures everywhere, whence there are
creatures everywhere. He places them alongside of
the regional ones^: he thus places creatures in the
regions (quarters) ; whence there are creatures in all
the (four) quarters.
5. And, again, as to why he lays down the All-
gods' (bricks). When Pra^apati had become relaxed,
all creatures went forth from the midst of him, from
that birth-place of theirs. When that (central part)
of his body had been restored, they entered him,
6. Now the Pra^apati who become relaxed is this
very Agni (fire-altar) that is now being built up; and
the creatures who went forth from the midst of him
are these same All-gods' bricks ; and when he lays
these down, he causes those creatures, which went
forth from the midst of him, to enter him. In the
range of the Reta/^si/v (he places the Vai^vadevi
bricks), for the Ket3./is\k are the ribs, and the ribs
^ The A^vini (or Di^ya) bricks were placed in a circle round
the centre, at the distance of a foot from where the central brick
(Svayamat;Y«?za) was placed in the first layer, — that is to say, in the
third place from the centre. They were, moreover, placed in the
second space (or at the distance of half a foot) from the two spines,
see p. 23, note i. The five Vaii'vadevis are then placed along-
side of the Ajvinis, so as to fill up the ' first spaces,' tiiat is to say,
to lie on the spines themselves ; each of the two half-foot bricks
laid down in the south being, as it were, halved by the spine.
32 .DATAPATH A-BRAHMAiVA.
are the middle: he thus causes the creatures to
enter him in the very middle. He places them on
all sides : on all sides he thus causes the creatures
to enter him.
7. And, again, as to win" he lays down the Vai^-
vadevi (bricks). At that time, when that (part) of
his body had been restored, Pra^apati desired, 'May
I create creatures, may I be reproduced!' Having
entered into union with the seasons, the waters, the
vital airs, the year, and the A^vins, he produced
these creatures; and in like manner does this Sacri-
ficer, by entering into union with those deities, now
produce these creatures. Hence with all (of these
bricks, the word) sa^ush ('in union with') recurs.
8. [He lays down the Vai^vadevi bricks, with Vaf.
S. XIV, 7], 'In union with the seasons,' — he
thereby produced the seasons, and having entered
into union with the seasons he produced (crea-
tures);^'in union with the ranges,' — the ranges,
doubtless, are the waters, for by water everything
is ranged (distributed or produced) here : having
entered into union with the waters he produced
(creatures); — 'in union with the gods,' — he
thereby produced the gods, — those who are called
*gods^;' — 'in union with the life-sustaining
gods,' — the life-sustaining gods, doubtless, are the
vital airs, for by the vital airs everything living
here is sustained ; or, the life-sustaining gods are
the metres, for by the metres (sacred writ) every-
thino- livinof is sustained here ; havintr entered into
union with the vital airs he produced creatures ; —
^ T.ii. uluu ihey (viz. ihc \'celic hymns, acccuxliiij; to tlic com-
mentator) call gods : — Yat kiwiXid ity eva vcdavada aX-akshate.
VIII KANDA, 2 ADHYAYA, 3 BRAIIMAA^A, 2. 33
'for Agni Vai^vanara,'— Agni Vai^vanara ('be-
longing to all men '), doubtless, is the year : having
entered into union with the year he produced
creatures ;—' May the Ai^vins, the Adhvaryus,
settle thee here!' — having entered into union with
the Ai'vins he produced creatures.
9. 'In union with the Vasus,' he says on the
right side: he thereby produced the Vasus; — 'In
union with the Rudras,' he says at the back: he
thereby produced the Rudras; — 'in union with
A
the Adityas,' he says on the left side: he thereby
A
produced the Adityas; — 'in union with the All-
gods,' he says upwards: he thereby produced the
All-gods. These (bricks) have the same beginning
and end, but are different in the middle : as to their
having the same beginning and end, it is because
having become united with the deities in front and
behind, he produced creatures ; and as to their
being different in the middle, it is that each time
he produced different creatures from within him.
Third Brahmaa^a.
1. He then lays down the Pra;2abh7"n (bricks).
For at that time the gods said, 'Meditate ye!'
whereby, doubtless, they meant to say, ' Seek ye a
layer!' Whilst meditating, they saw even that layer,
the wind: they put it into that (fire- altar), and in like
manner does he (the priest) now put it therein.
2. He lays down the Pra;^abhr/ts, — wind, doubt-
less, is breath : it is wind (air) he thus bestows upon
him (x^gni). On the range of the Reta/^si/' (they are
placed) ; for the Reta/^si/(' are these two (worlds) : it
is within these two (worlds) that he thus places the
wind ; whence there is wind within these two (worlds).
[43] D
34 DATAPATH A-BUAIl.MA.VA.
He places them on every side : he thus places wind
on all sides, whence the wind is everywhere. [He
places them so as] on every side to run in the same
direction ^ : he thus makes the wind everywhere (to
blow) in the same direction, whence, having become
united, it blows from all quarters in the same direc-
tion. He lays them down alongside of the regional
(bricks) '-: he thereby places the wind in the regions,
whence there is wind in all the reg^ions.
3. And, again, as to why he lays down the Pra;/a-
bhms ; — it is that he thereby bestows vital airs
on these creatures. He places them so as not to
be separated from the Vaii"vadevis : he thereby
bestows vital airs not separated from the creatures.
[He lays them down with. Vc\^. S. XIV, 8], 'Pre-
serve mine up-breathing! Preserve my
down - breathing! Preserve my through-
breathing! Make mine eye shine far and wide !
Make mine ear resound!' He thereby bestows
on them properly constituted vital airs.
4. He then lays down the Apasya (bricks). For
the gods, at that time, spake, 'Meditate ye !' whereby,
doubtless, they meant to say, ' Seek ye a layer ! '
Whilst meditating, they saw even that layer, rain :
^ That is, ihc bricks placed in opposite quarters, run in liie siime
direction; see p. 26, note 3.
^ The Pra/iabhr/ts are placed beside the Vaijvadevis so as to
be separated from them b}- the respective section of the anukas or
'spines' (dividing the square 'body' of the altar into four quarters).
Each Vaijvadevi would thus be enclosed between an Ajvini and
a Pra«abhr/t ; but whilst the Ai'vini and \'aijvadevi are placed in the
same section (or quarter) of the altar, the Prawabh/Vt comes to lie
in the adjoining section, moving in the sunwise direction from left
to right.
VIII KANDA, 2 ADHYAYA, 3 BRAHMAA'A, 6. 35
they put it into that (fire-altar) and in Hke manner
does he now put it therein.
5. He put on the Apasyas; for rain is water (ap) ;
it is rain he thereby puts into it (the akar ; or into
him, Agni). On the range of the Reta/zsiX' (he
places them), for, the Reta/^siX' being these two
(worlds), it is on these two (worlds) that he thereby
bestows rain, whence it rains therein. He places
them on every side : he thus puts rain everywhere,
whence it rains everywhere. [He places them] so
as everywhere to run in the same direction ^ : he
thereby bestows rain (falling) everywhere in the
same direction, whence the rain falls everywhere,
and from all quarters, in the same direction. He
places them alongside of those referring to the
wind ^ : he thereby puts rain into the wind, whence
rain follows to whatever quarter the wind goes.
6. And, again, as to why he lays down Apa-
syas,— he thereby puts water into the vital airs. He
places them so as not to be separated from the
Prawabhr/'ts : he thus places the water so as not to
be separate from the vital airs. Moreover, water is
food : he thus introduces food not separated from
(the channels of) the vital airs. [He lays them
down with, Va^. S. XIV, 8], 'Make the waters
swell! Quicken the plants! Bless thou the
two-footed! Protect the four-footed! Draw
thou rain from the sky!' He thereby puts water
that is made fit, into those (vital airs).
' See p. 26, note 3.
^ The five Apasya bricks are placed immediately to the right
of the Pra«abhr/ts (looking towards the latter from the centre of
the altar), so as to fill up the four remaining spaces between the
four sets of bricks on the range of the Reta/^si/^.
D 2
36 DATAPATH A-BRAHMAA'A.
7. I le then lays down the A7/andasy^^ (bricks); —
for the gods, at that time, spake, ' Meditate ye ! '
whereby, doubtless, they meant to say, ' Seek ye
a la\er!' Whilst meditating, they saw even that
la) er, cattle (or beasts) : they put it therein, and, in
like manner, does he now put it therein.
8. He lays down the /v/mndasyas; for the metres
(/■//andas) are cattle : it is cattle he thus puts into
it (or, bestows on him, Agni). On ev^ery side (he
places them) : he thereby places cattle (or beasts)
everywhere, whence there are cattle everywhere.
He places them alongside of the Apasyas : he thus
establishes the cattle on (or, near) water, whence
cattle thrive when it rains.
9. And, again, as to why he lays down AO^an-
dasyas. When Pra^apati was relaxed, the cattle,
having become metres, w^ent from him. Gayatri,
having become a metre, overtook them by dint of
her vigour ; and as to how Gayatri overtook them,
it is that this is the quickest (shortest) metre. And
so Pra^apati, in the form of that (Ga)'atri), by dint
of his vigour, overtook those cattle.
10. [He lays down four in front, with, Va^^. S. XIV,
9], ' The head is vigour,' — Pra^apati, doubtless, is
the head : it is he that became vigour ; — ' Pra^^apati
the metre,' — Pra^apati indeed became a metre.
11. 'The Kshatra is vigour,' — the Kshatra,
doubtless, is Pra^apati, it is he that became vigour ;
— 'the pleasure-giving metre,' — what is unde-
^ These are otherwise called Vayasya (conferring vigour, or
vitalit)), each formula containing the word vayas, ' vitality, force.'
There are nineteen such bricks which are placed on the four ends
of the two 'spines,' viz. four on the front, or cast end of the spine
proper, and five on the hind end of it as well as on each end of the
'cross-spine.'
VIII KANDA, 2 ADHYAYA, 4 BRAHMAiVA, I. ^i^"]
fined that is pleasure-giving ; and Pra^apati is
undefined, and Pra^'apati indeed became a metre.
12. ' Support is vigour,' — the support, doubtless,
is Pra^apati : it is he that became vigour; — 'the
over-lord the metre,'— the over-lord, doubtless, is
Pra^apati, and Prai,'apati indeed became a metre.
13. 'The All-worker is vigour,' — the All-
worker, doubtless, is Pra^apati : it is he that became
vigour; — 'the highest lord the metre,' — Prafapati,
the highest lord, doubtless, is the waters, for they
(the waters of heaven) are in the highest place :
Pra^apati, the highest lord, indeed became a metre.
14. These then are four kinds of vigour, and four
metres ; this (makes) eight, — the Gayatri consists
of eight syllables : this, assuredly, is that same
Gayatri in the form of which Pra^apati then, by his
vigour, overtook those cattle ; whence they say of
worn-out cattle that they are overtaken by vigour
(or, age), and hence (the word) ' vigour ' recurs with
all (these bricks). And those catde which went
away from him (Pra^apati) are these fifteen other
(formulas) : the cattle are a thunderbolt, and the
thunderbolt is fifteenfold : whence he who pos-
sesses cattle, drives off the evildoer, for the thun-
derbolt drives off the evildoer for him. And in
whatever direction, therefore, the possessor of cattle
goes, that he finds torn up by the thunderbolt.
Fourth BRAHMAivA.
I. 'The he-goat is vigour^' — the he-goat he
overtook by his vigour; — 'gapless the metre,' —
1 Mahidhara, in accordance with the explanation added by the
Brahma7za to this and the corresponding formulas in the succeeding
paragraphs, takes 'vayas' as a defective instrumental (vayasa). It
is, however, very doubtful whether such an interpretation of the
formula was intended by the author of the Brahmawa.
38 5ATAPATIIA-BRAIIMAJVA.
the gapless metre, doubtless, is the Ekapada: in the
form of Ekapada (metre) the goats indeed went
forth (from Pra^apati).
2. 'The ram is vigour,' — the ram he overtook
by his vigour; — 'ample the metre,' — the ample
metre, doubtless, is the Dvipada : in the form of
the Dvipada the sheep indeed went forth.
3. 'Man is vigour,' — the man he overtook by
his vigour; — 'slow the metre,' — the slow metre,
doubtless, is the Paiikti : in the form of the Paiikti
the men indeed went forth.
4. 'The tiger is vigour,' — the tiger he over-
took by his vigour; — -'unassailable the metre,' —
the unassailable metre, doubtless, is the Vira^, for
the Viraf is food,. and food is unassailable ; in the
form of the Vira^ the tio-crs indeed went forth.
5. 'The lion is vigour,' — the lion he overtook
by his vigour; — 'the covering the metre,' — the
covering metre, doubtless, is the Ati/('>^//andas, for
that covers (includes) all metres : in the form of the
Ati/'/'/zandas the lions indeed went forth. And so
he places undefined metres along with defined
beasts.
6. 'The ox is viQfour,' — the ox he overtook bv
his vigour; — 'the Brzhati the metre,' — in the
form of the Brzhati the oxen indeed went forth.
7. 'The bull is vigour,' — the bull he overtook
by his vigour; — 'the Kakubh the metre,' — in
the form of the Kakubh the bulls indeed went
forth.
8. 'The steer is vigour,' — the steer he over-
took by his vigour; — 'the Satobr/hati the metre,'
— in the form of the Satob/'/hati the steers indeed
went forth.
VIII KAA'DA, 2 ADHYAYA, 4 BRAHMAA'A, 1 6. 39
9. 'The bullock is vigour,' — the bullock he
overtook by his vigour; — 'the Paiikti the metre,'
— in the form of the Pahkti the bullocks indeed
went forth.
10. 'The milch cow is vigour/ — the milch cow
he overtook by his vigour; — 'the 6^agati the
metre,' — in the form of the 6"agati the milch cows
indeed went forth.
11. 'The calf of eighteen months is vigour,'
— the calf of eighteen months he overtook by his
vigour; — 'the Trish/ubh the metre,' — in the
form of the Trish/ubh the calves of eighteen
months indeed went forth.
12. 'The two-year-old bull is vigour,' — the
two-year-old bull he overtook by his vigour; — ' the
Viraj^ the metre,' — in the form of the Vira^ the
two-year-old kine indeed went forth.
13. 'The bull of two years and a half is
vigour,' — the bull of two years and a half he over-
took by his vigour ; — 'the Gayatri the metre,' —
in the form of the Gayatri the kine of two years
and a half indeed went forth.
14. 'The three-year-old bull is vigour,' —
the three-year-old bull he overtook by his vigour ;
— 'the Ush?nh the metre,' — in the form of the
Ush/zih the three-year-old kine indeed went forth.
15. 'The four-year-old bull is vigour,' — the
four-year-old bull he overtook by his vigour; — 'the
Anush/ubh the metre,' — in the form of the
Anush/ubh the four-year-old kine indeed went
forth.
16. These then are those very beasts which
Pra^apati overtook by his vigour. The animal
he (the priest) mentions first, then vigour, then the
40 DATAPATH A-I5RAIIMAA'A.
metre, for having hemmed them in with vigour and
the metre, he put them into himself, and made them
his own ; and in hke manner does he (the sacrificer)
now hem them in with viirour and the metre, and
put them into himself, and make them his own.
1 7. Now that animal is the same as Agni : (as
such) he is even now made up whole and entire.
Those (bricks) which he places in front are his head;
those on the right and left sides are his body, and
those behind his tail.
18. He first lays down those in front, for of an
animal that is born the head is born first. Having
then laid dow^n those on the right (south) side, he
lays dowm those on the left (north) side, thinking,
' Together with its sides this body shall be born.'
Then those behind, for of (die animal) that is born
the tail is born last.
19. The metres which are longest, and the animals
which are biggest, he puts in the middle : he thus
makes the animal biggest towards the middle;
whence the animal is biggest towards the middle.
And the animals which are the strongest he puts on
the right side : he thus makes the right side of an
animal the stronger ; whence the right side of an
animal is the stronger.
20. The fore and hind parts he makes smallest;
for inasmuch as those (bricks in front) are only four
in number \ thereby they are the smallest ; and
inasmuch as here (at the back) he puts the smallest
animals, thereby these are the smallest : he thus
makes the fore and hind parts of an animal the
smallest, whence the fore and hind parts of an animal
^ See p. 35, note 3.
VIII KANDA, 3 ADIIYAVA, I BRAHMAA^A, 4. 4 1
are the smallest ; and hence the animal rises and
sits down by its fore and hind parts. He then lays
down two hoka.mprzn3. (bricks) in that corner M
the significance of them (will be explained) further
on '\ He throws loose earth on the layer : the sig-
nificance of this (will be explained) further on ^
THE THIRD LAYER.
Third Adhyava. First Brahmaa^a.
1. He lays down the third layer. For the gods,
having laid down the second layer, now ascended it ;
but, indeed, they thereby completed and ascended
to what is above the earth and below the atmo-
sphere.
2. They spake, ' Meditate ye ! ' whereby, indeed,
they meant to say, ' Seek ye a layer ! Seek ye (to
build) upwards from hence ! ' Whilst meditating,
they saw the great third layer, even the air : that
world pleased them.
3. They said to Indra and Agni, ' Lay ye «l«wn
for us this third layer!' — 'What will accrue unto
us therefrom ? ' — ' Ye two shall be the best of us ! '
— 'So be it!' Accordingly Indra and Agni laid
down for them that third layer ; and hence people
say, ' Indra and Agni are the best of gods.'
4. He accordingly lays it down by means of Indra
and Agni, and settles it by means of Vli-vakarman ^
'^ Whilst, in laying down the Lokampr/;ms of the first layer, he
started from the right shoulder (or south-east corner) of the altar
(see p. 22, note i), in this layer he begins from the right hip (or
south west-corner), filling up the available spaces, in two turns, in
sunwise fashion.
^ See VII, 7, 2, 4 seq. * See VIII, 7, 3, i seq.
* For the connection of these deities with the third layer, and the
42 SATArATIIA-BRAIIMAA'A.
for indeed Indra and Agni, as well as Vi^-vakarman,
saw this third layer : this is why he lays it down by
means of Indra and Agni, and settles it by means of
Vi^vakarman.
5. And, again, as to why he lays it down by means
of Indra and Agni, and settles it by means of Vi^va-
karman. When Pra.^apati had become relaxed (dis-
jointed), the deities took him and went off in different
directions. Indra and Agni, and V^i^vakarman took
his middle part, and kept going away from him.
6. He said to them, ' Come ye to me and restore
ye to me wherewith ye are going from me ! ' — ' What
will accrue unto us therefrom ? ' — ' That (part) of my
body shall be sacred unto you ! ' — ' So be it ! ' So
Indra and Agni, and Vi.;/{adaja ; and vice versa on the north (left) side.
VIII KAiVDA, 4 ADHYAYA, 4 BRAHMAiVA, 8. 79
a foundation. There are two of them, because the
foundation is a pair (of feet). He places them
behind, because this foundation (the hind-feet) is
behind.
6. The two containing; the PaT^/C'ada^a ^ are the
arms (or fore-feet). And as to why these are such
as contain the Pa;7/C'adajra, — the arms are fifteenfold.
There are two of them, because these arms are two.
He places them on the sides, because these two
arms are at the sides.
7. The two containing the Saptadai-a are food.
And as to why they are such as contain the Sapta-
da^a, — food is seventeenfold. There are two of them,
because 'anna' (food) has two syllables. He lays
them down close to those containing the Fail^adasa. :
he thus puts the food close to the arms. Those
containing the Pa;I/'adaj"a are on the outside, and
those containing the Saptadai"a on the inside : he
thus encloses the food on both sides by the arms.
8. And those he places in the middle are the
body (trunk). He places them on the range of the
Reta/^si/C' (bricks), for — the Reta//si/^ being the ribs,
and the ribs being the middle (of the body) — this
body is in the middle (of the limbs) ^. He places them
in every direction, for this body (extends) in every
direction. And as to what other (space) there is
besides this, that is left over ; — and what is left over
for the gods, that is these metres ; — and as to these
^ Viz. the southern one of the two on the south (right) side, and
the northern one of the two on the north (left) side.
^ Atha ya madhya upadadhati sa atma, ta reta//si>^or velayo-
padadhati — pr/sh/ayo vai retay^si/^au, madhyam u pnsh/ayo —
madhyato hy ayam atma. — Here the two clauses with ' vai ' are
inserted to substantiate the reason introduced by ' hi.'
8o SATAPATIIA-BRAIIMAA'A.
metres, they are cattle ; — and as to cattle, they are
(objects of) good fortune ; — and as to these (objects
of) good fortune, they are yonder sun : he is that one
to the south of them.
9. Now some la)- down these (rows of bricks '')
immediately after the two containing the Trivr/t,
saying, ' They are the tongue and the jaws : those
fourteen are the jaws, and those six are the tongue.'
Let him not do so : they cause a redundancy, — it
would be just as if one were to put two other jaws
to the already existing jaws, as if one were to put
another tongue to the already existing tongue. That
(brick) wherein the head is indeed (includes) the jaws
and the tongue.
10. Now some lay down (these bricks) in the
intermediate (south-eastern) space of it (the altar) ^,
saying, ' This is the sun : we thus place yonder sun
in that direction.' Let him not do so : surely there
are those other rites " b)- which he places him in
that (direction).
11. Some, again, lay them down on the right
^ Viz. the row of fourteen bricks lying behind the two front
bricks, and the row of six bricks again placed behind these. It will
be remembered that only the northern one of the two front bricks
was laid down at first, and that then three others were placed in
the different directions, after which the row of fourteen was laid
down behind the front one ; and similarly the laying down of the
second front brick was separated from that of the second row by
the laying down of three other bricks in the different quarters.
- In that case, the two shank-sized bricks are laid down in the
south-east corner, and the rows of smaller bricks are placed to the
north of them. See Katy. .S'rautas. XIV, 10, 4.
•'' See, for instance, VI, 7, 3, 9 where the Ukhya Agni, re-
presenting the sun, is held up by the AgniXit (sacrificer) in the
.south-easterly direction. The south-east corner is sacred to Agni.
VIII KANDA, 4 ADHYAYA, 4 BRAHMAA^A, 12. 8 1
(south ^) side, saying, ' We thus place these signs of
good fortune (puwya lakshmi) on the right side : *
whence he who has a mark - (lakshman) on his right
side is said to have good luck (pu«ya-lakshmika),
and on the left side in the case of a woman ^; for the
woman has her position on the left side (of the man) :
therefore it is done thus. But let him place them
in front ; for where the head is there are also the
jaws and the tongue : and thus he places the signs
of good fortune at the head (or, in the mouth,
mukhata//), whence they say that he who has a
(peculiar) mark in his mouth ^ has good luck.
12. This, indeed, is Brahman's layer: inasmuch
as they (the gods) laid down the Brahman ^, therefore
it is Brahman's layer. It is Pra^apati's layer : inas-
much as they laid down Pra^apati '', it is Pra^apati's
layer. It is the Rishls layer: inasmuch as they
laid down the J^2shis\ it is the i?/shls' layer. It is
Vayu's layer : inasmuch as they laid down Vayu ^
it is Vayu's layer. It is the Stomas' layer: inasmuch
as they laid down the hymn-forms ^ it is the Stomas'
^ In that case, they are laid down north of the two bricks lying
on the southern end of the cross-spine, first the row of fourteen,
and then, north of these, the row of six.
^ Yasya dakshiwaparxve lakshawa/;/ kayasya va varwe va kunia.-
ratmaka;?^ (?) bhavati ; comm.
^ This clause is rather abrupt, and is, moreover, hardly logical.
It is not clear whether it is the two southern bricks that are com-
pared with the woman, or the bricks to be placed alongside of
them on the north (left) side.
* Viz. such as an excess of sharp teeth (incisors) — yasya mukha-
lakshawaw dakshi«ada?/zsh/ratirekadi bhavati ; comm.
5 See VIII, 4, I, 3. ' See VIII, 4, i, 4-
' See VIII, 4, I, 5. ' See VIII, 4, i, 8.
» See VIII, 4, I, 4 seq.
[43] G
82 ^ATAPATHA-BRAHMAA'A.
layer. It is the layer of the vital airs : inasmuch as
the\- laid down the vital airs \ it is the layer of the
vital airs. Hence, whatsoever one may know, that
comes to be included in the ancestry, in the kinships
of this layer. — He then lays down two Lokamp/-/;ms
(space-filling bricks) in that corner =^: the significance
of these (will be explained) farther on \ He throws
loose soil thereon : the significance of this (will be
explained) farther on ^
THE FIFTH LAYER.
Fifth Adhyaya. First Brahmaa^a.
1. He lays down the fifth layer. For now, having
laid down the fourth layer, the gods mounted it, —
having completed what is above the air, and below
the sky, they mounted it.
2. They spake, ' Meditate ye (/C'etay) ! ' whereby,
doubtless, they meant to say, 'Seek ye a layer (/'iti)!
Seek ye from hence upw^ards ! ' Whilst meditating,
they saw that fifth layer, the far-shining heaven :
that world pleased them.
3. They desired, 'Would that we could make
that world foeless, undisturbed ! ' They spake,
' Think ) e upon this, how we shall make this world
' See Vni, 4. I, 5-
* Or, in the (symbolic) meaning. The literal reading of the
clause is, — ' Thereby this layer of his becomes possessed of an
ancestry and kinship (or mystic sense).'
' Viz. in the north-east corner, or on the left shoulder, whence,
in two turns, the available spaces of the altar are filled up. In
laying down the Lokamp/7«as of the first three layers he started
from the south-east, the south-west, and the north-west corners
respectively. Cf. p. 22, note i; p. 41, note i; p. 58, note i.
* See VIII, 7, 2, 4 seq. " See VTII, 7, 3, i seq.
VIII KANDA, 5 ADHYAYA, I BRAHMA7VA, 6. 83
foeless, undisturbed ! * They spake, ' Meditate ye ! '
whereb}-, indeed, they meant to say, ' Seek ye a
layer ! Seek ye how we shall make this world
foeless, undisturbed ! '
4. Whilst meditating, they saw these Asapatna
(' foeless ') bricks ; they laid them down, and by
means of them they made that world foeless, un-
disturbed ; and because by means of them they
made that world foeless, undisturbed, these (are
called) Asapatnas. And in like manner does the
Sacrificer, by laying them down, now make that
world foeless, undisturbed. On all (four) sides he
lays them down : on all sides he thus makes that
world foeless, undisturbed. He places them on the
other side : he thereby makes that whole world foe-
less, undisturbed.
5. He then lays down the Vlra^s^ (far-shining
bricks): this Vira^, indeed, is that far-shining (vira^)
fifth layer which the gods saw. He lays them down
by tens : the Virac^ (metre) consists of ten syllables,
and this layer is ' vira^.' He places them on every
side ; for he who shines (rules) in one direction only,
does not shine far and wide, but whosoever shines in
all directions, he alone shines far and wide.
6. And as to why he lays down those Asapatnas.
Now at that time, when that (part) of his body had
been restored, evil beset Pra^apatl on every side.
He saw those foeless bricks, and laid them down,
and bv means of them he drove off evil, for foe means
evil ; and because, by means of them he drove off the
foe, evil, therefore they are (called) ' foeless ' (bricks).
' For particulars respecting these, also called ^j^andasya*^, see
VIII, 5, 2, I, seq.
G 2
84 .SATAPATnA-BRAHM.AJV'A.
7. And Avhat the gods did, the same is done now.
Evil, indeed, does not now beset this (Sacrificer),
but when he now does this, it is that he wants
to do what the gods did ; and he thereby drives off
whatever evil, whatever foe besets him ; and be-
cause, by means of them, he drives off the foe, evil,
therefore they are (called) the ' foeless ' (bricks).
He places them on every side : he thereby drives
off the foe, evil, on every side. He places them on
the other side : from his whole self he thereby drives
off the foe, evil.
8. He lays down (one) in fronts with (Va^. S.
XV, i), 'O Agni, drive away the foes of ours
that are born, drive back those unborn, O
knower of beings! cheer us, kindly and un-
frowning ! may we be in thy threefold-shelter-
ing, steadfast protection!' as the text so the
sense. Then behind, with (Va^^. S. XV, 2), 'With
might drive away the foes of ours that are born,
' The first four of the five Asapatnas are laid down near the
four ends of the spines (in the order east, west, south, north) ; their
exact place being the second space on the left side of the spine (in
looking towards them from the centre), that is to say, the space of
one (? or half a) foot being left between them and the respective
spine. Their position thus is the same as those of the Ajvinis in
the second layer (see p. 31, note i) except that these were placed
on the Reta^si-^ range instead of at the ends of the spines. The
line-marks of these four bricks run parallel to the respective spines.
The fifth Asapatna is thus laid down north of the southern one, so
as to leave the space of a cubit (about a foot and a half) between
them. These latter two Asapatnas are full-sized bricks (one foot
square), and not half-sized, as were die two southern Aj-vinis.
Moreover, whilst the southern Asapatna has its line-marks running
parallel to the adjoining cross-spine (south to north), the fifth
Asa{)atna has them running from west to east (? as well as from
south to north).
VIII KANDA, 5 ADHYAYA, I BRAHMAiVA, 12. 85
drive back, O knower of beings, those unborn !
cheer us with kindly feeling! may we prevail !
drive off our foes ! ' as the text so the sense.
9. That which is (placed) in front is Agni, and
that behind is Agni : with Agni he (Praj^apati) then
drove away evil both in front and in the rear ; and
in like manner now does the Sacrificer with Agni
drive away evil both in front and in the rear.
10. Then on the right (south) side, with (Va^. S.
XV,3), 'The sixteenfold Stoma, vigour, wealth !'
The Trish/ubh consists of eleven syllables, and — the
air being of Trish/ubh nature — there are (in the air)
four quarters. The thunderbolt is fifteenfold, and
yonder sun is the sixteenfold wielder of that thunder-
bolt : with that thunderbolt, with that Trish/ubh,
he (Pra^apati) drove away evil in the south ; and in
like manner does the Sacrificer, with that thunder-
bolt, with that Trish/ubh, now drive away evil in
the south.
11. Then on the left (north) side, with, 'The
forty-four-fold Stoma, lustre, wealth!' The
Trish^ubh consists of forty-four syllables, and the
thunderbolt is of Trish^ubh nature : with that forty-
four-fold thunderbolt, with that Trish/ubh, he (Pra^a-
pati) drove away evil in the north ; and in like
manner does the Sacrificer, with that thunderbolt,
with that Trish/ubh, now drive away evil in the north.
12. Then in the middle (the fifth), with, 'Agni's
soil-cover thou art!' — the fourth layer indeed
is the Brahman, and the Brahman is Agni, and this,
the fifth layer is, as it were, the (soil-)cover of that
(fourth layer); — 'his sap, in truth: may the All-
gods sing thy praises! Seat thee here, laden
with Stomas, and rich in fat! Gain for us, by
86 ^ATAPATlIA-IJRAHMAiVA.
sacrifice, wealth with offspring!' as the text so
the sense.
13. This one lie la\s down with its line-marks
running eastward and crosswise ' ; for by that one
Pra/apati then cut out the root of evil, and in like
manner does this (Sacrificer) now thereby cut out tlie
root of evil. On the right (south) side (from the
centre he places it), for the thunderbolt has a string-^
on the right side ; — inside the one in the southern
quarter, for it is for the sake of extension that he
leaves that space.
14. The one which (lies) in front is the out-
breathinor, the one at the back the off-breathin^r :
by the out-breathing he (Pra^apati) then drove away
evil in front, and by the off-breathing in the rear;
and in like manner does the Sacrificer now by the
out-breathing drive away evil in front, and by the
oft-breathing in the rear.
15. And the two on both sides (of the spine) are
the two arms : whatever evil there was sideways of
him, that he drove awa)' with his arms ; and in like
manner does this Sacrificer now drive away with his
arms whatever evil there is sideways of him.
^ That is to say, crosswise, or marked in the opposite direction
to the Asapatna brick near it, viz. to the one i)laced east of the
southern end of the cross-spine wliich (Hke all bricks placed be-
tween shoulder and thigh) has its line-marks running from south to
north. The fifth Asapatna, lying immediately north of that southern
one, thus has its line-marks parallel, not (as one would expect) to
the cross-spine, but to the further removed spine.
- This is a doubtful rendering of ' ud}ama,' which is accepted by
the St. Petersb. Diet, for ' shaa'-udyama,' at VI, 7, i, 16, 18; whilst
in the present case ' dakshiwata-udyama ' seems to be taken by it to
mean 'southward erected, southward drawn (aufgespannt).' Ud-
yama, in the sense ' extension," might mean a protruding part,
serving as a handle.
VIII KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 2. 87
16. The soil-bedded one^ means food: whatever
evil there was above him, that he (Pra^apati) drove
away by means of food ; and in like manner does
the Sacrificer now, by means of food, drive away
whatever evil there is above him.
1 7. And, verily, whenever he, knowing this,
breathes out, he thereby drives away the evil which
is in front of him ; and when he breathes backward,
he thereby (drives away) that which is in the rear ;
and when he does work with his arms, he thereby
(drives away) that which is sideways of him ; and
when he eats food, he thereby (drives away) that
(evil) which is above him : at all times, indeed, even
while sleeping, does he who knows this drive away
evil. Hence, one must not speak ill of him who
knows this, lest one should be his evil (enemy).
Second Brahmajva.
1. He then lays down those A^//andasy as- (relating
to the metres). For Pra^apati, having freed himself
from evil, death, asked for food ; hence, to this day,
a sick man, when he gets better, asks for food ;
and people have hope for him, thinking, ' He asks
for food, he will live.' The gods gave him that food,
these (bricks) relating to the metres ; for the metres
are cattle, and cattle are food. They (the metres)
pleased him, and inasmuch as they pleased (/'iand)
him they are (called) metres (/^/^andas).
2. He lays them down by tens, — the Vira^
consists of ten syllables, and all food is 'vira^'
' That is, the fifth Asapatna, which has a bed or layer of loose
soil (purisha) spread under it.
^ The A^/zandasya or Vira^ bricks are laid down at the end of
the spines, ten in each quarter.
88 SATAPATHA-BRAHMAA^A.
(shining, or ruling) : be thus bestows all food on him.
On all (four) sides he places them : from all sides he
thus bestows food on him.
3. [He lays them down, with, Va^. S. XV, 4. 5],
'The Course metre,' — the 'course' metre, doubt-
less, is this (terrestrial) world; — 'the Expanse
metre,' — the ' expanse' metre, doubtless, is the air;
' the Blissful metre,' — the ' blissful ' metre, doubt-
less, is the sky; — 'the Encircler metre,' — the
' encircler ' metre, doubtless, is the regions; — 'the
Vestment metre,' — the 'vestment' metre, doubt-
less, is food; — 'the Mind metre,' — the 'mind'
metre, doubtless, is Pra^apati ; ' the Extent metre,'
— the ' extent ' metre, doubtless, is yonder sun.
4. 'The Stream metre,' — the 'stream' metre,
doubtless, is the breath; — 'the Sea metre,' — the
'sea'" metre, doubtless, is the mind; — 'the Flood
metre,' — the 'flood' metre, doubtless, is speech; —
'the Kakubh (peak) metre,' — the 'Kakubh' metre,
doubtless, is theout(and in)-breathing; — 'the Three-
peaked metre,' — the 'three-peaked' metre, doubt-
less, is the up-breathing; — 'the Wisdom metre,' —
the ' wisdom ' metre, doubtless, is the threefold
science; — 'the Arikupa metre,' — the ' Arikupa ^ '
metre, doubtless, is the water; — 'the Akshara-
pankti metre,' — the Aksharaparikti (row of sylla-
bles) metre, doubtless, is yonder (heavenly) world ; —
'the Padapafikti metre,' — the Padapahkti (row of
words or steps) metre, doubtless, is this (terrestrial)
world; — ' the Vish/arapahkti metre,' — the Vish-
/arapahkti (row of expansion) metre, doubtless, is the
regions; — 'the Bright Razor metre,' — the 'bright
' A word of doubtful meaning (? drinking its own windings).
VIII KANDA, 5 ADIIYAVA, 2 BRAHMAJVA, 6. 89
razor' metre, doubtless, is yonder sun; — 'the Vest-
ment metre, the Investment metre,' — the 'vest-
ment ' metre, doubtless, is food, and the ' investment '
metre is food.
5. 'The Uniting metre,' — the 'uniting' metre,
doubtless, is the night; — 'the Separating metre,'
— the 'separating' metre, doubtless, is the day ; —
'the Brzha.i metre,' — the 'brehat' (great) metre,
doubtless, is yonder world; — 'the Rathantara
metre,' — the 'rathantara' metre, doubtless, is this
world; — 'the Troop metre,' — the ' troop ' metre,
doubtless, is the wind; — 'the Yoke metre,' — the
' yoke ' metre, doubtless, is the air; — ' the Devourer
metre,' — the ' devourer ' metre, doubtless, is food ; —
' the Bright metre,' — the ' bright ' metre, doubtless,
is the fire ; — 'the Sa;;2stubh metre, the Anush-
/ubh metre,' — the ' sa7;^stubh ' metre, doubtless, is
speech, and the ' anush/ubh ' metre is speech ; —
'the Course metre, the Expanse metre,' — the
meaning of this has been explained.
6. 'The Strength metre,' — the 'strength ' metre,
doubtless, is food ; — ' the Strength-maker metre,'
the * strength-maker ' metre, doubtless, is Agni (the
fire); — 'the Striver metre,' — the ' striver ' metre,
doubtless, is yonder world ; — ' the Ample metre,' —
the 'ample' metre, doubtless, is this world; — 'the
Cover metre,' — the ' cover ' metre, doubtless, is the
air; — 'the Unclimbable metre,' — the 'unclimbable'
metre, doubtless, is yonder sun ; — ' the Slow metre,'
— the ' slow' metre, doubtless, is the Pahkti ; — ' the
Ahkahka metre,' — the 'arikahka^' metre, doubt-
less, is water.
^ Another word of doubtful meaning (? winding- winding).
90 i-ATAPATIIA-BRAinrAiVA.
7. Now of those \vhich he lays down in front,
the first is the out (and in)-breathing, the second the
through-breathing, the third the up-breathing, the
fourth the up-breathing, the fifth the through-breath-
ing, the sixth the out-breathincf, the seventh the out-
breathing, the eighth the through-breathing, the ninth
the up-breathing, and the tenth, in this case, is the
Sacrificer himself : this same Sacrificer, being raised
and firmly established on this \'ira^ (brick), made
up of breath, la)s down (bricks) extending both
backward and forward, for the breathings move
both backward and forward.
8. And of those on the right (south) side, the
first is Agni (fire), the second Vayu (the wind), the
third Aditya (the sun), the fourth Aditya, the fifth
Vayu, the sixth Agni, the seventh Agni, the eighth
Vayu, the ninth Aditya, and the tenth, in this case.
is the Sacrificer himself: this same Sacrificer, being
raised and firmly established on this Vira^, made up
of deities, puts on (bricks) extending both hitherwards
and thitherwards, for those gods move both hither-
wards and thitherwards.
9. And of those behind, the first is this (terrestrial)
world, the second the air, the third the sky, the
fourth the sky, the fiftli the air, the sixth this world,
the seventh this world, the eighth the air, the ninth
the sky, and the tenth, in this case, is the Sacrificer
himself: this same Sacrificer, being raised and firmly
established on that Vira^;^, made up of the worlds,
lays down (bricks) extending both hitherwards and
thitherwards ; — whence these worlds extend both
hitherwards and thitherwards.
10. And of those on the left (north) side, the first
is the summer, the second the rainy season, the
VIII KANDA, 5 ADHYAYA, 2 BRAHMAA^A, 1 6. 9 1
third the winter, the fourth the winter, the fifth the
rainy season, the sixth the summer, the seventh
the summer, the eighth the rainy season, the
ninth the winter, and the tenth, in this case, is the
Sacrificer himself: this same Sacrificer, being raised
and firmly established on that Vira^^, made up of the
seasons, lays down (bricks) extending both hither-
wards and thitherwards ; — whence those seasons
move both hitherwards and thitherwards \
1 1. And, again, those which he lays down in front
are the vital airs. There are ten of them, for there
are ten vital airs. He places them in the front part,
for these vital airs are in the front part.
12. And those on the right (south) side are the
deities, — Agni, the Earth, Vayu, the Air, Aditya,
the Sky, A'andra (the moon), the Stars, Food, and
Water.
13. And those behind are the regions (quarters), —
four regions, four intermediate regions, the upper
region, and this (earth).
14. And those on the left (north) side are the
months, — two spring-months, two summer-months,
two months of the rainy season, two autumn-months,
and two winter-months.
15. And, again, the first ten are this (terrestrial)
world, the second the air, the third the sky. By the
first set often they (the gods) ascended this (earth),
by the second the air, by the third the sky ; and in
like manner does the Sacrificer now, by the first set
of ten, ascend this (earth), by the second the air, and
by the third the sky.
16. This, then, is, as it were, an ascent away from
^ That is to say, they come and go.
92 SATAPATHA-BRAIIMAA^A.
here ; but this (earth) is the foundation : the gods
came back to this (earth), the foundation ; and in like
manner does the Sacrificer now come back to this
(earth), the foundation. And that last set of ten is
this world : hence, even as (takes place) that start
from the first set of ten, so from the last ; for this is
the same, — those two sets of ten (the first and last)
are this (terrestrial) world.
17. Now these are forty bricks and forty formu-
las,— that makes eighty, and eight)' (a^iti) means
food': thus whatever he now says that he makes
to be food, a^iti, and gives it him, and thereby
gratifies him (Agni).
Third BRAHMAiVA.
1. He then lays down the Stomabhaga (praise-
sharing bricks). For at that time Indra set his
mind upon that food of Pra^apati, and tried to go
from him. He spake, 'Why dost thou go from me }
why dost thou leave me ? ' — ' Give me the essence
of that food : enter me therewith ! ' — ' So be it ! ' so
he gave him the essence of that food, and entered
him therewith.
2. Now he who was that Pra/apati is this very
Agni (the fire-altar) that is now being built up ; and
that food is these AVmndas)a (bricks) ; and that
essence of food is these Stomabhairas : and he who
was Indra is yonder Aditya (the sun) : he indeed is
the Stoma (hymn of praise), for whatsoever praises
they sing, it is him they praise thereby, — it is to
that same Stoma he gave a share ; and inasmuch as
^ 'ihe author apparently connects ' a^-iti ' with the root ' aj,' to eat.
VIII KA^DA, 5 ADHYAYA, 3 BRAlIMAiVA, 5. 93
he gave a share (bhaga) to that Stoma, these are
(called) Stomabhagas.
3. [He lays them down, with, Vaf. S. XV, 6. 7],
* By the ray quicken thou the truth for truth ! '
— the ray, doubtless, is that (sun), and ray is food ;
having put together that (sun) and the essence
thereof, he makes it enter his own self; — 'by the
starting, by the law, quicken the law!' — the
starting, doubtless, is that (sun), and the starting also
means food : having put together that (sun) and
the essence thereof, he makes it enter his own self;
— 'by the going after, by the sky, quicken the
sky!' — the going after, doubtless, is that (sun), and
the going after also means food ; having put together
that (sun) and the essence thereof, he makes it enter
his own self Thus whatever he mentions here,
that and the essence thereof he puts together and
makes it enter his own self: ' By such and such
quicken thou such and such ! ' — ' Such and such
thou art : for such and such (I deposit) thee ! ' —
'By the lord, by strength, quicken strength!'
thus they (the bricks) are divided into three kinds,
for food is of three kinds.
4. And as to why he lays down the Stomabhagas.
Now the gods, having laid down the far-shining
layer, mounted it. They spake, ' Meditate ye ! '
whereby, doubtless, they meant to say, ' Seek ye
a layer ! ' Whilst meditating, they saw even the
firmament, the heavenly world, and laid it down.
Now that same firmament, the heavenly world, in-
deed is the same as these Stomabhagas, and thus
in laying down these, he lays down the firmament,
the heavenly world.
5. The first three (bricks) are this (terrestrial)
94 5ATAPATHA-BRAIIMAiVA.
world, the second (three) the air, and the third
(three) the sky, the fourth the eastern, the fifth the
southern, the sixth the western, and the seventh the
northern regions.
6. These twenty-one bricks, then, are these
workls and the rcoions, and these workls and the
reoions are a foundation, and these workls and
the regions are twenty-one : whence they sa)-, ' the
Ekaviw.^a (twenty-one-fold) is a foundation.'
7. And the eight bricks which remain over are
the Gayatri consisting of eight syllables ; but the
Gayatri is the Brahman, and as to that Brahman,
it is ) onder burning disk : it burns, while firmly-
established on that twenty-one-fold one, as on
a foundation, whence it does not fall down.
8. Now some lay down a thirtieth (Stomabhaga),
with, ' Beautifully arrayed, quicken thou the
kshatra for the kshatra!' saying, 'Of thirty
syllables is the Vira^ (metre) and this layer is
vira^ (far-shining).' But let him not do so : they
(who do so) exceed (this layer so as not to
be) amounting to the twenty-one-fold, and to the
Gayatri ; and that undiminished Vira^, doubtless, is
the world of Indra: in the world of Indra they raise
a spiteful enemy of equal power (to Indra), and
thrust Indra out of the world of Indra. And at his
own sacrifice the Sacrificer assuredly is Indra: in
the Sacrificer's realm they raise for the Sacrificer
a spiteful enemy of equal power, and thrust the
Sacrificer out of the Sacrificer's own realm. But.
surely, that fire which they bring hither is no other
than this Sacrificer: by means of his foundation it
is he who is the thirtieth (brick) in this (layer).
Vin KAiVDA, 5 ADHYAYA, 4 BRAflMAA^A, 5. 95
Fourth BuAHMAivA.
1. He lays them down on the range of the
Ashart'/za ; for the Asha^//^a is speech, and this (set
of bricks ^) is the essence (of food) : he thus lays into
speech the essence of food ; whence it is through
(the channel of) speech that one distinguishes the
essence of food for all the limbs.
2. And, again, as to why (on the range) of the
Ashart'/za; — the Ashart'M, doubtless, is this (earth),
and the Stomabhagas are yonder sun : he thus
establishes yonder sun upon this earth as a firm
foundation.
3. And, again, why (on that) of the Asha^y^a ; —
the Ashac///a, doubtless, is this (earth), and the
Stomabhagas are the heart : he thus lays into this
(earth) the heart, the mind : whence on this (earth)
one thinks with the heart, with the mind. He lays
them down on every side : he thus places the heart,
the mind everywhere ; whence everywhere on this
(earth) one thinks with the heart, with the mind.
And, moreover, these (bricks) are lucky signs : he
places them on all sides ; whence they say of
him who has a (lucky) sign (lakshman) on every
(or any) side that he has good luck (pu;^yalak-
shmika).
4. He then covers them with loose soil; for
loose soil (purisha) means food, and this (set of
bricks) is the essence (of food) : he thus makes it
invisible, for invisible, as it were, is the essence
of food.
5. And, again, as to why (he covers it) with loose
^ Or, this fire-altar.
9^ ^ATAPATIIA-BRAHMAA^A.
soil ; — loose soil, doubtless, means food, and this (set
of bricks) is the essence : he thus joins and unites
the food and its essence.
6. And, again, as to why with loose soil ; — the
Stomabhagas are the heart, and the loose soil is the
pericardium : he thus encloses the heart in the peri-
cardium.
7. And, again, as to why with loose soil;— this
fire-altar is the year, and by means of the soil-
coverings of the layers he divides it : those first
four layers are four seasons. And having laid down
the Stomabhagas, he throws loose soil thereon :
that is the fifth layer, that is the fifth season.
8. Here now they say, 'Since the other layers
conclude with LokamprzV/as (space-filling bricks),
and no space-filler is laid down in this (layer) : what,
then, is the space-filler therein?' The space-filler,
surely, is yonder sun, and this layer is he ; and this
is of itself a space-filling layer. And what there is
above this (layer) up to the covering of soil that
is the sixth layer, that is the sixth season.
9. He then throws down the loose soil. Thereon
he lays down the Vikar^i and the naturally-perforated
(brick) ; he bestrews them with chips of gold, and
places the fire thereon : that is the seventh layer,
that is the seventh season.
10. But, indeed, there are only six of them; for
as to the Vikar;/i and the Svayam-atr/;/;^a, they
belong to the sixth layer.
11. And, indeed, there are only five of them,— on
the other (layers) he throws down the loose soil with
a prayer, and here (he does so) silently: in that
' Or, and he (the sun) himself.
VIII KAiVDA, 6 ADHYAYA, I BRAIIMAiVA, 2. 97
respect this is not a layer. And the other layers
end with space-fillers, but here he lays down no
space-filler : in that respect also this is not a layer.
12. And, indeed, there are only three of them, —
the first layer is this very (terrestrial) world ; and
the uppermost (layer) is the sky ; and those three
(intermediate layers) are the air, for there is, as it
were, only one air here : thus (there are) three, or
five, or six, or seven of them.
Sixth Adhyaya. First Brahma^a.
1. He lays down the Nakasads (firmament-seated
bricks): the firmament-seated ones, assuredly, are the
gods. In this (layer) that whole fire-altar becomes
completed, and therein these (bricks are) the firma-
ment (naka), the world of heaven : it is therein that
the gods seated themselves ; and inasmuch as the
gods seated themselves on that firmament, in the
world of heaven, the gods are the firmament-seated.
And in like manner does the Sacrificer, when he lays
down these (bricks), now seat himself on that firma-
ment, in the world of heaven.
2. And, again, why he lays down the Nakasads.
Now at that time the gods saw that firmament, the
world of heaven, these Stomabhagas ^ They spake,
^ The central portion of the fifth layer is here characterised as
symbolically representing the firmament, the blue canopy of heaven,
and the region of bliss beyond it. The outer rim of this central
structure is formed by a continuous ring of twenty-nine Stoma-
bhaga (st) bricks representing, it would seem, the horizon on
which the vault of heaven rests. There is some doubt as to the exact
manner in which this ring of bricks is to be arranged. According
to Katy. -S'rautas. XVII, 11, 10, fifteen bricks are to be placed south
(and fourteen north) of the anuka, or spine (running through the
[43] H
9S
6ATArATiIA-IiRAIlMAA-A.
' Think )c upon this, how we m;i)' scat ourselves on
that firmament, in the world of heaven !' They spake,
centre from west lo east). As regards the southern semicircle,
the fifteen bricks are to be distributed in such a way that eight
fall within the south-easterly, and seven into the south-westerly,
quadrant. Some such arrantjement as that adopted in the diagram
below would seem to be what is intended. It will be seen that
this arrangement includes two half-size bricks in the south-easterly
TIIK CENTRAL PART OF THE FIFTH LAYER.
quadrant, the one lying immediately south of the ' spine,' and the
other immediately east of the * cross-spine.' It is an awkward fact,
however, that one of the commentators on the Sutra referred to,
states that there are to be two half-foot bricks, (one) on each side
of the spine — that is, as would seem, the 'cross-spine.' I cannot
but think, however, that this must be a mistake, as otherwise it
would seem to make the construction of a continuous ring impos-
sible. Inside this ring, on the adjoining range (viz. the /v'/iavya
VIII KAiV£>A, 6 ADHYAYA, I BRAHMAA^A, 3. 99
* Meditate ye ! seek ye a layer ! ' whereby, indeed,
they said, ' Seek ye this, how we may seat ourselves
on this firmament, in the world of heaven ! '
3. Whilst meditating, they saw these bricks, the
Nakasads, and placed them on (the altar) : by means
of them they seated themselves on that firmament,
in the world of heaven ; and inasmuch as through
them they seated themselves (sad) on that firmament
(naka), in the w^orld of heaven, these are the Naka-
sad (bricks) ; and in like manner does the Sacrificer,
when he lays down these (bricks), now seat himself
on that firmament, in the world of heaven.
range, being the fifth range from the centre, see the diagram of the
first layer, p. 17), five Nakasads (n) are placed on the spines,
with the exception of the eastern one, which is to be placed in the
second space north of the spine, that is to say, a foot from it (so
as to leave space between it and the spine for the left 7?/tavya;
of. VIII, 7, I, II, with note). In the south two half-sized bricl^s are
laid down instead of one full-sized one. All these five bricks are of
half the usual thickness so as to allow five others, the Pa«/ia^ua'as
(p), being placed upon them. Of the /iV^andasyas, or bricks
representing the metres, only three sets (of three bricks each, viz.
a full-sized one flanked on either side by a half-sized one) fall within
the circle formed by the stomabhaga-ring, viz. the trish/ubhs (t),
^agatis {g), and anush/ubhs (a). The remaining space in the
centre is now filled up by the Garhapatya hearth, consisting of
eight bricks. Thereon is placed a second layer of eight bricks
exactly corresponding to the first, and called PunajX'iti. This
pile (marked by hatching in the sketch) thus rises above the fifth
layer by the full depth of a brick. He then lays down the two
i?i'tavyas (/7t) just within the ring on the east side; and the
Vi^va^yotis (v), representing the sun, immediately west of them.
Having now filled up the available spaces of the layer with
Lokampr/was, and scattered loose soil on it, he finally lays down
two perforated bricks (marked in the sketch by cross-hatching), the
Vikarwi and the Svayamat/-/;/;za, so that the latter lies exactly
in the centre, and the former immediately north of it, over the
* cross-spine.'
II 2
I OO DATAPATH A-BRAHMAAA.
4. He places them in die (tour) ([uartcrs; for that
firmament, the world of heaven, is the quarters : he
thus establishes them in the world of heaven. On
the range of the /??tav)as (he places them) ; for the
y?/tavyas (seasonal bricks) are the year, and the world
of heaven is the year: it is in the world of heaven
he thus establishes them. Within the Stomabhagas
(he places them); for this is the firmament, the world
of heaven : it is therein he thus establishes them.
5. In front he lays down one, with (Va^. S. XV,
10), 'Queen thou art, the Eastern region,' for
a queen indeed the eastern region is; — 'The divine
\^asus arc thine overlords ',' for the divine Vasus
are indeed the overlords of that region; — 'Agni is
the repeller of shafts,' for Agni, indeed, is here
the repeller of shafts ; — 'The Trivr/t-Stoma may
uphold thee on earth!' for by the threefold
hymn(-form) this one is indeed upheld on earth ; —
'The A^ya-5astra may support thee for steadi-
A
ness' sake^!' for by the A^ya-^astra it is indeed
supported on earth for steadiness' sake; — 'the
Rathantara-saman for stability in the air!' for
by the Rathantara-saman it is indeed established in
the air; — 'May the /v/shis, the first-born, mag-
nify^ thee among the gods!' — the A^/shis, the
first-born, doubtless, are the vital airs \ for they are
the first-born Brahman^; — 'with the measure, the
width of the sky!' — that is, 'as great as the sky
is, so much in width may they broaden thee!' —
^ Or, perhaps, ' the Vasus are thy divine overlords ; ' bui see
paragra{)h 9.
- Lit. for unwaveringness (so as not to totter).
^ Lit. broaden, widen.
* See VI, I, I, i; VII, 2, 3, 5. <* See VI, i, i, 8.
VIII KANDA, 6 ADHYAYA, I BRAHMAiVA, 7. lOI
'And he, the upholder, and the overlord,' —
these two are speech and mind, for these two uphold
everything here; — 'may they all, of one mind,
settle thee, and the Sacrificer, on the back of
the firmament, in the world of heaven ! ' as the
text, so its import.
6. Then on the right (south) side (he lays down
one^), with (Vaf. S. XV, ii), 'Wide-ruling thou
art, the southern region,' for wide-ruling indeed
is that southern region; — 'The divine Rudras are
thine overlords,' for the divine Rudras are indeed
the overlords of that region; — 'Indra istherepeller
of shafts,' for Indra, indeed, is here the repeller of
shafts; — 'The Pa;^/^ada5a-stoma may uphold
thee on earth!' for by the fifteenfold hymn it is
indeed upheld on earth; — 'The Praiiga-i^astra
may support thee for steadiness' sake !' for by
the Prauga-5astra it is indeed supported on earth for
steadiness' sake; — 'the B7'2hat-saman for stability
in the air!' for by the Br/hat-saman it is indeed
established in the air; — 'May the 7?/shis, the
first-born, magnify thee among gods . . .!' the
import of this (and the rest) has been explained.
7. Then behind (he lays down one), with (Va^', S.
XV, 12), 'All-ruling thou art, the western
region,' for all-ruling indeed is that western region ;
— ' The divine Adityas are thine overlords,' for
A
the divine Adityas are indeed the overlords of that
region; — ' Varu/^a is the repeller of shafts,' for
Varu/^a, indeed, is here the repeller of shafts ; —
'The Saptada^a-stoma may uphold thee on
^ That is, the southern of the two half-sized ones to be placed in
this quarter.
I02 .SATArATIIA-BRAHMAA-A,
earth !' for by the seventeenfold hymn it is indeed
upheld on earth; — 'The Marutvatiya-.Tastra may
support thee for steadiness' sake!' for 1)y the
Marutvatiya-.^astra it is indeed supported on earth
for steadiness' sake; — 'the Vairupa-saman for
stability in the air!' for by the Vairupa-saman it
is indeed established in the air; — ' May the 7?/shis,
the first-born, magnify thee among the gods
. . . ! ' the import of this has been explained.
8. Then on the left (north) side (he lays down
one), with (Va^. S. XV, 13), ' Self-ruling thou art,
the northern region,' for self-ruling that northern
region indeed is ; — ' The divine Maruts are thine
overlords,' for the divine Maruts are indeed the
overlords of that region; — 'Soma is the repeller
of shafts,' for Soma, indeed, is here the repeller of
shafts; — 'The Ekavimi-a-stoma may uphold
thee on earth!' for by the twenty-one-fold hymn
this one is indeed upheld on earth; — 'The Nish-
kevalya-i"astra may support thee for steadi-
ness' sake!' for by the Nishkevalya-i-astra it is
indeed supported on earth for steadiness' sake ; —
'the Vairafa-saman for stability in the air!'
for by the Vaira^a-saman it is indeed established in
the air; — 'May the i^/shis, the first-born,
magnify thee among the gods . . .!' the import
of this has been explained.
9. Then in the middle (he lays down one '), with
(Va^. S. XV, 14), 'The sovereign mistress thou
art, the Great region!' for the sovereign mistress
that great region indeed is; — 'the All-gods are
' That is, he lays down a half-sized brick immediately north of
the southern one, and thus in the direction of the centre from that
brick.
VIII KANDA, 6 ADHYAYA, I BRAHMAiVA, II. IO3
thine overlords,' for the All-gods are indeed the
overlords of that region; — ' Br?haspati is the re-
peller of shafts,' for Br/haspati, indeed, is here the
repeller of shafts; — 'The Tri;^ava- and Trayas-
tri;;25"a-stomas may uphold thee on earth;' —
for by the twenty- nine-fold and thirty-three-fold
hymns this one is indeed upheld on earth ; — ' The
Vaijvadeva- and Agnimaruta-^astras may sup-
port thee for steadiness' sake ! ' for by the Vaii"-
A
vadeva- and Agnimaruta-jastras it is indeed supported
on earth for steadiness' sake; — 'May the J^ishis,
the first-born, magnify thee among the gods
. . . ! ' the import of this has been explained.
10. Thus much, indeed, is the whole sacrifice, and
the sacrifice is the self of the gods : it was after
making the sacrifice their own self that the gods
seated themselves on that firmament, in the world
of heaven ; and in like manner does the Sacrificer
now, after making the sacrifice his own self, seat
himself on that firmament, in the world of heaven,
11. He then lays down the Pa/^/^a/^u^a ('five-
knobbed') bricks; for the Nakasads are (parts of)
the sacrifice, and so indeed are the Pa/^y^aZ'u^as the
sacrifice : the Nakasads are these four sacrificial
priests together with the Sacrificer as the fifth ; and
the Y2iU^3.^uda.s are the Hotras ^ Now the Hotras
are additional (to the officiating staff, or to the
Hot?'/) and whatever is additional is an excrescence
(/('u^a) ; and hence, as they are five additional (bricks),
they are (called) Fa.Ji/ea./:uda.s ^.
^ That is, the offices of Hotrakas, or assistants to the Hotr/.
^ These bricks would seem to have had some kind of protuber-
ances or bulgings {/mdd), or perhaps tufts, resembling a man's
crest-lock or top-knot (X'u^a). Possibly, however, these five bricks,
I04 A'ATAPATHA-BRAHMAA'A,
12. And, again, as to -why he la)s down the
Nakasad-Pa;7/C'a/C'LWas ; — it is for the sake of com-
pleteness ; for the Nakasads are the self, and the
VaTi/caHu/tiS the mate, and this, the mate, doubtless,
is one half of the self; for when one is with his
mate', then he is whole and complete.
13. And, again, as to why he lays down the
Nakasad-Pa/K'a/'iWas ; — the Nakasads are the self,
and the Pa;7/'a/LWas are offspring (or subjects) -.
Now progeny is something additional to the self,
and whatever is additional is an excrescence ; and
hence, as they are five additional ones, they are
(called) Pa;7/'a/i"iu/as.
14. And, again, as to Avhy he lays down the
Nakasad-Pa/z/^'a/C'iirt^as ; — the Nakasads are the regions,
and the Pa;'2/C'a-('u^as, too, are the regions : what five
regions there are on this side of yonder sun, they are
the Nakasads, and those which are on the other side
are the FaJi/ca^udas. Now those reijions which are
on the other side of yonder sun are additional, and
what is additional is an excrescence [I'uda) : and
hence, as they are five additional ones, they are
called Pa;'2/C'a/C'urt'as.
15. And, again, as to why he lays down the
Tan/ca/cudas. Now, at that time the gods were
afraid lest the fiends, the Rakshas, should destroy
being placed on the top of the Nakasads, are themselves here
represented as something additional. Such, at any rate, seems to
be the definition of the term given in the text above and in parag. 13.
The MS. of the commentary reads, ' kayasya vai tat pavar^ita/// (!)
sa kudjih kejapu%a//.'
' This, doubtless, is here the meaning of mithunam; and
similarly in I, 7, 2, 11, we ought to translate, 'The vasha/kara is
the mate of those two (anuvakya and ya^ya).'
' See paragraph 21.
VIII KANDA, 6 ADHYAVA, I BRAHMAATA, 1 6. JO5
these worlds of theirs from above. They put those
protectors over these worlds, to wit, those shafts
and missiles ; and in like manner does the Sacrificer
now put those protectors over these worlds, to wit,
those shafts and missiles.
16. He places one in front, with (Va^. S. XV, 15),
'This one in front, the yellow-haired one,' —
Agni, no doubt, is in front ; and as to his saying of
him as (being) ' in front,' it is because they take him
out (of the Garhapatya hearth) towards the front,
and attend upon him towards the front ^ ; and as to
why he calls him yellow-haired, it is because Agni
is, as it were, yellow; — 'the sun-rayed one,' for
Agni's rays are like those of the sun ; — 'and Ratha-
gr/tsa and Rathau^as-, his commander and his
chieftain,' the two spring-months are these two ; —
'and the nymphs Pu;7^ikasthala and Kratu-
sthald^,' — 'quarter and intermediate quarter,' said
Mahitthi ; but armiy and battle these two are ; —
'mordacious beasts the shaft, manslaughter
the missile,' — inasmuch as they fight in army and
battle, those mordacious beasts are the shaft ; ' man-
slaughter the missile,' — inasmuch as they slay one
another, manslaughter is the missile ; — ' to them be
homage !' it is to them he pays homage ; — ' be they
gracious unto us!' they are indeed gracious to
him ; — ' he whom we hate, and he who hates us.
' See p. 3, note 2.
2 That is, ' skilled in chariot (-fight),' and ' mighty in chariot
(-fight);
^ The meaning of these names is rather obscure : the symbolical
explanations ' army and battle ' might seem to point to some such
meanings as ' grounded on heaps ' and ' grounded on intelligence
(or plan).'
I06 ^ATAPATIIA-BKAHMAiVA.
him we put into their jaws!' whomsoever he
hates, and whoever hates him, him he puts into their
jaws. ' N. N. I put into their jaws,' thus he may
name him whom he hates, and thereafter he will
not be there an) more. Let him disregard this also,
for indeed marked out of himself is he whom he
who knows this hates.
I 7. Then on the right (south) side (he places one),
with (Va^. S. XV, 16), 'This one on the right,
the all-worker,' the all-worker is this \'ayu (the
wind) who blows here, for he makes everything here ;
and because he speaks of him as (being) ' on the
right,' therefore it is in the south that he blows
most; — 'and Rathasvana (chariot-noise) and
Rathe/'itra (glorious on the chariot), his com-
mander and chieftain;' these are the two summer-
months ; — 'and the two nymphs, Menaka and
Saha^^anya,' — 'quarter and intermediate quarter,'
said IMahitthi ; but these two are heaven and
earth; — 'Goblins the shaft, demons the missile ;'
for goblins indeed are here the shaft (weapon), and
demons the missile; — 'to them be homage . . .!'
the import of this has been explained.
18. Then behind (in the west, he lays down a
brick), with (Va^. S. XV, 17), 'This one behind,
the all-embracer,' — the all-embracer, doubtless, is
yonder sun ; for as soon as he rises all this embracing
space comes into existence ; and because he speaks
of him as (being) ' behind,' therefore one sees him
only when he goes towards the back (west); — 'and
Rathaprota (fixed on the chariot) and Asama-
ratha (of matchless chariot), his commander and
chieftain ;' these are the two rainy months ; — ' and
the nymphs Pramlo/C'anti (the setting one) and
VIII KANDA, 6 ADHYAYA, 1 BRAHMA7VA, 20. IO7
Anumlo/'anti (the rising one),' — 'quarter and
intermediate quarter,' said Mahitthi, but they are
day and night, for these two set and rise; 'tigers
the shaft, snakes the missile,' for indeed tigers
are here the shaft, and snakes the missile ; — ' to
them be homage . . . !' the import of this has been
explained.
19. Then on the left (north) side (he places one),
with (Va^. S. XV, 17), 'This one on the left,
of everflowing blessings;' on the left is the
sacrifice ; and as to why he speaks of it as ' on the
left,' it is because the sacrifice is performed from
the left (north) side ; and as to why he speaks of it
as ' of ever-flowing blessings (sa77/yadvasu),' they do
indeed flow together (saw^yanti) to the sacrifice,
thinking, ' this is a blessing ; ' — ' and T arkshya and
Arish/anemi, his commander and chieftain,'
these are the two autumn-months; 'and the
nymphs VisvaM (the all-inclined) and Ghr/ta/'i
(the ghee-inclined),' — ' quarter and intermediate
quarter,' said Mahitthi, but they are the vedi (altar)
and the offering-spoon, for the altar is all-inclined \
and the off'ering-spoon is ghee-inclined ; — ' water the
shaft, wind the missile,' — water indeed is here
the shaft, and wind the missile, for from this side it
blows hot, and from that side cold; — ' to them be
homage . . . !' the import of this has been explained.
20. Then in the middle (he lays down one), with
(Va^. S. XV, 19), 'This one above, the boon-
bes tower-,' the one above, doubtless, is Parfanya
(the rain-god); and when he speaks of him as (being)
^ That is, extending in every direction, or open (common) to all.
2 Lit. ' he whose boons are (bestowed) hitherwards.'
I08 i'ATArATilA-liRAHMAA'A.
' above,' it is because I\ar^an}a is indeed above; and
Avhen lie calls him the boon-bestower, it is because
from there the boon, rain, food for creatures, is
bestowed hitherwards ; — 'and Sena^it (the con-
queror of armies) and Sushena (leader of a fine
army), his commander and chieftain,' these are
the two winter-months; — 'and the nymphs,
Urva^i and Purva5/('itti,' — '(quarter and inter-
mediate quarter,' said Mahitthi, but they are oblation
and dakshi;^a (priest's sacrificial fee); — 'thunder
the shaft, lightning the missile,' for indeed
thunder is here the shaft, and lightning the
missile; — 'to them be homage . . ..''the import
of this has been explained.
2 1. These, then, are the shafts and missiles w'hich
the gods then put as protectors over these worlds,
and as to offspring (or subjects ^), they are the com-
mander and chieftain ; and as to the mates, they are
those nymphs, — having thus become complete with
offspring and with mates, the gods seated themselves
on that firmament, in the world of heaven ; and in
like manner does the Sacrificer, having become com-
plete with offspring and a mate, now seat himself on
that firmament, in the world of heaven.
2 2. Now% these are ten (Nakasad-Pa;7/('a/f'iWa)
bricks he lays down ; — of ten s)llables the Vira^
consists, and this layer is vira^' (far-shining). There
are, however, only five of them, for he lays them
down by two and two. And, verily, the)' are
prayers for prosperity to Agni (the fire-altar). He
places them in the last layer, for this, the last, layer
is the end of Ao-ni : it is thus at the end that he
' See paragraph 13.
VIII KAiVDA, 6 ADHYAYA, 2 BRAHMAA'A, I. lOQ
pronounces the prayers for prosperity to Agni,
There are five of them, for at the sacrifice there are
five prayers for prosperity \ Between (each) two he
throws loose soil, for these two bricks being fires, he
does so fearing lest these two fires should blaze up
together. And, moreover, loose soil means food : it
is thus by means of food that he brings about
concord between them.
23. Now, then, as to the order of proceeding.
Having laid down (a brick) in front, he lays down
those on the right, behind, on the left, and in the
middle. Then the upper ones : having first laid
down one in front, he lays down those on the right,
on the left, in the middle, and behind. And, indeed,
the world of heaven is entered from below, for the
gods, having at that time, closed up these worlds
on all sides, entered the world of heaven from below ;
and in like manner does the Sacrificer now, having
closed up these worlds on all sides, enter the world
of heaven from below.
Second BRAHMAiVA.
I. He lays down A'/^andasyas - (bricks pertaining
to the metres). Completed now was the entire
^ Viz. for long life, offspring, cattle, social distinction, and a seat
in heaven; — see the Siaktavaka I, 9, i, 12 seqq.
^ The A'/^andasyas represent the principal metres, the formulas
used in laying down the bricks being composed in the respective
metres. They consist of ten sets of three bricks each, representing
the ten metres, and an additional (thirty-first) brick representing
the Ati/f'/iandas, or redundant metre. Each of the ten sets consists
of a central brick of full size (a foot square) placed on one of the
two spines, and flanked on the two sides not in contact with the
spines by two half-size bricks, viz. : — i. gayatri at the east end of
the 'spine'; 2. trish/ubh on the Reta//si/^ range (joining the
I lO ^ATAr.VTHA-BRAHMAA'A.
Agni (fire-altar). He now wished for distinction^;
for, indeed, heretofore he was not equal thereto, that
he should sustain distinction ; whence people here
say even to this day, ' This one is not equal to
sustain distinction, either in regard to kingship or
to headmanship.' The gods bestowed on hini this
distinction, these AV/andasyas ; for the metres
(A'//andas) are cattle, and cattle are food, and {a
position of) distinction is food.
2. He lays down triplets, for the beast is three-
fold— father, mother, son ; and, embryo, amnion,
chorion ; and food also is threefold — ploughing, rain,
seed. One of them is an AtiX7/andas - (excessive
metre) ; for even whilst being one, that one is beyond
all the metres. And as to that distinction, it is this
great hymn of praise ^ ; and as to this great hymn of
praise, it is these Af/^andasyas.
Garhapatya on the front, or east, side); 3.^i,'-agat?, on tlie Reta^si-^
range (joining the Gaihaj)atya on the west side); 4. anush/ubh,
immediately behind (west) of the preceding set; 5. b;-/hati, imme-
diately in front (east) of the Ashiu/Z^a range (on which the ring of
Stomabhagas lies); 6. ush;/ih, immediately behind (west of) the
Gayatiis; 7. kakubh, immediately in front of the brz'hati bricks;
8. pahkti, at the right (south) end of the 'cross-spine'; 9. pada-
pankti, at the left (north) end of the 'cross-spine'; 10. the single
ati/(7/andas, immediately in front (east) of the fifth Asapatna (see
p. 84, note i); 11. (three) dvipada at the back, or west, end of
ihe 'spine.'
' That is, a position of honour, or dignity (sn).
- By the metres, here and in the sequel, we have to understand
bricks laid down with verses of the respective metres (Va_^^ S. XV,
20 seq.).
^ That is, the so-called Great Litan\- (mahad uktham) reciteil,
by the Hot;-/, in response to the Mahavrata-saman, or Chant of the
Great Rite, at the midday service of the last but one day — the
so-called INIahavrata day — of the sacrificial session called ' Gavam
ayanam,' or 'cows' walk.' The Great Litany consists of numerous
VIII KA.Y23A, 6 ADHYAYA, 2 BRAHMAiVA, 3. Ill
3. Gayatri verses are the head thereof, Trish/ubh
verses the body, 6^agati verses the spine, and Parikti
verses the whigs ; and of each of those Kakubh
verses he takes four syllables \ and adds them to
hymns, and some detached verses and prose formulas ; the whole
matter recited being stated to amount to as many syllables as would
make up a thousand Br/hati verses (of thirty-six syllables each) —
or 36,000 syllables in all. From an analysis I have made of the
]\Iahad ukiham (or Bn'had ukiham, as it is also called) as contained
in MS. Ind. Off. 1729 D, I find it very difficult to check the accuracy
of this statement ; my own calculation yielding somew-here about
37,200 syllables. By leaving out of account the prose formulas, as
well as certain repetitions, this gross amount might, however, be
reduced to something approximating the stated number of syllables ;
and, indeed, the calculation was probably not meant to be a strictly
accurate one. Cf II, 3, 3, 19, 20 (where read Litany, instead of
Chant), part ii, p. 430. See also IX, i, i, 44 ; 3, 3, 19 ; 5, 2, 12.
^ The three Kakubh verses (Va^. S. XV, 38-40) consist each of
three padas, of eight, twelve, and eight syllables respectively, making
together twenty-eight syllables. In muttering these verses, whilst
laying down the Kakubh bricks, he is to omit four syllables from
the middle pada of each verse (so as to make it equal to the other
two padas), and mutter the words thus omitted at the beginning of
the verse (XV, 47) used in laying down the Ati/^/^andas brick. The
syllables omitted make up complete words in each case, viz. ' bhadra
rati/i ' at the beginning of the middle pada of the first verse, ' vrztra-
tiirye ' at the end of the middle pada of the second verse, and
'ava sthira' at the beginning of the second pada of the third verse.
The remaining portions of the Kakubh verses consist each of
twenty-four syllables, or a Gayatri verse. The references here
made to the different parts of the jMahad uktham are not quite
clear, and seem to point to a somewhat different arrangement of
that jastra from that known from the Aitareyarawyaka and the
•Sahkhayana-sutra. The head, indeed, consists of Gayatri verses,
viz. 7?/g-veda I, 7, either the whole, or, according to some, only
certain verses of it ; the first three, or nine, verses also forming the
opening triplet, or triplets, of the IMahavrata-sarnan, the chanting
of which precedes the recitation of the Great Litany. — For the
trunk (atman) consis^ting of trish/ubh verses, see p. 113, note i.
The Paiikti verses, on the other hand, said to form the wings,
would seem to be i?/g-veda VIII, 40 (consisting of mahapahktis).
I 12 5ATAPATilA-];kAIlM.\A'A.
the Ati/7/andas: that is just (what makes) that
Ati/7/anclas (excessive metre). The others result in
Ga)atris : this is just that fourscore of Gayatris \
the Br/hatis (make up) the Barhata one, and the
Ush;^ihs the Aush;nha one. And as to the Va.^a
hymn-, the two half-verses, the Aindragna (hymn),
and the insertion, they are Ati/'//andas ; and as to
which in the Aitareya arrangement forms the thighs, whilst vS'ahkha-
yana makes it part of the tail ; and the Gagatis here referred to as
constituting the spine would seem to be X, 50, which immediately
follows the hymn just referred to, and is not otherwise identified
with any special part of the body. The INISS. of Harisvamin's
commentary are unfortunately hopelessly corrupt in this place.
' The Great Litany begins with seven sets of hymns and verses,
meant symbolically to represent certain parts of Agni-Pra^apati's
bird-shaped body which the ceremony is intended to reconstruct,
viz. the trunk, neck, head, the roots (sinews) of the wings, the right
and left wings, and the tail, between each two of which the so-called
SMadohas verse (i??g-veda VIII, 69, 3), meant to represent the vital
air pervading the body, is inserted, as it also is between (and before)
the succeeding parts. In the first place there follow three eighties
of triplets (or, 3 sets of 240 verses each) in the Gayatri, Brzhatt
and Ush«ih metres respectively. Then comes the Vaja hymn
representing the belly, and finally a course of recitations (beginning
with hymn VIII, 40) forming the thighs. For the part which the
number eighty plays in the Agni/{'ayana ceremony, see Weber, Ind.
Stud. XIII, p. 167. The term for ' eighty,' viz. ' a^iti,' gives rise to
a constant etymological play. Sayawa, on Aitareyara«yaka I, 4, 3, i,
takes it in the sense of ' food ' (cf. above, VIII, 5, 2,17); whilst the
Ara«yaka itself takes it in that of ' obtainment ': — yad evasmin
loke yajo, yan maho, yan mithuna;«, yad annadya/w, ya 'paX'itis tad
ajnavai, tad apnavani, tad avaruwadhai, tan me 'sad iti.
2 This is the hymn /v^/g-veda VIII, 46, ascribed to Va^a Asvya.,
and remarkable for the variety of metres in which the different
verses are composed. In the Aitareya recension of the Mahad
uktham (which is followed in the MS. of this jastra referred to in
the preceding notes) only the first twenty verses are recited, but
verse 15 being divided into two verses, a dvipada and an ekapada,
they are thus made to consist of twenty-one verses.
VIII KAA^DA, 6 ADHYAYA, 2 BRAHMAA'A, 5. II 3
the Nada-verse \ the Sudadohas, the pada-appen-
dages, and whatever Annsh/ubh matter there is,
they make up the Anush/ubhs.
4. Dvipada verses are the feet. Thus much is
the great hymn of praise, and the great hymn of
praise means distinction : the gods bestowed upon
him (Agni) all that distinction, and so does this
(Sacrificer) bestow upon him all that distinction.
5. And, again, as to w^hy he lays down the K/ian-
dasyas. The gods at that time saw that firmament,
the world of heaven, to wdt, those Stomabhagas, and
entered it. Of those entering, Pra^apati entered
^ The Nada-verse, i?/g-veda VIII, 69, 2 (in the ush«ih metre)
deriving its name from its first word ' nadam,' plays a peculiar
part in the recitation of the Great Litany. The opening set of
recitations, representing the trunk, consists of twenty-two trish/ubh
verses ; these are recited in such a way that after each pada (or
quarter of a verse) one of the four padas of the Nada-verse is
inserted. The chief object of this insertion seems to be a metrical
one, viz. that of making each two padas (trish/ubh = eleven, and
ushwih = seven syllables) to form half a b;Vhati verse (eighteen
syllables), the whole Litany being computed by brz'hati verses.
Moreover, of v. 3 of the first Trish/ubh hymn of this set (7?/g-veda
X, 120) only the first two padas are recited at this stage (whilst the
remaining two are recited in different places later on), and this
half-verse is followed by a br/hati and a satobr/liati pada (VII, 32,
23 c, and VI, 46, 2 c), after which the recitation proceeds with
verse 4 of the first hymn. This seems to account for one of the two
half-verses here referred to, whilst the other would seem to be
VII, 20, I a, b, recited later on in the jastra. Cf. Prof. F. IVIax
Miiller's translation of Aitareyar., Sacred Books of the East, vol. i,
p. 181 seqq. — The Aindragna hymn is VIII, 40, 1-9 ; 1 1 ; 12, being
the first hymn of the portion representing the thighs. It consists of
ten mahapafikti verses (6x8 syllables) — each of which is split up
into two Gayatri verses (3x8 syllables) — and one trish/ubh verse. —
The chief anush/ubh verses are those of i?/g-veda I, 11, 1-8, which
are recited in a peculiar way (towards the end of the jastra), the last
pada of each verse interchanging with the first pada of the next verse.
[43] I
I 14 ^-ATAPATHA-BRAHMAAA,
last ; and ihus Pra;'a[)ati is the same as these
AV/andasyas.
6. Gayatris arc his head; and as to its being
Gayatris, it is because the head is of Gayatri nature ^
There are three, for the head is threefold. He
places them on the forepart (of the altar), for the
head (of the animal or bird) is in front.
7. Trish/ubhs are the chest : he places them on
the range of the two Reta/^si/t ; for the Reta/^si/6 are
the ribs, and the ribs lie against the chest.
8. Cagatis are the hips ; at whatever distance from
the naturally-perforated (central) brick he places the
Trish/ubhs in front, at the same distance from it he
places the 6'agatis behind ; for that naturally-per-
forated brick is this vital air in the middle (of the
body), and as far from that vital air as the chest is in
front, so far are the hips behind.
9. Anush/ubhs are the thighs : he places them
close to the 6^agatis, and thereby places the thighs
close to the hips.
1 o. Br/hatis are the ribs, Kakubhs the breast-bone.
The Br/hatis he places between the Trish/ubhs and
Kakubhs, whence these ribs are fastened on both
sides, on the breast-bone and the costal cartilacfes-.
11. Ush/^ihs are the neck: he places them close
to the Gayatris, and thereby places the neck close to
the head.
12. Pariktis are the wings: and as to their being
' Either because the Gayatri is the foremost and noblest of metres
(whence its symbolical connection with the priestly office ami caste),
and the one used for the first stoma at the Soma-sacrificc ; or on
account of its being best adapted for singing. For the threefold
nature of the head, as consisting of skin, bone, and brain, see XII,
2, 4, 9-
^ That is, on both sides of the chest; see XII, 2, 4, 1 1, with note.
VIII KANDA, 6 ADIIYAYA, 2 IJRAIIMAiVA, 1 6. II5
Paiiktis, it is because the wings are of Paiikti (five-
fold) nature. He places them sideways, for these
wings are sideways. Whatever metre is larger that
he places on the right side : he thus makes the
right half of the animal the stronger, and hence
the rio^ht side of an animal is the stronger.
13. An Ati/'/^andas is the belly; for the metres
are cattle, and cattle are food, and food is (what fills)
the belly, because it is the belly that eats the food :
hence when the belly gets the food, it becomes eaten
and used up. And inasmuch as this (brick) eats
(atti) the metres (/7mndas), the cattle, it is called
Atti/'/^andas, for Atti/7^andas is really what is
mystically called Ati/7/andas ; for the gods love the
m}stic.
14. A (brick) covered with loose soil is the womb.
These two he lays close to each other, for the belly
and the womb are close to each other. They are
connected wdth loose soil, for loose soil means flesh,
and both the belly and the womb are connected with
flesh. The former is an Ati/^7andas, the latter a
soil-bedded one (purishavati), for the belly is higher,
and the womb lower.
15. He places them so as to extend eastwards,
for in an easterly direction ^ this Agni (fire-altar) is
built ; and, moreover, in one moving forward, both
the belly and the womb are moving forward. Out-
side the Stomabhagas (he places them), for the
Stomabhagas are the heart, and the heart is highest,
then (comes) the belly, then the womb.
16. He places them south of the naturally-per-
forated (brick). Now, in the first layer, he places
^ Or, as one tending (flying) eastwards.
I 2
I I 6 5ATAPATIIA-BRAI1.MA-VA.
both the bell)' and the womb north of the naturally-
perforated one ^ for that naturall\-pcrforated one,
indeed, is what this vital air in the middle (of the
body) is : he thus places the belly and the womb on
both sides of that (central) vital air, and hence the
belly and the womb are on both sides of that central
vital air,
17. The Dvipadas are the feet (the stand); — and
as to its being Dvipadas (verses of two feet), it is
because the feet are a pair. There are three (such
verses), for a stand- (tripod) is threefold. He lays
them down at the back, for the feet are at the back
(of the body),
18. That body of his (Agni) is well-made; — and,
indeed, for whomsoever they thus make that body
of his so as to be well-made, he becomes possessed
of that body of his as a well-made one ; but for
whomsoever they make it otherwise than that,
for him they make that body of his so as to be
ill-made, and he becomes possessed of an ill-made
body.
19. It is with reference to this that these two
sama-nidhanas (finales of saman-hymns) are uttered,
— ' The light (is) in the highest heaven of the gods,'
and, ' The gods (are) in the highest heaven of the
^ According to VII, 5, i, 38, the fire-pan is supposed to repre-
sent the belly, and the mortar the yoni ; and these two were, in the
first layer, placed north of the svayam-at/-/««a, or naturally-perforated
brick, ?o as to leave the space of a full brick between them and that
central brick of the layer; cf, VII, 5, i, 13. In the sketch of the
central part of the first layer (p, 17), the two northernmost bricks,
marked/, represent the fire-pan and mortar,
^ That is, the feet and back part of the body, or the tail, the
latter, in a sitting bird, forming, as it were, a third foot or support
to the body.
VIII KA.VZ)A, 6 ADHYAYA, 3 BRAIIMAiVA, 3. II 7
light;' — for when on that occasion the gods were
entering (heaven), Pra^apati was the last to enter :
that is why he says, ' The light (is) in the highest
heaven of the gods/ And as to why he says, 'The
gods (are) in the highest heaven of light,' — the light,
doubtless, is this Agni (the fire-altar), and it is on
his highest layer that all the gods have thus entered :
this is why he says, ' The gods are in the highest
heaven of light.'
Third BRAiiMAivA;
1. He lays do\vn the Garhapatyd. For the
gods, having obtained this much, thought they had
succeeded. They spake, ' Whereby have we suc-
ceeded in this ? ' — ' By means of the Garhapatya,'
they said ; ' for, after building the Garhapatya ^ and
mounting thereon, we saw the first layer, from the
first (we saw) the second, from the second the third,
from the third the fourth, from the fourth the fifth,
and from the fifth this one.'
2. They spake, ' Think ye upon this, how there
may be success here for us ! ' They spake, ' Medi-
tate ye (/('it) ! ' whereby, indeed, they meant to say,
' Seek ye a layer (-("iti) ! seek ye whereby there may
be success here for us ! '
3. Whilst meditating, they said this : ' Let us
bring this one here and put it on (the fire-altar) ! '
Having brought this (Garhapatya) here, they put it
'^ For the building of the separate Garhapatya hearth, on which
the sacred fire was transferred from the Ukha (fire-pan), see part iii,
p. 298 seq. ; its sketch, p. 302. A similar hearth is now built on
the fifth layer of the Ahavaniya fire-altar.
I iS 5-ATArATHA-DRAIlMAA-A.
on. They disputed aljoiit it: -in the front part (of
the fifth layer) the \'asus, on the right side the
Rudras, on the hind part the Adityas, on the left
side the Maruts. and above it the V'lsve Devas
said. ' Here let us lay it down ! here let us lay it
down ! '
4. They spake, ' Let us lay it down in the middle:
when laid down in our midst, it will belong to all of
us.' They laid it down in the middle (of the fifth
la}'er), and thus they laid that success into the self
(or the body of the altar) ; — in the middle (they laid
it) : they thus laid that success into the very middle
of (Agni's and their own) self. And in like manner
does the Sacrificer, when he lays down the Garha-
patya, lay that success into (his own) self; and (by
laying it down) in the middle, he lays that success
into the very middle of the self.
5. And, again, as to why he lays down the Garha-
patya. The Garhapatya, doubtless, is food, and this
built Aeni is an eater : it is to the eater he thus
offers that food ; — in the centre (he la)S down the
Garhapatya) : in the very middle (of the bod}) he
thus lays food into him.
6. And, again, as to why he la}s down the Garha-
patya. The world of the gods, doubtless, is the
Yedi (altar-ground) ; but that (original Garhapatya)
is built up outside the Vedi : thus, when he brings it
here and lays it down (on the fire-altar), he then
establishes it (or him, Agni) on the Vedi, in the
world of the gods.
7. And, again, as to why he lays down the Garha-
patya. The lotus-leaf, doubtless, is a womb, but
^ For the lotus-leaf, which is the first thing laid down in the centre
VIII KANDA, 6 ADHVAVA, 3 BRAHMAA^A, lO. II 9
that (Garhapatya) is built up outside the womb, and
outside of the womb indeed takes place that per-
formance regarding the fire-altar which takes place
prior to the (laying down of the) lotus-leaf: thus,
when they bring it (the Garhapatya) here and lay it
down, he then establishes it in the womb, on the
lotus-leaf; and thus indeed it is not outside. Eight
bricks he lays down : the significance of this has
been explained \ He builds it up with the same
formulas and in the same order, for this one is the
same as that (former Garhapatya Agni) : he thus
brings it (or him) here and lays it down.
8. He then lays down the Punai-zC'lti -. Now at
that time the gods, having built the Garhapatya, did
not find success therein ; for the Garhapatya pile is
a womb, and success in a womb consists in seed, in
generative power ; and in this womb they saw no
seed, no generative power,
9. They spake, ' Think ye upon this, how we may
lay seed and generative power into this womb ! '
They spake, ' Meditate ye ! ' whereby, indeed, they
meant to say, ' Seek ye a layer ! seek ye that we
may lay seed and generative power into this
womb ! '
10. Whilst meditating, they saw this Puna^/'iti,
and put it on (the Garhapatya), and thereby laid
seed and generative power into this womb ; — in the
centre (they placed it) : they thus laid seed and
A.
of the altar-site on which the (Ahavaniya) altar is to be raised, see
VII, 4, I, 7 seqq. The Garhapatya had been built previous to
that (VII, I, I, I seqq.).
^ See VII, I, I, 19 seqq.
2 The Punaj/fiti (re-piling) is a second pile or layer of eight
bricks corresponding exactly to the first, and placed thereon.
I 20 ^ATAIATlIA-BRAHMAiVA.
generative power into the very middle of this womb.
And in hke manner does the Sacrificer now, when
he lays down the Puna-^/iti. lay seed and generative
power into this womb ; — in the centre (he lays it
down) : he thus lays seed and generative power into
the very middle of this womb.
11. Now some lay it down on the hind part (of
the bird-like altar), because it is from the hind part
that seed is introduced, — (to wit) on the juncture of
the tail (and the body), for it is from (the part near)
the tail that seed is introduced. Let him not do
this, for they who do this lay seed and generative
power outside the womb ; but let him rather place
it in the centre : he thus lays seed and generative
power right into the womb.
12. He lays down eight bricks, — the Gayatri
(metre) consists of eight sjUables, and Agni (the
fire-altar) is of Gayatri nature : as great as Agni is,
as great as is his measure, so great he thus intro-
duces him in the form of seed. Five times he ' settles'
it,— of five layers consists the fire-altar, five seasons
make a year, and Agni is the year : as great as Agni
is, as great as is his measure, by so much he thus
introduces him in the form of seed. Eight bricks he
'settles' five times, that makes thirteen, — thirteen
months make a year, and there are thirteen ' layer-
fillings ' of the altar : as great as Agni is, as great
as is his measure, so great he thus becomes.
13. And as to why he lays down the Puna^f/'iti.
Now, in laying down the Garhapatya (hearth) upon
the Ahavaniya, he surely does what is improper ;
but when he lays down the Punaj-/C'iti he thereby
brings this Agni (or altar) that has been built, and
builds it up again thereon ; and because he again
VIII KAA'DA, 6 ADIIYAVA, 3 BRAHMAA^A, 1 7. 121
(punas) builds up (Z'i) that (Agni) already built,
therefore (this is called) Punai-zC-iti.
14. Now some lay down the Garhapatya on the
hind part, and the Puna6-/('iti on the front part (of
the built altar), for these two are the Ahavaniya and
the Garhapatya, and these two fires are (placed) in
this way ^ Let him not do this, for the Garhapatya
is this (terrestrial) world, and the Ahavaniya is the
sky ; and above this (earth) surely is yonder (sky) ;
let him therefore place it (the Puna.c/'iti) on the top
of that (Garhapatya).
15. And as to why he lays down both the Garha-
patya and the Puna^/'iti. These two, doubtless, are
the Vedi and the Uttaravedi (high-altar) of Agni.
Now those two former (altars of this kind) which he
throws up - belong to the Soma-sacrifice, but these
belong to the fire-altar ; and when, after laying
down these two, he deposits Agni (the fire) thereon,
then he establishes him both on the Vedi and the
Uttaravedi.
16. And, again, as to why he lays down the
Puna^iiti. This, doubtless, is a repeated sacrifice
(punarya^;2a), and higher (than the ordinary sacri-
fice) is this worship of the gods : he thus sets
up a repeated sacrifice, and the higher worship
of the gods ; and the repeated sacrifice inclines
(accrues) to him.
17. And, again, as to why he lays down the
^ In the ordinary sacrifices the Garhapatya hearth is placed
behind (west of), and the Ahavaniya on the front (or east) end
of, the Vedi.
^ That is, at the performance of an ordinary Soma-sacrifice. For
the vedi and uttaravedi on that occasion, see III, 5, i, i seq. ;
12 seqq. (part ii, p. 1 1 1 seqq.)
122 ^ATAPATlIA-liRAIlMAAA.
Puna^/'iti. This (altar), doubtless, is that same
Agni whom in the beginning the vital airs, the
7??shis, made up ^ He now builds him up again;
and inasmuch as he again (punas) builds up (/Ji)
that (Agni) already built, therefore also it is (called)
Vuna.s/:iU.
1 8. [He lays down the first brick, with, Va^. S.
XY, 49], 'With what fervour the7?/shis entered
upon the sacrificial session,' — he thereby means
those AVsh is (the vital airs); — 'kindling the fire
and o-aininir the licrht,' — that is, ' kindlinq; the fire,
and gaining the heavenly world;' — 'upon that
firmament I place the Fire,' — the firmament,
doubtless, is the heavenly world ; — ' who m th inkers
call the straw-spreader,' — the thinkers (or men)
are they who are wise ; and ' straw-spreader ' he says,
because he (Agni) has ever the (sacrificial) straw
spread for him.
19. [The second brick, with, Vaf. S, XY, 50],
'With our wives let us follow him, O gods!
with our sons and brothers, or our golden
treasures;' — that is, 'let us follow him with our
all;' — 'orainini:- the firmament in the world of
righteousness;' — the firmament, doubtless, is the
heavenly world : thus, ' gaining the heavenly world
in the world of righteousness ; ' — 'above the third
luminous back of the skv,' — for this, indeed, is
the third luminous back of the sky where this (Agni)
now burns '"'.
^ See part iii, p. 143.
^ That is, on this altar where the fire will soon be burning.
It seems also to refer to the sun burning over the third heaven —
as the counterpart of the Agni of the fire-altar.
VIII KANDA, 6 ADHYAYA, 3 BRAIIMAA'-A, 22. 1 23
20. [The third brick, with, Va^'. S. XV, 51], 'Unto
the centre of speech did he mount, the nimble,'
— for this, indeed, is the centre of speech where he
now is built up ; and ' the nimble {bhura;^yu),' that
is, 'the sustainer ^ (bhartar) ; ' — 'this Agni, the
good lord, the heedful,' — that is, ' this Agni, the
lord of the good, the heeding one ; ' — ' established
upon the back of the earth, he the brilliant,' —
— that is, 'established on the back of the earth, the
shining one;' — 'let him tread under foot any
hostile!' — that is, 'let him tread under foot all
evildoers.'
21. [The fourth brick, with, Va^. S. XV, 52],
'This Agni, the most mettlesome bestower
of strength,'- — that is, 'the most vigorous bestower
of strength;' — 'may he glow a thousandfold,
unremitting,' — that is, 'may he shine a thousand-
fold, not unheedful ; ' — 'blazing in the middle
of the sea,' — the sea, doubtless, means these
worlds: thus, 'shining in these worlds;' — 'go
forth to the divine abodes!' — thatis,'go forth
to the heavenly world ! '
22. [The fifth brick, with,Vaf. S. XV, 53], 'Gather
ye together! draw ye nigh together!' — he
thereby says to those i^/shis, ' Gather ye him
together ! draw ye nigh to him together ! ' — ' Make
ye Agni's^ paths to lead to the gods!' — as
the text so the meaning; — 'making the parents
^ That is, the sustainer of the world (^agad-bhartar), according
to Mahidhara ; an etymological play on the word ' bhura/zyu.'
- The texts have ' agne,' O Agni ! the verbal form ' kn'nn-
dhvam ' being explained by Mahidhara as an irregular singular
form for ' kn>m,' (make thou). The verse seems, however,
corrupt.
124 i-ATAPATHA-BRAHMAiVA.
young again,' — the young parents, doubtless, are
speech and mind, and these two fires also are
speech and mind; — 'in thee hath he spun
out this thread,' — he thereby means that thread
(of the sacrifice) which has been spun out by the
/^/shis.
23. [The sixth brick, \vith, Va^. S. XV, 54],
'Awake, O Agni, and be watchful !' — he thereby
says to this Agni, 'Wake thou over this one \ and
watch thou over him!' — 'Wish and fulfilment,
meet ye and he together-!' — as the text, so
the meaning; — 'Upon this, the higher seat,' —
the higher scat, doubtless, is the sky; — 'sit ye
down, O All-gods, and the Sacrificer!' — he
thereby makes the Sacrificer sit down together with
the Vi^ve Devas.
24. [The seventh brick, with, Va^. S. XV, 55],
"•Whereby thou carriest a thousand, whereby,
O Agni, all w^calth,' — for that, indeed, is his most
acceptable power whereby he carries a thousand,
and all wealth; — 'thereby lead thou this sacri-
fice of ours unto the light to go to the gods!'
— that is, ' thereby lead thou this our sacrifice to
the heavenly world to go to the gods.' — [The eighth
brick, w^ith, Va^. S. XV, 56], 'This is thy natural
w^omb . . . ;' — the meaning of this has been ex-
' The author (not Mahidhara) seems ratlier to take ' udbu-
dhyasva' in a transitive sense (' \vake thou him'), as Mahidhara
certainly docs the second imperative ' prati^agr/Tii,' 'make him
(the Sacrificer) careful ! '
^ The text has the 2nd person dual, which Mahidhara explains
by the 3rd dual (ya^^amanena saha sawsn'sh/e bhavatam — ' May
the two become united with the Sacrificer'), because of the nomi-
native ' ish/apfirve,' instead of the vocative.
VIII KA^DA, 7 ADHYAYA, I BRAHMAiVA, 4. I 25
plained \ Eight bricks he lays down : the meaning
of this also has been explained ^.
Seventh Adhyaya. First BRAHMAiVA.
1. He lays down two /?2tavya (seasonal bricks).
The seasonal (bricks) are the same as these seasons :
it is the seasons he thereby lays down. And, in-
deed, the seasonal ones are everything here, for the
seasonal ones are the year, and the year is every-
thing here : he thus lays down everything here.
And generative power they also are, — for the
seasonal ones are the year, and the year means
generative power : it is generative power he thus
lays down (or bestows on Agni and the Sacrificer).
2. And, again, as to why he lays down seasonal
(bricks), — the seasonal (ones) are the nobility and
these other bricks are the peasantry : he thus
places the nobility as the eater among the peasantry.
He lays down (some of) them in all the layers : he
thus places the nobility as the eater among the
whole people ^
3. And, again, as to why he lays down seasonal
(bricks), — this fire-altar is the year, and it is joined
together by means of the seasonal (bricks) : he thus
makes the year continuous, and joins it together, by
means of the seasons. These (formulas of the
seasonal bricks) begin in a different way, but end
in the same way ; for the seasons were created, and,
when created, they were different.
4. They spake, ' While being thus, we shall not be
1 Viz. VII, I, I, 28. ' Viz. VII, I, I, 32.
^ Or, he places the chieftaincy in every clan.
1 26 5ATAPATIIA-BRAIlMAiS'A.
able to procreate : let us unite with our forms ! '
They united in each single season with their forms,
whence there is in each single season the form of all
the seasons. As to their (formulas) beginning in
a different way, it is because they were created
different (or separately) ; and as to their ending in
the same way, it is because they united with their
forms.
5. He lays them down, with (Va^^. S. XV, 57),
'Tapa and Tapasya, the two dewy seasons,' —
these are the names of these two : it is thus by their
names that he lays them dowm. Tapa (the burner),
doubtless, is yonder sun : from hini these two
seasons are not separated ; and inasmuch as these
two seasons are not separated from him, they are
called Tapa and Tapasya.
6. 'Agni's coupling-link thou art,' — this fire-
altar is the year, and it is joined together by means
of the seasonal (bricks) : he thus makes the year
continuous, and joins it together by means of the
seasons; — ' May Heaven and earth fit into one
another! may the waters and plants fit into
each other ! ' — he thereby makes everything here '
to fit in by means of the seasons : — ' May the fires
fit into one another, each singly, working
harmoniously together for my supremacy!' —
for these single bricks are the same as those fires :
he thus says this so that they may fit in with each
other for the supremacy of those two seasons : —
' whatever fires there are, at one with each
other, within these two, Heaven and Eartli;' —
as the text is, so is its meaning; — 'let them draw
^ Or, all this universe.
VIII KANDA, 7 ADHVAVA. I BRAIIMAiVA, 9. 12/
together, fitting in with the two dewy seasons,
even as the gods draw together unto Indra;'^ —
that is, ' even as the gods are drawing together
round Indra, so may they draw together for
supremacy round these two seasons.' Two bricks
there are, because the season consists of two
months. Only once he ' settles ' them : he thereby
makes the season to be one.
7. And as to why he now la}s down these two ; —
this fire-altar is the year, and the year is these
worlds : the fifth layer of this (altar) is the sky,
and the dewy season of this {) ear) is the sky ; and
when he now la}s down these two (bricks), he
thereby restores to his (Agni's) body what these two
are thereto : this is why he now lays down these
two (bricks).
8. And, again, as to why he now lays down these
two ; — this Agni (the fire-altar) is Pra^apati (the
lord of generation), and Pra^apati is the year : the
fifth layer is his (Agni's) head, and the dewy season
is its (the year's) head ; and when he now lays down
these two (bricks), he thereby restores to his (or its)
body what these two are thereto : this is why he
now lays down these two (bricks).
9. He lays down the two seasonal ones prior
to the naturally-perforated one and to the Viiva-
^yotis ; for the last naturally-perforated one is the
sky^, and the last Vi^va^yotis - (all-light brick) is
^ For the symbolic meaning of the three svayam-atr/^was, as
the central bricks of the first and third layers, and the one lying on
the centre of the fifth layer, see part iii, p. 155, note 8.
"^ On the three Vijva^yotis bricks, placed in the same layers, as
representing the gods Agni, Vayu and Aditya respectively, see
^'I, 3> 3> 16; 5, 3, 3.
128 5'ATArATHA-liRAIIiMAA'A.
the sun : he thus places the seasons on this side
of the sky and the sun ; whence the seasons are
on this side thereof. But generative power there
also is (in these seasonal bricks)^: he thus places
generative power on this side of the sky and the
sun ; whence procreation takes place only on this
side of them, but stationary, indeed, is procreation
beyond them, for just as many gods as there were
of old, so many there are now.
10. Now, the (first) two seasonal (bricks) he lays
down subsequently to the first naturally-perforated
one, and to the first Vi^va^yotis ; for the first
naturally-perforated one is this (earth), and the first
Vij"va^^yotis is Agni : thereupon he places the
seasons, whence the seasons are upwards from this
(earth). But generative power there also is therein:
he thus places generative power above this (earth) ;
whence procreation only takes place above (upon,
not under) this (earth).
11. Let him not derange these (seasonal bricks)^
lest he should derange the seasons, for deranged are
^ Or, But these (bricks) also are (or mean) generative power,
cf. paragraph i.
'^ That is, he is not to shift them from their proper place, but
place each subsequent pair exactly on those laid down before.
As a matter of fact, however, these two bricks (if we determine their
site by mere calculation) would seem, in the fifth layer, to lie
by half a foot further away from the central point, than the i?/tavyas
of the other layers do. This is owing to the fact that whilst, in
the layers in which a Svayamat;'/7/«a lies in the middle, only one
half of these central bricks lie on the east side of the central point,
in the present layer the eastern portion of the Garhapatya (occu-
pying the central part of the layer) consists of full-sized bricks.
This discrepancy of half a foot was probably made good by some
space being left, which was afterwards filled U[) with earth ; unless,
indeed, the Svayamiit/-/;/;/as, as apparently natural stones, were
allowed to somewhat exceed the ordinary size of bricks.
VIII KANDA, 7 ADHYAYA, I BRAHxMAATA, 1 6. I 29
the seasons for him who dies : hence, in whatever
place he la)s down the first two, there let him lay
down all.
12. But the seasonal (bricks), indeed, are also
these (three) worlds : by the (different) layers he
thus builds up these worlds one above the other.
And the seasonal (bricks), indeed, are also the
nobility : by the (different) layers he thus builds
up the nobility above (the peasantry). And the
seasonal ones, indeed, are also the year : by the
(different) layers he thus builds up the year. Let
him not thereafter place over them any other brick
with a sacrificial formula, lest he should place the
peasantry above the nobility.
13. Now these same (bricks) are indeed stepping-
stones, for by means of the seasonal (bricks) the
gods then stepped over these worlds, both from
hence upwards and from above downwards : and in
like manner does the Sacrificer now, by means of the
seasonal (bricks), step over these worlds, both from
hence upwards and from above downwards.
14. Now, the A'arakadhvaryus lay down here yet
other 'stepping-stones'; but let him not do so, for
they do what is redundant, and these are indeed
(all) the stepping-stones.
15. He then lays down a Vii-va^f^yotis (all-light
brick) ; — the last Visva^otis, doubtless, is the sun,
for in yonder (celestial) world the sun, indeed, is ' all
the light ' : it is the sun he thereby sets up.
16. And, again, as to why he lays dow^n a Vii"va-
^^otis : — the Vi^vaj^yotis, doubtless, means progeny,
for progeny indeed is all the light : — he thus lays
generative power into it (or into him, Agni and the
Sacrificer).
[43] K
1 30 5ATAPATIIA-BRA11M.\.VA.
17. lie lays down the X'^i.^'v^a^yotis prior to the
naturally-perforated one; — for the last naturally-
perforated one is the sky, and the last Vii-va^)Otis
is the sun : he thus places the sun on this side
(below) the sky, whence he burns only on this side
thereof. But there also is generative power therein :
he thus places generative power on this side of the
sky, whence procreation takes place only on this
side thereof.
18. Now the (first) Vijva^yotis he lays down sub-
sequent to the first naturally-perforated one ; for the
first naturally-perforated one is this (earth), and the
first Vi.sva^yotis is Agni : he thus sets up Agni
upwards from this (earth), whence the fire blazes
upwards from here. But there also is generative
power therein : he thus places generati\'e power
above this (earth), whence procreation only takes
place above this (earth).
19. And the (second) Vii-va^yotis he lays down
subsequent to the second naturally-perforated one
(in the third, or central) layer ; for the second
naturally-perforated one is the air, and the second
Vij'va4''yotis is Vayu (the wind) : he thus places the
wind in the air, whence that wind (has his abode)
in the air.
20. These (three) then arc the lights ; — and w^hen
he lays down these (three Vi^va^'yotis bricks) in this
way, he thereby sets up those same lights so as to
face each other ; and hence the fire blazes upwards
from this (earth), and yonder sun shines downwards,
and that wind blows sideways in the air.
21. [Me 'settles' the Vi^va^'yotis, with, Va^. S.
XV, 58]. 'May Paramesh//^in settle thee' — for
Paramesh///in saw this fifth layer; — 'on the back
VIII KAiVDA, 7 ADHYAYA, 2 15RAHMAA^A, I. I^I
of the sky, thee, the luminous one!' — for on
the back of the sky is yonder kuninous sun.
22. 'For all out-breathing, and off-breath-
ing, and through-breathing,' — for the Vi^va^yo-
tis is the breath, and breath, indeed, is (necessary) for
everything here; — 'bestow thou all the light!' —
that is, 'bestow thou the whole (or every) light;'
— ' Surya is thine overlord,' — he thereby makes
Surya (the sun) its overlord. Having 'settled' it,
he pronounces the Sudadohas on it : its (symbolical)
meaningr has been told ^
23. Now, these (bricks) are indeed stepping-stones,
for by means of the Vi^va^yotis (bricks) the gods
then stepped over these worlds, both from hence
upwards, and from above downwards : and in like
manner does the Sacrificer now, by means of the
Vi^va^otis, step over these worlds, both from hence
upwards, and from above downwards.
24. Now, the A'arakadhvaryus lay down here yet
other ' stepping-stones '; but let him not do so. for
they do what is redundant, and these are indeed
the stepping-stones.
Second BRAHMAivA.
I. He then lays down a Lokampr/^^a - (space-
filling brick) ; the LokamprzV^a, doubtless, is yonder
^ For this verse see part iii, p. 307, note 2; for its symbolic
meaning (as the breath, or vital air) VII, i, i, 15; 26. See also
VIII, 7, 3, 21, where the verse itself is explained.
^ In laying down the Lokampr/;/as of the fifth layer, he begins,
as in the first layer, from the right shoulder, or the south-east
corner, of the altar, but so that in this case the first ' space-filler '
is laid down, not at the corner, but a cubit to the west of it.
Starting from that spot, he fills up the available spaces, in two
turns, moving in the sunwise fashion.
K 2
\T,2 ^ATAPATHA-BRAHMAA'A.
sun, for he fills these worlds : it is thus yonder sun
he thereby sets up. He lays down this (Lokam-
p?V//a) in all the (five) layers, for those layers are
these (three) worlds M he thus places the sun in (all)
these worlds, whence he shines for all these worlds.
2. And, again, as to why he lays down a Lokam-
p;7";/a, — the Lokampr?'//a, doubtless, is the nobility
(or chieftaincy) ^, and these other bricks are the
peasants (or clansmen) : he thus places the noljilit)-
(or chieftain), as the eater, among the peasantr)-.
He lays it down in all the layers : he thus places
the nobility, as the eater, among the whole peasantry
(or in every clan).
3. Now this is only a single (brick) : he thus
makes the nobility (or the chieftaincy) and (social)
distinction to attach to a single (person). And
what second (such brick there is) that is its mate,
— -a mate, doubtless, is one half of one's own self,
for when one is with a mate then he is whole and
complete : (thus it is laid down) for the sake of
completeness. With a single formula he lays down
many bricks ■' : he thereby endows the nobility pre-
' Rather, the first, second, and third layers are the three worlds.
^ At \'I, I, 2, 25 Tam/ya was made to maintain that the Ya^ush-
matis, or bricks laid down with S])ecial formulas, were the nobility,
and that the LokampnV/as, laid down with one and the same formula,
were the peasants, and as the noble (or chieftain) required a
numerous clan for his subsistence, there should be fewer of the
former kind of bricks, than the established practice was. This
view was however rejected by the author of the Brahmawa, and here,
in opposition to that view, the Lokampr/«a is identified with the
nobility, and the Ya^^ushmatis with the ilaii.
^ The common formula used with these bricks, and from which
tliey derive their name — beginning as it does ' Lokam p//;;a,' 'Fill
the space!' see parag. (, — is pronounced once only after every ten
such bricks, and after any odd ones at the end.
VIII KANDA, 7 ADIIYAYA, 2 BRAHMAA^A, 5. I 33
eminently with power \ and makes the nobiHty more
powerful than the peasantry. And the other (bricks)
he lays down singly, with separate formulas : he
thereby makes the peasantry less powerful than the
nobility, differing in speech, and of different thoughts
(from one another).
4. The first two (LokamprzV^as) he lays down in
that (south-east) corner : he thereby places yonder
sun in that quarter : from this (earth) he follows
him (the sun) from that (place) there ^ ; from this
(earth) he follows him from that (place) there ; from
this (earth) he follows him from that (place) there ;
from this (earLh) he follows him from that (place)
there.
5. And in whatever place he lays down the first
two (l»ricks), let him there lay down alongside of
^ In the translation of VII, 5, 2, 14 (part iii, p. 404), the
passage ' having taken possession of the man by strength,' which
was based on a wrong reading (see Weber, Berl. Cat. II, p. 69),
should read thus : ' having pre-eminently endowed man with power '
(or^ perhaps, ' having placed him above (others) in respect of
power,' St. Petersb. Diet.)
'^ I do not know whether ' atas ' might be taken here in the
sense of ' thither,' or whether it goes along with ' tasmat,' merely
strengthening it. The meaning in either case would seem to
be this. In the first turn of filling up the empty spaces he first
moves along from the south-east corner (the point where the
sun rises) to the back or west end of the spine (the place where
the sun sets) and the central brick ; and having thus, as it were,
touched the earth again, he proceeds from there in the same
sunwise fashion, filling up the north part of the altar until he
reaches the east end of the spine, and there, as it were, touches the
earth once more. In the second turn he again begins (with the
second brick) in the south-east, and repeats the same process, in
filling up the south part of the altar, and completing at the south-
east corner. The laying down of the Lokampr/was would thus
be supposed to occupy the full space of two days and two nights.
1 34 .SATAPATHA-BRAHMAA'A.
them the last two (bricks) : for (otherwise) having
once revolved round these worlds, that sun would
not pass by them. Let him lay down the two last
aloni;side the two first by reaching over them : he
thus causes that sun to pass by these worlds ; and
hence that sun revolves incessantly round these
worlds again and again (from left) to right.
6. [He lays them down, with, Va^. S. XV, 59],
'Fill the space! fill the gap!' — that is, 'fill up
the space! fill up the gap;' — 'and lie thou steady!'
— that is, ' and lie thou firm, settled ! ' — ' Indra and
Agni, and Br/'haspati, have settled thee in this
womb;' that is, 'Indra and Agni, and Br/haspati,
have established thee in this womb.' Thus (he
establishes them) by an anush/ubh verse ; for the
Anush/ubh is speech, and Indra is speech, and the
'space-filler' is Indra. He does not settle them, for
that (sun) is unsettled. He pronounces the Suda-
dohas on them, for the Sudadohas is vital air : he
thus makes him (Agni) continuous and joins him
together by means of the vital air.
7. Here now they say, ' How does that Lokam-
p;7;/a become of unimpaired strength ? ' Well, the
Lokampr/;/a is yonder sun, and he assuredly is of
unimpaired strength. And the Lokampr/V^a also
is speech, and of unimpaired strength assuredly is
speech.
8. Having laid down those (bricks) possessed of
(special) sacrificial formulas, he covers (the altar)
with the Lokamp/'/V/a ; for the bricks possessed of
formulas mean food, and the Lokamp;'^';^a means
the bod)- : he thus encloses the food in the body,
whence food enclosed in the body is the body
itself.
VIII KANDA, 7 ADHYAYA, 2 BRAHMAA^A, II. I35
9. Those (bricks) possessed of tormulas he places
on the body (of the altar) itself, not on the wings
and tail : he thus puts food into the body ; and
whatever food is put into the body that benefits
both the body and the wings and tail ; but that
which he puts on the wings and tail benefits neither
the body, nor the wings and tail.
10. On the body (of the altar) he places both
(bricks) possessed of formulas and Lokamp;'^;^as ;
whence that body (of a bird) is, as it were, twice as
thick. On the wings and tail (he places) only
Lokampr///as, whence the wings and tail are, as it
were, thinner. On the body (of the altar) he
places them both lengthwise and crosswise, for the
bricks are bones : hence these bones in the body
run both lengthwise and crosswise. On the wings
and tail (he places them so as to be) turned away
(from the body), for in the wings and tail there is
not a single transverse bone. And this, indeed, is
the difference between a built and an unbuilt (altar) :
suchlike is the built one, different therefrom the
unbuilt one ^
II. The Svayamat7'/i^;/a (naturally - perforated
brick) he encloses with LokamprzV^a (bricks) ; for
the naturally-perforated one is the breath, and the
' space-filler ' is the sun : he thus kindles the breath
by means of the sun, whence this breath (of ours) is
warm. With that (kind of brick) he fills up the
whole body : he thereby kindles the whole body by
means of the sun, whence this whole body (of ours)
is warm. And this, indeed, is the difference
between one that will live and one that will die :
^ That is, one not properly built.
I ;6 5ATArATIlA-BRAIIMAA'A.
he that will live is warm, and he that will die is
cold.
12. I'rom the corner in which he la\s down the
first two (Lokamp;77^as) he goes on filling up (the
altar) by tens up to the Svayamat;7V^;^a. In the
same way he goes on filling it up from left to right
behind the naturally-perforated one up to {the
brick on) the cross-spine \ He then fills it up
whilst returninor to that limit -.
13. The body (of the altar) he fills up first, for
of (a bird) that is produced, the body is produced
first, then the right wing, then the tail, then the
left (wing) : that is in the rightward (sunwise) way,
for this is (the way) with the gods, and thus,
indeed, yonder sun moves along these worlds from
left to right.
14. The Lokampm/a, doubtless, is the same as
the vital air ; he therewith fills up the whole body
(of the altar) : he thus puts vital air into the whole
body. If he were not to reach any member thereof,
then the vital air would not reach that member of
him (Agni); and whatever member the vital air does
not reach, that, assuredly, either dries up or withers
away : let him therefore fill up therewith the whole
of it.
15. The wings and tail he builds on to the bod)-,
for the wings and tail grow on to the body ; but
were he first to lay down those (bricks) turned away
(from the body), it would be as if he were to take
a limb from elsewhere and put it on again.
' This would seem to be the Vikarwi (see \'1II, 7, 3, 9 seqq.)
which, however, like the central Svayamat/-/««a, is only to be laid
down after the layer has been levelled up.
^ Viz. to the east end of the 'spine.'
VIII KANDA, 7 ADHYAYA, 2 BKAHMAiVA, I 7. 1 37
16. Let him not lay down either a broken (brick)
or a black one ; for one that is broken causes failure,
and sickly is that form which is black : ' Lest
I should make up a sickly body,' he thinks ^ Let
him not throw aside an unbroken (brick), lest he
should put what is not sickly outside the body.
Whatever (bricks), in counting from the dhish^^ya
hearths, should exceed a Vira^'^ and not make up
another, such (bricks) indeed cause failure : let him
break them and throw them " (ut-kir) on the heap of
rubbish (utkara), for the heap of rubbish is the seat
of what is redundant : thus he thereby settles
them where there is the seat of that which is
redundant.
1 7. Now, then, of the measures of the bricks.
In the first and last layers let him lay down (bricks)
of a foot (square), for the foot is a support ; and the
hand is the same as the foot. The largest (bricks)
should be of the measure of the thigh-bone, for
there is no bone larger than the thigh-bone. Three
layers should have (their bricks) marked with three
lines, for threefold are these worlds ; and two (layers
' Here, as so often before, the effect to be avoided is expressed
by a clause in ora/io dirccta with ' ned ' ; the inserted clause with
' vai ' indicating the reason why that etiect is to be dreaded. To
adapt the passage to our own mode of diction, we should have to
translate : — Let him not lay down either a broken brick or a black
one, lest he should form a sickly body; for a brick which is broken
comes to grief, and what is black is of sickly appearance. — In the
next sentence of the translation, the direct form of speech has
been discarded.
^ The pada of the Vira^ consists of ten, and a whole Vir%
stanza of thirty (or forty), syllables. Hence the number of the
bricks is to be divisible by ten.
^ Or^ perhaps, dig them in.
1 38 5ATAPATIIA-BRAIlMAiVA.
may consist) of (bricks) marked with an indefinite
number of lines, for these two layers are the flavour,
and the flavour is indehnite ; but all (the la)ers)
should rather have (bricks) marked with three lines,
for threefold are all these worlds.
18. Now, then, of the location^ of (special) bricks.
Any (special) brick he knows, provided with a
formula, let him place in the middle (third) layer ;
for the middle layer is the air, and the air, doubtless,
is the location of all beings. Moreover, bricks
with (special) formulas are food, and the middle
layer is the belly : he thus puts food into the belly.
19. Here, now, they say, ' Let him not lay dowm
(such special bricks) lest he should do what is
excessive.' But he mav, nevertheless, lav them
down ; for such bricks are laid dow^n for (the
fulfilment of special) wishes, and in wishes there is
nothing excessive. But let him rather not lay them
down, for just that much the gods then did.
Third Brahma.va.
1. He now throws loose soil (on the layer); for
the loose soil means flesh : he thus covers him
(Agni) with flesh. [He does so] after having laid
down the bricks ; — the bricks are the bone : he thus
covers the bone with flesh.
2. He also strews it on (the place where lies) the
naturally-perforated (brick), for the naturally-per-
forated one means vital air, and the loose soil
' Avapana has also the meaning of ' ihrowing in, insertion,'
which is likewise understood here, whilst further on in this para-
graph (' the air is the avapanam of all beings ') it can scarcely
have this meaning (? something injected). Cf. IX, 4, 2, 27.
VIII KANDA, 7 ADIIYAYA, 3 BRAHMAiVA, 6. 1 39
means food : he thus puts food into (the channels of)
the vital air. In that manner^ he covers the whole
body (of the altar) ; whence the food which is put
into (the channels of) the vital air benefits the whole
body, extends over the whole body.
3. * Let him not strew it on (the place of) the
naturally-perforated one,' say some, ' lest he
should stop up (the channels of) the vital airs, for
the naturally-perforated one is the vital air.' Let
him, nevertheless, strew it, for the vital airs are
sustained by food, and w^hoever eats no food his
(channels of the) vital airs grow up (and close) :
hence he for whom they act thus, comes to exist in
yonder world even like a dry, hollow tube. Let him,
therefore, by all means strew (loose soil) on (the
place of) the naturally-perforated one.
4. Having strewed it on the svayamatr/z^/^a
(place) he goes on covering (the altar) from the
(brick) on the cross-spine up to the enclosing-stones.
In the same way he goes on covering it from left to
right behind the naturally-perforated one up to the
one on the cross-spine again.
5. The body (of the altar) he covers first, for of
(a bird) that is produced, the body is the first to be
produced ; then the right wing, then the tail, then
the left wing : that is in the rightward (sunwise)
way, for this is (the way) with the gods.
6. Now this loose soil, indeed, is the vital air;
he therewith covers the whole body : he thus puts
vital air into the whole body. And, assuredly,
whatsoever member thereof he should not reach,
that member of him (Agni) the vital air would not
^ Or, iherewiih (with loose soil).
140 DATAPATH A-BR A HMAA'^A.
reach ; and whatever member the vital air does not
reach that either dries up or withers away : let him,
therefore, cover it entirely therewith.
7. [He scatters the loose soilS with.Vaf. S. XV,
56; /v/g-veda I, II, i], 'They all have magnified
Indra,* — for all beings, indeed, magnify Indra; —
' the voices, him, of ocean-wide extent,' — he
thereby alludes to his greatness ; — 'the foremost
of charioteers,' — for of charioteers he is the
greatest charioteer; — ' the lordly lord of viands.'
— viands mean food : thus, ' the lordly lord of food.'
With this anush/ubh verse addressed to Indra he
scatters it ; for the loose soil belongs to Indra : that
(layer of) loose soil is one half of Agni (the fire-
altar), the (other) half is the collection of bricks.
8. Here, now, they say, ' Whilst he lays down the
bricks with all kinds of metres, and with (verses
addressed to) all deities, he now scatters (the soil)
with a single (verse) addressed to a single deity, —
how is this one half of Agni ?' Indra, surely, is
equal to all the gods ; hence in that he scatters it
with a (verse) addressed to Indra, this (soil) is
one half of Agni. And as to its being (done) with
an anush/ubh verse, — the Anush/ubh is speech,
and all metres are speech : thereby also it is one
half.
9. He then lays down the Vikar;/i and Svayam-
atrtujia. (bricks), — the Vikar;^i is Vayu (the wind),
and the last naturally-perforated one is the sky: he
thus sets up both the wind and the sky. He lays
them down as the last (highest), for wind and sky
are the highest ; and close together, for wind and
' Taking it from the edge of the Aalvala or pit, cf. VII, i, i, 36.
VIII KANDA, 7 ADHYAYA, 3 BRAIIMAA^A, 12. I4I
sky are close together. The Vikar;n he lays down
first : he thereby places the wuid on this side of the
sky ; whence that wind blows only on this side
(thereof).
10. And, again, as to why he lays down the
Vikar;^i. When, on that (former) occasion, they
make the horse smell (the pile of bricks of) the
(first) layer \ then yonder sun strings these worlds
to himself on a thread. Now that thread is the
same as the wind ; and that wind is the same as
this Vikar;a : thus when he lays down the latter,
then yonder sun strings to himself these worlds on
a thread.
11. And, again, as to why he lays down the
Vikar;;i and the Svayamatr/;/;za ; the Vikar^n,
doubtless, is vital power, and the naturally-perforated
one is vital air : he thus bestows both vital power
and vital air. He lays them down as the two last
(highest bricks), because vital power and vital air
are the two highest (endowments) ; and close to-
gether, because vital power and vital air are closely
(bound) together. The upper (northern) Vikar;^i
he lays down first-: he thereby encloses the vital
air on both sides in vital power.
12. [He lays it down, with, Va^. S. XV, 62 ; J^i'g-
veda VII, 3, 2], 'When, like a snorting steed,
that longeth for the pasture, he started forth
from the great enclosure, then the wind
fanned his flame, and black then was thy
path;' — for when the wind fans his (Agni's) flame,
' See VII, 3, 2, 13.
2 As ' uttaram ' means both ' northern ' and ' higher,' so ' purvam '
means both 'first' and 'eastern,' hence, by a whimsical play on
these double meanings, ' on both (or two) sides.'
142 ^ATArATIfA-r.RAlIMA.VA.
then his path does become black. With a trish/iibh
verse he la\ s it down, because Vayu (the wind) is of
trish/ubh nature ; with one relatinof to Ai^ni, because
it is Agni's performance ; with an undefined one,
because Vayu is undefined. And as to his saying
' the w'ind,' Va.) u indeed is the wind.
13. He then lays down the Svayamatr/;///a, with
(Va^, S. XV, 63), ' I s.eat thee in the seat of the
vital power,' — the vital power, doubtless, is yonder
(sun), and his seat this is; — 'the animating,' — for
he (the sun) animates all this universe; — 'in the
shadow^,' — for in his shadow all this universe is; —
'in the heart of the sea,' — for this, indeed, is the
heart of the (aerial) sea ^ ; — 'the radiant, the lu-
minous,'— for radiant and luminous is the sky; —
'thou that illumines the sky, the earth and
the wide air;' — for thus, indeed, does he (the sun)
illumine these worlds.
14. 'May Paramesh///in settle thee,' — for
Paramesh///in saw this fifth layer -.
15. And, again, as to why he lays it down by
means of Paramesh//^in. When Pra^apati had
become disjointed, the deities took him and w^ent
off in different directions. Paramesh///in took his
head, and kept going away from him.
16. He spake to him, 'Come to me and restore
unto me that wherewitli thou hast "one from me ! '
— ' What will therefrom accrue to me ? ' — 'That part
of my body shall be sacred to thee!' — 'So be it!'
So Paramesh///in restored that to him.
17. Now that last self-perforated (brick) is just
^ The topmost naturally-perforated brick represents the heavens.
« See VI, 2, 3, 5; 10.
VIII KANDA, 7 ADHYAYA, 3 BRAHMAiVA, 20. 1 43
- ■ ■ -*
that part of him (Pra^apati-Agni) ; and when he
now lays it down in this place, he thereby restores
to him what part of his body this is : that is why
he lays it down in this place.
18. 'On the back of the sky, thee, the wide
and broad one!' — for this (top of the altar) is
indeed the back of the sky, and it is both wide and
broad ' ; — ' Sustain thou the sky ! make firm the
sky! injure not the sky!'— that is, 'Sustain thy
self, make firm thy self, injure not thy self (body) ! '
19. 'For all out-breathing, off-breathing,
through-breathing, up-breathing!' — the natu-
rally-perforated (brick) is the vital air, and the
vital air truly serves for everything here; — 'for
a resting-place, for a moving-place!' — the
naturally-perforated (bricks) are these worlds, and
these worlds are the resting-place and the moving-
place ; — ' May Surya guard thee,' — that is, ' May
Surya protect thee,' — ' with mighty well-being,' —
that is, 'with great well-being;' — 'with the safest
roof!' — that is, 'with whatever roof (abode) is the
safest.'
20. Separately he lays them down, for separate
are wind and sky ; and once only he ' settles ' them :
he thereby makes them the same, for vital power
and vital air are the same. They are both of them
stones and both of them naturally-perforated ; for
vital power and vital air are the same. He then
pronounces the Sudadohas over them, — the Siida-
dohas means vital air ; he thus makes them
^ Though, in the text of the formula, the adjectives are feminine,
and evidently refer to the brick, the author here makes them
neuter, referring them to ' pr/sh//^am/ the back (of the sky).
A ,
144 .S'ATAPATFIA-BRAHMAATA.
continuous, joins them toixether bv means of the
vital air.
21. 'Those his well-like milking^ ones\' —
a well (siida) means water, and milking- means
food; — 'the speckled ones mix the Soma,' — the
speckled (cow) means food; — 'at the birth of the
gods,' — the birth of the gods is the year; — 'the
tribes,' — the tribes (vi.?), doubtless, are the sacrifice,
for all beings arc ranged (vish/a) - under the sacri-
fice ; — 'in the three spheres of the heavens,' —
the three spheres of the heavens, doubtless, are the
(three) pressings (of Soma) : he thus means the
pressings. With an anush/ubh verse (he performs
this rite), for the Anush/ubh is speech, and speech
(includes) all vital airs ; and by means of speech,
that is vital air, he thus makes these two (bricks)
continuous, and joins them together. This same
Sudadohas, whilst being a single (verse), extends
over all the bricks, whence — the Sudadohas being
the vital air — this vital air, whilst being one only,
extends over all the limbs, over the whole body.
Fourth Brahmaa'a.
1. On the (three) naturally-perforated (bricks)
he (the Sacrificer) sings samans ; for the naturally-
perforated ones are these (three) worlds ; and they
' Part iii, p. 307, note 2, the following transl.Uion of this
difficult and obscure verse was proposed: — 'At his birth the well-
like milking, speckled ones mix the Soma (draught), the clans of
the gods in the three spheres of the heavens.'
^ Literally, have entered, or settled. At XIV, 8, 13, 3, the same
etymological word-play occurs, only ' food (anne) ' being substituted
for 'sacrifice (ya^;^«e) ' ; where the St. Petersb. Diet, takes 'vish/a'
in the sense of 'entered, i.e. contained.'
VIII KANDA, 7 ADHYAYA, 4 BRAHMAA^A, 6. I45
are just these (ordinary) stones. The gods, having
laid them down, saw them as such : that they were
dry stones.
2. They spake, ' Think ye upon this, how we
may lay sap, the means of subsistence, into these
worlds ! ' They spake, ' Meditate ye ! ' whereby,
doubtless, they meant to say, ' Seek ye a layer !
seek ye how we may lay sap, the means of sub-
sistence, into these worlds ! '
3. Whilst meditating, they saw these samans
(hymn-tunes), and sang them ; and by means of
them they laid sap, the means of subsistence, into
these worlds ; and in like manner does the Sacrificer
now, when he sings these samans, lay sap, the
means of subsistence, into these worlds.
4. Over the naturally-perforated ones he sings
them : the naturally-perforated ones being these
worlds, it is into these worlds that he thereby lays
sap, the means of subsistence.
5. He sings (the tunes) on the (mystic) words
'Bhus, Bhuvas, Svar'; — bhus (earth), doubtless,
is this world, bhuvas is the air-world, and svar
(light) is yonder world : into these worlds he
thereby lays sap, the means of subsistence.
6. They have different preludes, and the same
finale ^ ; and as to their having different preludes, it
^ These hymn-tunes are given, Sam. Ved. V, p. 487, in the way
in which they are here to be chanted. They consist entirely of the
respective words, separated four times by musical interjections
(stobhas) inserted between them, ending with the common finale :
thus, ( I ) bhu//-bhu,^-hoyi-bhu/^-hoyi-bhu^-ha~uva~e-suvar^yo-
ii~/i; (2) bhuva/^-bhuvay^-hoyi-bhuva/?-ha~uva~e-suvar^yoti~;^;
( 3 ) suva^-suva>^-hoyi-suva>^-hoyi-suva^-ha~uva~e-suvar^yoti~^.
Along with these, as to be chanted on the same model, are given,
(4) the ' satyaw saman,' beginning ' satyam-satyam-hoyi ' &c., and
[43] L
146 5AT A P A T 1 1 A - 1 ! R A H M A A'A .
is because they (the gods) saw them separately ;
and as to their having the same finale (nidhana), it
is because there is only one foundation, onl)' one
finale to the sacrifice — even heaven : therefore they
have ' svar-^yotis (heaven-light) ' for their finale.
7. He then bestrews him (Agni, ihe fire-altar and
Agni's bod\) with chips of gold. Now that whole
Agni had been completed, and the gods bestowed
on him immortality, that highest form ; and in like
manner does this one now bestow upon him that
highest, immortal form ^
8. And, again, as to wh\- he bestrews him with
chips of gold. Now on that former occasion he
first lays into him that i)leasing form, the gold
plate and the (gold) man - ; and he now decks him
all over with a pleasing form.
9. With two hundred (chips he bestrews him)
each time, — two-footed is the Sacrificer, and Agni
(5) the ' purusha-saman,' beginning ' purusha/z-puruslia-lioyi ' &c.:
which are similarly chanted by the Sacrificer at the beginning of
tlie first layer, when laying down the lotus leaf (part iii, p. 363.
where note i should be corrected in accordance with the present
note), and the gold man (ib. p. 369, where the note requires
likewise to be corrected), as the ' /^itre gayati,' ' he sings on the
bright one,' of the text cannot refer to the ' A'itra-saman ' there
referred to. Cf. La/y. S. I, 5, 8. — In regard to these samans (hymn-
verses), the text might lead one to suppose that they only consist
of two, instead of the usual four parts (omitting the intermediate
Udgttha and Pratihara, cf. part ii, p. 310 note). The saman
being, however, sung by the Sacrificer himself, the usual distinction
into parts to be performed by different chanters was probably
dispensed with.
' That is, the Sacrificer bestows it on Agni ; with probably,
however, the double entente, ' this Adhvaryu priest bestows it on the
Sacrificer.'
'^ See VII, 4, I, 10 scq. ; 15 seq.
VIII KANDA, 7 ADHYAYA, 4 BRAIIMAA'A, 12. I47
is the sacrificer : as great as Agni Is, as great as is
his measure, with so much he thus bestows upon
him immortahty, that highest form. Five times
(he strews), — five-layered is the akar, five seasons
make a year, and Agni is the year : as great as
Agni is, as great as is his measure, with so much
he thus bestows upon him immortahty, that highest
form. With a thousand (chips he bestrews him), — a
thousand means everything : with everything he thus
confers upon him Immortahty, that highest form.
10. First (he scatters them) at the back whilst
standing with his face towards the east ; then on
the left (north) side towards the south ; then in
front whilst facing the west ; then, having gone
round the back, from the south whilst facino- the
north : this is from left to right (sunwise), for that
is (the way) with the gods. Then, having gone
round, (he scatters chips) at the back whilst
standing with his face to the east, for in this way
that former performance of him ^ took place.
11. [He scatters, with, Va^. S. XV, 65], 'The
fore-measure of a thousand thou art, — The
counter-measure of a thousand thou art, —
The up-measure of a thousand thou art, —
The thousandfold thou art, — For a thousand
thee!' — a thousand, doubtless, means everything:
thus, 'Everything thou art, — thee for everything!'
12. Now, then, the consideration of the layer-
fillings. The first layer is this (terrestrial) world ;
and the filling of soil means cattle : thus, in
^ Viz. of Agni (and the Sacrificer). The ceremony alluded to
was the fivefold libation of ghee offered on the gold man
(representing Agni and the Sacrificer), see VII, 4, i, 34-35.
L 2
148 DATAPATH A-BRAHMAA'A.
covering the first layer with a filling- of soil he
covers this (terrestrial) world with cattle.
13. The second layer is the air, and the filling of
soil means birds : thus, in covering the second layer
with a filling of soil, he covers (fills) the air with
birds.
14. The third layer is the sky, and the filling of
soil means stars ; thus, in covering the third layer
with a filling of soil, he covers the sky with stars.
15. The fourth layer is the sacrifice, and the
filling of soil means sacrificial gifts : thus, in covering
the fourth layer with a filling of soil, he covers the
sacrifice with sacrificial gifts (to the priests).
16. The fifth layer is the Sacrificer, and the
filling of soil means progeny (or subjects) : thus,
in covering the fifth layer with a filling of soil, he
covers (abundantly supplies) the Sacrificer with pro-
geny (or subjects).
17. The sixth layer is the heavenly world, and
the filling of soil means the gods : thus in covering
the sixth layer with a filling of soil, he fills the
heavenly world with gods.
18. The seventh layer is immortality, — that is
the last (layer) he lays down, and thus bestows im-
mortality as the highest thing of all this (universe) :
therefore immortality is the highest thing of all this
(universe) ; therefore the gods are not separated
therefrom ; and therefore they are immortal. Thus
much as to the deity ^
19. Now, as to the Self (body). The first layer
is the legs, and the downward fiowing vital air ; and
' That is, so much as to the objects to which the different parts
of the altar are sacred or dedicated.
VIII KANDA, 7 ADHYAYA, 4 BRAHMAiVA, 2T. I49
the filHne of soil is the flesh : thus, in coverincf the
first layer with a filling of soil, he covers that (part)
of his (Agni's) body with flesh. [He does so] after
laying down bricks, and bricks mean bone : he thus
covers the bone with flesh. He does not cover (the
altar-site) below (the first layer), whence these vital
airs are not closed up below ; but he covers it
above, and thereby covers that (part) of his body
above with flesh ; and hence that (part) of his body
above, being covered with flesh, is not visible.
20. The second layer is that (part of the body)
which is above the legs and below the waist ; and
the filling of soil is flesh : thus, in covering the
second layer with a filling of soil, he covers that
(part) of his body with flesh. [He does so] after
laying down bricks, and bricks mean bone : he thus
covers the bone with flesh. He places them on
a filling of soil, and covers them with a filling of
soil : he thus covers that (part) of his body on both
sides with flesh ; whence that part of his body, being
on both sides covered with flesh, is not visible.
21. The third layer is the waist itself; the fourth
layer is that (part of the body) which is above the
waist and below the neck ; the fifth layer is the
neck, the sixth layer is the head, and the seventh
layer is the vital airs. This he lays down as the
last (or highest) : he thus makes the vital airs the
highest of all this (universe), and hence the vital
airs are the highest thing of all this (universe). He
places it on a filling of soil ; and the filling of soil
means flesh ; he thus covers (the channels of) the
vital airs with flesh. He does not cover it above,
whence these (channels of the) vital airs are not
closed up above.
150 .SATAPATHA-BRAHMAiVA,
NINTH KAJV/JA.
THE BUILDING OF THE SACRED FIRE-ALTAR
(continued).
6ATARUDRIYA LUSTRATION, INSTALMENT AND
CONSECRATION OF FIRE, AND SOMA-SACRIFICE.
First Adiiyaya. First Braiimaata.
The .Satari'driya.
This solemn and awful ceremony consists of 425 oblations to
Rudra, the representative of the fearful aspects of life and nature,
accompanied by appropriate formulas addressed to the various
forms of the terrible god, and his associates, with a view to appeas-
ing th^-ir wrath. These formulas make up a complete kawi^a (XVI)
of the Va^asaneyi-sawhita, and constitute a special Upanishad.
Though only a few of the formulas are actually referred to in the
text of the Brahma«a, the diflerent portions of which this dismal
litany consists are otherwise alluded to, and for this reason, as well
as on account of its intrinsic interest, as doubtless reflecting, to
a considerable extent, the popular belief in demoniac agencies
to which man is constantly exposed, a complete translation of
the 6'atarudriya formulas is here given. For a German translation
of the Taittiriya recension of the text, with the various readings
of the Ka///aka and Vajs^asaneyin versions, see A. Weber, Ind. Stud.
II, p. 14 seqq.
I. I. Reverence, O Rudra, be to thy wrath; and to thine arrow
be reverence; and to both thine arms be reverence! 2. What
auspicious form there is of thine, free from terror and boding of
evil, with that most propitious form look down upon us, O moun-
tain-dweller 1 3. The shaft thou bearest in thy hand to hurl,
O mountain-dweller, make it harmless, O protector of mountains,
injure not man nor bta>t ! 4. With auspicious speech we call upon
thee, O mountain-dweller, that all these living beings of ours may
IX KANDA, I ADHYAYA, I BRAHMAiVA. I5I
be healthy and of good cheer ! 5. May he plead for us as our
intercessor, the first divine physician : crushing all serpents, turn
thou aside all pracdces of witchcraft ! 6. That tawny one, and the
ruddy and the brown one, the auspicious — the Rudras that hover
around him by thousands in the quarters : their wrath do we
deprecate. 7. That one wlio glideth downwards (the sun) blood-
red and blue-necked — the cowherds have seen him and the water-
bearers (f. the clouds) have seen him — be he gracious unto us, when
seen ! 8. Reverence he to the blue-necked, thousand-eyed showerer ;
and what henchmen there are of his, to them do I render homage.
9. Loose thou the string from the ends of thy bow ; and cast away
the arrows in thy hand, O holy one ! 10. Stringless be the bow
of the coil-braided one, and arrowless his quiver ! may his arrows
he futile, and empty his scabbard ! 11. With that plague-repelling
weapon in thy hand, with thy bow, protect us, O best of showerers,
on all sides! 12. May the shaft of thy bow spare us on all sides,
and far from us lay down that quiver of thine! 13. Unstringing
the bow, and breaking off the points of thy shafts, be thou gracious
and well-disposed unto us, O thousand-eyed lord of a hundred
quivers ! 14. Reverence be to thine unstrung weapon, the powerful
one ; and reverence be to thine arms and to thy bow ! 15. Neither
our full-grown, nor our little one, neither the virile, nor the unborn,
neither our father strike thou, nor our mother : harm not our dear
bodies, O Rudra! 16. Neither to our children, and our children's
children, nor to our life, neither to our kine nor to our horses do
thou injury ! smite not our shining warriors : with offering we ever
invoke thee, O Rudra I
II. 17. Reverence be to the golden-armed leader of hosts, and
to the lord of regions be reverence ! reverence be to the green-haired
trees, and to the lord of beasts be reverence ! reverence be to the
grass-hued shining one, and to the lord of roads be reverence !
reverence be to the gold-locked wearer of the sacred cord, and to
the lord of the strong-bodied be reverence! 18. Reverence be to
the dusky smiter, and to the lord of food be reverence ! reverence
be to Bhava's weapon, and to the lord of moving creatures be
reverence I reverence be to the strung-bowed Rudra, and to the
lord of fields be reverence ! reverence be to the inviolable charioteer,
and to the lord of forests be reverence ! 19. Reverence be to the
ruddy architect, and to the lord of trees be reverence ! reverence
be to the ubiquitous producer of wealth, and to the lord of plants
be reverence ! reverence be to the wise merchant, and to the lord of
forest retreats be reverence ! reverence be to the loud-noised crier,
152 .SATAPATHA-BRAIIMAiVA.
and to the lord of wanderers be reverence! 20. Reverence be to
the onward-rushing one with his (weapon) levelled everywhere, and
to the lord of beings be reverence ! reverence be to the victorious
smiter, and to the lord of victorious (hosts) be reverence ! reverence
be to the matchless swordsman, and to the lord of thieves be rever-
ence ! reverence be to the prowling rover, and to the lord of the
forest be reverence ! 21. Reverence be to the tricking arch-trickster,
and to the lord of pilferers be reverence 1 reverence be to the well-
quivered swordsman, and to the lord of robbers be reverence !
reverence be to the slaying spearmen, and to the lord of pillagers
be reverence ! reverence be to the night-walking sword-wielders,
and to the lord of cut-throats be reverence !
III. 22. Reverence be to the turbaned mountaineer, and to the
lord of spoilers be reverence ! reverence be to shooters of arrows, and
to ye bowmen be reverence 1 reverence be to the bow-stretching, and
to ye that fix the arrow be reverence I reverence be to ye that pull
(the bow), and to ye that hurl be reverence! 23. Reverence be to
ye that shoot, and to ye that pierce be reverence ! reverence be
to ye that sleep, and to ye that wake be reverence ! reverence be to
ye, the lying, and to ye, the sitting, be reverence ! reverence be
to ye, the standing, and to ye, the running, be reverence! 24.
Reverence be to gatherings, and to ye, lords of the gathering,
be reverence ! reverence be to horses, and to ye, masters of
horses, be reverence ! reverence be to the victorious (armies), and
to ye that smite be reverence ! reverence be to the serried (hosts),
and to ye that crush be reverence ! 25. Reverence be to the
troops, and to ye, chiefs of troops, be reverence ! reverence be to
the bands, and to ye, chiefs of bands, be reverence ! reverence be
to sharpers, and to ye, chiefs of sharpers, be reverence ! reverence
be to the unshapen, and to ye, the all-shaped, be reverence !
26. Reverence be to armies, and to ye, leaders of armies, be
reverence ! reverence be to chariot-fighters, and to ye, the chariot-
less, be reverence ! reverence be to car-fighlers, and to ye, charioteers,
be reverence! reverence be to the adult, and to ye, children, be
reverence !
IV. 27. Reverence be to carpenters, and to ye, wheelwrights, be
reverence ! reverence be to potters, and to ye, blacksmiths, be
reverence ! reverence be to the jungle tribes, and to ye, fishermen,
be reverence ! reverence be to dog-keepers, and to ye huntsmen be
reverence! 28. Reverence be to dogs, and to ye masters of dogs
be reverence! reverence be to Bhava and to Rudra! reverence be
to ^'arva and to Pa^upati (lord of beasts) ! reverence be to Nilagriva
IX KANDA, T ADHYAYA, I BRAIlMAiVA. 1 53
(the blue-necked) and to Sii\kd.n/M (the white-throated)! 29.
Reverence be to him of the coiled hair and to the shaven-haired
one ! reverence be to the thousand-eyed and to the hundred-
bowed one ! reverence be to the mountain-dweller and to the
bald one ! reverence be to the chief of showerers and to the
arrow-shooter ! 30. Reverence be to the short and the dwarfish
one ! reverence be to the tall and the old one ! reverence be to the
full-grown and the growing one ! reverence be to the topmost and
first one! 31. Reverence be to the swift and agile one! reverence
be to the fast and nimble one ! reverence be to the surging and
roaring one ! reverence be to the river-dweller and the isle-dweller !
V. 32. Reverence be to the eldest and to the youngest! rever-
ence be to the firstborn and to the afterborn ! reverence be to the
middlemost and to the abortive (?) one ! reverence be to the hind-
most and to the bottommost one ! 33. Reverence be to him dwelling
in the air-castles, and to him in the magic cord-ring ! reverence
be to him who is in Yama's (death's) power, and to him who
liveth in safety ! reverence be to him in (the height of his) fame,
and to him who is at his end ! reverence be to him on the tilled
land, and to him on the threshing-floor ! 34. Reverence be to him
dwelling in the wood, and to him in the jungle ! reverence be to
the sound and to the echo ! reverence be to him of the swift army,
and to him of the swift chariot ! reverence be to the hero and the
shatterer ! 35. Reverence be to the helmeted and the armoured
one ! reverence be to the mailed and the cuirassed one ! reverence
he to the famous one, and to the leader of the famous army 1
reverence be to him dwelling in the drum, and to him in the drum-
stick ! 36. Reverence be to the bold, and the deliberate one !
reverence be to the swordsman, and to the quiver-bearer ! rever-
ence be to the sharp-shafted and the armed one ! reverence be to
the well-armed one, and to the wielder of a goodly bow !
VI. 37. Reverence be to him dwelling in the stream, and to him
on the road ! reverence be to him in the mere (.?), and to him in the
pool ! reverence be to him in the ditch, and to him in the lake !
reverence be to him in the river, and to him in the pond ! 38.
Reverence be to him dwelling in the well, and to him in the bank !
reverence be to him in the clouded sky (?), and to him in the heat
of the sun ! reverence be to him in the cloud, and to him in the
lightning ! reverence be to him in the rain, and to him in the
drought ! 39. Reverence be to him dwelling in the wind, and to
him in the storm-cloud (?) ! reverence be to him dwelling in the
house, and to the guardian of the house ! reverence be to Soma
154 ^ATAPATHA-BRAHMAA'A.
and Rudra ! reverence be to the dusky and the ruddy one ! 40.
Reverence be to the propitious one, and to the lord of beasts !
reverence be to the terrible and fearful one ! reverence be to the
near-hitter and the far-hitter ! reverence be to the sla3er and the
slaughterer ! reverence be to the gold-haired trees ! reverence be
to the deliverer !
VII. 41. Reverence be to the gentle and the friendly one!
reverence be to the peaceful and pleasing one ! reverence be to the
kindly and the kindliest!
VIII. 42. Reverence be to him who is on the further shore, and
to him on the near shore ! reverence be to him who ferrieth over, and
to him who bringeth ashore ! reverence be to him dwelling in the
ford, and 10 him on the bank 1 reverence be to him dwelling in
the sward, and to him in the foam ! 43. Reverence be to him
dwelling in the sand, and to him in the current! reverence be to
him dwelling in the stony and to him in habitable places ! reverence
be to the coil-haired and to the straight-haired (?) one ! reverence be
to him dwelling in barren land, and to him on the beaten track !
44. Reverence be to him dwelling in the cow-pen, and to him in
the cattle-shed ! reverence be to him dwelling in the couch, and to
him in the house ! reverence be to him dwelling in the heart, and
to him in the whirlpool ! reverence be to him dwelling in the well,
and to him in the abyss ! 4,-,. Reverence be to him dwelling in
what is dried up, and to him in what is green ! reverence be to him
dwelling in the dust, and to him in the mist! reverence be to him
dwelling in the copse, and to him in the shrub ! reverence be to
him in the ground, and to him in the gully ! 46. Reverence be
to him dwelling in the leaf, and to him in the leaf-fall (sere leaf) !
reverence be to the growler, and to the smiter ! reverence be to the
snatcher, and to the repeller (?) ! reverence be to the arrow-makers,
and to ye bow-makers! — Reverence be to ye, the sparkling hearts
of the gods ! reverence be to the discriminating, reverence to the
destructive, reverence to the irremovable !
IX. 47. Chaser, lord of the (Soma) plant ! blue- red cleaver ! fright
and hurt not. these people and these cattle: let none of us sicken!
48. These prayers we bring before the mighty Rudra, the coil-
l)raided smiter of heroes, that there may be safety for the two-footed
and the four-footed, and that everything in this village may be
healthy and thriving. 49. That friendly form of thine, O Rudra,
friendly and ever healing, friendly and healing to the stricken :
therewith be gracious unto us that we may live! 50. May the
shaft of Rudra spare us, and the ill-will of the violent and malevo-
IX KANDA, I ADHYAYA, I BRAHMAiVA. 1 55
lent one : unstring the strong (bow) from (hurting) our patrons,
O showerer (of gifts), and be gracious unto our children and our
children's children ! 51. Be thou kindly atid well-disposed towards
us, O kindliest chief of showerers, lay down thy weapon on the
highest tree, and putting on the hide come and join us, bearing
the spear! 52. O blood-red scatterer, reverence be unto thee, holy
one, let those thousand shafts of thine lay low another than us !
53. The thousandfold thousand shafts of thine arms — turn thou
away their heads from us, O holy lord ! 54. What countless thou-
sands of Rudras there are upon earth, their bows do we unstring
(and cast away) at a thousand leagues. 55. The Bhavas in this
great sea, the air : their bows do we unstring at a thousand leagues.
56. The blue-necked, white-throated Rudras seated in the sky :
their bows do we unstring at a thousand leagues. 57. The blue-
necked, white-throated »Sarvas dwelling below the earth : their bows
do we unstring at a thousand leagues. 58. The grass-green in the
trees, the blue-necked, blood-red ones : their bows do we unstring
at a thousand leagues. 59. They who are the chiefs of spirits,
hairless and coil-braided : their bows do we unstring at a thousand
leagues. 60. They who are the guardians of roads, food-bearers,
life-fighters (?) : their bows do we unstring at a thousand leagues.
61. They who haunt the bathing-places, wielders of spear and
sword: their bows do we unstring at a thousand leagues. 62.
They who strike men at their meals, and in their cups those that
drink : their bows do we unstring at a thousand leagues. 63. What
Rudras are scattered over the regions, so many and more : their
bows do we unstring at a thousand leagues. — 64. Reverence be to
the Rudras dwelling in the sky, whose arrows the rain is 1 to them
(I stretch) ten (fingers) eastward, ten southward, ten westward, ten
northward, ten upward : to them be reverence ! may they be
gracious unto us and help us : whomsoever we hate, and whoso-
ever hateth us, him we cast into their jaws ! 65. Reverence be to
the Rudras dwelling in the air, whose arrows the wind is ! to them
(I stretch) ten (fingers) eastward, ten southward, ten westward, ten
northward, ten upward : to them be reverence ! may they be gracious
unto us and help us : whomsoever we hate, and v»hosoever hateth
us, him we cast into their jaws ! 66. Reverence be to the Rudras
dwelling upon earth, whose arrows food is ! to them (I stretch) ten
(fingers) eastward, ten southward, ten westward, ten northward,
ten upward : to them^ be reverence ! may they be gracious unto us
and help us : whomsoever we hate, and whosoever hateth us, him
we cast into their jaws !
156 ^ATAPATIIA-BRAHMAiN^A.
1. He then performs the 6'atariiclriya ofTerino- !
This whole Agni has now ' l)een completed : he
now is the deit)- Rudra. Ui)on him the gods
bestowed that highest form, immortality. Flaming
he there stood longing for food. The gods were
afraid of him lest he should hurt them.
2. They spake, ' Let us gather together food for
him : therewith we will appease him ! ' They
gathered for him that food, the ^'antadevatya ^ and
thereby appeased him ; and inasmuch as they
thereby appeased (^am) the god (deva). it is called
^Santadevatya ; — ^'antadevatya, doubtless, is here
called mystically ' ^atarudriya ^' for the gods love
the mystic. And in like manner does this Sacri-
ficer now bestow upon him that highest form,
immortality. Flaming he there stands, longing for
food. He gathers for him that food, the ^'anta-
devatya, and thereby appeases him.
3. He offers wild sesamum seeds. He (Agni)
grows when he is being built up : he grows for
(the consumption) of every kind of food. And wild
sesamum seeds represent both kinds of food, the
cultivated as well as the wild-growing : inasmuch as
they are sesamum seeds they are a cultivated (kind
of food), and inasmuch as they ripen on unploughed
land they are wild-growing; he thus satisfies him
wilh both kinds of food, the cultivated as well as
the wild-growing.
^ Or, here, in this (atra), in the shape of this (altar) on which the
fire is to be deposited.
^ That is, that whereby the deity is propitiated or appeased.
^ A fanciful etymology of 6ata-rudriya, as if it were janla (pro-
pitiated) + rudriya, instead of ' that which relates to a hundred
Kudras'; cf. paragraph 7.
IX KAiVDA, I ADHYAYA, I BRAHMAiVA, 7. 1 57
4. He offers by means of an arka-leaf \ — the Arka-
tree (Calotropis gigantea) is food : he thus gratifies
him with food.
5. He offers on (three) enclosing-stones : — these
enclosing-stones are the (three) Agnis ; and thus it
is over Agni himself that these oblations of his
become offered.
6. And as to why he performs the K^atarudriya
offering. When Pra^apati had become disjointed,
the deities departed from him. •nly one god did
not leave him, to wit, Manyu (wrath) : extended he
remained within. He (Pra^apati) cried, and the
tears of him that fell down settled on Manyu. He
became the hundred-headed, thousand-eyed, hundred-
quivered Rudra. And the other drops that fell
down, spread over these worlds in countless num-
bers, by thousands ; and inasmuch as they originated
from crying (rud), they were called Rudras (roarers).
That hundred-headed, thousand-eyed, hundred-quiv-
ered Rudra, with his bow strung, and his arrow
fitted to the string, was inspiring fear, being in quest
of food. The gods were afraid of him.
7. They spake unto Pra^apati, ' We are afraid of
this one, lest he should hurt us ! ' He spake, ' Gather
food for him, and appease him therewith ! ' They
gathered for him that food, the ^atarudriya (offering),
and thereby appeased him ; and inasmuch as they
thereby appeased (sam) the hundred-headed (i'ata-
drsha) Rudra, it is called vS'ata^irsharudrajamaniya,
— and i'ata^irsharudrai'amaniya, doubtless, is what
^ That is to say, the leaf is used in Heu of the ordinary offering-
spoon. Whilst making continual oblations on one of the three
stones from this leaf, held in his right hand, the priest holds a piece
of arka wood in his left hand. Mahidh. on Va^. S. XVI, i.
158 -DATAPATH A -BRA HMAiVA.
they mystically call .9ataruclriya, for the gods love
the mystic. And in like manner does this (Sacrificer)
now gather for him that food, the ^'atarudriya, and
appease him thereby.
8. He offers gavedhuka flour; for from the place
where that deity lay disjointed, gavedhuka plants
(coix barbata) sprang forth : he thus gratifies him
by his own portion, by his own life-sap.
9. He offers by means of an arka-leaf ; for that
tree sprang from the resting-place of that god : he
thus gratifies him by his own portion, by his own
life-sap.
10. He offers on (three) enclosing-stones \ for the
enclosing-stones are the hair, and neither poison nor
anything else injures one at the hair. He offers
whilst standing on the left (north) side of Agni
(the altar), with his face to the north ; for in that
reeion lies the house of that Q-od - : it is thus in his
own region that he gratifies him, in his own region
he contents him with offerinor.
11. The first Svaha ('hail') he utters on the
knee-high one, — what is knee-high is, as it were,
below, and below, as it were, is this (terrestrial)
world : he thus erratifies those Rudras who entered
this world.
12. Then on the navel-high one, — what is navel-
^ The site of the altar is enclosed within a continuous line of
261 parijrits, about half a foot in width, running along its edge.
Their height is indeterminate, with the exception of three of them,
dug in at the back (west) corner of the left wing, of which one is
to reach up to the knee, the second up to the navel, and the third
up to the mouth ; each of the latter two standing to the left (north)
of the preceding one.
^ See I, 7, 3, 20, with note. Agni, in the form of the formidable
Rudra (who is to be kept at a distance), is referred to.
IX KANDA, I ADHYAYA, I BRAHMAiVA, 1 6. 1 59
high is, as it were, the middle ; and the middle, as
it were, is the air-world : he thus gratifies those
Rudras who entered the air-world,
13. Then on the one reaching up to the mouth, —
what reaches up to the mouth is, as it were, above,
and above, as it were, is yonder world : he thus
gratifies those Rudras M'ho entered yonder world.
[He does so] with Svaha, — the Svaha is food : with
food he thus gratifies them.
14. [He offers, with, Va^^. S. XVI, i], 'Rever-
ence, O Rudra, be to thy wrath!' he thereby
does reverence to that wrath which remained ex-
tended within him; — 'And to thine arrow be
reverence, and to both thine arms be rever-
ence!' for it was by his arrow and his arms that
he was inspiring fear.
15. That god who became the hundred-headed
(Rudra) is the chief (kshatra ^), and those others who
originated from the drops are the peasants (clans-
men) : those peasants in the first place assigned
to that chief this as his special share, to wit, this
first chapter of formulas ^, and gratified him thereby.
And in like manner does this (Sacrificer) now assign
this to him as his special fore-share, and gratify him
thereby. Hence this (section) is addressed to a
single deity, to Rudra ; for it is him he thereby
gratifies.
16. There are here fourteen formulas, — thirteen
months are a year, and Pra^apati is the fourteenth ;
^ Literally, the ruling power.
^ The first anuvaka of k^f^d^. XVI of the Va^. S. consists of
sixteen verses ; which of these the fourteen referred to in the next
paragraph are is not clear to me.
l6o ^ATAPATHA-BRAHMAA'A.
and Pra^^apati is Agni : as great as Agni is, as great
as is his measure, Avith so much food he thus gratifies
him. ' Reverence! reverence!' he says; — reverence
being sacrifice, it is by sacrifice, by reverence, that
he thus reveres him. Therefore he must not men-
tion any one unworthy of sacrifice, for it would be just
as if he were to say to him, ' Sacrifice be to thee 1 '
17. He then makes offering to those forming
pairs ^ : ' Reverence to so and so ! reverence to so and
so ! ' It is as if he were to say, ' Thou, N. N., and
this one, do not ye two injure us ! ' for in no wise
does a man who is known and appealed to - injure us.
18. [Va^. S. XVI, 17], 'Reverence be to the
golden-armed leader of hosts, and to the lord
of regions be reverence!' for he (Rudra-Agni) is
indeed the golden-armed " leader of hosts, and the
lord of regions. And in that everything in this
second chapter of formulas applies to one and the
same deity, thereby he gratifies that (god Rudra), and
makes the chief to have a share in the people (or
the clan) : hence whatever belongs to the people^, in
that the chieftain has a share. And those (Rudras)
that spread over these worlds, countless, by thou-
sands ■% they are the deities to whom he now offers.
19. He thus makes offering to the tribes (of
Rudras), for it was those tribes, those Rudras, that
spread, and wheresoever they are there he thereby
gratifies them. And thus, indeed, (he gratifies)
those tribes of Rudras ; and, men being after the
' That is from Va^;^. S. XVI, 17 scqq.
^ Or, who is appealed to as being known to us, i.e. in terms
showing tliat he is known to us.
^ Tliai is, aureis brachiis instructus.
* I'm^aya yad dhanam asti, Say. ** See paragraph 28.
IX KANDA, I ADHYAYA, I BRAHMAiVA, 2 2- l6l
manner of the gods, therefore also these tribes of
men : tribe after tribe he thus gratifies them.
20. Now some of these (formulas) have 'reverence'
on both sides, and others on one side only ; — more
terrible and more unappeased, indeed, are those
(Rudras) that have ' reverence ' on both sides : on
both sides he thereby appeases them by sacrifice,
by reverence.
21. With (each set of) eighty (formulas) he utters
the Svaha ', — on the first anuvaka, and on eighty,
and on eighty ; and the formulas which follow as
far as the ' unstringing '-formulas (Va^. S. XVI,
54-63), — eighties^ mean food : by means of food he
thus gratifies them.
22. He thus mutters these formulas (the last four
of Vacr. S. XVI, 46), ' Reverence be to you, the
sparkling (hearts of the gods)!' for this is his
favourite resort, either as a dear son or the heart ;
hence whenever he should be in fear of that god
(Rudra), let him offer with those mystic utterances,
for he draws nigfh unto the favourite resort of that
god, and so that god does not injure him.
23. 'Reverence be to you, the sparkling V
^ The calculation here, as so often in regard to metres, is rather
a loose one. Anuvaka I, consisting of sixteen verses, is taken as
amounting to the first fourscore formulas ; anuvakas II and III,
consisting of ten kandikas (each of which is calculated to consist
of eight mantras), constitute the second fourscore; anuvakas IV
and V again form the third fourscore ; anuvakas VI-VIII (save
the last four formulas, see parag. 22), the founh fourscore; and
from there to the ' unstringing '-formulas, that is, from within XVI,
46 to 53, the fifth fourscore. At the end of each eighty formulas
he is to utter one Svaha (sakr/t svahakara^^, Say.).
^ An etymological play on the word ' a^iti,' as if derived from as,
to eat.
^ ? Or, scatterers, sprinklers (kirika), root kri. The author of the
[43] M
l62
^-ATAPATIIA-BRAHMAiVA.
for those (Rudras) produce (kar) everything here, —
'hearts of the gods!' — Agni, Vayu and Aditya
(fire, wind and sun), these truly are the hearts of the
gods; — 'Reverence to the discriminating!' —
for those (gods) discriminate everything here ; —
'Reverence to the destructive!' — for those
(gods) destroy whom they wish to destroy; — 'Re-
verence to the irremovable!' — for those (gods)
are not (to be) removed from these worlds.
24. He then mutters those that follow (Va^^. S.
XVI, 47 seq.), 'Chaser! lord of the (Soma)
plant!'- — that (god) is indeed a repeller, for he
chases away whom he wishes to chase away ; —
'lord of the plant' — that is, 'lord of the Soma-
plant;' — ' O blue-red cleaver^ ;'■ — these are names
and forms of him : he thus gratifies him b)^ calling
him by his names ; — 'frighten and hurt not these
people and these cattle ! let none of us sicken ! '
as the text, so the sense.
25. That god (Rudra) is the kshatra (ruling power;
chieftainship or chief) ; and for that chief these
peasants set apart this special fore-share, to wit, that
first section (of formulas); and now he (the Sacrificer)
sets apart for him that after-share, and thereby
gratifies him ; and hence this (section) also belongs
to a single deity, to wit, to Rudra ; for it is him he
thereby gratifies.
Brahmawa, on llie other hand, evidently takes it in the sense of
' maker, producer.'
' Thus (' Zerspalter ') daridra is probably correctly interpreted
(from root ' dar,' to split) by Prof. Weber ; whilst the commentators
take it in its ordinary sense of 'poor' (i.e. without an assistant,
IMahidh.) ; blue-red Rudra is called inasmuch as he is the ' nila-
kawMa ' blue-neckedj and red all over the rest of his body.
IX KANDA, I ADHYAYA, I ERAIIMAiVA, 30. 16
J
26. These are seven formulas, — of seven layers
the fire-altar consists, and the year consists of seven
months, and Agni is the year : as great as Agni is,
as great as is his measure, by so much food he thus
gratifies him. These two kinds (of formulas) amount
to twenty-one, — the twelve months, the five seasons,
these three worlds, and yonder sun as the twenty-
first (make up) this amount.
27. He then offers (the libations of the) 'unstring-
inor'-formulas^ For at that time the g^ods, havine
gratified those (Rudras) by that food, unstrung their
bows by means of these 'unstringing'-formulas ;
and in like manner this (Sacrificer), having gratified
them by that food, now unstrings their bows by means
of these 'unstringing'-formulas; for with an unstrung
bow one injures no one.
28. Here now he says 'at a thousand leagues,'
for a thousand leagues is the farthest distance ; and
he thus unstrings their bows at what is the farthest
distance.
29. And, again, as to why he says 'at a thousand
leagues,'- — a thousand leagues means this Agni (fire-
altar), for neither this way nor that way is there any
other thing greater than he; and it is when he makes
offering in the fire that he unstrings their bows at
a thousand leagues.
30. 'Countless thousands, — in this great
sea,' — thus, wheresover they are, there he unstrings
their bows.
^ Viz. Yag. S. XVI, 54-63: 'What countless thousands of
Rudras there are upon earth, their bows do we unstring at a
thousand leagues. — The Bhavas that are in this great sea, in the
air, their bow do we unstring at a thousand leagues.' Thus each
formula ends with the ' unstringing ' refrain.
M 2
164 ^ATAPATHA-BRAHMAA^A.
^i. There are ten of these 'unstrino-ino'-offerino-s
he makes, — the Vira;'' consists of ten s)Hables, and
Agni is V^ira^ (\videl)-shining or riding); there are
ten regions, and Agni is the regions; there are ten
vital airs, and Agni is the vital airs : as great as
Agni is, as great as is his measure, by so much he
thus unstrings their bows.
32. He then offers the descending^ (series of ob-
lations). For then (in the preceding oblations) he
ascends these worlds upwards from hence : this
is, as it were, an ascent away from here. But
this (earth) is a firm resting-place : the gods
returned to this resting-place ; and in like manner
does the Sacrificer now return to this resting-
place.
^2,' And, again, as to why he descends. Then
(in the preceding oblations) he goes after those
(gods), gratifying (propitiating) them. From thence
he now recovers his own self unto life; and so does
he by that self of his attain all vital power.
34. And, again, as to why he descends. He then
(in the preceding oblations) gratifies those Rudras
from hence upwards; he now does so again from
thence hitherwards,
35. [Va^. S. XVI 64], 'Reverence be to the
Rudras dwelling in the sky,' — he thereby does
reverence to those Rudras who are in yonder world;
■ — 'whose arrows the rain is,' for the rain is
^ Va^. S. XVI, 64-66. In making these three oblations to the
Rudras in the sky, the air, and on earth respectively, the jirocedure
is the reverse from that described in paragraphs 1 1-1.3, viz. fust on
the enclosing-slone which reaches up to his mouth, then on that
reaching up to his navel, and lastly on that reaching up to his
knee.
IX KANDA, I ADHYAYA, I BRAHMAiVA, 39. 1 65
indeed their arrows, and by the rain they injure
whom they wish to injure.
36. [Va^. S. XVI, 65], ' Reverence be to the
Rudras dwelling in the air,' — he thereby does
reverence to those Rudras who are in the air ; —
'whose arrows the wind is,' for the wind is indeed
their arrows, and by the wind they injure whom they
wish to injure.
37. [Va^. S. XVI, 66], 'Reverence be to the
Rudras dwelling upon earth,' — he thereby does
reverence to those Rudras who are in this (terres-
trial) world ; — 'whose arrows food is,' for food is
indeed their arrows, and by means of food they
injure whom they wish to injure.
2,S. 'To them (I stretch) ten (fingers) forwards,
ten to the right, ten backwards, ten to the left,
ten upwards^,' — of ten syllables consists the Vira^,
and Agni is Vira^; there are ten seasons, and Agni
is the seasons ; there are ten vital airs, and Agni is
the vital airs : as great as Agni is, as great as is his
measure, with so much food he thus gratifies them.
39. And as to why he says ' ten-ten,' — there are
ten fingers in the joined hands ^ : he thus makes
reverence to them in each direction; and hence he
who is frightened places his hands together ; — 'To
them be reverence!' — he thus does reverence to
them; — 'May they be gracious unto us!' — they
thus are gracious unto him; — 'whomsoever we
hate, and whosoever hateth us, him we cast
into their jaws!' — thus he casts into their jaws
^ These words, as well as the spaced words in the next paragraph,
are added to each of the three formulas in paragraphs 35-37.
^ The joining of the hollow of the hands, by placing the tips of
the fingers together, is a sign of reverence.
1 66 ^ATAPATIIA-BRAllMAiVA.
whomsoever he hates, and whosoever hates him.
He may say, 'So-and-so I cast into their jaws!'
naming him whom he hates, and then he has no
longer an)- hold upon him. But let him take no
notice of this (injunction), for indicated of himself
is he whom he who knows this hates.
40. In three turns he descends, — Agni is three-
fold : as great as Agni is, as great as is his measure,
by so much food he thus gratifies them. With
' Svaha' (he makes offering), for the Svaha is food:
with food he thus gratifies them. Thrice (in three
turns) he ascends from hence upwards, — that makes
six: the significance of this has been explained'.
41. And as to why he descends in three turns, —
it is because he ascends in three turns : thus in as
many turns as he ascends, in so many turns does he
descend.
42. He then throws that arka-leaf- into the pit;
for it is therewith that he performs that sacrificial
work sacred to Rudra, and that same (leaf) is inaus-
picious ; he now puts it away, lest any one should
tread on this inauspicious (leaf), and suffer injury
thereb)-: hence (he throws it) into the pit. And,
again, as to why (he throws it) into the pit, — the pit,
doubtless, means the fire, and thus that fire consumes
it. Now as to the (symbolic) correspondence.
43. As to this they say, ' How does this 6"ataru-
driya of his attain to (conformity with) the year, and
Agni ? how does it correspond to the year, to
^ Of objects numbering six, the seasons commonly occur, e. g.
VI, 7, I, 16.
2 See paragraph 4. According to Katy. 5'rautas. 18, i, 6 both
offering-utensils (the arka-leaf and the arka-siick) are thrown into
the pit.
IX KANDA, I ADHYAYA, I BRAHMAA^A, 44. 167
Agni ?" Well, this 6atarudriya includes three hun-
dred and sixty (formulas); and (other) thirty, and
thirty-five. Now, as to the three hundred and sixty
which there are, so many are there days in the year :
thereby it obtains the days of the year. And as to the
thirty (formulas) which there are, they are the thirty
nights of the month : thereby it obtains the nights of
the month : thus it obtains both the days and nights
of the year. And as to the thirty-five (formulas) there
are, they are the thirteenth month \ (Agni's) self, —
the body (consists of) thirty (limbs"), the feet of two,
the breath of two (in-breathing and off-breathing),
and the head is the thirty-fifth: so much is the year.
And in this way this .Satarudriya of his attains to
(conformity wath) the year, Agni, and corresponds
to the year, Agni. And, indeed, in the SA7idi\a. fire-
altar as many bricks with formulas attached to them
are placed in the middle, for these bricks are indeed
the same as these different Agnis (invoked in the
^'atarudriya) ; and thus these Agnis of his come to
have oblations offered to them separately by means
of the vSatarudriya.
44. As to this they say, ' How does this ^'ataru-
driya of his attain to (conformity with) the Great
^ As Prof. Weber, ' Die vedischen Nachrichten von den Naksha-
tra,' p. 298, points out, this passage points to a six years' period
of intercalation, since, in counting 360 days in the year, the
remainder accumulates in six years to an intercalary month of
thirty-five days (or thirty-six according to ^at. Br. X, 5, 4, 5) ; and
accordingly in Va^. S. XXX, 15, and Taitt. Ar. IV, 19, i, the
names of the six years of such a period of intercalation are men-
tioned ; while a five years' period and the names of the respective
years are more frequently referred to.
^ Viz. twenty fingers and toes, the upper and lower arms, the
thighs and shanks, and the hands.
1 68 .SATAPATIIA-P.RAI1MAA^A.
Litan)'? — how docs it correspond to the Great
Litany?' Well, those twenty-five formulas which
there are on both sides of the eighties-, they are the
twent)-five-fold body^ ; and where the body (of the
altar-bird) is, that (includes) the head, and the wings
and tail. And what eighties (of formulas) there are (in
the vS'atarudriya), thereby indeed the (corresponding)
eighties (of the Mahad uktham) are obtained, for by
eighties the Great Litany is recited. And what
there is (in the ^'atarudriya) after the eighties that is
for him the same as what there, in the Great Litany,
is after the eighties*; and in this way this ^'atarudriya
* For the mahad uktham, or Great Litany, recited on the
Mahavrata day, see p. no, note 3. According to Saya;;a, however,
this does not refer to the Mahad uktham, or Great Litany, itself,
but to its Stotra, the INIahavrata-saman (cf. note on X, i, i, 5), by
the chanting of which it is preceded, and which, like the Great
Litany itself, is represented as being composed of the different
parts of Agni-Pra^apati's bird-shaped body. Now, that part of
the chant which corresponds to the god's trunk (aiman) is the
only part of this Stotra which is chanted in the Pa«X'aviw.ra-
stoma, or twenty-five-versed hymn-form, \\hich, indeed, is the
characteristic Stoma of the Mahavrata day, all other Stotras of
that rite being chanted in that form. It is, however, doubtful to
me whether it is not rather the opening part of the Great Litany
itself representing the trunk that is here referred to, and which,
indeed, consists of twenty-five verses; cf. F. Max ^Nliiller, Upanishads,
I, p. 1 83. Besides, it has always to be borne in mind that the particular
arrangement of the Great Litany which the authors of the Brah-
ma«a had before them, may have difi"ered in some respects from
those known to us.
^ See p. 112, note i.
•"' That is, the body with its twenty-four limbs, viz. the two arms,
two legs, and the twenty fingers and toes.
* According to Sayawa, the PawX-aviw^a-stotra, chanted after the
^Llhad uktham, is here referred to. See p. iii, note i. Sayawa
takes it to refer to the prose formulas at the end of the 6'astra,
which, he says, represent the mind (buddhi) of Pra^apati.
TX KANDA, I ADHYAYA, 2 BRAHMA2VA, 4. 1 69
of his attains to (conformity with) the Great Litany;
in this way it corresponds to the Great Litany.
Second Braiimaa'a.
1. He then sprinkles him (Agni-Rudra, the fire-
altar). For the gods, having now appeased him
by the ^atarudriya, thereby appeased him still fur-
ther ; and in like manner does this (Sacrificer), now
that he has appeased him by the ^'atarudriya, still
further appease him thereby.
2. With w^ater he sprinkles him\ — water is a
means of appeasing (soothing) : he thus appeases
him thereby. He sprinkles him all over ; he thus
appeases him all over. Thrice he sprinkles, — three-
fold is Agni : as great as Agni is, as great as is his
measure, with so much he thus appeases him.
3. And, again, as to why he sprinkles him, — that
Agni (the fire-altar), doubtless, is these worlds : by
water he thus encompasses these worlds, by the
ocean, indeed, he encompasses them. On every side
(he sprinkles the altar): hence the ocean flows round
these worlds on every side. From left to right (he
sprinkles) : hence the ocean flows round these worlds
from left to right.
4. For safety from injury it is the Agnidh who
sprinkles, for the Agnidh is the same as Agni, and
no one injures his own self. From a stone (he
sprinkles), for from the rock water springs forth; —
from the arm-pit, for from the arm-pit water springs
forth; — from the right arm-pit^ for from the right
arm-pit water springs forth.
^ Or rather, he pours water on it (the altar).
^ That is, from the lower (or hindmost) point where the right
170 ^ATAPATHA-BRAHMAA'A.
5. [He sprinkles the stone, with, Va^. S. XVII, i],
'The food that is lyincr in the rock, in the
mountain,' — for tliat food, water, is indeed con-
tained in the rock, in the mountains; — 'the drink
that is leathered from waters, plants and trees,'
— for from all that that drink is indeed gathered; —
' that sap and food bring ye unto us, O Maruts,
as bountiful "i vers !' — for the Maruts are the rulers
of the rain. With ' In the rock is thy hunger,' he
(after watering the altar) sets down (the pitcher on the
stone) : he thus lays hunger into the stone, whence the
stone is not fit for catino-. But hard also is the stone,
and hard is hunger: he thus puts the hard along with
the hard. With, ' In me thy food !' he takes up {the
pitcher): he thereby takes up the food into his own
self. Thus (he does) a second and a third time.
6. Having (finally) set down the pitcher, he
perambulates thrice (the altar); for when (in sprink-
ling) he walks all round it, he, as it were, makes light
of him (Agni-Rudra). He now makes amends to
him, for (liis own) safety,
7. And, again, as to why he perambulates it, — he
then (in sprinkling the altar) goes after him' (Agni-
Rudra) : thereupon he now recovers his own self
unto life, and so does he by that self ot his obtain
all vital power.
8. Thrice he perambulates It, for thrice he walks
round it (whilst sprinkling): thus as many times as
he walks round it, so many times does he peram-
bulate it. ■
wing joins ihe body of the allar. He there places a stone, from
which he begins the sprinkling of the altar.
' See IX, I, I, 33.
IX KANDA, I ADHYAVA, 2 BRAUMAiVA, 1 3. I7I
9. Having thereupon put that stone into the
water-pitcher, they throw it in that (south-western)
direction, for that is Nirr/ti's region : he thus
consigns pain ^ to Nirr/ti's region.
10. For at that time, the gods, having appeased
him by the ^'atarudriya and the water, thereby drove
out his pain, his evil ; and in Hke manner does this
(Sacrificer) now, after appeasing him by the .Sataru-
driya and the water, cast away his pain, his evil.
11. Outside the fire-altar he throws it; for this
fire-altar indeed is the same as these (three) worlds:
he thus puts pain outside these worlds; — outside the
sacrificial ground (vedi) ; for the Vedi is this (earth) :
he thus puts pain outside this earth.
12. Whilst standing- at the rio^ht thioh of the
Vedi, with his face to the east, he throws it south-
wards, with, 'Let thy pain enter him whom we
hate!' and thus its pain enters whomsoever he
hates. He may say, ' Let thy pain enter so-and-
so ! ' naming him whom he hates, and then he has
no longer any hold upon him ; but let him take no
notice of this, for indicated of himself is he whom
he who knows this hates. If it- should remain un-
broken, let him bid (the Pratiprasthatr/) to break it ;
for only when it is broken, the pain enters him
whom he hates. They return (to the altar) without
looking back : they thus leave pain and evil behind
without looking back to them.
13. Having returned, he makes the bricks his own
^ The burning heat of the fire, and all physical and mental
suffering.
^ Viz. the stone, or the pot, according to others ; cf. Katy. ^rautas.
XVIII, 2, 5-8. According to Prof. Weber the stone is meant to
represent the hungry greed of the fire.
I 72 DATAPATH A-r.RAHMAA'A.
milch cows ; for the gods, having now appeased him
(Agni-Riidra) by the ^atarudriya and the water, and
having driven out liis pain and evil, returned (to the
altar) and made the bricks their own milch cows ;
and in like manner does this (Sacrificer) now, after
appeasing him by the ^atarudriya and the water, and
casting off his pain and evil, return and make the
bricks his own milch cows.
14. And some say, ' Let him make them his own
whilst sittinof, for sitting one milks the cow.' But
let him rather make them his own standing; for
that fire-altar is these worlds, and these worlds are,
as it were, standing. And, moreover, one is stronger
whilst standinof-
15. [He does so], whilst standing (near the right
thigh of the altar) with his face towards the north-east;
in front stands that cow by the Sacrificer with her
face towards the west (back), for from the right
side they approach the cow which stands with its
face towards the back (west).
16. And wherever he reaches (whilst stretching
his arms over the altar), there he touches it and
mutters this formula (Va^. S. XVII, 2), ' Let these
bricks be mine own milch cows, O Agni!' for
Aijni rules over this making of cows, whence he
addresses Agni out of so many deities ; — 'One, and
ten^ . . . . and a hundred thousand millions,
and a billion;' — for the one, to wit, one and ten,
is the lowest quantity, and the other, to wit, a hundred
thousand millions, and a billion, is the highest
quantity ; thus, having comprehended them by the
' The intervening numbers here omitted increase by multiples
of ten.
IX KAA'DA, I ADIIYAYA, 2 BRAHMAiVA, l8. 1 73
lowest and the highest quantity, the gods made
them their own milch cows ; and in like manner
does this (Sacrificer), having thus comprehended
them by the lowest and the highest quantity, make
them his own milch cows. Hence also he need not
care to make many (cows) his own \ for in yonder
world that (Sacrificer), by means of the Brahman
(holy writ), the Ya^us, will make many (cows) his
own. And in that he carries on (the numbers)
uninterruptedly, thereby he carries on, without in-
terruption, his objects of desire.
1 7. And as to why he makes the bricks his own
milch cows, — this fire-altar is speech, for with speech
it is built up ; and when he says, ' One, and ten, . . .
and a hundred thousand millions, and a billion,' —
'one' is speech, and a hundred thousand millions is
speech, and a billion is speech : it is Speech herself
that the gods thereby made their own milch cow ;
and in like manner does the Sacrificer thereby
make Speech herself his own milch cow. And in
that he carries on (the numbers) uninterruptedly,
thereby it is Speech herself that he carries on : —
*Let these bricks be mine own milch cows,
O Agni, hereafter in yonder world!' He
thereby makes them his own milch cows in this
world, and he also makes them his own milch cows
in yonder world ; and thus they are profitable to him
in both worlds, in this one and in the other.
18. [Va^. S. XVn, 3], ' The seasons ye are,' —
for these (bricks) are indeed the seasons ; — ' law-
sustaining,' that is, 'truth-sustaining;' — 'be ye
season-abiding, law-sustain ing ! ' — for the bricks
^ ? That is to say, he need not touch the altar more than once.
I 74 DATAPATH A-BRAIIMAiVA.
are the clays and nii^hts, and the days and nights
indeed abide in the seasons; — 'fat-showering,
honey-showering,' — he thereby makes them fat-
showering and honey-showering for himself.
19. 'The widely-shining by name,' — for the
gods then called those bricks to them by their
names, and in the same way in which they called
them, they turned unto them ; but the ' space-fillers '
alone stood with averted faces discharorinor water,
having no names applied to them. They called
them by the name ' the widely-shining,' and they
turned unto them. Hence, each time he has laid
down ten bricks, he addresses them with the ' space-
filling^ (verse)': he thereby makes them widely-
shining (vira^'), for the Vira^ (metre) consists of ten
syllables : — ' wish-milking, never-failing,' — he
thereby makes them wish-milking and never-failing.
20. He then draws a frog, a lotus-flower, and a
bamboo-shoot across (the central part of the altar).
For the gods having now appeased him by the
6'atarudriya and the water, and having driven out
his pain and evil, thereby still further appeased him ;
and in like manner does this (Sacrificer), now that
he has appeased him by the ..S'atarudriya and the
water, and driven out his pain and evil, still further
appease him thereby. In every direction he draws
them : he thus appeases him everywhere.
21. And, again, as to why he draws them across.
Now, in the beginning, when the Tv/shis, the vital
airs, made up that Agni '-', they sprinkled him with
w^ater : that water dripped off and became the frogs.
^ Tliat \^ witli the verse Vn_g'. S. XII, 54, beginning ' Lokam
pr/>/a.' 'Fill thou the space ;' see part iii, p. 153 note.
^ See VI, I, I, 1-5.
IX KAA'DA, I ADHYAYA, 2 BRAHMAiVA, 25. 1 75
22. They (the waters) said to Pra^apati, 'What-
ever moisture ^ we had, has gone down.' He said,
' This tree shall know it ! ' — he shall know (vettu),
he shall taste it (saw vettu) — that one, indeed, they
mystically call ' vetasa ' (bamboo), for the gods love
the mystic. And because they said, ' Down (avak)
has gone our moisture (ka),' they became avakkas ; —
' avakkas,' they mystically call ' avakas (lotuses),'
for the gods love the mystic. These, then, are
those three kinds of water, to wit, the frog, the
lotus-flower, and the bamboo-shoot : by means of
these three kinds of water he appeases him.
23. And, again, why he draws them across it ; —
when he (Agni, the fire-altar) is built up, he is
being born, and he is born for every kind of food ;
and these are every kind of food, to wit, the frog,
the lotus-flower, and the bamboo-shoot, for these,
indeed, are animals, water, and trees : with all this
food he gratifies him.
24. With the frog, on the part of animals, whence,
of animals, the frog is the one affording least sub-
sistence, for he is used up ; — with the lotus-flower, on
the part of water, whence of the kinds of water
(plants), lotus-flowers are those affording least sub-
sistence, for they are used up ; — and with the
bamboo-shoot, on the part of trees ; whence, of
trees, the bamboo is the one affording least subsis-
tence, for it is used up.
25. Having tied them to a cane, he, in the first
place, draws them eastwards along the right (south)
part of the (body of the) altar inside the enclosing-
^ Thus, or essence (raja), according to Sayawa ; cf. X, 6, 5, i.
The word ' ka' has, however, also the meaning 'joy.'
176
.SATAPATI I A-BR AH MAA'A.
Stones, wiih (Va^. S. XVII, 4), ' With the lotus-
flower of the ocean we encompass thee, O
Agni : be thou bright and propitious unto us! '
that is, ' With the waters of the ocean we appease
thee.'
26. Then northwards along the hind part (of the
altar), with (Vaf. S. XVII, 5), 'With an outer
vesture of cold we encompass thee, O Agni:
be thou bright and propitious unto us!' — that
part of the cold which is frozen hard is an outer
vesture of cold : thus, ' By the frozen part of cold
we appease thee ! '
27. Then eastwards along the left (north) part,
with (Va^. S. XVII, 6), 'Upon the earth, into
the reed, into the rivers descend thou, O Agni,
thou art the bile ^ of waters: with them, come
thou, O she-frog, and make the sacrifice bright-
coloured and propitious for us!' as the text, so
the meaning,
28. Then southwards along the forepart, with
(Vaf. S. XVII, 7), ' Thou art the receptacle of
waters, the abode of the ocean: let thy darts
burn others than us! unto us be thou bright
and propitious ! ' as the text, so the meaning. He
first draws them thus^ then thus, then thus, then
thus : that is from left to right, for so it is with the
fjods.
29. Over the body (of the altar) he draws them
^ That is, ' the heat ' which is considered the chief property of
the biHous humour.
"^ The procedure in this case is an exact counterpart of the
ploughing of the aliar-site, for which see VII, 2, 2, 8-12, with
notes. Hence also the verbs expressive of the two actions are
closely analogous, viz. vikr/shati and vikarshati.
IX KANDA, I ADHVAYA, 2 BRAHMAA^A, 32. I 77
first, for of (the bird, or Agni) tliat is born the body
is born first, then the right wing, then the tail, then
the left wing : that is from left to right, for so it is
with the gods.
30. Over the wings and tail he draws them in the
direction of the body (self) : he thus lays calmness
into his own self ; — from the further end (he draws)
hitherwards : he thus lays calmness into his own
self from the further end hitherwards. The right
wing, with (Va^. S. XVII, 8), 'O bright Agni,
with thy light, (with thy dainty tongue, O god,
bring hither the gods, and worship them)!'
The tail, with (Va,^. S. XVII, 9), 'O bright and
shining Agni, (bring hither the gods to our
sacrifice and our offering)!' The left wing,
with (Vacr. S. XVII, 10), 'He who with bright
and glittering light (shineth upon the earth,
as the dawns with their glow, who, the ever
young, speeding, as in the race, in the battle, of
the steed, thirsteth not in the heat).' ' Bright,'
he says each time, for whatever is kindly and pro-
pitious is bright : he thus propitiates him thereby.
31. With seven (formulas) he draws them across, —
the altar consists of seven layers, and seven seasons
are a year, and Agni is the year : as great as
Agni is, as great as is his measure, with so much
he thus crosses him. Having- thrown the cane on
the heap of rubbish ; — -
32. [The Adhvaryu] then sings hymns round it
(the altar) ; — for therein that whole Agni is completed;
and the gods laid into him that highest form, im-
mortality ; and in like manner does this (Sacrificer)
thereby lay into him that highest form, immortality.
Saman-hymns are (used), for samans are vital airs,
[43] N
I 78 6rATAPATHA-BRAHMAiVA.
and the vital airs are immortality : immortality, that
highest form, he thus lays into him. On every side
he sings around it : everywhere he thus lays im-
mortality, that highest form, into him,
33. And, again, as to why he sings saman-hymns
round about it; — the gods then desired, 'Let us make
this body of ours boneless and immortal.' They
spake, ' Think ye upon this, how we may make this
body of ours boneless and immortal ! ' They spake,
' Meditate (/'it) ye ! ' whereby indeed they meant
to sa)-, ' Seek ye a la}er (/-iti) ! seek ye how we
may make this body of ours boneless and im-
mortal ! '
34. Whilst meditating, they saw those saman-
hymns, and sang them round about it, and by
means of them they made that body of theirs bone-
less and immortal; and in like manner does the Sac-
rificer, when he sings the saman-hymns round about
it, make that body of his boneless and immortal.
On every side he sings : everywhere he thus makes
that body of his boneless and immortal. Standing
he sings, for these worlds stand, as it were ; and
whilst standing one doubtless is stronger. He
sings, after uttering (the syllable) ' hi;;/,' for therein
the saman-hymn becomes whole and complete.
35. He first sings the Gayatra h)mn \ for the
Gayatri metre is Agni : he thus makes Agni his
^ The Gayatra-saman is the hymn-tune composed on the verse
called ' the Gayatri,' />«/- excellence, or ' Savitri ' (tat savitur varewyam,
Rig-veda III, 62, 10), which j)lays an important part in the religious
life of the Hindu. The verse, as figured for chanting, is given,
Sama-v. Calc. ed. vol. v, p. 601. On the present occasion, according
to La/y. ^r. I, 5, 1 1, a different text, viz. Sama-v. II, 8, 14 (Rig-veda
IX, 66, 19, agna ayuwshi pavase), is to be sung to this tune.
IX KANDA, I ADHYAYA, 2 BRAHMAiVA, 39. 1 79
head, and that head of his (or of him, Agni) he thus
makes boneless and immortal.
36. The Rathantara^ (hymn he sings) at the right
wing ; for the Rathantara is this (earth), and this
(earth), doubtless, is the most essential (rasatama)
of these worlds, for it is in her that all these
essences (rasa) are contained, and ' rasantama,'
indeed, they call mystically, ' rathantara,' for the gods
love the mystic : he thus makes this (earth) his
right wing, and that right wing of his he thus makes
boneless and immortal.
37. The Br/hat^ (hymn he sings) at the left wing;
the Br/hat (great), doubtless, is the sky, for the sky
is the greatest (of worlds) : he thus makes the sky
his (Agni's) left wing, and that left wing of his he
thus makes boneless and immortal.
38. The Vamadevya ^ (hymn he sings) on the
body (of the altar) ; for the Vamadevya is the
breath, and the breath is air (vayu, the wind), and
he, Vayu, doubtless, is the self (body) of all the gods :
he thus makes the air (wind) his body, and that
body of his he thus makes boneless and immortal.
39. The Y a£'ua.y2i£'mya. ^ (hymn he sings) near
the tail ; — the Ya^;Hya^;'2iya, doubtless, is the moon ;
for whenever a sacrifice becomes completed ^ the
essence of its oblations goes up to him (the moon) ;
^ The Rathantara, Br/hat, Vamadevya, and Ya^Mya^/7iya tunes
are apparently to be sung here on their original texts (Sama-v. 11,
30, 31, abhi tva jura nonuma// ; II, 159, 160, tvam id dhi havamahe ;
II, 32, 33, kaya naj' A'lira. a bhuvat; and II, 53, 54, ya^«a-ya^/7a vo
agnaye), though hardly in their elaborate setting, as performed in
chanting.
^ It should be remembered that the chanting of the Ya^/7aya^«i}a
(or Agnish/oma)-saman marks the completion (sa?;zstha) of the
ordinary (Agnish/oma) Soma-sacrifice.
N 2
l8o SATAPATHA-BRAHMAiVA.
and inasmuch as sacrifice after sacrifice (ya^;7a) goes
up to him, the moon is the Ya^;7aya^f^«iya : he thus
makes the nioon his (Agni's) tail, and that tail of
his he thus makes boneless and immortal.
40. He then sings the heart of Pra/apati^; — the
heart assuredly is yonder sun, for he (the sun) is
smooth, and the heart is smooth ; he is round, and
the heart is round. On the body (of the altar)
he sings, for the heart is in the body ; — at the arm-
pi t^ for the heart is in (the vicinity of) the armpit ; —
' The Pra^apati-hr/daya, or Pra^apater hr/dayam, as figured for
chanting, is given, Sama-v. Calc. ed. vol. ii, p. 499. It consists of
the words, ima/2 praga/i pra^n^apate(r) hr/dayam pra^arupam a^i^ane,
with inserted stobhas and modulations. It is followed by a simpler
form, which is perhaps the one used on the present occasion.
^ Viz. on the place where the right wing joins the body of the
altar. According to other authorities, the .S'yaita hymn-tune is like-
wise to be sung near the left arm-pit (or, according to ^'awfl^lya, at
the place where the Adhvaryu mounts the altar). For other varia-
tions, see Weber, Ind. Stud. XIII, p. 276. I do not think that the
ritual of the White Ya^^us, in omitting the left arm-pit, shows any
gap or inconsistency, since the right arm-pit is marked out, not for
any bodily parallelism, but for the simple reason that it is supposed
to indicate the position of the heart. Whilst all the other places
on which hymns arc sung are essential parts of the bird Agni, the
arm-pit is not an essential part, but is merely indicative of the central
organ of the body. La/y. I, 5, 11 seqq. supplies the following
directions, apparently implying a somewhat different order of pro-
cedure from that followed in our text : He passes along the south,
and whilst standing (east of the altar) with his face towards the west,
he sings the Gayatra at the head. Returning, he sings the Rathan-
tara at the right wing. Going round behind, he sings the Br/'hat
at the left wing. Going back, and standing behind the tail, with
his face towards the east, he sings the Ya,i,''77aya^i^wiya. The Vama-
devya he sings at the right, and the Pra^^'^apati-hr/daya at the left,
arm-pit. Then follow different views held by different teachers. —
With this ceremony, by which homage is paid to the different parts
of Agni-Pra^apati's body, compare the similar, but more elaborate,
ceremony of the Parimada// at the Mahavrata, X, i, 2, 9 with note.
IX KAiVDA, 2 ADHYAYA, I BRAHMAiVA, I. l8l
at the right armpit, for the heart is nearer thereto ^ :
he thus makes the sun his (Agni's) heart, and that
heart of his he thus makes boneless and immortal,
41. He sings about offspring (pra^a) and Pra^a-
pati (the lord of creatures and procreation) ; — when
he sings about offspring, he lays the heart into off-
spring ; and when he sings about Pra^apati, he lays
the heart into Agni.
42. And, again, as to why he sings about offspring
and Pra^apati ; — this Agni, doubtless, is both off-
spring and the lord of offspring, and hence, when
he sings about Agni, he lays the heart both into
the offspring and into the lord of offspring,
43. These (hymns) are the immortal bricks ; he
lays them down last (highest) of all : — he thereby
makes immortality the highest thing of all this
(universe), and hence immortality is the highest
thing of all this (universe). Let none other but the
Adhvaryu- sing ; for these (hymns) are bricks, and he
(Agni, the fire-altar) would be built up in the wrong
way ", were any other than the Adhvaryu to sing.
Second Adhyaya. First BRAHMAivA,
Day of Preparation for Soma-sacrifice.
I. On the day of preparation, early in the morning,
when the sun has risen, he releases his speech,
^ That is, by taking the auricles as parts of the heart.
^ According to La/y. I, 5, i seq., it is the Prastotr/ who sings
these samans. A similar conflict of competence in this respect is
referred to not only in regard to detached samans (cf. Katy. IV,
9, 6-9), but even in regard to such solemn performances as the
chanting of the Mahavrata-saman (cf. note on X, i, i, 5).
^ Vi-^ita, in this sense, appears to be a ami^ 'Keyuiiefov. Sayawa
seems to have read vi^ita (parabhuta, defeated) instead.
1 82 S-ATAPATIIA-BRAHMAA'A.
Having released his speech, he takes clarified butter,
in five ladlings, and throws five chips of gold thereon.
Then these three (materials), sour curds, honey and
ghee, are poured together, either into a dish, or
a pot with a wide mouth ; and he puts a handful of
sacrificial irrass thereon.
2. He then mounts the fire-altar, with (\^a^. S.
XVH, ii), 'Homage be to thy heat, thy fire^!
homage be to thy flame!' — for that A('X7/ati).
2 That is, according to Mahidhara, they think not of their sons,
cattle, &c.
' Thus INIahidhara takes ' vijvatodhara ; ' ' flowing in every direc-
tion' (vijvato + dhara), St. Petersb. Diet.
200 ^ATAPATHA-BRAHMAA'A.
and of mortals,' — for this (Agni) is indeed the eye
of both gods and men; — 'they who love to sacri-
fice together with the Bhr/gus,' — that is, 'sacri-
ficing together with the Bhr/gus,' — 'let the offerers
go unto heaven, hail!' — that is, ' may the offerers
go to the heavenly world, hail!'
29. Now, the gods thereby (viz, by these five
verses) wrested from the Asuras the five regions
which are in yonder world, and then ascended them;
and so does the Sacrificer thereby wrest them from
his hateful enemy, and then ascend them. And by
means of them the gods attained thither, and so
also does this (Sacrificer) by means of them attain
thither.
30. He then makes offering on that (firebrand); —
for now that he (Agni) had arrived the gods there-
upon gratified him with food, this oblation ; and in
like manner does this (Sacrificer), now that he (Agni)
has arrived, thereupon gratify him with food, this
oblation. With milk from a black (cow) which has
a white calf (he makes offering); the black (cow)
with a white calf is the niirht, and her calf is yonder
sun : he thus regales him with his own share, with
his own relish. On it (the firebrand, he offers)
while it is held above (the naturally-perforated brick) ;
for above (everything) is he whom he thereby grati-
fies. By means of the milk-pail (he offers), for with
the milk-pail milk is given away.
31. And, again, as to why he makes offering upon
it. That (Ahavaniya) fire is the head of the sacri-
fice, and milk means breath : he thus puts breath
into the head. He should make the offering so that
it (the milk) flows on the naturally-perforated (brick);
— the naturally-perforated one is breath, and this
IX KAiVDA, 2 ADHYAYA, 3 BRAHMAA^A, 34. 20I
(milk) is vital sap: he thus connects and puts to-
gether the head and the breath by means of vital
sap. [He pours it out, with, Va^^. S. XVII, 70, 71],
' Night and Dawn, of one mind, unlike in form,'
— the meaning of this has been explained \
32. '• Agni, thousand-eyed! — through the
chips of gold- Agni is indeed thousand-eyed ; —
hundred-headed,' — inasmuch as, at that time^, he
was created as the hundred-headed Rudra ; — ' thine
are a hundred out-breathinors and a thousand
through-breathings,' — his indeed are a hundred
out-breathings and a thousand through-breathings
who is hundred-headed and thousand-eyed; — 'thou
art the master of wealth,' — that is, 'thou art the
master of all wealth;' — 'to thee, our strength,
do we give honour!' — he (Agni) is indeed the
strength^: it is him he thereby gratifies.
33. With two (verses) he makes offering thereon, —
two-footed is the Sacrificer, and the Sacrificer is Agni :
as great as Agni is, as great as is his measure, with
so much he thus makes offering to him.
34. He then lays it (the firebrand) down, with
(Va^. S. XVII, 72, yz)^ 'A well-winged bird
thou art,' — for on that former occasion he, by
means of the fashioning-formula, fashions him into
a well-winged bird^; that well-winged bird he builds
up, and having fashioned that well-winged bird, he
finally sets him down ; — 'seat thee on the back
' Viz. VI, 7, 2, 2. 2 See IX, 2, I, I.
' See IX, I, I, 6.
* ? Or, that (firebrand) is indeed food (va^a). Mahidhara inter-
prets this part of the formula thus : To thee do we give food (va^aya
for va^am).
^ See VI, 7, 2, 5 seq.
202 DATAPATH A-BRAllMAA'A.
of the earth, lill the air with th)- shine, prop
the sky with thy light, and uphold the quar-
ters by th)- lustre!' — for that one (Agni) indeed
does all this.
35. ' Receiving offering, kind-faced, in front,'
— that is, ' receiving offering, kind-faced for us, in
front;' — 'seat thee, O Agni, aright in thine
own seat!' — for this (fire-altar) is his (Agni's) own
seat: thus, 'do thou rightly seat thee in it!' — 'in
this higher abode,' — the higher abode, doubtless,
is the sky; — 'sit )e down, the All-gods and
the Sacrificer!' — he thus establishes the Sacrificer
together with the All-gods. With two (verses) he
deposits it : the significance of this has been ex-
plained,— with the YashaAcall : the significance of
this (will be explained) farther on.
36. He then puts pieces of firewood thereon ; for
now that he (Agni) had arrived, the gods thereupon
gratified him with food, both pieces of firewood
and oblations ; and in like manner does this (Sacri-
ficer), now tliat he has arrived, thereupon gratify him
with food, both pieces of wood and oblations.
^jj. He first puts on one of ^ami-wood (acacia
suma). For at that time, when this oblation had
been offered, he (Agni) was enkindled and blazed
up. The gods were afraid of him, lest he might
injure them. They saw this ^'ami tree, and therewith
appeased him; and inasmuch as they appeased (^am)
him by that j-ami, it is (called) 6'ami ; and in like
manner this (Sacrificer) now appeases him by means
of that i^ami (wood), — -just with a view to appease-
ment, not for food,
38. [He puts it on. with, Va;^. S. XYH, 74], 'I
desire the manifest favour of the admirable
IX KANDA, 2 ADHVAYA, 3 BRAHMAA'A, 4O. 2O3
Savitr?, enjoyed by all men ; that great cow of
his, the thousand-streamed, teeming with milk,
which Ka;/va was wont to milk;' — for Ka;^va
indeed saw her, and she, the thousand-streamed,
milked him all his wishes (objects of desire); and in
like manner does the thousand-streamed one now
milk to the Sacrificer all his objects of desire.
39. He then puts on one of vikahkata (flacourtia
sapida) wood — the significance whereof has been ex-
plained—with (Va^. S. XVII, 75), 'To thee give
we honour, O Agni, in the highest home;' — ■
his highest home, doubtless, is the sky; — 'to thee
give we honour, in hymns of praise, in the
lower abode;' — the lower abode, doubtless, is the
air; — 'the birth-place whence thou hast arisen
do I worship,' — that is, 'this is his (Agni's) own
birth-place: that I worship;' — 'on thee, when
kindled, offerings are poured forth;' — for when
he (the fire) is kindled, they make offerings on him.
40. He then puts on one of udumbara (ficus
glomerata) wood; — the Udumbara means strength
and sap: with strength and sap he thus gratifies
him. It has forking branches^ — forking branches
mean cattle: with cattle, as food, he thus gratifies
him. If he cannot get one with bifurcate branches,
let him take up a globule of sour curds and put it
on (the wood): that globule of sour curds which
supervenes is a form of cattle. With the vira^
(verse, Va^. S. XVII, 76; i?/g-veda VII, i, 3),
^ Weber, Ind. Stud. XIII, 281, takes 'kar7mkavat' to mean 'one
that has a knot-hole ; ' but Deva's explanation, ' kar;;ako dvitiya-
xakhodbheda/^,' probably means nothing else than ' showing the
appearance of a second branch,' or ' one in which a second branch
(side branch) has struck out.'
204 ^ATAPATIIA-BRAIIMAATA.
'Kindled, blaze forth, O Agni, before us, (with
inexhaustible flame, O youngest! perpetual
viands accrue unto thee!)' — he puts it on ; — the
Vira^' means food: with food he thus gratifies him.
Three pieces of wood he puts on, — threefold is
Agni : as great as Agni is, as great as is his measure,
with so much food he thus gratifies him.
41. He then offers oblations, — this is just as if,
after serving food to some one, one gives him some-
thing to drink. With the dipping-spoon (sruva) he
offers the first two, with the offering-ladle (sru/r) the
last (oblation); (the first) with (Va^^ S. XVII, 77),
*0 Agni, may we, w^ith hymns and thoughts,
speed this day this (sacrifice) of thine, even as
a steed, as a noble, heart-stirring deed!' — that
is, 'whatever heart - stirring hymn is thine, may
I speed (perform) that for thee.' With a paiikti
(verse) he offers, — of five feet consists the Paiikti, of
five layers the fire-altar, five seasons are a year,
and Agni is the year: as great as Agni is, as great
as is his measure, wuth so much food he thus
gratifies him.
42. He then offers (the second oblation), the one
for Vi^vakarman, — Vi^vakarman (the all-worker) is
this Agni: it is him he thereby gratifies, — with
(Vaf. S. XVII, 78), 'Thought I offer, with mind
and ghee,' — that is, 'The thought of these (priests
and Sacrificer) I offer with mind and ghee;' — 'that
the gods come hither,' — that is, 'that the gods
may come hither;' — 'enjoying their offering-
meal, the holy-minded,' — that is, the true-minded;
— 'to Vi^vakarman, the lord of all existence,
I offer,' — that is, ' to that Vi^vakarman who is the
lord of all that here exists I offer ; ' — ' every day the
IX KANDA, 2 ADHYAYA, 3 BRAHMAA^A, 46. 205
unimpaired oblation,' — that is, 'always the unin-
jured oblation.'
43. He then offers a full (-spoon) oblation, — the
full means everything : with everything he thus
gratifies him.
44. [He offers, with, Vaf. S. XVH, 79], 'Thine,
O Agni, are seven logs,' — logs mean vital airs, for
the vital airs do kindle him; — 'seven tongues,' —
this he says with regard to those seven persons w^hich
they made into one person^; — 'seven 7^/shis,' — for
seven 7?z'shis they indeed were; — ' seven beloved
seats,' — this he says with regard to the metres,
for his seven beloved seats are the metres ; — 'seven-
fold the seven priests worship thee,' — for in
a sevenfold way the seven priests indeed worship
him; — 'the seven homes,' — he thereby means
the seven layers (of the altar); — 'fill thou!' — that
is, 'generate thou;' — 'with ghee,' — ghee means
seed : he thus lays seed into these worlds; — 'sva-
ha!' — the svaha (hail!) is the sacrihce ; he thus
at once makes everything here fit for sacrifice.
45. ' Seven ' he says each time, — of seven layers
the fire-altar consists, and of seven seasons the year,
and Agni is the year : as great as Agni is, as great
as is his measure, with so much he thus gratifies
him. Three oblations he offers, — threefold is Aeni :
as great as Agni is, as great as is his measure, with
so much food he thus srratifies him. Three lo^s he
puts on, — that makes six : the significance of this
has been explained.
46. Standing he puts on the logs, — the logs are
bones, and bones stand, so to speak. Sitting he
^ See VI, I, I, I seq.
206 i-ATArATIIA-lSRAIIMAA'A.
offers the oblations, — oblations are the flesh, and
the flesh sits (lies), so to speak. The logs are
inside (the fire), and the oblations outside, for the
bones are inside, and the flesh is outside.
47. Now, then, as to the (mystic) correspondence
(or, amount). Six he offers before (the leading
forward of the fire), and six afterwards ; with six
(formulas) they proceed up to the variegated stone ;
with two he lays down the variegated stone ; with
four they proceed as far as the fire-altar ; with
five they mount the fire-altar : that makes twenty-
nine, and the oblation itself is the thirtieth. With
two (verses) he deposits the fire, — that makes
thirty-two, and of thirty-two syllables consists the
Anush/ubh : such, then, is this Anush/ul^h.
48. And this one (Anush/ubh) they bring hither
from those three Anush/ubhs which they make up
on the Garhapatya^ ; and inasmuch as they bring
this (therefrom) hither, thereby this whole Agni
(fire-altar) becomes completed. But now he was not
yet fit to eat food ^.
49. He said to Agni ^ ' By thee I will eat food ! ' —
' So be it ! ' Hence it is only when they bring him
hither, that this (/-ityagni) becomes fit to eat food,
to eat oblations.
50. Moreover, they say, 'It is Pra^^apati himself
who takes this (Agni) as his dear son to his bosom ; '
and verily, whosoever so knows this, takes thus
a dear son to his bosom.
' See VII, I, 2, 16-19.
"^ Literally, he was not equal thereto that he should cat food.
' That is, the Aliyagni (fire-altar) said to the Agni (fire) about to
be led forward.
TX KANDA, 3 ADIIYAYA, I BRAHMAiVA, 2. 20/
51. And, again, as to why they bring it here, —
the Agni (fire-altar) which is built up here is the
same as those seven persons which they made into
one person ; and that excellence and life-sap of them
which they concentrated above, that is the fire which
they now bring here, — hence, when they now bring
it here, they concentrate above (in the head) that
excellence and life-sap which belonged to those
seven persons, — that is his (Agni's) head, and this
built-up fire-altar is the body : having thus com-
pleted his body, he restores the head to it.
Third Adhyaya. First BRAiiMAiVA.
Installation and Consecration of Agni.
1. He then offers the Vai^vanara (cake).
That Agni has now been completely restored ;
he now is that deity, (Agni) Vai^vanara (belonging
to all men) : to him he offers this oblation, and by
the oblation he makes him a deity, for for whatever
deity an oblation is prepared that is a deity, but not
one for whom no (oblation) is prepared. It is one
of twelve potsherds : twelve months are a year,
and Vaii^vanara is the year.
2. And, again, as to why he offers the Vaii'vanara
(cake), — it is as the Vaij'vanara that he is about to
produce that Agni : on that former occasion, at
the initiation-offering \ he pours him out in the form
of seed ; and what the seed is like that is poured
^ Cp. VI, 6, I, 6. Whilst the initiation-offering of the ordinary
Soma-sacrifice consists only of a cake on eleven potsherds to Agni
and Vishwu, that of the Agni/^ayana requires two further oblations,
viz. a cake on twelve potsherds to Vaijvanara, and a rice-pap with
ghee to the Adityas; cf. part iii, p. 247 note.
208 ^ATAPATHA-BRAHMAiVA.
into the womb, such Hke (is the child that) is born ;
and inasmuch as there he pours out Vai^van^ra in the
form of seed, therefore he now is born as Vai^vanara.
Silently^ it is (performed) there, for there seed (is
impHed) in the sacrifice, and silently seed is infused ;
but distinctly on the present occasion, for distinct
(manifest) is the seed when born.
3. Now, that Vai^vanara is all these worlds : this
earth is the All (vi^va), and Agni is its man (nara) ;
the air is the All, and Vayu (the wind) is its man
A
(ruler) ; the sky is the All, and Aditya (the sun) is
its man.
4. And these worlds are the same as this head, —
this (lower part of the head) is the earth, the plants
(being) the hair of its beard : this is the All, and Agni
is Speech, he is the man. That (speech) is at the top
thereof, for Agni is on the top of this (earth).
5. This (central part of the face) is the air, whence
it is hairless, for hairless, as it were, is the air ; it is
this All, and Vayu (the wind) is the breath, he is
the man ; he is in the middle thereof, for the wind
is in the middle of the air.
6. The sky is the (upper part of the) head, and
the stars are the hair ; it is the All, and Aditya
(the sun) is the eye, he is the man : it is in the
lower part of the (upper) head, for the sun is below
the sky. Vaii"vanara is the head thereof, and this
built-up Agni (the altar) is the body : thus, having
completed his body, he restores the head thereto.
7. He then offers the (cakes) to the Ma ruts; —
' Or, rather, in a low voice, the name of the deity being pro-
nounced in an undertone while the oblation is poured into the fire ;
see VI, 6, i, 11. No special formula is, however, used on either
occasion.
IX KANDA, 3 ADHYAYA, I BRAHMAiVA, II. 2O9
the Maruts' (cakes) are the vital airs : he thus puts
the vital airs into him (Agni). [He does so] after
offering the Vai^vanara ; for the Vaijvanara is the
head : he thus puts vital airs into the head.
8. That (Vai^vanara oblation) is a single one, for
single, as it were, is the head ; the others (viz. the
Marutas) are seven in number, of seven potsherds
each ; and though ' seven-seven ' means ' many
times,* here it is only seven ^ : he thus places seven
vital airs in the head.
9. That (Vaii-vanara oblation) is (performed in a)
distinct (voice), for the head is distinct; but indis-
tinct the other (oblations), for indistinct, as it were,
are the vital airs. Standing he offers the former,
for the head stands, so to speak; sitting the others,
for the vital airs are, so to speak, seated.
10. Now, the first two Maruta (oblations) he offers
are these two vital airs (in the ears) : he offers them
in the middle^ of the Vaii^vanara (oblations), for
these two vital airs are in the middle of the head.
1 1. And the second pair are these two (vital airs
^ See VIII, I, I, 2. Also VI, 5, 3, 11, where the translation
should be altered accordingly.
^ In baking the cakes, the Vaijvanara is placed on the centre of
the fire, and the first two Maruta cakes are placed north and south
of it, then the following pair of cakes behind the first, but more
closely together, and behind these the third pair, still more closely
together, and finally the last cake forming, as it were, the apex
of a phalanx of INIaruta cakes (or wind-deities) protecting (that of)
Agni Vaijvanara. In offering the cakes a similar method is to be
followed ; except that the first pair of Maruta cakes may be off'ered,
not in the fire itself, but on the previously flattened out Vaijvanara
cake lying on the fire. Whilst the Katiya-sutra (XVIII, 4, 23)
admits this as an alternative mode (though not very clearly ex-
pressed), our passage seems to require it as the only possible mode.
Both the Vaii-vanara and the Maruta cakes are offered whole.
[43] r
2 1 O ^-ATA TATI 1 A-BR A 1 1 M AA"A.
in the eyes) ; he offers them closer together, for
closer together, as it were, are these two vital airs.
12. And the third pair are these two (vital airs
in the nostrils). He offers them closer together,
for closer together, as it were, are these two vital
airs. The one to be recited in the forest ^ is speech:
it is to be recited in the forest, for by speech one
gets into much terrible (trouble).
1 3. And, again, as to why he offers the Vai^-vanara
and Marutas, — the Vai.?vanara is the ruling power
(chieftaincy), and the Marutas are the clan : he thus
sets up both the chief and the clan. The Vai^vanara
he offers first : thus, having set up the chief, he sets
up the clan.
14. The former is a single (oblation) : he thus
makes the ruling power (chieftaincy) to attach to
a single (person), and (social) distinction to attach
to a single (person). The others are numerous : he
thus bestows multiplicity on the clan.
15. The former is (offered in a) distinct (voice),
for the ruling power is something distinct, so to
speak; and the others are indistinct, for indistinct,
so to speak, is the clan. Standing he offers the
former, for the ruling power (the chief) stands, so
to speak ; and sitting (he offers) the others, for the
clan sits, so to speak.
16. The former he offers with the offeriner-ladle.
^ 'Arawye^nu/^-ya' is the technical term a})plicd to the odd, or
seventh, Maruia oblation. According to Saya/za it is so called
after an anuvaka of the Sawhita, to be recited only in the forest.
Possibly, however, it is to the particular formula (Va^. S. XXXIX,
7), also called 'vimukha' (? to be pronounced 'with averted face'),
and containing the names of the seven most terrible Maruts, that
the name applies.
IX KA.VDA, 3 ADHYAVA, I BRAHMAiVA, 2 1. 211
when the Vasha^ is uttered, with both an invitator\'
formula (anuvakya) and an offering-formula (ya^ya);
with the hand the others sitting-, with the Svaha-call :
he thus makes the clan subservient and obedient to
the chieftain.
17. As to this they say, ' How do these (Maruta
oblations) also come to be offered for him by the
offering-ladle, at the Vasha/-call, and with invitatory
and offering formulas ? ' Well, the first three feet
of those seven-footed Maruta (verses), being a
three-footed Gayatri, are the invitatory formula,
and the last four, being a four-footed Trish/ubh, are
the offering-formula. The one is the bowl, and
the other the handle (of the offering-ladle), and the
Svaha-call is the Vasha^'-call : in this way, then,
these (Maruta oblations) also become offered for
him by the offering-ladle, at the Vasha/-call, and
with invitatory and offering-formulas.
18. And the first Maruta (cake) which he offers
on the right (south) side, is the seven (rivers) which
flow eastwards. It is one of seven potsherds, for
there are seven of those (rivers) which flow east-
wards.
19. And the first (cake) which he offers on the
left (north) side, is the seasons ; it is one of seven
potsherds, for there are seven seasons.
20. And the second (cake) which he offers on the
right side, is animals ; it is one of seven potsherds,
for there are seven domestic animals. He offers it
close to the preceding one (representing the rivers) :
he thus settles animals near w^ater.
21. And the second (cake) which he offers on the
left side, is the seven 7??shis ; it is one of seven
potsherds, for the seven 7?z'shis are seven in number.
p 2
2 I 2 ^ATAPATHA-BRAHMAiVA.
He offers it close to the preceding one: he thus
estabhshes the seven Tv/shis in the seasons.
22. And the third (cake) which he oflers on the
right side, is the vital airs ; it is one of seven pot-
sherds, for there are seven vital airs in the head.
He offers it close to the preceding one : he thus
puts the vital airs so as to be close to (not separated
from) the head.
23. And the third (cake) which he offers on the
left side, is the metres ; it is one of seven potsherds,
for there are seven metres increasing by four
(syllables respectively). He offers it close to the
preceding one : he thus places the metres close to
the /?z'shis.
24. And the Ara;^ye^n{i-^ya is the seven (rivers)
which flow westwards ; it is one of seven potsherds,
for there are seven of those (rivers) which flow
westwards. It is that downward vital air of his.
That Ara7^ye:rnu/('ya belongs to this Praj^nipati ; for
the forest (ara;^ya) is, as it were, concealed, and
concealed, as it were, is that downward vital air ;
whence those who drink of these (downward flowing)
rivers become most vile, most blasphemous, most
lascivious in their speech. Whenever he here speaks
of them as belonging to the Maruts, he makes them
food for him (Agni) ^ and offers it to him, and
gratifies him thereby.
25. That Vai^vanara (cake), doubtless, is yonder
sun, and the IMaruta (cakes) are those rays. They
are of seven potsherds each, for the troops of the
Maruts consist of seven each.
* Probably, inasmuch as ihe INIaruts (and the Maruta oblations)
represent the clansmen who are considered the legitimate ' food '
or the chief, Agni Vaijvanara.
IX KANDA, 3 ADHYAYA, 2 liRAHMAiVA, 2. 213
26. He offers (the first Maruta cake), with (Va^.
S. XVII, 80), 'The clear-lighted, and the bright-
lighted, and the true-lighted, and the light,
and the clear, and the law-observing, and the
sinless one ! ' — these are their names : having com-
pleted that disk {of the sun, in the shape of the
Vaii'vanara), he bestows those rays on it by calling
them by their names.
Second BRAHMAivA.
The Shower of Wealth and other Oblations.
1. Thereupon^ he (the Sacrificer -) offers the
Vasor dhara. That whole Agni has now been
completed, and he is here the Vasu (good one) : to
that Vasu the gods offered this shower (dhara),
whence it is called ' Vasor dhara ^ ; ' and in like
manner this (Sacrificer) offers to him this shower,
and gratifies him thereby.
2. And, again, as to why he offers the 'Vasor
dhara ; ' — this is his (Agni's) Abhisheka ^ ; for the
^ That is, after oflfering all the seven Maruta cakes, the formulas
of the last six of which (Va^. S. XVII, 81-85 ; XXXIX, 7) are not
given in the Brahmawa. At the end the Adhvaryu mutters the
verse XVII, 86, and thereupon he either makes the Sacrificer mutter
(or mutters himself) verses 87-99 in praise of Agni. Katy. Sr.
XVIII, 4, 25; 26.
2 Thus, according to Katy. XVIII, 5, i (the Adhvaryu, according
to Weber, Ind. Stud. XIII, p. 283).
' It would rather seem to mean ' stream, or shower, of wealth ;
cf. paragraph 4.
* That is, the consecration ceremony, in which the king is
'sprinkled' with sacred water, or, so to speak, anointed. The
'Vasor dhara,' or 'shower of wealth,' consisting of an uninter-
rupted series of 401 libations to Agni (through which all the powers
of the god are to be secured to the Sacrificer), is intended as the
2 14 ^-ATAPATIIA-BRAHMAiVA.
gods, having now completed him wholly and entirely,
showered upon him those wishes (or, objects of
desire), this ' Vasor dhara ; ' and in like manner
does this (Sacrificer), now that he has completed
him wholly and entirel)', shower upon him those
wishes, this ' Vasor dhara.' With orhee taken in
five ladlings, and an offering-ladle of udumbara
wood {he offers) : the significance of this has been
explained.
3. [He offers it] after offering the Vaii-vanara
(cake) — for the Vai.?vanara is the head, and food is
taken in from the head (downwards) ; and, besides,
it is from the head (downwards) that he who is
anointed is anointed ; — and after offering the Ma-
ruta (cakes), for the Marutas are the vital airs, and
through (the channels of) the vital airs food is
eaten; and, besides, it is at (the openings of) the
vital airs that he who is anointed is anointed ^
4. And, furthermore, (it is offered) upon the Ara-
nye^nu/cya.- ; for the Ara;/ye^nu/('ya is speech, and
it is through (the channel of) speech that food is
eaten ; and, besides, it is with speech that he who
equivalent of that ceremony for the consecration of Agni as king ;
and, indeed, as a kind of superior consecration ceremony for the
(royal) Sacrificer himself, more potent than the Ra^asuya and
Va^apeya. There is thus to be noticed here the same tendency
as elsewhere of exalting the efficacy of the Agni>{'ayana, and of
making it take the place of the whole of the ordinary sacrificial
ceremonial.
^ When anointed, or consecrated, the king is fir^
(speech), and hers is all this support. Impelled
by Savitr/, he thus anoints hini by all this support
of Sarasvati Va/', the supporter, and by the uni-
versal sovereignty of Agni. Here he throws the
cup (into the fire), lest what is anointed (with offering
material) should remain outside the fire.
18. He anoints him in the middle of the Partha
oblations, for the Partha oblations are the year : he
thus places him in the middle of the year. Six
he offers before, and six after (the consecration
ceremony), for there are six seasons : by the
seasons he thus encloses (guards) him who is
consecrated on both sides. Br/haspati is the last
of the first (six ^), and Indra the first of the
* Thai is, wiih the remainder of the mess of diflerenl kinds of
seed mi.xed with milk and water.
^ That is, by sprinkHng him with the Hquid, or pouring it on
him.
•■' The formulas of the twelve Partha oblations are the same as
those used on the occasion of the Ra^asuya (V, 3, 5, 8. 9), the
sixth of which is ' To Br/haspati hail ! ' and the seventh ' To Indra
hail!'
IX KAiVDA, 4 ADHYAYA, I BRAHMAiVA, 3. 229
last (six), — Br/haspati is the priesthood (or priestly
office), and Indra is the nobility (or political power):
by the priesthood and the nobility he thus encloses
him who is consecrated on both sides.
Fourth Adhyaya. First BRAiiMAiVA.
1. He then offers the Rash/rabhr/t (realm-
sustaining) oblations ; — the realm-sustainers, doubt-
less, are the kings, for it is they that sustain realms.
These deities, indeed, have been consecrated by
this same consecration ceremony by which he (the
Sacrificer) is now to be consecrated : it is them he
thereby gratifies, and thus gratified by offering, they
grant him permission (to perform) this consecration
ceremony, and, permitted by them, he is conse-
crated ; for only he becomes king whom the (other)
kings allow (to assume) the royal dignity, but not
he whom they do not (allow to assume it). And
inasmuch as the kings sustain realms, and these
gods are kings, therefore Realm-sustaining (obla-
tions are performed).
2. And, again, as to why he offers the Realm-
sustaining (oblations). From Pra^apati, when dis-
membered, couples went forth, in the form of
Gandharvas and Apsaras ; and he, having turned
into a chariot, enclosed them, and having enclosed
them, he took them to himself and made them his
own ; and in like manner does this (Sacrificer),
thereby enclosing them, take them to himself and
make them his own.
3. Now that Pra^apati who was dismembered, is
this very Agni who is here being built up ; and
230 DATAPATH A- BR All MAiVA.
those couples \vhich ^vcnt forth from liiin, arc these
same deities to whom he now makes offering.
4. He makes offering to tlie Gandharvas and
Apsaras, for in the form of Gandharvas and Apsaras
they went forth (from Pra^apati). But the Gan-
dharvas and Apsaras also busy themselves with
sweet scent (gandha) and beauteous form (rupa'),
whence if any one goes to his mate he cultivates
sweet scent and a beautiful appearance.
5. He offers pairs (of oblations), for birth origi-
nates from a pair ; and he alone is (ruler of)
a kingdomi who propagates offspring, but not he
who does not propagate offspring. And inasmuch
as couples sustain the realm, and these deities
consist of couples, these (oblations are called)
Realm-sustainers. With ghee taken in twelve
ladlings (he offers), and there are twelve of these
oblations : the siunificance of this has been ex-
plained.
6. I'o the male (deity) he makes offering first,
then to the females : he thereby endows the male
pre-eminently with power-. To a single male he
makes offering, and to many females, whence even
a single man has many wives. To the male (deity)
he makes offering both with the VashaAcall and the
Svaha-call, to the female (deities) only with tlie
Svaha : he thereby endows the male pre-eminently
with power.
7. [He offers, with, Va:^. S. XVHI, 38-43], ' The
' riiis is ajiparenlly inlemlcd as an etymological explanation of
the two names; Apsaras being taken as derived from 'apsas,' in
the sense of 'beauty.' Cf. Weber, hul. Stiui. XIII, p. 135, note 3.
^ Or, perhaps, ' he places the male above (tlie female) in respect
of power ; ' see p. 133, note i.
IX KANDA, 4 ADHYAYA, I BRAHMAiVA, 9. 23 1
law-upholding, law-abiding,' — that is, the truth-
upholding, truth-abiding, — 'Agni is the Gan-
dharva: his Apsaras are the plants,' — for as
a Gandharva, Agni, indeed, went forth with the
plants as the Asparas, his mates, — 'Delights
(mud) by name,' — the plants are indeed delights,
for everything here delights in plants; — 'may he
protect this our priesthood and nobility: to
him Hail! Va/! To them (fern.) Hail!' The
meaning of this has been explained \
8. 'The Close-knit,' — yonder sun is indeed
close - knit, for he knits together the days and
nights ; — ' all-wealthy,' — for that (sun) indeed is
every kind of wealth ; — 'Surya is the Gandharva:
his Apsaras are the sun-motes;' — for as a Gan-
dharva, the sun, indeed, went forth with the sun-
motes as the Apsaras, his mates, — ' Mobile (ayu)
by name,' — for moving together^, as it were, the
sun-motes float; — 'may he protect this our
priesthood and nobility,' — the meaning of this
has been explained.
9. 'The most blessed,' — that is, the most
worthy of worship, — 'sun-rayed,' — for like the
sun's are the moon's rays ; — 'A'an dramas (the
' In accordance with the preceding paragraph, that part of the
formula which relates to the male deity, viz. ' The law-upholding,
law-abiding Agni is the Gandharva — may he protect this our priest-
hood and nobility: to him Svaha I Va/! ' is to be uttered first, and
the first oblation to be offered at the call ' Va/,' i.e. Vasha/, ' may
he (Agni) carry it (to the gods) ! ' Then that part relating to the
female deities is uttered, after which the second oblation is offered.
In the same way the other five formulas are to be treated. See
Mahidhara's remarks on the present formula.
2 A-yuvana//, literally ' holding to each other,' a wrong etymology
of ' ayu,' ' lively.'
232 ^ATAPATHA-BRAHMAiVA.
moon) is the Gandharva: his Apsaras are the
stars ; ' — for as a Gandharva the moon, indeed, went
forth with the stars as the Apsaras, his mates ; —
'Luminous (bhekuri) b)- name;' — Hght-giving
(bhaku/'/') these, indeed, are called, for the stars
give light; — 'may he protect this our priest-
hood and nobilit)!' the meaning of this has been
explained.
10. 'The Agile,' — that is, the swift, — 'all -ex-
pansive,'— for the wind (air), indeed, makes up all
this expanse; — ' Vata (the wind) is the Gandharva:
his Apsaras are the waters,' — for as a Gan-
dharva the wind, indeed, went forth with the waters
as the Apsaras, his mates; — '\Mands (ur;') by
name,' — the waters, indeed, are called ' ur^^a//,' for
food is produced from the waters; — 'may he
protect this our priesthood and nobility ! ' the
meaning of this has been explained.
11. 'The beneficent, well-winged,' — beneficent
(bhu^yu -) indeed is the sacrifice, for the sacrifice
benefits all beings, — ' Ya^;2a (the sacrifice) is the
Gandharva: his Apsaras are the offering-
gifts,' — for as a Gandharva the sacrifice, indeed,
w'ent forth, with the offering-gifts as the Apsaras,
' Tliis etymological explanation of ' bliekuri ' is doubtful.
^ 1 he real meaning of bhui;^\ u in this passage is very doubtful ;
while it usually means ' flexible,' the St. Petersburg Dictionary here
tentatively assigns to it the meaning ' adder.' Whether the author
of the Brahmawa really connects it wiih ' bhu^-- (bhunakti),' ' to
enjoy, benefit' (instead of with ' bhu^i?',' 'to bentl '). or whether the
explanation is merely meant as an etymological play of words, is
not clear. Mahidhara indeed derives it from the former root, in
the sense of 'to protect.' The order of the words ' yagiio vai
bhuj^^yu^ ' would j)roperly require to be rendered by — The ' bhu^yu '
doubtless is the sacrifice.
IX KANDA, 4 ADIiYAVA, I BRAHMAiVA, 1 4. 233
his mates; — 'Praises (stava) by name,' — the
offering-gifts are indeed praises, for the sacrifice is
praised for offering-gifts ; and whosoever gives an
offering-gift (to priests) is praised; — 'may he pro-
tect this our priesthood and nobility!' the
meaning of this has been explained.
12. 'The lord of creatures, the a 11- worker,' —
Prafapati (lord of creatures) is indeed the all-worker,
for he has wrought all this (universe); — 'Manas
(the mind) is the Gandharva : his Apsaras are
the hymn-verses and hymn-tunes/ — as a Gan-
dharva, the Mind indeed went forth, with the hymn-
verses and hymn-tunes as the Apsaras, his mates ; —
'Wishes (esh/i) by name,' — the hymn-verses and
hymn-tunes are indeed wishes, for by verses and
tunes people pray, ' May this accrue unto us ! may
it fare thus with us ! ' — 'may he protect this our
priest and nobility ! ' the meaning of this has
been explained.
13. He then makes an offering on the Head of
the Chariot ;— this, indeed, is that very rite of
consecration, — and by that he is now consecrated, —
which this (Sacrificer) is permitted to perform by
those deities with whose permission he is con-
secrated ^ ; for he alone becomes king whom the
(other) kings allow (to assume) the royal dignity,
and not he whom (they do) not (allow to assume it).
With ghee taken in five ladlings (he offers), and
this is offered as five oblations : the significance of
this has been explained.
14. On the head (or front part of the chariot the
^ The construction of the text (occurring again at IX, 4, 4, 8) is
rather irregular.
2 34 SATAPATIIA-BRAHMAiVA.
offering is made), for it is from tliehead (downwards)
tliat he wIkj is anointed is anointed, — whilst it is
held above (the Ahavani)a), for above (others) is he
who is thus anointed ; — with the same formula
(repeated each time), for one and the same (person)
is he who is thus anointed ; — whilst taking round
(the chariot-head) in every direction': on every
side he thus is anointed.
15. And, again, as to why he makes offering on
tlu; liead of the chariot ; — it is because this chariot
is yonder sun ; for it was by assuming that form
that Pra^apati enclosed those couples, and took
them to himself, and made them his own ; and in
like manner does this (Sacrificer) thereby enclose
them, and take them to himself, and make them his
own. Whilst it (the chariot-head) is held above
(the fire, he offers), for above (others) was he who.
enclosing those couples, took them to himself, and
made them his own ; — and with the same formula,
for one and the same is he who, by enclosing those
couples, took them to himself, and made them his own.
16. [He offers each time, with, Vaf. S. XVII I,
44], ' O Lord of the world. Lord of creatures ! '
— for this (Agni), indeed, is the lord of the world,
and the lord of creatures; — 'thou whose dwellings
are on high, or here below,'— both on high and
' The body (or ' nest/ seat-part) of the chariot is shifted sunwise
round the fire on the great altar, so that the fore-part keeps over
the fire where the Adhvaryu's assistant holds it, and in each of the
four directions, as well as in the centre of the fire, the Adhvaryu
ofi'ers a libation of ghee, whilst facing the chariot-head. According
to a comment on the respective rules (Katy. XVIII, 5, 17-20)
alluded to by Prof. Weber (Ind. Stud. XIII. p. 286), the fore-part
of the chariot would, however, seem to be taken off the seat-part ;
the latter beino: carried round the fire as the oblations are made.
IX KANDA, 4 ADIIYAVA, 2 BRAHMAA-A, 5. 235
here below, indeed, are his dwehinirs ; — 'to this
priesthood and this nobility of ours,' — for this
Agni is both the priesthood and the nobility, —
'grant thou mighty protection, hail ! ' — that is,
' grant thou powerful protection ! '
Second Brahmaa^\.
1. He then offers (three) oblations ofair ; — this
fire-altar is these (three) worlds, and the oblations of
air are wind : he thus places the wind into these
worlds, and hence there is wind here in these worlds.
2. He takes (the air) from outside the Vedi ; for
that wind which is in these worlds is already con-
tained in this (fire-altar), and he now puts into it
that wind which is beyond these worlds.
3. From outside the Vedi (he takes it), — for the
Vedi is this (earth), and the wind which is on this
(earth) is already contained in this (fire-altar): he now
puts into it the wind which is be}ond this (earth).
4 By his two hollow hands (he takes it), for only
in this way is the catching of that (wind brought
about). With the Svaha-call (he offers), for he
offers just under the shafts (of the chariot), — this
chariot is yonder sun : he thus places the wind on
this side of the sun, and hence that one blows on
this side thereof.
5. [He offers, with, Va^. S. XVni,45], 'Thou
art the cloudy ocean,' — the cloudy ocean, doubt-
less, is yonder world (of the sky), — 'the giver of
moisture,' — for thit (wind) indeed gives moisture :
he thus bestows on this (fire-altar) the wind which is
in yonder world; — 'blow thou kindly and pro-
pitiously upon me, hail!' — that is, 'blow favour-
ably and gently upon me ! '
236 5'ATAPATHA-BRAHMAiVA.
6. 'Thou art the stormy (region), the troop
of the Alariits,' — the stormy (region), the troop of
the Maruts, doubtless, is the air-world: he thus
bestows on this (fire-altar) the wind which is in the
air-world; — ' blow thou kindly and propitiously
upon me, hail!' — that is, 'blow favourably and
gently upon me ! '
7. ' Thou art the one affording protection
and worship,' — the one that affords protection and
worship, doubtless, is this (terrestrial) world : he
thus bestows upon this (fire-altar) tlie wind which is
in this world; — 'blow thou kindly and propi-
tiously upon me, hail!' — that is, 'blow favourably
and gently upon me ! '
8. With three (formulas) he offers, — three are
these worlds, and threefold is Agni : as great as Agni
is, as great as is his measure, with so much he thus
puts air into these worlds.
9. And as to why he offers the oblations of air :
he thereby yokes that chariot of his ; for it was
thereby that the gods yoked that chariot for (the
obtainment of) all their wishes, thinking, ' By it,
when yoked, we shall obtain them ; ' and by that
yoked (chariot) they indeed obtained their wishes ;
and in like manner does the Sacrificer thereby yoke
that chariot of his for (the obtainment of) all his
wishes, thinking, ' By it, when yoked, I shall obtain
them;' and by that yoked (chariot) he indeed
obtains all his wishes.
10. He yokes it with the oblations of air^ — the
oblations of air are the vital airs : it is thus with the
' That is, these oblations are, as it were, to represent the team
of the chariot.
IX KANDA, 4 ADHYAYA, 2 BRAHMAA^A, 12. 237
vital airs he yokes it ^ With three (oblations) he
yokes it, — there are three vital airs, the out-
breathing, up-breathing, and through-breathing : it
is with these he thus yokes it. Just below the
shaft (he offers), for just below the shaft the horse is
yoked ; — with his hands, for by the hands the horse
is yoked ;■ — in moving round -, for in moving round
the horse is yoked.
1 1. The right yoke-horse he puts to first, then the
left yoke-horse, then the right side-horse : for thus
it is (done) among the gods, otherwise in human
(practice). Let him not yoke that (chariot ^) again,
lest he should )oke again the yoked one ; but let
him give away the vehicle, thinking, ' I shall reap
the benefit of the yoking of it ^.' They carry it as
far as the Adhvaryu's dwelling, holding it right
upwards, for above is that (Agni). He presents it
to the Adhvaryu, for it is he that performs therewith.
Let him, however, (not) assign it to him (till) the
time of the offerine-S'ifts.
12. He then offers the ' Lightsome ^ ' oblations.
^ Or, he supplies him (Agni).
^ According to Katy. Sv. XVI II, 6, i, 2, the Adhvaryu first takes
a double handful of air from beyond the east side of the Vedi, and
offers it below the right (south) shaft; then from beyond the north
side to be offered up below the left shaft, and lastly from beyond
the south side to be offered below the shaft where the right side-
horse would be yoked. In each case the girth (or yoke-tie) is to be
carried round in the same way as if a real horse were yoked.
^ Sayawa takes it to mean ' that horse ' ; and according to Katy.
Sr. XVIII, 6, 3-5, the carriage is to be carried to the Adhvaryu's
house, and, at the time when the dakshiz/as are presented to the
priests, it is to be given to that priest along with three horses. The
Brahmawa, however, does not seem to mention the horses.
* Literally, of the yoked one.
^ These oblations are here called ' ruhmati,' because the three
238 5ATAPATllA-BRAHMAiVA.
For now the whole Agni was completed ; he now
wished for brilliance (ru/'), and the gods, by means
of these lightsome (oblations), endowed him with
brilliance ; and in like manner does this (Sacrificer)
now endow^ him therewith,
13. And, again, as to why he offers the lightsome
oblations. When Pra^apati was dismembered, his
brilliance departed from him. When the gods re-
stored him, they, by means of these lightsome obla-
tions, endowed him with brilliance ; and in like
manner does this (Sacrificer) endow him therewith.
14. [He offers, with, Vc^. S. XVIII, 46-4S], 'O
Agni, what lights of thine in the sun^ . . . .'
'O ye gods, what lights of )oiirs are in the
sun . . .' ' — 'Bestow thou light upon our priests,
(work thou light in our kings, light in our
people and 6'udras, bestow light upon me by
thy light) ! ' He thus says ' light ' each time, — light
is immortality : it is immortality he thus bestows
upon him.
15. He then offers one relating to Varu7za.
That whole Agni has now been completed, and he
now is the deity Varu//a : it is to him that he offers
this oblation, and by the oblation he makes him
(Agni) a deity, for that one alone is a deity to whom
offering is made, but not that one to whom (offering
is) not (made). With a verse addressed to Varu;/a
(he offers) : he thus gratifies him by his own self, by
his own deity.
16. And, again, as to why he offers one relating
verses used wiih iliem contain tlie word ' ru/',' being prayers for the
bestowal of light.
' These two verses had already been used in laying down the
Dviyajjois bricks; see VII, 4, 2, 21.
IX KANDA, 4 ADUVAYA, 2 BRAHMAiVA, 20. 239
to Varu;^a. When Pra^apati was dismembered, his
strength departed from him. When the gods re-
stored him they, by this (oblation), bestowed strength
upon him ; and in like manner does this (Sacrificer)
bestow it upon him. With a verse addressed to
Varu;^a {he offers), — Varu;/a is the ruling power, and
ruling power means strength : it is thus by strength
that he bestows strength upon him.
17. [He offers, with, Va,^. S. XVIII, 49]. 'For
this I appeal to thee, worshipping thee with
prayer,' — that is, ' For that I beseech thee, wor-
shipping thee with prayer ;'—' for this the Sacri-
ficer imploreth thee with offerings,' — that is,'for
this, this Sacrificer implores thee with offerings ; ' —
'without wrath listen thou here, O Varu;^a!'
— that is, ' without anger listen thou here to us, O
Varu;^a ! ' — 'take not our life from us, O far-
ruler!' — he thereby gives utterance to a surrender
of his own self.
18. He then offers the Arka^vamedha-santati^
oblations. The light (arka), doubtless, is this fire
(Agni), and the A^vamedha (horse-sacrifice) is yon-
der sun, — when created, these two were separate:
by means of these oblations the gods drew them
together and connected them ; and in like manner
does this (Sacrificer), by means of these oblations,
now draw them together and connect them.
19. [He offers, with, Vaf. S. XVIII, 50],
'Heaven-like heat, hail!'^ — the heat, doubtless,
is yonder sun ; he thus establishes yonder sun in
Agni.
20. 'Heaven-like flame, hail!' — the flame is
^ That is, the joining together of the fire and the horse-sacrifice.
240 ^ATAPATIIA-BRAIIMAA'A.
this Agni : he thus estabHshes this Agni in yonder
sun,
21. 'The Heaven-like shining one. hail!' —
the shining one, doubtless, is yonder sun : he [)laces
him again up there.
22. 'Heaven-like light, hail!' — the light is
this Agni : he places him again here (on the fire-
altar).
23. 'The heaven-like Surya, hail!' — Surya,
doubtless, is yonder sun : he thus places yonder sun
highest of all this (universe), whence he is the
highest of all this (universe).
24. These are five oblations he offers, — the fire-
altar consists of five layers, a year of five seasons, and
Agni is the year : as great as Agni is, as great as is
his measure, with so much he thus draws together
and connects those two.
25. And as to why he says, ' Heaven-like heat,
hail! heaven-like flame, hail!' — these indeed are names
of this fire : he thereby gratifies these, and b)- the
offering he makes them a deit)- ; for only that one is
a deity to whom an oblation is offered, but not that
to whom it is not oft'ered. Moreover, by naming
them, he thus places them on this fire-altar.
26. These are five oblations he offers, — the fire-
altar consists of five layers, and the year of five
seasons, and Agni is the year: as great as Agni is,
as great as is his measure, by so much food he thus
o-ratifies him.
27. Now as to the insertion ' of (any other) obla-
tions. If he should know any oblation supplied with
a brahma;/a (dogmatic explanation) let him offer it at
^ Or, location, proper place; cf. p. 138, note i.
IX KAA^DA, 4 ADHYAYA, 3 BRAHMAiVA, 2. 24 1
this time ; for it is for (the obtainment of his) wishes
that he yokes this chariot, and whatsoever oblation
he offers on this occasion he offers as one that is
(to be) fulfilled.
28. As to this they say, ' Let him not offer (any
additional oblations), lest he should do what is
excessive.' Let him, nevertheless, offer them ; for
it is for (special) wishes that these oblations are
offered, and in wishes there is nothing excessive.
Third Brahmaa^a.
Preparatory Rites of the Soma-sacrifice.
1. Having now returned (to the hall), he, at the
proper time, throws up the Dhish;^yas^ (fire-
hearths) — these hearths are fires : he thus builds
up fire-altars. They are the clansmen, and the
built-up fire-altar is the chieftaincy : he thus sets
up both the chieftaincy and the clan. The former
(altar) he builds up first, then these (hearths) : thus
he sets up the clan after setting up the chieftaincy.
2. That (fire-altar) is a single one : he thus makes
the chieftaincy to attach to a single (person), and
(social) distinction to attach to a single (person).
The others are numerous : he thus bestows multi-
plicity on the clan.
^ A Soma-sacrifice being about to be performed on the newly
erected fire-altar, now properly consecrated, all the necessary
preparatory business and ceremonial enjoined for such a sacri-
fice have now to be gone through in the way detailed in part ii
of this translation. The author here only alludes to those points
in the Soma- ritual in regard to which the present performance
offers any special feature either additional to, or modificatory of,
the ordinary ceremonial. The construction of the Dhishwyas, or
fire-hearths of the different priests (for which see part ii, p. 148,
note 4), is one of these points.
[43] R
242 DATAPATH A-BKAIIMAJVA.
3. Th:it (h re-altar) consists of five layers, the
others of a single layer : he thus endows the chieftain
(or, ruler) pre-eminently with power, and makes the
chieftain more powerful than the clan (or people).
Upwards he builds that one : he thus builds the
ruling power upward by (social) layers ; sideways
the others : he thus makes the clan obedient to the
chieftain from below.
4. That one he builds up both with the Ya^ush-
mati (bricks laid down with a special formula), and
willi the Lokampr///a (or space-filling ones, laid
down with a common formula) ; the others with the
spacefilling one alone : he thus endows the chieftain
pre-eminently with power, and makes the chieftain
more powerful than the clan, and the clan less
powerful than the chieftain.
5. And when he builds up these (hearths) only
with the space-filling one, the LokamprzV^a being the
nobility ' — he thereby places the chieftain, as the
eater, among the clan. He builds up (dhish;2ya-
hearths) both of the Soma-sacrifice -, and of the fire-
altar ; first those of the Soma-sacrifice, and then
those of the fire-altar : the sio-nificance of this has
been explained. Whatever Soma-hearth he (merely)
throws up (at the Soma-sacrifice), that he (now)
builds up. The Agnidhriya he builds first, for that
' See p. 132, note 2.
^ Tliere are eight dhish«ya-hearths at the Soma-sacrifice, two
of which, the Agnidhriya and Mdr^aliya, were raised north and south
of the cart-shed (havirdhana), whilst the others (viz. those of the
Hotr/, &c.) were raised inside the Sadas along its eastern side.
They were merely mounds of earth covered with sand, whilst the
additional hearths (of the fire-altar) now to be erected are partly
built of bricks.
IX KANDA, 4 ADHVAVA, ^ lU^AIlMAA^A, 8. 243
one he throws up first (at the Soma-sacrifice) ; (he
does so) whilst sitting to the right (south) of it :
the significance of this has been explained \
6. On this (Agnidhriya) he puts eight bricks, —
the Gayatri consists of eight syllables, and Agni is
of Gayatra nature : as great as Agni is, as great as
is his measure, so great he thus builds him up.
The variegated stone - is the ninth of them : there
are nine vital airs — seven in the head and two
downward ones — it is these he thus puts into it. The
fire which is placed on the erected (hearth) is the
tenth ; — there are ten vital airs ■', and the Agnidhra
is the middle (between the Garhapatya and Ahava-
niya fires) : he thus puts the vital airs in the middle
of it ; for the vital airs, being in the middle of the
body, move along it in this direction, and in that
direction.
7. Twenty-one he places on the Hotriya (hearth),
and there are twenty-one enclosing-stones * : the
significance of this has been explained.
8. Six (he places) on the Mar^aliya, — these are
the six seasons, the Fathers ; for the seasons, the
^ See VII, I, I, 21 seq., where the way in which the bricks of
the Garhapatya hearth are laid down is described in detail.
^ When Agni was led forwards from the Garhapatya to be installed
on his newly built altar, as the Ahavaniya or offering fire, a varie-
gated stone, meant to represent the sun, was deposited near the
place (on the northern edge of the Vedi) where the Agnidhra shed
and hearth would afterwards have to be erected; see IX, 2, 3,
14-19.
^ That is, including the central one, the outlet of which is the
navel; cf. VIII, i, 3, 10.
* The numbers of bricks and enclosing-stones are the same as
for the Garhapatya hearth, for which (with their symbolic meaning)
see VII, I, I, 32-35.
R 2
244 DATAPATH A-I?R.\IIMAiVA.
Fathers \ indeed, heaped up (a rampart) round tliat
(fire) from the south. This one Hes to the south of
those (other hearths) -, — this (Agnidhriya) he lays
down in this way (direction), and these (other hearths)
in th is way, and that one (the Fire-altar) in this way:
he thereby makes the peasantry look towards the
chieftain.
9. He then encloses these (heardis) by enclosing-
stones ; — the enclosing-stones are the waters : it is
thus by water that he surrounds them ". He merely
lays them down all round, for those of the waters
which flow in a hollow (channel) are the chieftain,
and these stray waters are the clansmen ; thus, when
he encloses that (great fire-altar) by a dug-in (row of
stones), he thereby adds power to power, and sur-
rounds (protects) power by power ; and wlicn he
merely lays down those (enclosing-stones of the
hearths) all round, he thereby adds clansman (or clan)
to clansman, and surrounds (protects) clansman by
clansman ^ As many bricks with special formulas as
^ Saya;/a refers to a passage in the Taittiriyaka, according to
which a dying man is changed to whatever season he dies in,
whence the six seasons are the representatives of all the deceased
ancestors. Since the Fathers reside in the southern region it is
from that quarter that, by laying down the bricks, they are sujiposed
to raise a rampart for the INJar^aliya fire.
^ Viz. on the southern edge of the Vcdi, exactly south of the
Agnidhriya, whilst the other dhish?/yas run iu a line from north to
south to the left of the space between the Agnidhriya and i\Iar.o-aliya.
The other hearths, together with the great fire-altar occupying the
eastern part of the Vedi, would thus, as it were, face the IMar^aliya
in a semicircle. See the plan of the Sacrificial ground, part ii,
P- 475-
^ That is, as the earth is surrounded by the ocean (VII, i, i, 13),
or a stronghold l)v a moat.
* Viz. inasmuch as tlie fuc-allar and the Ahavaniya fire on it, as
IX KANDA, 4 ADHYAYA, 3 BRAHMAiVA, IT. 245
there are (in each hearth) so many enclosing-stones
there are (in each) ; for with that (fire-altar) there
are as many enclosing-stones as there are such
bricks in it M he thus makes the clan obedient
and subservient to the chief.
10. He then scatters a layer of earth on (each of)
these (hearths) : the significance of this has been
explained -. Silently '■' (he scatters it), for indistinct
is the clan (or people). Then, after the cake-offer-
ing of the Agnishomiya (animal sacrifice)*, he
prepares the propitiatory oblations to the
Regions; — that fire-altar is the regions: it is to
them he offers these oblations, and thus by offering
makes them a deity, for only that one is a deity to
whom an oblation is offered, but not that to whom
it is not offered. There are five (such oblations),
for there are five reofions.
11. As to this they say, — Let him prepare this
well as the dug-in circle of enclosing-stones, are identified with the
ruling power ; whilst the dhishwyas as well as the circles of stones
lying loosely around them represent the clan.
' This is not clear to me: whilst there are 395 such bricks with
special formulas in the five layers of the great altar, it is enclosed
by only 261 parijrits; see p. 158, note i. Besides there are no
' ya^shmati ' bricks in these hearths, but only ' lokamprz'was ' ;
one would therefore expect ' ish/akas ' (bricks) for ' ya^ushmatyas '
the first time (cf. comm. on Katy. St. XVHI, 7, 13). The Hoiri's
hearth contains twenty-one bricks, the Brahma;/a/^,^/?awsin's eleven,
the Mar^aliya six, and the others eight bricks ; and in each case
the common formula, ' Lokam pr/«a, &c/ (see VIII, 7, 2, 6), is
pronounced once after every ten bricks, and after any odd bricks
remaining over at the end. Cf. Katy. Sr. XVIII, 6, 8 seq.
^ See VIII, 7, 3, I seq.
^ He does not use any such formula as that used in covering
each layer of the great altar with earth ; see VIII, 7, 3, 7.
* See part ii, p. 1 99, note 2 (where the reference at the end should
be to IV, 2, 5, 22).
246 5ATAPATIIA-BRAIIMAA'A.
offering (ish/i) so as to consist of material for ten
oblations ; — this (offering) is (performed) with all the
stomas and all the pr/shMa (samans)' ; and there are
(used in it) all the metres, all the regions, all the
seasons— and this Agni (the fire-altar) is all this:
he thus, by the (amount of) offering material (taken
out for the ish/i), makes (Agni) the deit)'-^ ; for only
that one is the deity for whom the oblation is
prepared, not one for whom it is not prepared.
There are (in that case) ten (oblations), — the Yira^
(metre) consists of ten syllables, and Agni is viraf
(far-shining, or far-ruling) ; there are ten regions,
and Agni (the fire-altar) is the regions ; ten vital
airs, and Agni is the vital airs : as great as Agni is,
as great as is his measure, with so much food he
thus gratifies him.
12. But, indeed, he may also take out these
oblations for the Divine Ouickeners ^' ; for these are
the deities which become consecrated by this conse-
cration ceremony by which he is now to be conse-
crated : it is them he thus gratifies, and gratified by
offering they permit him (to perform) this consecra-
tion ceremon}', and with their permission he is
' See part iii, introduction, p. xx seq.
^ As Snyawa points out, the Tailtiriyas make Agni the deity of
this isli/i, the invitatory formulas (puroiuuvakya) of the different
liavis (oblations) naming liim each time with different epithets
relating to different metres, stomas, pr/shMas, and seasons. Cf.
Taitt. S. I, 8, 4: Taitt. Br. I, 8, 19.
•* For these eight deities (Savitr/ Satyaprasava, Agni Gr/hapati,
&c.), to whom offering is matle at the AbhishcX'aniya or Consecra-
tion ceremony of the Ra^i^asuya, between the chief oblation of the
animal cake-offering (Pajupurora has been performed. See V, 3, 3, 10, where a somewhat
similar expression is used. One might have some doubt as to
whether, both here and at the Ra^-asuya, there is any Svish/akr/t
at all to these Devasu-haviwshi, or whether the statement, ' There
is the same svish/akr/t and the same i^a,' applies not to them
merely, but to them and the Pajupurort'aj'a. If this latter alternative
were the correct one, we should, however, expect that something
had been said on this point in connection with the Devasu oblations
of the Ra^asijya; and moreover the nature of the two oblations
seems too different for such a partial identification, requiring as
they do different ' praishas,' or calls, in the Svish/akr/t (viz. 'ya^a '
the one, and ' preshya' the other) ; see also IX, 5, i, 40, and note
3, p. 248; also Katy. Sr. V, 11, 23-24.
^ For the complete formulas, see V, 3, 3, 11, 12.
^ That is, on the first Sutya, or pressing-day.
^ That is, by calling on the Hotr/ to ' Recite to the gods, the
early coming ! ' see III, 9, 3, 10, with note thereto giving particulars
regarding the Prataranuvaka.
250 i-ATAPATHA-BRAHMAA'A.
yokes it prior to the whole performance, so that
all that is done thereafter is laden on that yoked
(altar-cart).
2. He yokes it on the enclosing-sticks, for those
enclosing-sticks are fires ' : it is with fires he thus
yokes the fire-altar.
3. Having touched the middle enclosing-stick -,
he mutters this formula (Va^^. S. XVIII. 51), 'The
Fire I yoke with micrht, with o'hee!' — mii^ht
means strength : thus, 'The fire I yoke (furnish) with
strength, with ghee;' — 'the heavenly bird, great
in \igour,'- — for that (fire-altar) is indeed a heavenly
bird, and great in vigour, in smoke"; — 'Thereby
we will go to the region of the bay, rising unto
the light, beyond the highest firmament!' —
The firmament, doubtless, is the heavenly world :
thus, ' Thereby we will go to tlie region, of the bay
(horse, the sun) mounting up to the heavenly world,
bc)ond the highest firmament.'
4. Then on the southern (right) one. with (\ a^'. S.
X\TII, 52), 'By these never-decaying, feathered
wings of thine wherewith thou repellest the
demons, O Agni, may we fly to the world of
the righteous whither the erst-born seers went
ot old!' he thereby alludes to those 7?/shis ^.
^ See the ritual legend, I, 3, 3. 13 seq.
^ That is, the one along the hind (or west) side of the Ahavaniya
fire on the great altar, being the base of the triangle formed by the
three enclosing-sticks. The order in which they are touched is
the same as that in wliich they were laid down.
" Mahidhara actually takes ' smoke (dhuma) ' here to be intended
as the literal meaning of ' vayas.'
■* Viz. the seven ^z'shis, identified with the ^■even vital airs which
came to constitute the first Purusha (Agni-Pra^apali), and hence
the bird-shaped fire-altar. See VI, 1,1,1 seq.
TX KANDA, 4 ADHYAYA, 4 BRAHMAA'A, 8. 25 1
5. Then on the northern (left) one, with (Va^.
S. XVIII, 53), 'The potent drop, the faithful
eagle, the golden-winged bird, the active
(bhura;^yu),' — golden means immortal : thus, ' the
immortal-winged bird, the bearer (bhartr/) ; '- — ■
' the mighty is seated in the firm seat: homage
be to thee, injure me not!' — he thereby gives
utterance to a surrender of his own self
6. Now that middle formula is the body, and the
two on both sides thereof are the wings (of the bird-
shaped altar) : hence these two allude to ' wings \'
lor these two are the winfrs,
7. With three (formulas) he yokes it, — threefold
is Acrni : as great as Aq-u'i is, as grreat as is his
measure, with so much he thus yokes him.
8. And when he has pressed the king (Soma) he
offers in the fire -. This, indeed, is that very rite of
consecration (or pressing) — and by that he is now
consecrated (or pressed) — which this (Sacrificer) is
permitted to perform by those deities with whose
permission he is consecrated ^ ; for he alone becomes
king whom the (other) kings allow (to assume) the
royal dignity, and not he whom (they do) not (allow
to assume it). Now when he offers in the fire
he thereby consecrates (anoints) Agni, and that
divine body of his, being consecrated by Soma,
becomes consecrated by the nectar of immortality.
And he himself drinks (thereof) : he thereby conse-
^ In the first formula the word for ' bird (eagle) ' is ' suparwa,'
literally ' the well-winged (well-feathered) one.'
- This refers to the libations made from the several cups (grahas),
the contents of which are afterwards consumed by the priests (and
Sacrificer) ; cf. part ii, p. 316, note i.
^ For the same irregular construction, see IX, 4, i, 13.
252 SATAPATHA-BHAHMAiVA.
r
crates himself, and this self (body) of his, belm
consecrated by Soma, becomes consecrated by the
nectar of immortalit)-.
9. Having offered in the fire (or, on the fire-altar),
he drinks (Soma), for that (fire-altar) is his (the
Sacrificer's) divine body", and this (Sacrificer's real
body) is his human one ; and the gods indeed were
first, and afterwards men : therefore, having offered
(Soma) in the fire, he drinks (thereof).
10. Having now obtained the wish for (the
accomplishment of) which he yokes it (the altar), he
unyokes it when about to bespeak the Ya^;7a-
ya^/2iya stotra -, — for the Yac^;7a\ a^;7iya is the
heavenly world, and it is for the attainment of that
(world) that he yokes it: thus (he unyokes it) after
obtaining the wish for which he yoked it.
11. It is prior to the Stotra that he unyokes it : —
were he to unyoke after the Stotra, he would pass
beyond that world ^ and lose it ; but when he un-
yokes prior to the Stotra, he unyokes forthwith
after reaching the world of heaven.
12. He unyokes it on the enclosing-sticks, for it
' See IX. 3, 4, 12.
^ The Ycigmya-gmya (or Ya^/'7aya^i^;7iya) stotra is the last and
characteristic chant of the Agnish/oma mode of Soma-sacrifice,
whence it is more properly called Agnish/oma-saman ; the Ya^v/a-
ya^^wiya, properly speaking, being the verses, Sama-v. II, 53, 54,
chanted to a particular tune, and generally (though not always)
used for the closing chant of the Agnish/oma.
^ That is, because the Ya^.v/aya^mya marks, as it were, the end
of the (Agnish/oma) Soma-sacrifice, and anything performed there-
after is, so to speak, outside the sacrifice, or beyond it. Katy. Sr.
XVI 11, 6, 17 calls it Agnimaruta stotra, i.e. the chant belonging
to the Agnimaruta-jastra (which has to be recited by the Hot//
after that chant); cf. part ii, p. 369 note.
IX KANDA, 4 ADHVAYA, 4 BRAHMAiVA, 1 4. 253
is on the enclosing-sticks that he yokes it, and at
whatever place (of the body) people yoke a horse
there they also unyoke it.
13. Having touched it (the fire) at the two joints ^
he mutters these two formulas, — thus two formulas
equal in power three enclosing-sticks,~with {Va.o: S.
XVIII, 54), 'The sky's head thou art, the
earth's navel, [the essence of the waters and
plants, the life of all, the ample refuge (?) :
homage be to the path !]' on the right, and with
(55), 'On the head of the Ail dost thou keep
standing, [in the (aerial) ocean is thy heart, in
the waters thy life : bestow water, send the
water-store (cloud), — from the sky, from the
cloud, from the air, from the earth, favour
us with rain!]' on the left (joint), — thus with two
(verses) containing (the word) ' head,' for this is
indeed its head ; and containing (the words) ' in
the waters^' : that Ya^;7aya^';2iya doubtless is Agni
Vai-S"vanara's chant of praise, and water is (a means
of) appeasing, — therefore (he touches them) with
two (verses) containing (the words) — ' the waters.'
14. With two (verses) he unyokes it, — two-footed
is the Sacrlficer, and Agni is the Sacrificer : as great
as Agni is, as great as is his measure, with so much
he thus unyokes him. With three (verses) he
yokes, — that (makes) five, — the fire-altar consists of
five layers, the year (of) five seasons, and Agni is
* That is, at the two points where the right (southern) and left
(northern) enclosing-sticks (forming the two sides of the triangle,
the apex of which lies east of the centre of the fire) meet the
western enclosing-stick (as the base of the triangle).
The first verse, in point of fact, contains the genitive case ' of
2
the waters.'
2 54 .SATAPATUA-BKAlliMA.VA.
the year : as great as Agni is, as great as is his
measure, so great is this.
1 5. Now, some yoke it (the fire-akar) at a Pra-
ya;nya ^ Atiratra, and unyoke it at an Udayaniya,
saying, ' The unyoking, surely, is a certain form
of completion, and why should we perform a torm
of completion prior to the completion (of the sacri-
fice) ? ' But let him not do this, for day by day this
sacrifice is performed, and day by day it comes to
completion ; day by day he yokes that (altar) for the
attainment of the heavenly world, and day by day
he thereby attains the heavenly world : let him there-
fore yoke it day by day, and un)^oke it day by day.
16. And, indeed, it would be just as if, at the
Praya;/iya Atiratra, after reciting the kindling-
verses, he were to say, ' Hereafter^, at the Udaya-
niya, I shall recite (them again) ! ' Let him there-
fore yoke (the altar) day by day, and unyoke it day
by day.
17. And on this point, 6'a;^^/ilya, indeed, having
enjoined on the Kahkatiyas the day-by-day per-
' For the Prayawiya ish/i (to five deities) of the ordinary Agni-
sh/oma, see part ii, pp. 47, 48. note. In the present case a special
Soma-sacrifice of the Atiratra type would seem to take its place,
just as the Pavitra, an Agnish/oma Soma-sacrifice, at the Ra^asfiya,
took the place of the ordinary Anvarambha;/iya ish/i (or opening
offering); see part iii, p. 42. In the same way there would
apparently be a special Udayaniya Soma-sacrifice; whilst our
auihor would have the ceremonies of yoking and unyoking of
the fire-altar performed on the very day (or days) of the Soma-
sacrifice, that is to say, he would have the ordinary Praya«iyesh/i
and Udayaniyesh/i performed as parts of the principal Soma-day
(or days, if there are to be more than one).
^ Or, tiiereforc, as Sayawa takes it. If the Udayantya were
a special Soma-sacrifice, the Samidhenis (part i, p. 102 scq. ; ii,
p. 13, note 3) would have to be recited anew.
IX KANDA, 5 ADHVAVA, I BRAIIMAA^A, 7. 255
formance, went on his way, saying, ' Day by clay
they shall yoke for )ou, and day by day they shall
unyoke ! ' Let him therefore yoke day by day, and
unyoke day by day.
Fifth Adhyaya. First Braiimaata.
1. Now, then, as to the taking of milk as fast-
food : the initiated should take milk for his fast-
food. Once upon a time the nectar of immortality
departed from the gods.
2. They said, 'Let us seek for it here by toil and
penance ! ' They sought for it by toil and penance.
Having become initiated, they were living on fast-
milk, for penance it is when, after becoming initiated,
one lives on fast-milk. They heard the sound of it.
3. They said, 'It is indeed coming nearer: let
us practise penance still further ! ' They resorted
to three teats : they saw it.
4. They said, ' It is indeed coming nearer : let us
practise penance still further ! ' They resorted to
two teats : they saw it still nearer.
5. They said, * It is indeed coming nearer: let us
practise penance still further ! ' They resorted to
one teat : it came nigh unto them, but they could
not lay hold of it.
6. They said, ' It has indeed come nigh unto us,
but we cannot lay hold of it : let us undergo the
whole (practice of) penance ! ' On the day of pre-
paration they underwent entire abstention from
food ; for the whole (practice of) penance it is when
one abstains from food: let him therefore eat nothing
on the day of preparation.
7. On the morrow, having laid hold of it and
pressed it (the Soma), they offered (of it) in the fire,
256 ^ATArATIIA-BRAIIMAA'A.
and thereby bestowed immortality upon Agni. And
he, Agni (the fire-altar), indeed, is the body of all
the gods; and hence, when they bestowed immortality
on Agni {the fire-altar), they bestow^ed immortality
on their own selves, and thcrcb)- the gods became
immortal.
8. Now^ that same nectar of immortality is Soma.
And even to this day the Sacrificer seeks for it by
toil and penance ; having become initiated he lives
on fast-milk ; for penance it is when, after being
initiated, one lives on fast-milk ; he hears the sound
of it, saying, ' On such and such a day the buying
(will take place ^) ! '
9. He resorts to three teats (of the cow^) : he sees
it. He resorts to two teats : he sees it nearer by.
He resorts to one teat : it comes nigh to him, but
he cannot lay hold of it. He undergoes entire
abstinence from food ; for the whole (practice of)
penance it is when one abstains from food : let him
therefore eat nothing on the day of preparation.
10. And, on the morrow\ having laid hold of it,
and pressed it, he offers (of it) in the fire, and
thereby bestows immortality on Agni. He then
drinks (of it), and thereby bestows immortality on
his own self, and becomes immortal ; for this,
assuredly, is immortality to man when he attains the
whole (perfect) life : and so, in truth, he attains the
whole life by this self of his.
11. When he has offered in the hre, he drinks
(Soma) ; for that (fire-altar) is his divine body, and
this (Sacrificer's own body) is his human one ; and
' That is, the buying of the Soma plants, for which see part ii,
p. 69 scq.
IX KANDA, 5 ADHYAYA, I BRAHMAiVA. I J. 257
the gods were first, and then men : therefore he
drinks (Soma), after offering in the fire.
12. Now, then, the discussion of the Samish/aya^us
(oblations). The gods and the Asuras, both of them
sprung from Pra^^apati, entered upon their father
Pra^apati's inheritance, to wit, speech — truth and
untruth, both truth and untruth : they, both of
them, spake the truth, and they both spake untruth ;
and, indeed,, speaking ahke, they were ahke.
13. The gods reHnquished untruth, and held fast
to truth, and the Asuras relinquished truth, and held
fast to untruth.
14. The truth which was in the Asuras beheld
this, and said, ' Verily, the gods have relinquished
untruth, and held fast to truth : well, then, I will
go thither ! ' Thus it went over to the gods.
15. And the untruth which was in the gods beheld
this, and said, ' Verily, the Asuras have relinquished
truth, and held fast to untruth : well, then, I will go
thither ! ' Thus it went over to the Asuras.
16. The gods spake nothing but truth, and the
Asuras nothing but untruth. And the gods, speak-
ing the truth diligently, were very contemptible,
and very poor : whence he who speaks the truth
diligently, becomes indeed very contemptible, and
very poor ; but in the end he assuredly prospers, for
the gods indeed prospered.
17. And the Asuras, speaking untruth diligently,
throve even as salt soil \ and were very prosperous :
whence he who speaks untruth diligently, thrives
indeed, even as salt soil, and becomes very pros-
* Both salt (V, 2, I, 16; VII, I, I, 6) and saline soil (VII, 3, i,
8) mean cattle.
[43] S
2 ^8 ^ATAPATIIA-l^.RAHMAA^A.
peroLis ; but in the end he assuredly comes to
nauQ^ht, for the Asuras indeed came to naiiorht.
1 8. Now that same truth, indeed, is this tlireefold
lore \ The gods said, ' Now that we have made up
the sacrifice, let us spread out- this truth ! '
19. They prepared the Initiation-offering. But
the Asuras became aware of it, and said, ' Having
made up the sacrifice, the gods are now spreading
out that truth : come, let us fetch hither wiiat was
ours ! ' The Samish/ayaf^us of that (offering) was
not yet performed, when thc)- arrived : whence
people offer no Samish/aya^is ^ for that sacrifice.
The gods, esp)ing the Asuras, snatched up the
sacrifice, and began doing something else ^. They
(the Asuras) went away again, thinking, ' It is some-
thing else they are doing.'
20. When they had gone aw^ay, they (the gods)
prepared the Opening-offering. But the Asuras
' That is, the Veda, and hence tlie sacrificial ritual as the sole
end for which the three collections of hymn-verses {ri^'), hymn-
tunes (saman), and sacrificial formulas (ya^us) were made.
^ The verb ' tan,' ' to spread,' is the regular expression for the
* performing ' of the sacrifice, — a figure of speech taken from the
spreading out of a web, in wl'.ich literal sense it has to be taken here.
^ See III, I, 3, 6. where the injunction is given that no Samish/a-
ya^us should be performed for the Diksha;nyesh/i, ' lest he who
has put on the garment of initiation should reach the end of the
sacrifice before its completion ; for the Samish/aya^o'us is the end
of the sacrifice.' It should be remembered that the initiation-
offering, however essential, is merely a preliminary ceremony of
the Soma-sacrifice, at the end of which latter sacrifice nine
Samish/aya^r^us oblations arc offered (IV, 4, 4, i seq.) instead of
the single one offered at the ordinary havirya^i,^;7a. The term
signifies ' the formula (ya^us) of the completed ofiering (samish/a).'
* Prof Dclbriick, Altind. Synta.x, p. 429, makes this last clause
part of the Asuras' speech or thoughts, — ' one thing they have under-
taken to do, and another they are doing.' This can hardly be right.
TX KAiVDA, 5 ADHYAVA, I T.RAHMAiVA, 22. 259
became aware of this also. The ^'amyos (formula)
of that (offering) had been pronounced, when they
arrived ; whence that sacrifice ends with the ^amyos ^.
The gods, espying the Asuras, snatched up the
sacrifice, and began doing something else. They
went away again, thinking, ' It is something else
they are doing.'
21. When they had gone away, they (the gods),
having bought and driven about the king (Soma),
prepared the guest-offering for him. But the Asuras
became aware of this also. The Ida. of that (offering)
had been invoked, when they arrived ; whence that
sacrifice ends with the I^a\ The gods, espying
the Asuras, snatched up the sacrifice, and began
doing something else. They went away again,
thinking, ' It is something else they are doing.'
22. When they had gone away, they (the gods)
spread out (performed) the Upasads ^. When the}-
had recited three kindling-verses, and no more,
they made offering to the deities, but laid out '^ no
fore-offering-s and no after-offering-s on either side
of the sacrifice, for they were in too great haste
at that time ; whence at the Upasads, when he has
recited three kindling-verses, and no more, he
' See III, 2, 3, 23, where it is stated that the Prayawiya of the
Soma-sacrifice is to end with the 6'amyos (or ^S'amyuvaka, for
which see part i, p. 254 seq.); the Patnisawya^as (and Samish/a-
ya^us) of the ordinary ish/i being thus omitted.
^ For the Atithya, see part'ii, p. 85 seq. It is shorn of the
after-offerings (in addition to the Patnisa/z^ya^as and Samish/a-
ya^s).
' For the Upasads, see part ii, p. 104 seq.
" That is, performed ; but the verb (ut-sadaya, ' to set out, or in
order ') is used purposely, as if laying out for display, — so as to be
in keeping with the ' spreading out ' of the sacrifice.
S 2
260 ^ATATATHA-BRAHMAA^A.
makes offering to the deities, but lays out no fore-
offerings and no aftcr-offerinj^s on either side of the
sacrifice.
23. On the day of preparation they slaughtered
the Agnishomiya victim. Init the Asuras became
aware of this also. The Samish/aya^us oblations of
this (offering) had not yet been offered, when they
arrived ; whence people offer no Samish/aya^us for
this animal(-offering). The gods, espying the
Asuras, snatched up the sacrifice, and began doing
something else. They went away again, thinking,
' It is something else they are doing.'
24. On the next morning after they had gone
away, they (the gods) spread out (performed) the
morning-service (of the Soma-sacrifice). But the
Asuras became aware of this also. As much as
the morning-service had been performed of it, when
they arrived. The gods, espying the Asuras,
snatched up the sacrifice, and began doing some-
thing else. They went away, thinking, ' It is some-
thing else they are doing.'
25. When they had gone, they (the gods) spread
out the midday-service. But the Asuras became
aware of this also. As much as the midday-service
had been performed of it, when they arrived. The
gods, espying the Asuras, snatched up the sacrifice,
and began doing something else. They went away,
thinking. ' It is something else they are doing.'
26. When they had gone, (the gods) went on
with the animal-offering of the Soma-sacrifice ^
^ The portions from the Savaniya paju, which is slain during
the morning-service, continue being cooked until the evening-
service, when the)' are offered. See IV, 2, 5, 13; and part ii,
p. 357, note.
TX KANDA, 5 ADHYAYA, I BRAHxMAATA, 30. 261
But the Asuras became aware of this also. As
much of this animal-offering as is done (at the
evening-service) had been done, when they arrived.
The gods, espying them, snatched up the sacrifice,
and began doing something else. They went away,
thinking, ' It is something else they are doing.'
27. When they had gone away, they (the gods)
spread the evening-service and completed it ; and
by completing it they obtained that whole truth.
Then the Asuras went down ^ Then the gods
prevailed, and the Asuras came to naught. And,
indeed, he who knows this, himself prevails, and his
spiteful enemy comes to naught.
28. The gods said, ' Those sacrifices of ours which
are half-completed, and leaving behind which we
went off-, — think ye upon this, how we may com-
plete them ! ' They said, ' Meditate ye ! ' whereby,
indeed, they meant to say, ' Seek ye how we may
complete these sacrifices ! '
29. Whilst meditating, they saw these Samish/a-
ya^us (oblations), and offered them, and thereby
completed those sacrifices ; and inasmuch as thereby
they completed (sawsthapaya) them, they are ' sa;;^-
sthitaya^us ' ; and inasmuch as thereby they sacri-
ficed completely (sa/i^-ya^ ^), they are ' samish^'a-
ya^us.'
30. Now there are nine such (incomplete) sacri-
^ Literally, leapt down (from their high station).
'^ That is, which we left behind us when we went off.
^ Cf. IV, 4, 4, 6. 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 ' sacrificed-to together,' he now
offers those (libations), therefore they are called Samish/aya_g'us.
See also I, 9, 2, 26, with note thereto.
262 5 A TA PAT 1 1 A-RR A H M AiVA .
fices, and there are nine samish/aya ear, for he, manitestly,
supports liim b\- food (in the shape of) those
Hbations.
67. And, indeed, let him ])y all means build who
offers the Agnihotra for a )ear, for he who offers
the Agnihotra indeed supports him (Agni, the fire).
68, And, indeed, let him by all means build who
was born a year (after conception) ; for Agni is the
breath : it is thus him (Agni) he holds. And,
indeed, as the breath, he enters into the infused
seed, and takes possession of it ; and inasmuch as
he takes possession (vid) of every one that is born
(^ata), he is 6"atavedas. Wherefore by all means
let even one who knows this build him as one ever
carried (within him). And, indeed, if one who
knows this either drinks (Soma), or offers drink to
any one else, these libations of his will be offered
even as would be his libations, when offered on
a complete 6'a;^^/ila fire-altar built up with w-ings
and tail.
Second BRAHMAivA.
1. Indra saw this seven-versed (hymn, suitable)
for making aood what is deficient\ for reducino- what
is redundant, and for perfecting what is imperfect.
And, indeed, after building the fire-altar, one is (still)
apt to get into trouble, or to stumble, or what not.
Now, wlicn Sy3.p3.r71a. Sayakayana heard this,
he ventured upon this performance.
2. Now, there is here a perfecting of three things,
— the perfecting of the fire-altar, the perfecting of
' Viz. in ihe building of the fire-altar; literally, for the obtain-
ment of the deficient.
IX KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 4. 275
him who has it buih for him, and the perfecting
of him who builds it.
3. Thus, when he reverently stands by (the altar)
with this (hymn), everything is thereby made good^
for him that, knowing or unknowing, he either does
in excess, or does not carry to the end, in this
buildine of the altar — in short, whatever was not
secured for him. And whatever wish there is in
that anush/ubh verse^, that he secures even now;
and, moreover, he thereby keeps off the fiends, the
Rakshas, from this sacred work, and they do not
wreck him, whilst uttering imprecations. Wherefore
one who knows this may readily build a fire-altar
even for an enemy, for he is able to gain the better
of him.
4. [He approaches reverently the fire-altar^, with,
Va/. S. XVIII, 68-74], 'For mighty strength
that smiteth Vrnra, and for victory in battle,
we call thee hither, O Indra!' 'O much-in-
voked Indra, crush thou the handless Ku;^aru,
lurking here, together with the Danus; and
with might smite thou the footless Vr/tra,
the ever-growing mocker!' thus he reverently
stands by (the fire) with the first two (verses) relating
to the slaying of Vr/tra. For now the gods, having
warded off Vr/tra, evil, performed this rite freed
from evil ; and in like manner does the Sacrificer,
having warded off Vrz'tra, evil, now perform this rite
freed from evil.
^ Literally, obtained.
^ Viz. the first of the seven verses (7?/g-vecla III, 37, i).
^ According to Katy. Sr. XVII, 7, i, this ceremony should take
place on the completion of each layer, after it has been covered
with loose earth; cf. paragraph 11.
T 2
276 ;SATAPATIIA-BRAIIMAiVA.
5. 'Scatter thou our scorners. O IndraM' —
'Like a terrible, creeping beast, dwelling in
the mountains, hast thou come from the
farthest distance : having sharpened thy
pointed, piercing thunderbolt'-, O Indra, beat
thou off the foes, and scatter the spurners!'
thus with the second two (verses) relating to (Indra)
Vimr/dh^ For now the gods, having warded off
the spurners, evil, performed this rite freed from evil ;
and in like manner does the Sacrificer now, having
warded off the spurners, evil, now perform this rite
freed from evil.
6. 'May Agni Vaijrvanara come forward
from afar to our help, to hear our hymns of
praise!' — 'Sought after in the sk)-, sought
after on earth, Agni, sought after, hath en-
tered all the plants: Agni Vai^-vanara, sought
after, may guard us from injury by day and by
night!' thus with the third two (verses) relating to
(Agni) Vai^vanara. For now the gods, having, by
Vaii-vanara, burnt out evil, performed this rite, freed
from evil ; and in like manner does the Sacrificer
now, by Vaii'vanara, burn out evil, and perform this
rite freed from evil.
7. 'May we obtain this wish, O Agni, with
thy help! may we obtain, O wealthy one,
wealth with abundant heroes! striving for
strength, may we obtain strength; may we
obtain undecaying glory, O thou ever-young!'
thus with one (verse) containing wishes. For now
^ For the coniplele verse, see l\, 0, 4, 4.
^ Thus Mahidhara.
^ Tliat is, the repeller of spurners, or enemies.
IX KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 9. 277
the gods, having, by the six-versed (hymn), warded
off evil, made once for all, by the one wish-holding
(verse), all (objects of) wishes their own ; and in like
manner does the Sacrificer now, having, by the six-
versed (hymn), warded off evil, make once for all,
by the one wish-holding (verse), all wishes his own.
8. It is (a hymn) of seven verses, — the fire-altar
consists of seven layers, (and there are) seven
seasons, seven regions, seven worlds of the gods,
seven stomas, seven prishl^a. (samans), seven metres,
seven domestic animals, seven wild ones, seven vital
airs in the head, and whatever else there is of seven
kinds, relating to deities and relating to the self, —
all that he thereby secures. They become equal to
the Anush/ubh\ for the Anush/ubh is speech, and it
is by speech that he secures for him (Agni) all that
which is not yet secured for him.
9. ' Let him approach (the fire-altar) with an eight-
versed (hymn)!' say some; — 'with (Va^. S. XVIII,
75). "We thereby offer unto thee thy wish,
reverently approaching thee with open hands:
with holiest mind and peaceful thought offer
thou sacrifice unto the gods as priest, O
Agni!" thus with a second wish-holding one, — and
the seven foregoing ones, that makes eight, — the
Gayatri consists of eight syllables, and Agni is of
Gayatra nature: as great as Agni is, as great as is
his measure, by so much he thus secures for him
^ The seven verses consist of two Gayatris (twenty-four syllables
each), four Trish/ubhs (forty-four each), and one AnusliAibh (thirty-
two syllables). Whilst the two Gayatris are sixteen syllables short
of two Anush/ubhs, the four Trish/ubhs have forty-eight syllables
in excess of four Anush/ubhs. Hence the seven verses consist of
8 X32 syllables, or eight Anush/ubhs.
278 ^ATAPATIIA-BRAHMAA'A.
whatsoever is not yet secured for him ; and thus.
moreover, the two deities^ receive the same (amount)
for their share.' Let him, how^ever, not do so, for
surely those seven (verses) are (equal to) eight
anush/ubh (verses), and thus he even therein obtains
whatever wished-for object there is in the eight-
versed (hymn).
10. With (verses) addressed to Indra and Agni
he approaches (the fire); — the fire-altar belongs to
Indra and Agni: as great as Agni is, as great as is
his measure, by so much he thus gains for him what-
ever has not been gained for him. And Indra and
Agni are all the gods, and the fire-altar belongs to
(or Agni is) all the deities: as great as Agni is, as
great as is his measure, by so much he thus gains
for him whatever has not been gained for him.
I I. Now some make this (hymn) the opening rite
of every performance, saying, ' Freed from evil, we
must perform this sacred work !' And others, indeed,
say, ' Let him approach reverently (each) layer w'hen
it is covered with soil, for therein that (layer)
becomes whole and complete.' Let him, then, do as
he chooses. So much as to the building ; now as to
the non-building.
I 2. \'erily, there are three oceans, — the Fire-altar
(being the ocean) of Ya^us-formulas, the Mahavrata
(-saman) - that of Samans (hymn-tunes), and the
Mahad uktham (Great Litan}- •>) that of Rik (verses).
Whoever performs these (three rites) for another
^ \'iz. Indra and Agni, having each four verses addressed
10 ihem.
"^ See p. 282, note 5.
* See p. 1 10, note 3 ; p. 1 1 1 , note i.
IX KAiVDA, 5 ADHYAYA, 2 BRAHMAA^A, 1 6. 279
person causes these oceans to dry up for himself,
and after them, thus drying up, the metres ^ dry up
for him ; and after the metres the world ; and after
the world his own self; and after his own self his
children and cattle: indeed, he who performs these
for another person becomes poorer day after day,
1 3. And he who, not having performed these
(rites) for another person, were to officiate in the
performance even of all other sacrifices, for him the
metres again replenish themselves from out of those
oceans, and after the metres the world, and after the
world his own self, and after his own self his chil-
dren and cattle : indeed, he who does not perform
those rites for another person, becomes more pros-
perous day after day. For, indeed, these (rites) are
his divine, immortal body ; and he who performs
them for another person, makes over to another
his divine body, and a withered trunk is all that
remains.
14. Now, some (say), ' Having performed them
for another person, they either perform them for
themselves or cause them to be performed again :
this is the atonement.' But let him not do this,
for it would be as if one were to water a withered
trunk ; it would rot and die : let him know that
there is no atonement for such an one.
15. And SdiiidWy^. once upon a time said — Tura
Kavasheya once built a fire-altar for the gods at
Karoti. The gods asked him, ' Sage, seeing that
they declare the building of the fire-altar not to be
conducive to heaven, w^hy then hast thou built one ? '
16. He said, 'What is conducive to heaven,
^ That is, the Vedic texts.
28o ^ATAPATHA-BRAIlMAiVA.
and what is not conducive thereto ? The Sacrificer
is the body of tlic sacrifice, and the ofhciating-
priests are the hmbs ; and, surely, where the body
is there are the limbs ; and where the limbs are
there is the body. And, verily, if the priests
have no place in heaven, then the Sacrificer has
none, for both are of the same world. But let
there be no bargaining as to sacrificial fees, for by
bargaining the priests are deprived of their place in
heaven.'
X KANDA, I ADHYAYA, I BRAHMAJVA, 3. 28 1
TENTH KANBA.
THE MYSTERY OF AGNI, THE FIRE-ALTAR.
First Adhyaya. First Brahmaa^a.
1. In the first place that Agni (the Fire-altar),
the year, is built ^ ; thereafter the Great Litany
(mahad uktham) is recited ^. When Pra^apati
became relaxed, the vital fluid flowed upwards ^.
2. Now, that Pra^apati who became relaxed is
the year ; and those joints of his which became
relaxed are the days and nights.
3. And that Praj^apati who became relaxed is
this very Fire-altar which here is built ; and those
joints of his, the days and nights, which became
relaxed are no other than the bricks ; — thus, when
he lays down these (in the layers of the altar), he
thereby restores to him those joints of his, the days
and nights, which had become relaxed : and thus
^ Or, possibly, ' that Agni is built in a year,' as paragraph 4
might seem to suggest. Saya;za, however, takes it in the above
sense, — esho:.:gni/i Sa?«vatsaratmaka// purastat purva?;^ X'iyate. The
Agni/^ayana, when properly performed, requires a full year, whence
Agni-Pra^apati is constantly identified with the year and the
seasons.
^ According to Saya^/a, the intermediate jNIahavrata-saman (see
note I, p. 283), chanted prior to the recitation of the Mahad uktham,
is likewise implied here.
^ Thus— urdhvalokam zga.kkkAi — Saya;/a takes ' agram.'
282 ^ATAPATIIA-BKAHMAiVA.
it is even in ihis (bnilding of the altar) that this
Ya^us is bnilt np ' and secured (for Pra;'apati).
4. And that vital fluid (essence) of his which
flowed upwards (became) the Great Litany : it is
in quest of that vital fluid that (the priests) go by
means of the Rik and Saman. And when the
Ya^us marches in front in this (cpiest) -, it is in
order to fetch something that that (Veda) goes —
even as (one might say), ' That one thing there
is mine, I will fetch it,' so docs that Ya^^us go in
front (or forward). That (vital fluid) they obtain
in the course of a year ■'.
5. The Adhvaryu takes (draws) it by means of
the Graha (Soma-cup) ; and inasmuch as he thereby
takes (grah) it, it is (called) Graha*. The Udgatr^'
puts the vital fluid into it by means of the (saman
of the) Great Rite (mahavrata ■) ; but, indeed, the
^ Viz. inasmuch as vaA^us-formulas have to be used wiih the
laying down of many of the bricks (the so-called ' ya^ushmatis ').
Whilst, in the case of the Rik and Saman, other rites are neces-
sary to secure them for the restored Pra^apati, the Ya^us is
secured for him in the very act of building up his body, the
fire-altar.
2 The Adhvaryu priest has to do all the practical work connected
with the sacrificial performance, the building of the altar, &C. ; and
inasmuch as it is with ya^us-formulas he does so throughout, the
Ya^s is said here to take the lead ; cf. X, 3, 5, 3.
^ Viz. by means of the sacrificial session of sacrificing, chanting,
and reciting, called 'Gavam ayanam' (procession of the cows),
lasting for one year, on the last day but one of which the Maha-
vrata, or Great Rite, is performed.
■• The particular cup of Soma here referred to is the Mahavratiya-
graha, the special cup of the Great Rite; cf. X, 4, i, 12 seq.
'" The central feature of the Mahavrata consists in the chanting,
at the mid-day service — as the Hotr/ 's Pr/sh//;a-stotra — of the
so-called Mahavrata-saman. It consists of five different parts
which,— like those of which the jNIahad uktham, recited after it, is
X KANDA, I ADHYAYA, I BRAHMAiVA, 5, 283
(saman of the) Great Rite is (equivalent to) all these
(other) samans (hymn-tunes) : it is thus by means
of all the hymn-tunes that he puts the vital fluid
therein. The Hotr/ puts the vital fluid therein
by means of the Great Litany ; but, indeed, the
Great Litany is the same as all these 7'7/c (hymn-
verses) ^ : it is thus by means of all the hymn-verses
that he puts the vital fluid into it (the Soma-cup).
composed, — are considered as representing different parts of Agni-
Pra^apati's body, viz. : i. Gayatra-sanian, representing the head ;
it is chanted in the triv;7t-stoma (nine-versed hymn-form) and con-
sists of the triplets, Sama-v. II, 146-8 (= i??g-veda I, 7, 1-3:
indram id gathino hn'ha.l), II, 263-5 (indro dadht/('0 asthabhir),
and II, 800-2 (ud ghed abhi jrutamagham) ; though, according
to others, the Sama-triplets corresponding to J^tg-xeda I, 7, 1-9
may be chanted instead. 2. Rathantara-saman (Sama-v. II,
30-1), representing the right wing, chanted in the Pa77/tadaja-
stoma, or fifteen-versed form. 3. Br/'hat-saman (II, 159-60),
the left wing, in the Saptada^-a-stoma, or seventeen-versed form.
4. Bhadra-saman (on II, 460-2 ; cf. Calc. ed., vol. v, p. 402), the
Kiil, in the Ekavi///ja, or twenty-one-versed form. 5. Ra^ana-
saman (on II, 833-5; cf. Calc. ed., vol. v, p. 449), the body (at-
man), in the Pa«>^avi7//ja-stoma, or twenty-five-versed form ; instead
of this the Vamadevya-saman (on II, 32-4) may be chanted in
the pa«y^anidhana form (Calc. ed., vol. v, p. 451). — The chanting of
this Stotra is preceded by the singing of thirteen samans, called pari-
mada/z (see X, i, 2, 8), followed by certain ceremonies — buckling
armour on a nobleman, driving in a sunwise direction round the
sacrificial ground, shooting arrows at two ox-hides, beating of drums,
&c. — apparently symbolising the driving off of evil spirits from the
sacrifice, or a combat for the possession of (the light of) the sun.
The chanting itself is, according to some authorities, performed by
the Udgatrzs, whilst, according to others, all the priests (except the
Hotrz, for whom the ]\Iaitravaru«a acts), as well as the Gr/hapati,
or Sacrificer, take part in turn in the singing of the samans ; the
Prastotr/ and Pratihartr/, assistants of the Udgatrz', joining in with
the successive performers in the Nidhanas, or finales.
^ See p. no, note 3; p. 112, note i. During his recitation
of the Great Litany, the Hotn' is seated on a swing, the Adhvaryu
284 DATAPATH A-BRAHMAiVA.
6. When those (Udgatr/s) chant (the stotra),
and when he (the Hot;/) recites (the i'astra) after-
wards, then he (the Adhvaryu) offers that (vital
fluid, in the form of Soma) unto him (Agni-
Pra^apati) at the Vasha/-call ; and thus this vital
fluid enters him. For, indeed, they do not see it
to be the Great Rite that lies there being praised,
nor the Great Litany, but it is Agni alone they see ;
for Agni is the self (body), and thus those two, the
Rik and the Saman, enter him in the form of the vital
fluid ; and thus they both enter (join) the Ya^us.
7. Now, that Agni (fire-altar) consists of pairs —
the first layer and the second, and the third and
fourth ; and of the fifth layer the fire which is placed
on the built (altar) is the mate. And, indeed, this
body consists of pairs.
8. The thumbs (and great toes. ' ahgush///a,' m.)
are males, and the fingers and toes (' aiiguli,' f.)
females ; the ears (' kar;/a,' m.) are males, and the
eyebrows (' bhru,' f.) females; the lips (' osh///a,' m.)
are males, and the nostrils (' nasika,' f.) females ; the
teeth (' danta,' m.) are males, and the tongue ('^ihva,'
f.) is a female : indeed the whole (bad)) consists of
pairs, and with this body, consisting of pairs, that
(vital fluid) enters this Agni (the fire-altar), con-
sisting of pairs ^
9. This, then, is the entering therein ; — even
thus, indeed, he (Agni) consists of pairs - ; but in this
making his responses whilst standing on a jilank, and the Hoir/'s
assistants being seated on bundles of grass.
^ Or, with this body as a mate it thus enters this Agni, its mate;
literally, with this body forming one of a (productive) pair, it thus
enters this Agni, forming one (i. e. the other) of a pair.
* That is, he has in him the generative energy. Apparently
X KANDA, I ADHYAYA, 2 BRAIIMAA^A, I. 285
way also he consists of pairs : — the fire-altar here
built up is no other than this speech, for with
speech it is built up ; and the fire which is placed
on the built (altar) is the breath ; and the breath
(' pra.na.,' m.) is the male, the mate, of speech (' va/t*,' f.).
And, indeed, this body is speech ; and the breath
which is in the body is its mate : with this mated
body that (vital fluid) thus enters into the mated
Agni.
10. This also is the entering therein; — there
is indeed no fear of him (Agni) being without
offspring to whosoever thus knows these two, the
body and Agni, to be a pair ; but, indeed, this body
is food, as is said by the Rzsh.i (7?/g-veda X, 107, 7),
' The Dakshi/^a winneth food which is our own self
(breath).'
11. Now, this food, when eaten, becomes of two
kinds,^ — that part of it which is immortal (remains)
above the navel : by the upward vital airs it moves
upwards and enters the air ; but that part of it
which is mortal tends to move away : it passes
beyond the navel, and, having become twofold,
enters this (earth), as urine and faeces. Now that
which enters this (earth) enters the fire-altar ^ built
here ; and that which enters the air enters that fire
which is placed on the built (altar). This also is
the entering therein.
Second Brahmaaa.
I. Pra^apati was desirous of gaining these worlds.
He saw this bird-like body, the Fire-altar: he
'mithuna,' m. has also the sense of ' paired,' 'mated,' i.e. 'one who
has his complement or mate,' and so perhaps here.
^ Viz. inasmuch as the altar is built on the earth, and the latter
forms its foundalion. Comm.
286 S'ATArATllA-BKAHMA/VA.
fashioned it, and thereby gained this (terrestrial)
world. Me saw a second bird -like body, the (chant
of the) Great Rite ^ : he fashioned it, and thereby
gained the air. He saw a third bird-like body, the
Great Litany ^ : he fashioned it, and thercb)' gained
the sky.
2. This built Fire-altar, doubtless, is this (terrestrial)
world, the Great Rite the air, and the Great Litany
the sky : all these, the Fire-altar, the Great Rite,
and the Great Litany, one ought therefore to
undertake together, for these worlds were created
together ; and as to why the Fire-altar is built first,
it is because of these worlds this (terrestrial) one
was created first. Thus with regard to the deity.
V Now with recjard to the bodv. The Fire-altar
is the mind, the (chant of tlic) Great Rite the
breath, and the Great Litan)- speech : all these
one oueht therefore to undertake toqether, for
mind, breath, and speech belong together ; as to
why tlie Fire-altar is built first, it is because the
mind is prior to the breathings.
4. The Fire-altar, indeed, is the body (trunk),
the Great Rite the breath, and the Great Litany
speech : all these one ought therefore to undertake
together, for body, breath, and speech belong
together ; and as to why the Fire-altar is built
first, it is because of him who is produced the trunk
is produced first.
5. The Fire-altar, indeed, is the head, the Great
Rite the breadi, and. the Great Litany the bod)- :
^ The INIahavrata-saman and the Mahad uktham, as we have
seen (p. 282, note 5; p. 111, note i), are constructed so as to
correspond tcj the different parts of the bird-hke Agni-Pra^'^apati.
X KAA'DA, I ADHYAYA, 2 BRAHMAA^A, 7. 287
one ought therefore to undertake all these together,
for head, breath, and body belong together ; and as
to why the Fire-altar is built first, it is because
of him who is born the head is born first ; and
hence, whenever all these are undertaken toijether
the Great Litany, indeed, is accounted the highest
(atamam) \ for the Great Litany is the body
(or self, atman).
6. As to this they say, ' If all these are difficult
to obtain together, what (means of) obtaining them
is there?' — In the 6-'yotish/oma (form of the)
Agnish/oma - : let him perform offering with the
6'yotish^'oma Agnish/oma.
7. In this 6"yotish/oma Agnish/oma the Bahish-
pavamana (stotra) is (in) the Trivr/t (stoma) —
that is the head of the rite ; the two other Pava-
manas are (in) the Pa/^/'ada^a and Saptadai-a
(stomas) — they are the two wrings ; the Hotrzs
^ The combination ' atama;/^ khyayate ' is, as it were, the super-
lative of ' a-khyayate ; ' cf. anutamaw gopayati, X, 5, 2, 10; and
Delbriick, Altind. Syntax, p, 194.
^ The Agnish/oma may be performed in three different modes,
according to the variation of stomas (or hymn-forms) employed
for the stotras (or chants). In the Cyotish/oma the order of
stomas is that set forth in paragraph 7, viz.: a. Bah'shpavamana-
stotra in the Trivr/t (nine-versed); b. A_^ya-stolras, and c. I\Ia-
dhyandina-pavamana-stotra, in the Pa;7/^adaja (fifteen-versed) ; d.
Pr/shZ/za-siotras, and e. Arbhava-pavamana-stotra, in the Saptada^a
(seventeen-versed) ; and f. Agnish/oma-saman (Ya^«aya^;}iya)
in the Ekavb/isa (twenty-one-versed) stoma, or hymn-form. In the
Gosh/oma, on the other hand, the succession of stomas is
a. Pa;7X'ada.va, b. Trivrzt, c. d. Saptada^a, e. f. TLkavimsa. ;
and in the Ayush/oma: a. Trivm, b. Pa«/^ada.s-a, (c. d.) Sap-
tadaja, (e. f.) Ekavi7;zi-a. Cf part ii, p. 402, note 4 ; for the scheme
of Stotras (and ^Sastras), ib. p. 325, note 2. The Agnish/oma is
singled out here for the reason that the Mahavrata-day takes
the form of an Agnish/oma sacrifice.
288 5ATAPATHA-BRAHMAA'A.
A<;'ya (stotra) is (in) the Pa;7/'ada.et these
beings back into m)' bod)- ? how can I put them
back into my body ? how can I be again the body
of all these beings ? '
4. He divided his bod\' into two ; there were
three hundred and sixty bricks in the one, and
as many in the other : he did not succeed -.
5. He made himself three bodies, — in each of
them there were three eighties of bricks : he did not
succeed.
6. He made himself four bodies of a hundred and
ei<':htv bricks each : he did not succeed.
7. He made himself five bodies, — in each of
them there were a hundred and forty-four bricks :
he did not succeed.
8. He made himself six bodies of a hundred and
twenty bricks each: he did not succeed. He did
not develop himself sevenfold '■.
9. He made himself eight bodies of ninety bricks
each : he did not succeed.
10. He made himself nine bodies of eighty bricks
each : he did not succeed.
^ See X, 4, 2, 27 with note.
^ Navyapnot, intrans., 'he did not attain (his object),' cf. vyapti,
in the sense of 'success'; — (svaya/w tesham atma bhavitum)
asamarthoibhavat. Saya/za.
^ Or, did not divide sevenfold, na saptadha vyabhavat, — saptadha-
vibhagaw na k//tavan. Saya«a.
X KAiVDA, 4 ADHYAYA, 2 BRAHMAA'A, 1 8. 35 1
11. He made himself ten bodies of seventy-two
bricks each : he did not succeed. He did not
develop elevenfold.
12. He made himself twelve bodies of sixty bricks
each : he did not succeed. He did not develop
either thirteenfold or fourteenfold.
13. He made himself fifteen bodies of forty-eight
bricks each : he did not succeed.
14. He made himself sixteen bodies of forty-five
bricks each : he did not succeed. He did not
develop seventeenfold.
15. He made himself eighteen bodies of forty bricks
each : he did not succeed. He did not develop
nineteenfold.
16. He made himself twenty bodies of thirty-six
bricks each : he did not succeed. He did not
develop either twenty-one-fold, or twenty-two-fold,
or twenty-three-fold.
17. He made himself twenty-four bodies of thirty
bricks each. There he stopped, at the fifteenth ;
and because he stopped at the fifteenth arrangement ^
there are fifteen forms of the waxing, and fifteen of
the waning (moon).
18. And because he made himself twenty-four
bodies, therefore the year consists of twenty-four
half-months. With these twenty-four bodies of
thirty bricks each he had not developed (sufficiently).
He saw the fifteen parts of the day, the muhurtas %
^ Literally, shifting (about of the bricks of the altar), de-
velopment.
^ The day and night consists of thirty muhurtas, a muhurta
being thus equal to about forty-eight minutes or four-fifths of an
hour.
.o-
S-ATAPATHA-BRAHMAA^A.
as forms for his body,as space-fillers (Lokanip;'/;/as').
as well as fifteen of the nioht ; and inasmuch as
ihey straightway (muhii) save (trai), they are (called)
' muhurta/^ ' ; and inasmuch as, whilst being small,
they fill (pur) these worlds (or spaces, ' loka ') they
are (called) ' lokampr/;/a//.'
19. That one (the sun) bakes everything here, by
means of the days and nights, the half- moons, the
months, the seasons, and the year ; and this (Agni,
the fire) bakes what is baked by that one : ' A baker
of the baked (he is),' said Bharadva^a of Agni ;
' for he bakes what has been baked by that (sun),'
20, In the year these (muhurtas) amounted to ten
thousand and eight hundred : he stopped at the
ten thousand and ei^ht hundred.
2 1. He then looked round over all existing things,
and beheld all existinof thiuQs in the threefold
lore (the Veda), for therein is the body of all metres,
of all stomas, of all vital airs, and of all the gods :
this, indeed, exists, for it is immortal, and what is
immortal exists ; and this (contains also) that which
is mortal.
22. Pra<,''apati bethought himself, ' Truly, all
existinof thincrs are in the threefold lore : well, then,
I will construct for myself a body so as to contain
the whole threefolci lore.'
23. He arranged the Tv/k-verses into twelve
thousand of Br/hatis -, for of that extent are the
' The Lokampr/«a bricks contained in the whole fire-altar
amount to as many as there are muhurtas in the year, viz. 1 0,800 ;
see X, 4, 3, 20.
- The Br/hati verse, consisting of 36 syllables, this calculation
makes the hymns of the /v'/g-veda to consist of 36 x 12,000 =
432,000 syllables.
X KANDA, 4 ADHYAYA, 2 BRAHMAiVA, 26. 353
verses created by Pra^apati, At the thirtieth arrange-
ment they came to an end in the Paiiktis ; and
because it was at the thirtieth arrangement that they
came to an end, there are thirty nights in the month ;
and because it was in the Paiiktis, therefore Pra^^apati
is ' pankta ' (fivefold) ^ There are one hundred-and-
eight hundred ^ Paiiktis.
24. He then arranged the two other Vedas into
twelve thousand Brihatis, — eight (thousand) of
the Ya^us (formulas), and four of the Saman (hymns)
— for of that extent is what was created by Pra^apati
in these two Vedas. At the thirtieth arrangement
these two came to an end in the Pahktis ; and
because it was at the thirtieth arrano^ement that
they came to an end, there are thirty nights in the
month ; and because it was in the Pahktis, therefore
Pra^apati is ' pafikta.' There were one hundred-
and-eight hundred ^ Pahktis.
25. All the three Vedas amounted to ten thousand
eight hundred eighties (of syllables) ^ ; muhurta by
muhurta he gained a fourscore (of syllables), and
muhurta by muhurta a fourscore was completed ^
26. Into these three worlds, (in the form of) the
^ The Pahkti consists of five padas (feet) of eight syllables each.
^ That is to say, 10,800 Pahktis, which, as the Pahkti verse has
40 syllables, again amount to 432,000 syllables.
^ The three Vedas, according to the calculations in paragraphs
23 and 24, contain 2x432,000 = 864,000 syllables, which is
equal to 80x10,800. On the predilection to calculate by four-
scores, see p. 112, note i.
* That is, within the year, for the year has 360x30 = 10,800
muhiirtas, which is just the amount of eighties of which the three
Vedas were said to consist. I do not see how any division of the
'muhurta' itself into eighty parts (as supposed by Professor Weber,
Ind. Streifen, I, p. 92, note i) can be implied here.
[43] A a
354 5'ATArATIIA-i;RAHMAiVA.
fire-pan', he (Pra^^apati) poured, as seed into the
womb, his own self made up of the metres, stomas,
vital airs, and deities. In the coarse of a half-moon
the first body was made up, in a further (half-moon)
the next (body), in a further one the next, — in a year
he is made up whole and complete.
27. \Vh( never he laid down an enclosing-stone^,
he laid down a night, and along with that fifteen
muhurtas, and along with the muhurtas fifteen
eighties (of syllables of the sacred texts) ^ And
whenever he laid down a brick with a formula (ya-
^ushmati), he laid down a day ^, and along with that
fifteen muhurtas, and alonir with the muhurtas fifteen
eighties (of syllables). In this manner he put this
threefold lore into his own self, and made it his
own ; and in this very (performance) he became the
body of all existing things, (a bod)) composed of
the metres, stomas, vital airs, and deities ; and
having become composed of all that, he ascended
upwards ; and he who thus ascended is that moon
yonder.
28. He who shines yonder (the sun) is his founda-
^ On the construclion of the I'klia, as represenling the universe,
see VI, 5, 2 seq.
"^ The number of ' pari^rits ' by which the great altar is enclosed
is only 261 ; but to these are usually added those of the other
brick-built hearths, viz. the Garhapaiya (21) and the eight Dhish-
«yas (78), — the whole amounting to 360 enclosing-stones, or one for
each day (or night) in the year.
' According to paragraph 25, a fourscore of s)-llables was com-
pleted in each muhurla; and I'ay and night consist of fifteen
muhurtas each.
* See IX, 4, 3, 6. where the number of Ya^'ushmati bricks is
said to be equal to that of the parii'rits, or enclosing-stones— with,
however, 35 (36) added for the intercalary month, hence altogether
395 (396); cf. X, 4, 3, 14-19.
X KANDA, 4 ADHYAYA, 2 BRAIIMAiVA, 31. 355
tion, (for) over him he was built up \ on him he was
built up : from out of his own self he thus fashioned
him, from out of his own self he generated him.
29. Now when he (the Sacrificer), being about to
build an altar, undergoes the initiation-rite, — even
as Pra^apati poured his own self, as seed, into the
fire-pan as the womb, — so does he pour into the fire-
pan, as seed into the womb, his own self composed
of the metres, stomas, vital airs, and deities. In the
course of a half-moon, his first body is made up, in
a further (half-moon) the next (body), in a further
one the next, — in a year he is made up whole and
complete.
30. And whenever he lays down an enclosing-
stone, he lays down a night, and along with that
fifteen muhiirtas, and along with the muhurtas
fifteen eighties (of syllables). And whenever he lays
down a Ya^ushmati (brick), he lays down a day, and
alone with that fifteen muhurtas, and alonor with the
muhurtas fifteen eighties (of syllables of the sacred
texts). In this manner he puts this threefold lore
into his own self, and makes it his own ; and in this
very (performance) he becomes the body of all exist-
ing things, (a body) composed of the metres, stomas,
vital airs, and deities ; and having become composed
of all that, he ascends upwards.
31. And he who shines yonder is his foundation,
for over him he is built up, on him he is built up :
from out of his own self he thus fashions him, from
out of his own self he generates him. And when
^ Viz. inasmuch as the round gold plate, representing the sun,
was laid down in the centre of the altar-site, before the first layer
was built. Saya«a.
A a 2
356 5ATArATIlA-BRAllMA.YA.
he who knows this departs from this world, then he
passes into that body composed of the metres,
stomas, vital airs, and deities ; and verily having
become composed of all that, he who, knowing- this,
performs this sacrificial work, or he who even knows
it. ascends upwards.
Third BRAiiMAiVA.
1. The Year, doubtless, is the same as Death,
for he^ it is who, by means of day and night, destroys
the life of mortal beings, and then they die : there-
fore the Year is the same as Death ; and whosoever
knows this Year (to be) Death, his life that (year)
does not destroy, by day and night, before old age,
and he attains his full (extent of) life.
2. And he, indeed, is the Ender, for it is he who.
by day and night, reaches the end of the life of
mortals, and then they die : therefore he is the
Ender, and whosoever knows this Year, Death, the
Ender, the end of his life that (Year) does not reach,
by day and night, before old age, and he attains his
full (extent of) life.
3. The gods were afraid of this Pra^apati, the
Year, Death, the Ender, lest he, by day and night,
should reach the end of their life.
4. They performed these sacrificial rites — the
Aenihotra, the New and Full-moon sacrifices, the
Seasonal offerings, the animal sacrifice, and the
Soma-sacrificc : by offering these sacrifices they did
not attain immortality.
5. They also built a fire-altar, — they laid down
^ Father Time, Pra^^-apati.
X KANDA, 4 ADHYAYA, 3 BRAHMAiVA, lO. 357
unlimited enclosing-stones, unlimited Ya^ushmati
(bricks), unlimited Lokampr?;2a (bricks), even as
some lay them down to this day, saying, ' The gods
did so.' They did not attain immortality.
6. They went on praising and toiling, striving to
win imm.ortality. Pra^apati then spake unto them,
* Ye do not lay down (put on me) all my forms ;
but ye either make (me) too large or leave (me) de-
fective : therefore ye do not become immortal.'
7. They spake, ' Tell thou us thyself, then, in
what manner we may lay down all thy forms ! '
8. He spake, ' Lay ye down three hundred and
sixty enclosing-stones, three hundred and sixty
Ya^shmati (bricks), and thirty-six thereunto ; and
of Lokampr^V^a (bricks) lay ye down ten thousand
and eight hundred ; and ye will be laying down
all my forms, and will become immortal,' And the
gods laid down accordingly, and thereafter became
immortal.
9. Death spake unto the gods, * Surely, on this
wise all men will become immortal, and what share
will then be mine ? ' They spake, ' Henceforward
no one shall be immortal with the body : only when
thou shalt have taken that (body) as thy share, he
who is to become immortal either throuorh know-
ledge, or through holy work, shall become immortal
after separating from the body.' Now when they
said, ' either through knowledge or through holy
work,' it is this fire-altar that is the knowledge, and
this fire-altar that is the holy work.
10. And they who so know this, or they who do
this holy work, come to life again when they have
died, and, coming to life, they come to immortal life.
But they who do not know this, or do not do this
-1
5S DATAPATH A-BR AH MAiVA.
holy work, come to life again when they die, and
they become the food of him (Death) time after time.
11. r>ut when he builds the fire-altar, he thereby
gains Agni, Prai,^apati, the Year, Death, the Ender,
whom the gods gained ; it is him he lays down,
even as the gods thus laid him down.
12. By the enclosing-stones he gains his nights;
by the Ya^ushmati (bricks) his days, half-moons,
months, and seasons ; and by the Lokampr/;/as
the muhurtas (hours).
1 3. Thus the enclosing-stones, supplying the place
of nights, are made the (means of) gaining the
nights, they are the counterpart of the nights: there
are three hundred and sixty of them, for there are
three hundred and sixty nights in the year. Of these,
he lays twenty-one round the Garhapatya, seventy-
eiofht round the Dhish;^ya hearths, and two hundred
and sixty-one round the Ahavaniya.
14. Then the Ya^-ushmati (bricks with special
formulas): — the grass-bunch, the (four) clod-bricks,
the lotus-leaf, the gold plate and man, the two spoons,
the naturally-perforated (brick), the durva-brick, the
(one) dviya^^us, two reta//si/', a vi5va^)otis, two
seasonal ones, an asha^///a, the tortoise, the mortar
and pestle, the fire-pan, the five victims' heads,
fifteen apasyas, five /7/andasyas, fifty pra;^abh;'/ts —
these ninety-eight are (in) the first layer.
15. Then the second (layer): — five a^vinis, two
seasonal ones, five vai^vadevis, five pra/^abh;Vts, five
apasyas, nineteen vayasyas — these forty-one are
(in) the second layer.
16. Then the third (la)er) : — the naturally-per-
forated one, five regional ones, a vii^va^yotis, four
seasonal ones, ten pra/zabhr/ts, thirty-six /7/andasyas,
X KANDA, 4 ADHYAYA, 3 BRAHMAA^A, 1 9. 359
fourteen valakhilyas — these seventy-one are (in) the
third layer.
17. Then the fourth (layer) : — first eighteen, then
twelve, then seventeen — these forty-seven are (in)
the fourth layer.
18. Then the fifth (layer): — five asapatnas, forty
vira^s, twenty-nine stomabhagas, five nakasads, five
pa;7/('a/'u^as, thirty-one /-//andasyas, eight (of) the
Garhapatya hearth, eight (of) the Puna-^/iti, two
seasonal ones, a vi^-va^yotis, a vlkarni, a naturally-
perforated one, the variegated stone, the fire which
is placed on the altar — these one hundred and
thirty-eight are (in) the fifth layer.
19. All these make three hundred and ninety-five.
Of these, three hundred and sixty, supplying the
place of days, are made the (means of) gaining the
days, they are the counterpart of the days : There
are three hundred and sixty of them, for there are
three hundred and sixty days in the year. And for
the thirty-six (additional days) which there are ^ the
filling of earth (counts as) the thirty-sixth ; and
twenty-four thereof, supplying the place of half-
moons, are made the (means of) gaining the half-
moons, they are the counterpart of the half-moons.
And the (remaining) twelve, supplying the place of
months, are made the (means of) gaining the months,
they are the counterpart of the months. And, lest
the seasons should be wanting, these (twelve bricks),
by two and two (taken) together, supply the place
of seasons.
^ Namely, in an intercalary month. The layers of loose soil
have to be counted in for the reason that only 35 ya^ushmatis
remain after taking away the 360.
360 5'ATAPATHA-BRAHMAA'A.
20. And as to the Lokampr/;/a (space-filling
bricks), supplying the place of muhurtas (hours), they
are made the (means) of gaining the muhurtas, they
are the counterpart of the muhurtas : there are ten
thousand and eight hundred of them, for so many
muhurtas there are in the year. Of these, he lays
down twenty-one in the Garhapatya (altar), sevent)-
eight in the Dhish;^ya-hearths, and the others in
A
the Ahavaniya. So many, indeed, are the (different)
forms of the year : it is these that are here secured
for him (Pra^apati, the Year), and are put on him.
21. Now, some wish to get this total amount^ in
the Ahavaniya itself, arguing, ' Those are different
brick-built fire-altars : why should we here (in the
Ahavaniya altar) take into account those laid down
there (in the Garhapatya and Dhish?^yas) ? ' But let
him not do so. There are, indeed, ten of these
A
fire-altars he builds — eight Dhish;/yas, the Aha-
vaniya and the Garhapatya — whence they say, ' Agni
is Viraf (wide shining or ruling),' for the Vira^ (metre)
consists of ten syllables : but, surely, all these (altars
and hearths) are looked upon as only one, as Agni ;
for it is merely forms of him that they all are, — even
as the days and nights, the half-moons, the months,
and the seasons (are forms) of the year, so are they
all forms of him (Agni).
22. And, assuredly, they who do this put those
forms of his^ outside of him, and produce confusion
between the better and the worse ; they make the
peasantry equal and refractory to the nobility.
Surely, on the Agnidhriya he places the variegated
' Viz. of 10,800 Lokamp/vwas.
* Viz. the Garhapatya and Dhishwya hearths.
X KANDA, 4 ADHYAYA, 4 BRAHMAiVA, 3. 36 1
Stone ^ and that he takes into account : why, then,
taking- that into account, should he not take others
into account ? That (altar) by which they ward off
Nirmi^, evil, is the eleventh.
23. As to this they say, ' Why, then, do they not
take into account here those (of Nirr/ti's altar) ? '
Because he makes no offering on them, for it is by
offering that a brick becomes whole and complete.
24. As to this they say, ' How are these (bricks)
of his laid down so as not to be excessive ? ' Well,
these (bricks) are his (Agni's) vital power, and man's
vital pow^er is not excessive. Thus whosoever,
knowing this, performs this holy work, or he who
but knows this, makes up this Pra^apati whole and
complete.
Fourth Brahmajva.
1 . When Pra^apati was creating living beings,
Death, that evil, overpowered him. He practised
austerities for a thousand years, striving to leave
evil behind him.
2. Whilst he was practising austerities, lights went
upwards from those hair-pits^ of his ; and those
lights are those stars : as many stars as there are,
so many hair-pits there are ; and as many hair-pits
as there are, so many muhurtas there are in a (sacri-
ficial performance) of a thousand years.
3. In the one-thousandth year, he cleansed him-
self all through ; and he that cleansed all through
is this wind which here cleanses by blowing ; and
that evil which he cleansed all through is this body,
^ See IX, 2, 3, 14-17; 4, 3, 6. ^ See VII, 2, i, i seq.
^ That is, the pores from which the hairs spring.
362 DATAPATH A-BRAHMAA^A.
But what is man that he could secure for himself
a (life) of a thousand years ^ ? By knowledge,
assuredly, he who knows secures for himself (the
benefits of a performance) of a thousand years.
4. Let him look upon all these bricks as a thou-
sandfold : let him look upon each enclosing-stone
as charged with a thousand nights, each day-holder ^
wath a thousand days, each half-moon-holder with
a thousand half-moons, each month-holder with a
thousand months, each season-holder with a thou-
sand seasons, each muhurta-holder" with a thousand
muhurtas, and the year with a thousand years.
They who thus know this Agni as being endowed
with a thousand, know his one-thousandth digit; but
they who do not thus know him, do not even know
a one-thousandth digit of him. And he alone who
so knows this, or who performs this sacred work,
obtains this whole and complete Pra^apatean Agni
whom Pra^apati obtained. Wherefore let him who
knows this by all means practise austerities ^ ; for,
indeed, when he who knows this practises austerities,
even to (abstention from) sexual intercourse, every
(part) of him will share in the world of heaven ^
^ Tasmai sahasrasawvatsara^ivanaya ko va manushya// jaknuyat ;
manushyavadhi^ jatam ato ^ivato manush3e«a sahasrasaw/vatsara^
praptum aj-akyat. Say.
^ That is, the majority of Ya^o'ushmati bricks, viz. 360 of them,
whilst the remaining ones are supposed to stand in lieu of half-
moons, months, and seasons; see X, 4, 3, 19.
^ Viz. the Lokamp/'/;/a bricks ; see X, 4, 3, 20.
* Or, religious fervour (meditation).
® Or, as Saya«a seems to interpret it, ' that austerity will gain
for him all his (Agni's thousandfold perfection) and the heavenly
world (?),' — etat tapa^ agnes tadavayavana/// X'a sahasratmakaiva-
riapa/// karoti tasmaX' X-a svargalokapraptir bhavality ariha/;.
X KAiVDA, 4 ADHYAYA, 5 BRAHMAiVA, 2. 2>^
O^v)
5. It is regarding this that it is said in the AVk
(^' i79> 3)> 'Not in vain is the labour which the
gods favour ; ' for, in truth, for him who knows
there is no labouring in vain, and so, indeed, the
gods favour this every (action) of his '.
Fifth BRAiiMAiVA.
1. Now the doctrines of mystic imports^. The
^'akayanins hold that ' Agni is Vayu (the wind);'
but some say that * Agni is Aditya (the sun).' And
either ^Sraumatya, or Halirigava, said, 'Agni is
no other than Vayu : wherefore the Adhvaryu, when
he performs the last work^, passes into that (wind).'
2. And 6'a/yayani said, 'Agni is no other than
the Year ; his head is the spring, his right wang the
summer, his left wing the rainy season, his middle
body (trunk) the autumn season, and his tail and
feet the winter and dewy seasons — Agni is speech,
Vayu breath, the sun the eye, the moon the mind,
the quarters the ear, the generative power water*,
the feet (and tail) fervour, the joints the months, the
veins the half-moons, the silver and gold feathers
^ Evara vidvanyat kurute tat sarva/^zyadyasmad devaavanti. Say.
^ Athanantaram upanishada?;/ rahasyarthanam adeja upade^a
vakshyante. Say. — Prof. Oldenberg (Zeitsch. of G. Or. S., 50,
p. 457 seq.) takes 'upanishad' in the sense of 'worship.'
^ That is, the concluding rites of the sacrifice, — tasmad adhvar-
yuk yada uttamaz^ ya^/7asamaptilaksha«am karma karoti, tadaitam
eva vayum apyeti, tatha hi, samish/aya^urhome deva gatuvido gatu7«
vittva gatum ita manasaspata iti mantre^va^i, svaha vate dlia/i
svaha, iti vayau dharawarn uktam. Say. See IV, 4, 4, 13, where the
sacrifice (though not the Adhvaryu priest) is consigned to the
wind by means of the Samish/aya^s formulas.
* Note the change in the relative position of subject and predicate
from here.
364 i-ATAPATlIA-BRAHMAA'A.
the days and nights : thus he passes over to the
gods.' Let him know, then, that Agni is the Year;
and let him know that it is thereof he consists.
3. And A'elaka ^^a;^^2^ilyayana said, ' Let him
know that the three layers containing the naturally-
perforated (bricks) - are these \vorlds, that the fourth
(layer) is the Sacrificer, and the fifth all objects of
desire ; and that it is these worlds, and his own self
and all his objects of desire he compasses.'
Fifth Adhyaya. First BRAHMAiVA.
1. The mystic import of this Fire-altar, doubtless,
is Speech ; for it is with speech that it is built : with
the Rik, the Ya^us and the Saman as the divine
(speech) ; and when he (the Adhvaryu) speaks with
human speech, ' Do ye this! do ye that!' then also
it (the altar) is built therewith.
2. Now, this speech is threefold — the 7?/k-verses,
the Ya^us-formulas, and the Saman-tunes; — thereb\-
the Fire-altar is threefold, inasmuch as it is built
with that triad. Even thus, then, it is threefold ;
but in this respect also it is threefold, inasmuch
as three kinds of bricks are put into it — those
with masculine names, those with feminine names,
and those with neuter names ; and these limbs of
men also are of three kinds — those with masculine
names, those with feminine names, and those with
neuter names.
^ That is, of the objects enumerated before.
"^ That is, the first, third, and fifth layers. By the fourth and fiftli
layers mentioned immediately after, we have not of course to under-
stand the real fourth and fifih layers, but the two making up the
five layers (viz. the second and fourth).
X KANDA, 5 ADHYAYA, I BRAHMAiVA, 5. 365
3. This body (of the altar), indeed, is threefold ;
and with this threefold body he obtains the three-
fold divine Am?'-zta (nectar, immortality). Now all
these (bricks) are called ' ish/aka (f.),' not ' ish/a-
ka/i (m.),' nor ' ish/akam (n.) :' thus (they are
called) after the form of speech {va./c, {.), for every-
thing here is speech — whether feminine (female),
masculine (male), or neuter — for by speech every-
thing here is obtained. Therefore he ' settles ' all
(the bricks) ^ with, ' Arigiras-like lie thou steady
(dhruva, f.) !' not with, ' Aiigiras-like lie thou
steady (dhruva//, m.) !' or with, ' Ahgiras-like lie
thou steady (dhruvam, n.) !' for it is that Speech he
is constructing.
4. Now, this speech is yonder sun, and this
(Agni, the Fire-altar) is Death : hence whatsoever
is on this side of the sun all that is held by Death ;
and he who builds it (the Fire-altar) on this side
thereof, builds it as one held by Death, and he
surrenders his own self unto Death ; but he who
builds it thereabove, conquers recurring Death,
for by his knowledge that (altar) of his is built
thereabove.
5. This speech, indeed, is threefold — the 7?/k-
verses, the Ya^us-formulas, and the Saman-tunes :
the 7?/k-verses are the orb, the Saman-tunes the
light, and the Ya^rus-formulas the man (in the sun) ;
and that immortal element, the shining light, is this
lotus-leaf^ : thus, when he builds up the Fire-altar
' See VI, I, 2, 28; VII, I, I, 30.
^ Viz. the lotus-leaf deposited in the centre of the altar-site,
before the first layer is laid down, see VII, 4, i, 7 seqq., where,
however, it is represented as symbolising the womb whence Agni
(the fire-altar) is to be born.
366 5'ATAPATIIA-BRAHMAiVA.
after laying down the lotus-leaf, it is on that im-
mortal element that he builds for himself a body
consistincr of the AVk, the Ya^us, and the Saman ;
and he becomes immortal.
Second BRAHMAivA.
1. Now, that shining orb is the Great Litany, the
7?zk-verses : this is the world of the Rik. And
that glowing light is (the hymn of) the Great Rite,
the Saman-tunes : this is the world of the Saman.
And the man in yonder orb is the Fire-altar,
the Ya^s-formulas : this is the world of the
Ya^us.
2. It is this threefold lore that shines, and even
they who do not know this say, ' This threefold lore
does indeed shine;' for it is Speech that, seeing it,
speaks thus.
3. And that man in yonder (sun's) orb is no other
than Death ; and that glowing light is that im-
mortal element : therefore Death does not die, for
he is within the immortal ; and therefore he is not
seen, for he is within the immortal \
4. There is this verse: — ^' Within Death is
immortality," — for below death is immortality; —
'founded on Death is immortality,'— for estab-
lished on that man (in the sun) the immortal
shines-; — 'Death putteth on tluM'adiant,' — the
^ IMmyurupa^ purusho«^mr?larfipe^rX'ishy antar vartate, . . .
rc\rh)oh purushasya amr/tam amr/'tarfiparX'ir adhikarawaw mawa'a-
1am ahitam pratishMitam. Sayawa.
"^ 'Antaraw mr?'tyor ammam ity avara/« hy etan mr/'tyor ani-
r/tam ' ity adina, avaram adhastadbhavam amr/iaw purusha//
X KAiVDA, 5 ADHYAYA, 2 BRAHMAiVA, 6. 367
radiant one (vivasvant), doubtless, is yonder sun, for
he irradiates (vi-vas) day and night; and it is him that
(Death) puts on, for on every side he is surrounded
by him ; — ' Death's self is in the radiant/ — for
the self (body) of that man indeed is in that orb :
such, then, is that verse.
5. Now, that orb is the foundation (foothold) of
both that light and that man; whence one must not
recite the Great Litany for another \ lest he should
cut away that foothold from beneath his own self ;
for he who recites the Mahad Uktham for another,
indeed cuts away that foothold from beneath his own
self: Avherefore the (professional) singer of praises
(5-astra) is greatly despised, for he is cut off from his
foothold. Thus in regard to the deity.
6. Now as to the sacrifice. That shinino- orb
o
is the same as this gold plate (under the altar) -,
and that glowing light is the same as this lotus-
leaf (under the altar) ; for there are those (divine)
parastad ity arthasiddha/^ ; anena amntamadhyavartitvam uktam
ity artha// ; dvitiyapadagatamr/'tapadenar-^ir adhikara«az?z n"ia;/(7'alam
uX-yate, tat punishe pratishZ/zitaw tapati, tena hi tasya maw^/alasya
^agatprakajakatvam asti. Say. But for this interpretation, one
might have rendered the first pada by, ' Close unto death is immor-
tahty,' for after death comes immortahty.
^ Cf. Aitareyar. V, 3, 3, i, 'No one but a dikshita (initiated)
should recite the Mahavrata (jastra) ; and he should not recite it at
a (Mahavrata) unless it be combined with (the building of) a fire-
altar; neither should he do so for another person, nor at a
(sacrificial session lasting) less than a year,' so say some ; but he
may recite it for his father or for his teacher, for in that case it is
recited on his own behalf.
^ In these symbolical identifications, one might also take the
relative clause to be the predicate, not the subject, of the sentence ;
the former usually preceding the latter.
;68 DATAPATH A-P,RAIIMA.VA.
waters ^ and the lotus-leaf is water-; and that man
in )ondcr orb is no other than this gold man (in
the altar) : thus, by laying down these (in the fire-
altar), it is that (divine) triad he constructs. And
after the consummation of the sacrifice it rises
upwards and enters that shining (sun) : one need
not therefore mind destroying Agni, for he is then
in ) onder (world) '\ Thus, then, in regard to the
sacrifice.
7. Now as to the self (bod)). That shining orb
and that gold plate are the same as the white here
in the eye ; and that glowing light and that lotus-
leaf are the same as the black here in the e)e ; and
that man in yonder orb and that gold man are the
same as this man in the right eye.
' Though the sun itself does not consist of water, he at any rate
floats along a sea of water ; cf. VII, 5, i, 8, ' For that indeed is the
deepest of waters where yonder sun shines ; ' and there are waters
above and below the sun, VII, i, i, 24; and the sun is encircled
by 360 navigable streams, and as many flow towards it, X, 5, 4, 14. —
Sayawa, on the other hand, takes it to mean, ' for that (light) is
water,' inasmuch as the sun's rays produce the rain, — arX'isho hy
apa/i suryakirawanam eva vr/sh/ikartr/katvat karyakaranayor abhe-
dena arX-ir va apa ity uktam. Possibly this may be the right
interpretation.
^ See VII, 4, I, 8, where the lotus-plant is said to represent the
(cosmic) waters, whilst the earth is a lotus-leaf floating on the waters.
^ According to Sayawa, he is so in the shape of both the sun and
the Sacrificer's body or self, — yato^sminn agniw /i-itavan para-
tradityo bhavali, ato^^gniw parihantu?// nadriyeta, X-i/am agnim
ish/akaviieshe;/a na^-ayitam adaraw na X'uryat, kuta//, esho^gnir
amutra bhavati, paraloke ya^i.'-amanajaiiratmanotpadyate; yad va
parihantu/?; praptu/« sprash/um ity ariha//, ^ityagnisparjane dosha-
jravawat. Saya«a, thus, is doubtful as to how ' Agnim parihantum ' is
to be taken, whether it means ' to injure the altar (? or extinguish the
fire) by some brick,' or to ' knock against (touch) the altar.' The
St. Petertb. Diet, takes it in the sense of ' to extinguish the fire,'
X KAA'DA, 5 ADHYAYA, 2 BRAHMAiVA, 9. 369
8. The LokamprzVza (space-filling brick) is the
same as that (gold man in the sun) ^ : it is that
(brick) which this entire Agni finally results in ^.
Moreover, this man (or person) in the left eye is
the mate of that one (in the right eye and in the
sun); and a mate is one half of one's own self^,
for when one is with a mate he is whole and com-
plete : thus it (the second man) is for the sake of
completeness. And as to there being two of these
(persons in the eyes), a pair means a productive
couple : hence two LokamprzV^as are laid down each
time *, and hence they set up the layer by two
(kinds of bricks).
9. Now, that person in the right eye is the same
as Indra, and (that other person is) the same as
Indra;/i : it is for the sake of these two that the
gods made that partition (between the eyes), the
nose ; whence he (the husband) should not eat food
in the presence of his wife^; for from him (who
but it might also, perhaps, mean ' to destroy the fire-altar ' by
taking it to pieces.
^ On the identification of the sun with the Lokampr/«a on the
ground that the former fills these worlds (lokan purayati), see VIII,
7. 2, I.
^ Or, finally comes to ; viz. inasmuch as it is by the placing of
the Lokamprwa bricks that the altar is completed (Say.); and
inasmuch as Agni passes into the sun.
^ Purusho rmXlmnzm yoshid ity etasmin mithuna/« hy atmano
*rdham ardhabhaga,^, ardho va esha atmano yat patniti taittirtya-
jTute>^. Say.
* When the layers are filled up with ' space-fillers,' two Lokam-
p;7>?as are first laid down in one of the four corners, and from them
the available spaces are then filled up, in two turns, in the sunwise
direction; cf p. 22, note i.
* Cf. I, 9, 2, 12, 'whenever women here eat, they do so apart
from men;' where the use of the ' ^ighatsanti ' (swallow their
[43] B b
370 ^ATAPATHA-BRAHMAiVA.
does not do so) a vigorous son is born, and she in
whose presence (the husband) does not eat food
bears a vigorous (son) : —
10. Such, indeed, is the divine ordinance; — amongst
men princes keep most aloof \ and for that reason
a vigorous (son) is born to them ; and of birds the
Amrztavaka (does so, and she) produces the Kshi-
prai-yena ^.
11. Those two (persons in the eyes) descend to the
cavity of the heart ^, and enter into union with each
other ; and when they reach the end of their union,
then the man sleeps, — even as here on reaching the
end of a human union he becomes, as it were,
insensible ^ so does he then become, as it were,
food)— as against ajniyat in our passage— is not meant disrespect-
fully, but as the regular desiderative of 'ad' (Paw. II, 4, 37), for
which no doubt ' aji^ishanti ' {SzL Br. III. i, 2,. i) might have
been used.
^ Or, ' act most in secrecy.' Sayawa explains it : manushyawaw
madhye rai'-anyabandhavo ^ nutamaw gopayanti atyartha;// rahasyat-
vena kurvanti tasmat teshu viryavan putro ^ayate. The St. Petersb.
Diet., on the other hand, takes it in the sense of 'they protect
most of all;' though it is difficult to see how the 'protection'
afforded by princes or rulers could have any bearing on men taking
their food apart from their wives. If the above interpretation is
right we may compare ' anu-gup ' in the sense of ' 10 conceal.'
See, however, the next note, where Saya«a takes 'gopayati' in
the sense of ' observes (that law),' which might also have suited
here. Princes, having their seraglio, would naturally have less
occasion for coming into contact with their wives at mealtime than
men of lower stations of life. On the superlative of the preposition,
see p. 287, note i.
"^ ? The swift eagle, — vayasam pakshiwam madhye amr/tavaka
nama pakshi^-atir etad vrataw gopayati, ata/^ sa kshipraz^i jighra-
gaminaw jyena;« nama pakshi?/a7« ^j^anayati. Say.
^ Hr/dayasyakajaw daharam prapya. Say.
* That is, ' unconscious,' with something of ' indifferent, apa-
thetic/ implied : — Loke manushasya mailhunasyantaw gatva ^ saw-
X KANDA, 5 ADHYAYA, 2 BRAHMAiVA, 1 4. 371
insensible ; for this is a divine union \ and that is
the hio-hest bliss.
12. Therefore let him, who knows this, sleep, for
it makes for heaven-: he thereby, indeed, makes
those two deities enjoy their dear wish, union. And
one should not therefore forcibly ^ awaken him who
sleeps, lest he should hurt those two deities whilst
enjoying their union ; and hence the mouth of him
who has been asleep is, as it were, clammy, for those
two deities are then shedding seed, and from that
seed everything here originates, whatsoever exists.
13. Now, that man in yonder orb (of the sun),
and that man in the right eye truly are no other than
Death; — his feet have stuck fast in the heart,
and having pulled them out he comes forth ; and
when he comes forth then that man dies : whence
they say of him who has passed away, ' he has been
cut off"*.'
14. And, indeed, he is the breath (pra;/a), for it
is he (the man in the eye) that leads forward (pra-
;/ayati) all these creatures. These vital airs (pra?/a)
are his own (sva) ; and when he sleeps (svapiti) then
vida a^ananeva nra stri bhavati (marg, corr. a^ananav eva stripu-
rushau bhavata//) exam tada tayor mithunabhave (? mithunabhave)
purusho :«^ sawvida iva bhavati. Say.
^ Viz. because it is the union of Indra and Indrawi.
^ Or, perhaps, it is the usual practice (lokyam), as the St. Petersb.
Diet, takes it.
^ Dhureva pio'ayaiva na bodhayet, na prabuddhaw kuryat, dhiir-
vater hi;;/sarthat kvipi /ablope rupam. Say.
* ? His (life) has been cut off; or, his (life-string) has been
severed. Sayawa (unless there is an omission in the MS.) does
not explain ' X'aX'/zedy asya,' but seems to take'pretam' (passed
away) as the word on which the stress lies : — tasmad imam pretam
ity ahu/?, prapurvad ete/2 ktapratyaye rupam; katham, akshipurusha-
nirgame purushasya marawam.
B b 2
372 5ATAPAT1IA-BRAHMAA\\.
these vital airs take possession of him' as his own
(sva api-yanti) : hence (the term) ' svapyaya (being
taken possession of by one's own people),' ' sva-
pyaya' doubtless being what they mystically call
' svapna (sleep),' for the gods love the mystic.
15. And when he is asleep, he does not, by
means of them, know of anything whatever, nor does
he form any resolution with his mind, or distinguish
the taste of food with (the channel of) his speech,
or distinguish any smell with (the channel of) his
breath ; neither does he see with his eye, nor hear
with his ear, for those (vital airs) have taken pos-
session of him. Whilst being one only, he (the
man in the eye) is numerously distributed among
living beings : whence the Lokampr/z^a (representing
the man in the sun), whilst being one only (in kind),
extends over the whole altar ; and because he (the
man in the eye) is one only, therefore (the Lokam-
\)rzji3.) is one.
16. As to this they say, 'One death, or many?'
Let him say, 'Both one and many;' for inasmuch
as he is that (man in the sun) in yonder world he is
one, and inasmuch as he is numerously distributed
here on earth among living beings, there are also
many of them.
17. As to this they say, ' Is Death near or far
away?' Let him say, 'Both near and far away;'
for inasmuch as he is here on earth in the body
he is near, and inasmuch as he is that one in yonder
world he also is far away.
18. Regarding this there is the verse, — ' Con-
' Or, they keep within him, they nestle in him, — apiyanti prap-
nuvanti, ah'yanta ity arlha/;. Say.
X KAA^ZIA, 5 ADHYAYA, 2 BRAHMAiVA, 20. 373
cealed in food he, the immortal, shineth at the
flowing together of vital saps;' — yonder shining-
orb is food, and the man in that orb is the eater :
being concealed in that food, he shines. Thus
much as to the deity.
19. Now as to the body. This body indeed
is food, and that man in the right eye is the eater :
being concealed in that food he shines.
20. That same (divine person), the Adhvaryus
(Ya^r-veda priests) serve under the name of ' Agni '
(fire-altar) and ' Ya^rus,' because he holds together
(yu^) all this (universe) ^ the AO^andogas (Sama-veda
priests, chanters) under that of ' Saman,' because
in him all this (universe) is one and the same
(samana)^; the Bahvr/zC'as (A/g-veda priests, Hotars)
under that of ' Uktham,' because he orieinates
(utthap) everything here ; those skilled in sorcery,
under that of ' sorcery (yatu),' because everything
here is held in check (yata) by him ; the serpents
under that of 'poison;' the snake-charmers under
that of 'snake;' the gods under that of 'ur^ (strength-
ening food);' men under that of 'wealth;' demons
under that of ' maya (magic power) ;' the deceased
Fathers under that of ' svadha (invigorating
draught) ;' those knowing the divine host under
that of ' divine host ;' the Gandharvas under that of
' form (rupa ^) ;' the Apsaras under that of ' fragrance
(gandha),' — thus, in whatsoever form they serve him
that indeed he becomes, and, having become that,
' Esha purusha ida;;z sarvawi ^agad yunakti sarvatra svaya///
saragata iti. Say.
^ Etasmin paramatmani kara;/e sarva/w karya^ata?// samanam
iti. Say.
^ Tiie characteristic attributes of the Gandharvas and Apsaras
are evidently exchanged in the text as it stands; cf. IX, 4, i, 4.
374 ^ATArATilA-LRAllMAA^A.
he is helpful to iheni ; whence he \vho knows should
serve him in all these (forms), for he becomes all that,
and, having become all that, he is helpful to him.
2 1. Now this Agni (fire-altar) consists of three
bricks, — the Rik being one, the Ya^us another,
;ind the Saman another : whatever (brick) he lays
down here with a rik (verse) that has the gold plate
for its foundation ^ ; whatever (brick he lays down)
with a ya^us (formula) that has the (gold) man for
its foundation ; and whatever (brick he lays down)
with a saman (hymn-tune) that has the lotus-leaf for
its foundation. Thus he consists of three bricks.
2 2. And, indeed, these two, to wit, that gold plate
and that lotus-leaf join that (gold) man, for both
the Rik and the Saman join the Ya^s ; and so he
also consists of a single brick.
23. Now, that man in yonder orb (of the sun),
and this man in the right eye, are no other than
Death - ; and he becomes the body (self) of him
who knows this : whenever he who knows departs
this world he passes into that body, and becomes
immortal, for Death is his own self.
Third BRviiMAivA.
I. Verily, in the beginning this (universe) was,
as it w^ere ^, neither non-existent nor existent; in
' Viz. inasmuch as the (round) gold plate (representing the sun)
is deposited in the centre of the altar-site, before the first layer is
constructed. In the same way the other two objects.
^ Sayawa seems to construe this somewhat dififerently : sa esho
A gnir ya^uratmako ^ dhidaivaw ma;/f/alamadhyavarii adhyatmaw
dakshiwakshivarti purusho mr/iyurupa//.
' Sayawa seems 10 take ' iva ' here in the sense of ' eva,' as indeed
it often has to be taken, especially in negative sentences.
X KANDA, 5 ADHYAYA, 3 BRAHMAiVA, 3. 375
the beginning this (universe), indeed, as it were,
existed and did not exist : there was then only that
Mind.
2. Wherefore it has been said by the i'^/shi
(7?/g-veda X, 129, i), 'There was then neither the
non-existent nor the existent ; ' for Mind was, as it
were, neither existent nor non-existent.
3. This Mind, when created, wished to become
manifest, — more defined \ more substantial : it
sought after a self (body) ^. It practised austerity ^i
it acquired consistency*. It then beheld thirty-six
thousand Arka-fires^ of its own self, composed of
mind, built up of mind : mentally ^ alone they were
established (on sacrificial hearths) and mentally
' Niruktatarawi nirukta?« jabdanirva/^yam. Say.
^ Sayawa also allows the interpretation, ' after (its source, or
cause,) the (supreme) self,'— atmana/« svakara«a;« paramatmanaw
svasvarupa?/^ va ^ nvai/-i('/;at. What seems, indeed, implied in these
esoteric lucubrations, is that meditation on the infinite is equivalent
to all ceremonial rites which are supposed to be incessantly per-
formed for one' so engaged, even during his sleep (paragraph 12).
2 I. e. intense meditation (paryalokanam), Say. .? ' it became heated.'
* Saya«a apparently takes ' pramur/^/^at ' in the sense of ' became
great, or important,'— samu-^^/zritam babhuva.
5 Sayawa here takes ' arka ' in the sense of ' ar/C-aniya (worthy of
veneration), as, indeed, he did several times before ; though once
he seems to call them ' agnyarka/^,' as being the highest, merely
speculative or immaterial form of sacrificial fires or fire-altars
(dhyeya agnaya//) ; cf. X, 3, 4, 3 seq.— The 36,000 fires are calcu-
lated so as to be equal to the number of days in the life of the perfect
man living a hundred years (X, 2, 6, 9); there being thus for each
day of his life a (spiritual) sacrificial fire, a mental exercise or
discipline, as Sayawa expresses it,— tatraikasmin dine (agneya .>)
manovr/tti/^.
« The text has everywhere the instrumental ' manasa,' which
would imply either the agent, the instrument, or the material, as the
case might be.
376 DATAPATH A-BRAIIMAiVA.
built up ^ ; mentally the cups (of Soma) were drawn
thereat ; mentally they chanted, and mentally they
recited on (near) them, — whatever rite is performed
at the sacrifice, whatever sacrificial rite there is,
that was performed mentally only, as a mental per-
formance, on those (fires or fire-altars) composed of
mind, and built up of mind. And whatever it is that
(living) beings here conceive in their mind that was
done regarding those (mental Agnis-): — they establish
them (on the hearths) and build them up (as fire-
altars) ; they draw the cups for them ; they chant on
(near) them and recite hymns on them, — of that
extent was the development of Mind, of that extent
its creation, — so great is Mind : thirty-six thousand
Arka-fires ; and each of these as great as that
former (fire-altar) was.
4. That Mind created Speech. This Speech,
when created, wished to become manifest, — more
defined, more substantial : it sought after a self.
It practised austerity: it acquired consistency. It
beheld thirty-six thousand Arka-fires of its own self,
composed of speech, built up of speech : with speech
they were established, and with speech built up ;
with speech the cups were drawn thereat ; with
speech they chanted, and with speech they recited
on them — whatever rite is performed at the sacri-
fice, whatever sacrificial rite there is, that was
' That is, the ceremonies of Agnyadliana (establishment of the
sacrificial fire) and Agni>('ayana (building of the fire-altar) were
performed by means of these fires. Saya;/a remarks that these rites
were performed by the same ' beings (bliiitani),' which are men-
tioned immediately after, as would, indeed, appear to be the case
from ])aragraj)h 12.
* Yat kiw X-a bhutani manasa dhyayanti vaX-a vadanli tai^ sa;«-
kalpavadanadibhir eva tesham agninam kara«am. Say.
X KANDA, 5 ADHYAYA, 3 BRAIIMAiVA, 6. 377
performed by speech alone, as a vocal performance,
on those (fires) composed of speech, and built up of
speech. And whatever beings here speak by speech
that was done regarding those (fires) : they establish
them and build them up ; they draw the cups for
them ; they chant on them and recite hymns on
them, — of that extent was the development of
Speech, of that extent its creation, — so great is
Speech : thirty-six thousand Arka-fires ; and each
of these as great as that former (fire-altar) was.
5. That Speech created the Breath. This Breath,
when created, wished to become manifest, — more
defined, more substantial : it sought after a self
It practised austerity: it acquired consistency. It
beheld thirty-six thousand Arka-fires of its own self,
composed of breath, built up of breath : with breath
they were established, and with breath built up ;
with breath the cups were drawn thereat ; with
breath they chanted and with breath they recited
on them,— whatever rite is performed at the sacri-
fice, whatever sacrificial rite there is, that was
performed by breath alone, as a breathing-per-
formance, on those (fires) composed of breath, and
built up of breath. And whatever beings here
breathe with breath that was done regarding those
(fires) : — they establish them, and build them up ;
they draw the cups for them ; they chant on them
and recite hymns on them, — of that extent was the
development of Breath, of that extent was its
creation, — so great is Breath : thirty-six thousand
Arka-fires ; and each of these as great as that
former (fire-altar) was.
6. That Breath created the Eye. This Eye,
when created, wished to become manifest, — more
378 ^ATAPATiJA-BRAIIMA.VA.
defined, more substantial : it sought after a self.
It practised austerity: it acc^uired consistency. It
beheld thirty-six thousand Arka-fires of its own self,
composed of the eye, built up of the eye : by means
of the eye they were established, and by means of
the e)e built up ; by the eye the cups were drawn
thereat ; by means of the eye they chanted and
recited hymns on them, — whatever rite is performed
as the sacrifice, whatever sacrificial rite tliere is,
that was performed by the eye alone, as an eye-
performance, on those (fires) composed of e) c, and
built up of the eye. And whatever beings here see
with the eye that was done regarding those (fires) : —
they establish them and build them up ; they draw
the cups for them ; they chant on them and recite
hymns on them, — of that extent was the develop-
ment of the Eye, of that extent its creation, — so
great is the Eye : thirty-six thousand Arka-fires ;
and each of these as great as that former (fire-
altar) was.
7. That Eye created the Ear. This Ear, when
created, wished to become manifest, — more defined,
more substantial : it sought after a self It practised
austerity : it acquired consistency. It beheld thirty-
six thousand Arka-fires of its own self, composed of
the ear, built up of the ear: by means of the ear
they were established, and Ijy means of the ear
built up ; by the ear the cups were drawn thereat ;
b)- means of the ear they chanted and recited hymns
on them, — whatever rite is performed at the sacri-
fice, whatever sacrificial rite there is, that was
performed by the ear alone, as an ear-performance,
on those (fires) composed of ear, and built up of the
ear. And whatever beings here hear with the ear
X KANDA, 5 ADHYAYA, 3 BRAHMAiVA, 9. 37
that was done regarding those (fires) : — they estabhsh
them and build them up ; they draw the cups for
them ; they chant on them and recite hymns on
them, — of that extent was the development of the
Ear, of that extent its creation, — so great is the
Ear : thirty-six thousand Arka-fires ; and each of
these as great as that former (fire-altar) was.
8. That Ear created Work, and this condensed
itself into the vital airs, into this compound, this
composition of food ^ ; for incomplete is work w- ithout
the vital airs, and incomplete are the vital airs
without work.
9. This Work, when created, wished to become
manifest, — more defined, more substantial : it sought
after a self. It practised austerity : it acquired
consistency. It beheld thirty-six thousand Arka-
fires of its own self, composed of w'ork, built up of
(or by) work : by work they were established, and
by work built up ; by w^ork the cups were drawn
thereat ; by w^ork they chanted and recited hymns
on them, — whatever rite is performed at the sacrifice,
whatever sacrificial rite there is, that was performed
by work alone, as a work-performance, on those
(fires) composed of work, and built up of work.
And whatever beings here work by w^ork that was
done regarding those (fires) ; — they establish them
and build them up ; they draw the cups for them ;
they chant on them and recite hymns on them, — of
that extent was the development of Work, of that
^ Sajawa explains ' sa?«degham annasawdeham ' by ' annaprawa-
sra.yzm jariram,' — svayam asaz^/deham aj^ariraw sat karma prawan-
nayor anyonyasaha^aryad abhivr/ddhiw vyatirekam makhyenaha,
ak;7'tsnam &c. Saya«a would thus take ' sa:^/degha ' as equivalent
to the later ' deha ' (body), and in no depreciatory sense.
380 5ATArATHA-LRAH.MAA^A.
extent its creation, — so great is Work : thirty-six
thousand Arka-fires ; and each of these as great as
that former (fire-altar) was.
10. That Work created the Fire, — Fire, doubtless,
is more manifest than Work, for by work (sacrificial
performance) they produce it, and by work they
kindle it.
11. This Fire, when created, wished to become
manifest, — more defined, more substantial : it sought
after a self. It practised austerity^: it acquired
consistenc)'. It beheld thirty-six thousand Arka-
fires of its own self, composed of fire, built up of
fire : with fire they were established, and with fire
built up ; with fire the cups were drawn thereat ;
with fire they chanted and recited hymns on them ; —
w'hatever rite is performed at the sacrifice, whatever
sacrificial rite there is, that was performed with fire
alone, as a fire-performance, on those (fires) com-
posed of fire, and built up of fire. And whatever
fire beintrs here kindle that was done reeardine
those (fires) : — they establish them and build them
up ; they draw the cups for them ; they chant on
them and recite hymns on them, — of that extent
was the development of Fire, of that extent its
creation, — so great is Fire : thirty-six thousand
Arka-fires ; and each of these as great as that
former (fire-altar) was.
12. These fires (altars), in truth, are knowledge-
built ; and all beings at all times build them for him
who knows this, ev^en whilst he is asleep : by know-
ledge alone these fires (altars) are indeed built for
him who knows this.
' Or, fervid devotion ; though perhaps the phy^iical sense of ' it
became heated ' would suit better here.
X KANDA, 5 ADHYAYA, 4 BRAHMAiVA, 2. 38 1
Fourth BRAHMAivA.
1. Verily, this (brick-)built Fire-altar (Agni) is this
(terrestrial) world : — the waters (of the encircling
ocean) are its (circle of) enclosing-stones ; the men
its Ya^Lishmatis (bricks with special formulas) ;
the cattle its Siidadohas ^ ; the plants and trees
its earth-fillings (between the layers of bricks), its
oblations and fire-logs "^ ; Agni (the terrestrial fire)
its LokamprzV^a (space-filling brick) ; — thus this
comes to make up the whole Agni, and the whole
Agni comes to be the space-filler ^ ; and, verily,
whosoever knows this, thus comes to be that whole
(Agni) who is the space-filler'*.
2. But, indeed, that Fire-altar also is the air : —
the junction of heaven and earth (the horizon) is
its (circle of) enclosing-stones, for it is beyond the
air that heaven and earth meet, and that (junction)
is the (circle of) enclosing-stones ; the birds are its
Ya^ishmati bricks, the rain its Sudadohas, the rays
^ That is, either the food obtained by the milking of the drink
of immortality (amrztadohannam). or the verse 7?/g-veda VIII, 69,
3 (ta asya sudadohasa^, &c.) pronounced over the 'settled' brick,
and supposed to supply vital air to the different parts of Agni-
Pra^apati's body (whence it is also repeated in the Br/had Uktham
between the different parts of the bird-like body ; cf. p. 112,
note i). Say.
^ Saya/za seems to interpret this in two different ways, — oshadhi-
vanaspataya eva purishahutisamittrayarijpa etasya purishahutisamit-
trayarupatvam uttaratra spash/ikarishyate ; atha (va) yad dikshu ka.
rajmishu Hnnaw tat purisha/;/ ta ahutayas ta^ samidha/^.
' See X, 5, 2, 8. Viz. 'inasmuch as all become fit for their
work by being provided with fire.' Say.
* Or, the word-filler, the ruler of the world (lokadhishMatr;).
Say.
'^82 5ATAPATIIA-BRA1IMAA^A.
O
of liglit its earth-fillings, oblations and fire-logs ;
Vayii (the wind) is its space-filler ; thus this comes
to make up the whole Agni, and the whole Agni
comes to be the space-filler ; and, vcrih', whosoever
knows this, thus comes to be that whole (Agni) who
is the space-filler.
3. But, indeed, that Fire-altar also is the sky : —
the (heavenl)) waters are its enclosing-stones, for
even as a case ^ here is closed up so are these
worlds (enclosed) within the waters ; and the waters
beyond these worlds are the enclosing-stones ; — the
gods are the Ya^
ekavi/7zjatisawkhyapuraka//. Say.
^ The seven metres, increasing by four syllables from 24 up to
48, consist together of 252 syllables, and hence the triplets of them
amount to 756 = 720-1-36 syllables.
X KANDA, 5 ADHYAYA, 4 BRAHMAiVA, 8. 385
the vital airs of two, and the head itself being the
(thirty-fifth and) thirty-sixth ; and as to there being
two of these, it is because ' ^-iras ' consists of two
syllables.
8. No\v the first ten syllables of this BWhati,
consisting of thirty-six syllables, make an Ekapada ^
of ten syllables ; and the (first) twenty make
a Dvipada of twenty syllables ; and the (first)
thirty a Vira^ ^ of thirty syllables ; and the (first)
thirty-three a (Vira^) of thirty-three syllables ; and
the (first) thirty-four a Svara^^ of thirty-four
syllables ; and in that this fire-altar is built with
all metres thereby it is an AtiZ'/^andas ^, and (so)
indeed are all these bricks ^ And the three
syllables ' ish/aka (brick) ' are a Gayatri tripada,
whence this Agni is Gayatra ; and the three
syllables ' mrid ' (clay) and ' apa/^ ' (water) ^ also
are a Gayatri tripada : thereby also he is Gayatra.
And what is between (each two) metres is the
^ The Ekapada is a verse consisting of a single pada, and the
Dvipada one of two padas, whilst verses in the ordinary metres
consist of three or four padas.
^ The Vira^ is a metre consisting of i to 4 (usually 3) decasyllabic
padas ; the one consisting of four such padas being, however,
commonly called Pafikti. Besides this, the principal, Vira^, there
is, however, another consisting of 3 padas of 1 1 syllables each.
^ This name, which is here applied to a verse of 34 syllables,
was in Vll, 4, i, 9 used of a verse of io-fio-fii + ii = 42
syllables (Va^. S. XI, 29) ; cf. Weber, Ind. Stud. VIII, p. 63.
* That is, an over-metre, excessive metre, consisting of more
than 48 syllables. The fire-altar, being built up with all the metres
(viz. with the A7/andasya bricks, representing the metres, cf. VIII,
3, 3, I seqq.), would thus far exceed the latter number.
^ ? Thus Sayawa : -^ityagnir ati/'/zanda iti yat tena sarva ish/aka
ati-^/^andomayya ity uktam.
^ That is, the materials used for making bricks.
[43] C C
386 ^ATAPATHA-BRAHMAA^A.
Sudadoluis ; and the food which is in the metres
is the earth-fillings, the oblations, and the fire-logs ;
and what is called ' metres,' that is the space-
filling (brick) : — thus this comes to make up the
whole Agni ; and the whole Agni comes to be
the space-filler ; and, verily, whosoever knows this,
comes to be that whole (Agni) who is the space-filler.
9. Now, these (amount to) twenty-one Brz'hatis ;
and — the heavenly world being the twenty-one-fold
and the Brz'hati — this (altar) thus comes to be equal
to the heavenly world, and to the twenty-one-fold
Stoma and the Br/hati metre.
10. But, indeed, that Fire-altar also is the Year, —
the nights are its enclosing-stones, and there are
three hundred and sixty of these, because there
are three hundred and sixt)- nights in the year ; and
the days are its Ya^ushmati bricks, for there are
three hundred and sixty of these, and three hundred
and sixty days in the year ; and those thirty-six
bricks which are over ^ are the thirteenth month,
the body (of the year and the altar), the half-months
and months, — (there being) twenty-four half-months,
and twelve months. And what there is between
day and night that is the Sfidadohas ; and what
food there is in the days and nights is the earth-
fillings, the oblations, and the fire-logs ; and what
is called ' days and nights ' that constitutes the
space-filling (brick) : — thus this comes to make up
the whole Agni, and the whole Agni comes to be
the space-filler ; and, verily, whosoever knows this,
thus comes to be that whole (Agni) who is the
space-filler.
^ Viz. iliose required to make up the 756 Ya^uslimatis.
X KANDA, 5 ADHYAYA, 4 BRAHMAiVA, 1 3. 387
11. Now, these (amount to) twenty-one B;'zhatis ;
and — the heavenly world being the twenty-one-fold
and the Brzhati — this (altar) thus comes to be equal
to the heavenly world, and to the twenty-one-fold
Stoma and the Br^Tiati metre.
12. But, indeed, that Fire-altar also is the body, —
the bones are its enclosing-stones, and there are
three hundred and sixty of these, because there are
three hundred and sixty bones in man ; the marrow
parts are the Ya^^ushmati bricks, for there are three
hundred and sixty of these, and three hundred and
sixty parts of marrow in man ; and those thirty-six
bricks which are over, are the thirteenth month,
the trunk, the vital air (of the altar), — in his body
there are thirty parts ^, in his feet two, in his vital
airs two, and in his head two, — as to there being
two of these, it is because the head consists of two
skull-bones. And that whereby these joints are
held together is the Sudadohas ; and those three
whereby this body is covered — to wit, hair, skin,
and flesh — are the earth-fillings ; what he drinks is
the oblations, and what he eats the fire-logs ; and
what is called the 'body,' that is the space-filling
(brick) : — thus this comes to make up the whole
Agni, and the whole Agni comes to be the space-
filler ; and, verily, whosoever knows this, thus comes
to be that whole (Agni) who is the space-filler.
13. Now, these (amount to) twenty-one Brz'hatis ;
and — the heavenly world being the twenty-one-fold
and the Brzhatt — this (altar) thus comes to be equal
to the heavenly world, and to the twenty-one-fold
Stoma and the Br^'hati metre.
' See p. 383, note 3.
C c 2
<; 88 SATA PAT 1 1 A- BR A 1 1 M AA'A .
14. But, indeed, that built Agni (the fire-altar)
is all beings, all the gods ; for all the gods, all beings
are the waters \ and that built fire-altar is the same
as those waters-; — the navigable streams (round
the sun) are its enclosing-stones, and there are
three hundred and sixty of these, because three
hundred and sixty navigable streams encircle the
sun on all sides ; and the navigable streams, indeed,
are also the Yafushmati bricks, and there are
three hundred and sixty of these, because three
hundred and sixty navigable streams flow towards ^
the sun. And what is between (each) two navigable
rivers is the Sudadohas ; and those thirty-six bricks
which remain over are the same as that thirteenth
month, and the body (of this altar, the waters ^) is
the same as this gold man.
15. His feet are that gold plate and lotus-leaf —
(that is) the waters and the sun's orb ^ — are his feet ;
his arms are the two spoons, and they are Indra
and Agni ; the two naturally-perforated (bricks)
are this earth and the air ; and the three Vi5va^-)otis
(all-light) bricks are these deities — Agni, Vayu, and
^ Viz. inasmuch as they are the foundation and ultimate source
of the universe; cf. VI, 8, 2, 2. 3; and everything is contained
therein, X, 5, 4, 3.
2 Viz. inasmuch as the built Agni is the same as the sun, and the
sun is surrounded by water ; cf. p. 368, note i.
' It is not clear whether these rivers are meant to be different
ones from those flowing round the sun, or whether they are the
same as ' washing against' the sun.
■• Aihokteshu paryayeshv agnyavayava - trayodajamasatmika
atma agnyatmana dhyeyanam apam atmety artha//. Say.
•"' That is, in regard to the sacrifice, the gold plate and lotus-leaf
are his feet, and in regard to the deity, the waters and the sun's
disk. Say. They are, nevertheless, counted as four.
X KAA^DA, 5 ADHYAYA, 4 BRAhMAA^A, 1 6. 389
A
Aditya, for these deities, indeed, are all the light ;
and the twelve seasonal (bricks) are the year, the
body (of the altar, and the gold man) ; and the
five Nakasads and five Pa/H'a/'udas are the sacrifice,
the gods ; and the Vikan^i the (third) Svayama-
Xrinn^ and the variegated stone ^ ; and the fire which
is deposited (on the altar ^) is the thirty-fifth ; and
the formula of the Lokampr/;^a (brick) ^ is the thirty-
sixth ; — that (gold man), indeed, the body (of the
altar) is the end of everything here ^ : he is in the
midst of all the w^aters, endowed with all objects
of desire— for all objects of desire are the waters "" ;
whilst possessed of all (objects of) desires he is
without desire, for no desire of anything (troubles)
him ^
16. Regarding this there is this verse — * By know-
ledge^ they ascend that (state) where desires have
vanished "^ : sacrificial gifts go not thither ^, nor the
fervid practisers of rites without knowledge ; ' — for,
indeed, he who does not know this does not attain
to that world either by sacrificial gifts or by devout
^ For this stone, which was deposited near the Agnidhriya shed,
and afterwards placed in the Agnidhra hearth, see p. 243, note 2.
2 See VIII, 7, 2, 6. ' See X, 5, 2, 6-8.
* Sa eva . . . sha/triw^adish/akamayo hirawmaya^ purusha atma
sarvabhfitadevatmanam apam agnyatmana dhyeyanam madhye var-
tate. Say.
^ Saya7?a does not explain this last sentence.
* ' Only by knowledge is such a body (self) to be obtained by
all, not by hundreds of religious performances.' Say.
' Yatra svarupe kimah sarve paragata vivrma./i (? nivr/tta//)
svayam akamam ity artha>^, tad atmasvarijpaw vidyaya svarupe/za
arohanti apnuvanti. Say.
** Saya«a takes ' dakshiwa ' as instrumental, in accordance with
the comment offered by the Brahmawa, which, however, is probably
not meant as a close grammatical explanation.
390 DATAPATH A-BRAIIMAA'A.
practices, but only to those who know does that
world belong.
17. The welkin is the earth-fillings (between the
layers of brick) ; the moon the oblations ; the Nak-
shatras (lunar mansions) the fire-logs, — because the
moon resides in (or with) the Nakshatra, therefore
the oblation resides in the fire-wood: that \ indeed,
is the food of the oblation, and its support ; whence
the oblation does not fail (na kshiyate), for that is its
food and its support. And what are called ' the
gods ' they are the space-filling (brick) ; for by
(naming) the gods everything here is named.
18. It is regarding this that it is said by the Rik
(X, 12, 3), 'The All-gods have gone after this thy
Ya^us,' — for all beings, all the gods, indeed, become
the Ya^us here. Thus this whole Agni comes to
be the space-filler ; and, verily, whosoever knows
this, thus comes to be that whole (Agni) who is the
space-filler.
19. Now, these (amount to) twenty-one Br/hatis ;
and — the heavenly world being the twenty-one-fold
and the Brzhati — this (altar) thus comes to be equal
to the heavenly world, and to the twenty-one-fold
Stoma and the Br/hati metre.
Fifth Brahmajva.
I. Ku^ri Ya^a^-ravasa^ once built a fire-altar.
Sui-ravas Kaushya then said to him, 'Gautama,
when thou wert just now building up Agni, didst
thou build him with his face forward, or backward,
or downward, or upward ?
' Viz. the staying (of the moon) in, or with, the Nakshairas,
V'hose name is then made use of for a fanciful etymology.
''■ That is, Kujii Gautama, (son and) disciple of Va^ajravas.
X KANDA, 5 ADHYAYA, 5 BRAHMAiVA, 7. 39 1
2. ' If perchance thou hast built him looking for-
ward, it would be just as if one were to offer food
from behind to one sitting with averted face ^ : he
thereby will not receive thy offering.
3. ' And if thou hast built him looking back-
ward, wherefore, then, hast thou made him a tail
behind ?
4. ' And if thou hast built him with his face down-
ward, it would be just as if one were to put food on
the back of one lying with his face downward : he
surely will not receive thy offering.
5. ' And if thou hast built him with his face up-
ward— surely, a bird does not fly towards heaven
with its face turned upward ^ : he will not carry
thee to heaven, he will not become conducive to
heaven for thee.'
6. He said, * I have built him with his face for-
ward ; I have built him with his face backward ;
I have built him with his face downward ; I have
built him with his face upward : I have built him in
all directions.'
7. When he lays down the (gold) man with his
head forward (eastward), and the two spoons (with
their bowls) forward ^ thereby he (Agni) is built
looking forward ; and when he lays down the tor-
^ The oblations are offered by the Adhvaryu whilst standing
south, or south-west, of the fire, with his face turned towards north-
east,— hence Agni, looking eastwards, would not see the food
offered him.
^ Yady agnir uttanaj ^itas tarhi yatha uttana/« vaya^ pakshi
svayam akajam utpatituw na ^aknoti kim utanyawz purusha///
dvabhyaOT pakshabhya;^^ gn'hitvotpatitura na jakta iti . . . tvam
^itavantaw svarga;;/ loka?;; prapayitu?^ na i'aknoty uttana /^ayanad ity
ariha/i ; abhivakshyatiti vaha^ prapawe lr//i syapratyaye rfipam. Say.
^ See VII, 4, I, 15. 16-
5ATAPATIIA-BRAIIMAA\\.
toise ^ with its head backward (westward), and the
victims' heads turned backward, thereby he is built
looking backward ; and when he lays down the
tortoise with its face downward, and the victims'
heads with their faces downward, and the bricks
with their faces downward -, thereby he is built
looking downw^ard ; and when he lays down the
(gold) man with his face upward, and the two
spoons (with their open bowls) turned upward, and
the mortar turned upward, and the fire-pan turned
upward, thereby he is built looking upward ; and
when he lays down the bricks whilst moving round
(the altar) in every direction, thereby he is built
(looking) in all directions.
8. Now, the K OS has, whilst driving about, once
drove up ^ to an Agni with his head pulled out *.
One of them said, ' The head (i^iras) means ex-
cellence (sri) : he has pulled out his excellence, he
will be deprived of his all ! ' and so indeed it hap-
pened to him.
9. And another said, ' The head means the vital
airs : he has pulled out his vital airs, he will quickly
go to yonder world ! ' and so, indeed, it happened
to him.
' See VII, 5, 1,1.
^ Ish/akana;« nU-itvenopadhanawz nama r/^ulckhadakshiwapasa-
vyatryalikhiladilekhanam ui)aribhage darjanam. Say. The broad
side of the bricks not marked with lines is thus looked upon as
their face.
^ That is to say, according to Sayawa, whilst going about officiat-
ing at sacrifices, they built the altar in tliat way at some one's
house.
* That is, with a head built on to the altar on the front side of the
body; see the diagram of the .fyenaX'iti in Burnell's Cat. of Vedic
MSS. (1870), p. 29.
X KANDA, 6 ADHYAVA, I BRAHMAiVA, 2. 393
10. Upwards, indeed, he (Agni) is built up, to
wit, (in the shape of) the grass-bunch, the clod-bricks,
the lotus-leaf, the gold plate and man, the two
spoons, the naturally-perforated one, the grass-brick,
the Dviyaf us, the two Reta/^si,^, the Visva^ otis, the
two seasonal bricks, the Ashac//^a, and the tortoise ;
and that fire which is placed on the altar-pile,
assuredly, is then most manifestly his (Agni's) head :
let him therefore not pull out (the head).
Sixth Adhyaya. First BRAHMAivA.
1. Now at the house of Aru;2a Aupavei'i ^ these
came once together, — Satyaya^;'^a Paulushi, Ma-
ha.<"ala 6'abala, Bu^fila Ai'vatara^'vi, Indra-
dyumna Bhallaveya, and C^ana^-arkarakshya.
They took counsel together regarding (Agni) Vai^-
vanara, but did not agree as to Vai-s-vanara ^.
2. They said, 'There is that Ai^vapati Kaikeya
who knows Vaii^vanara thoroughly^: let us go to him!'
They went to A^vapati Kaikeya. He ordered for
them separate dwellings, separate honours, separate
Soma-sacrifices each with a thousand gifts. In the
morning, still at variance with one another, they
^ ^i^andogyop. V, 11, where another version of this story occurs,
has here the name of Aruwa's son, Uddalaka Aruwi ; and, instead
of Mahajala Gabala, it has Pra/einajala Aupamanya.
^ Sayawa takes this to mean, ' he (Aru?/a) was unable to instruct
them in regard to Vaijvanara,' — so-^ruwas tesha/w satyaya^wadinaw
pa«/('anaw vai^'vanaravidya?;; bodhayitU7« na samiyaya sa?//gataA
j-akto nabhavat, — probably, however, ' samiyaya ' is better taken
impersonally ('there was no agreement between them'), as is done
by the St. Petersb. Diet. ; though ^^and. XI, 3 favours Sayawa's
view.
^ Sayawa takes ' samprati ' in its ordinary sense of ' now.' The
knowledge of Vaijvanara implied here, according to Sayawa, means
the knowledge of the supreme deity (parame^vara).
394 ^-ATAPATIIA-BRAHMAA'A.
came again to him, with fuel in their hands \ saying,
' We want to become thy pupils.'
3. He said, ' How is this, venerable sirs, when ye
are learned in the scriptures, and sons of men
learned in the scriptures ? ' They replied, 'Venerable
sir, thou knowest Vai^vanara thoroughly : teach us
him ! ' He said, ' I do indeed know Vai^vanara
thoroughly : put your fuel on (the fire), ye are
become my pupils -.'
4. He then said to Aru;/a Aupavei"i, ' O Gautama,
as whom knowest thou Vaii-vanara " ? ' — ' As Earth
only, O king ; ' he replied. — ' Yea,' he said, ' that
indeed is Vaii-vanara, the foundation ; and because
thou knowest the Vai^vanara Foundation (pratish///a)
therefore thou art firmly established (pratish//^ita)
with offspring and cattle ; and, verily, he who
knows that Vaii^vanara Foundation, repels Death
and attains all life. But. in truth, these are only
the feet * of Vai^vanara, and thy feet would have
widiered away, hadst thou not come hither ; or the
feet would be unknown to thee, hadst thou not
come hither '.'
5. He then said to Satyaya^;)a Paulushi, ' O
Pra/Cinayogya, as whom knowest thou Vai^vanara ? *
' That is, in the way in which pupils approach their teacher.
- Literally, ' Ye have entered (my tuition) ; ' upeta stha upasina
bhavatha. Say.
^ Or, perhaps, ' what Vaijvanara knowest thou ? '
* ' PratishMa ' (rest, foundation) also commonlv means ' the
feet.'
Ml is not quite clear whether the words 'or the feet, &c.' really
(as Saya/ra takes them) form part of the king's speech, or whether
they are merely meant as explanatory of the latter part of the king's
remarks. If Sayawa be right, the words ' the feet would be unknown
by thee,' seem to admit of a double meaning, viz. ' thou wouldst
X KANDA, 6 ADIIYAYA, T BRAHMAiVA, 7. 395
— ' As Water only, O king ; ' he replied. — ' Yea,' he
said, ' that indeed is the Vai^vanara Wealth ; and
because thou knowest that Vai^vanara Wealth,
therefore thou art wealthy and prosperous ; and,
verily, he who knows that Vai^vanara Wealth,
repels death and attains all life. But, in truth, this
is only the bladder of Vai^vanara, and thy bladder
would have failed thee, hadst thou not come hither ;
or the bladder would be unknown to thee, hadst
thou not come hither.'
6. He then said to Maha^ala G^abala, ' O Aupa-
manyava, as whom knowest thou Vai^vanara ? ' —
' As Ether only, O king,' he replied. — ' Yea,' he
said, ' that, indeed, is the Vaii"vanara Plenteous ;
and because thou knowest Vai^vanara Plenteous,
therefore thou art plentiful in offspring and cattle ;
and, verily, he who knows that Vaii^vanara Plenteous,
repels death and attains all life. But, in truth, this
is only the trunk of Vaij"vanara, and thy trunk would
have failed thee, hadst thou not come hither ; or
the body would be unknown to thee, hadst thou not
come hither.'
7. He then said to Budila A-^vatara^vi, ' O Vaiya-
ghrapadya, as whom knowest thou Vaii"vanara ? ' —
' As Air (wind) only, O king ;' he replied. — ' Yea,' he
have become footless,' or ' not even Vaij'vanara's feet would have
been known by thee;' though in the latter sense some particle
such as 'eva' might have been expected. Saya«a, however, seems
to take these words in yet another sense (if, indeed, he had not
another reading before him), — vai^-vanarasya^/lanat padau te tava
viparitagrahiwo amlasyatam amlanau gamanasamarthav abhavishy-
atara yadi ma?n nagamishya/z ; ittha;« doshaparyavasanayuktam
ekade^a^wanam eva navajesha ity aha, padau te viditav iti vaijva-
naras)'a padamatra?;/ tvaya viditawz na tu kr/tsno vaijvanara;^ ; ata/^
sadhv akarshir yat tvam agato^sity abhipraya/^.
396 SATATATUA-hKkmiANA.
said, ' Lhcit indeed is the Vai^vanara of divers
courses ; and because diou knowest that Vai^vanara
of divers courses, therefore divers rows of cars
follow thee ; and, verily, he who knows that Vai^-
vanara of divers courses, repels death, and attains
all life. But, in truth, this is only the breath of
Vaii"vanara, and thy breath would have failed thee,
hadst thou not come hither ; or the breath would
be unknown to thee, hadst thou not come hither.'
8. He then said to Indradyumna Bhallaveya,
' O Vaiyaghrapad)'a, as whom knowest thou Vai^-
vanara ? ' — ' As Sun only, O king,' he replied. —
' Yea,' he said, ' that indeed is the Vaii"vanara of
Soma's splendour ^ ; and because thou knowest the
Vaii'vanara of Soma's splendour, therefore that Soma-
juice never fails to be consumed and cooked - in thy
house ; and, verily, he who knows that Vai^vanara
of Soma's splendour, repels death, and attains all
life. But, indeed, this is only the eye of Vaii'vanara,
and thine eye would have failed thee, hadst thou
not come hither ; or the eye w^ould be unknown to
thee, hadst thou not come hither.'
9. He then said to 6^ana ^'arkarakshya, ' O
Sayavasa, as whom knowest thou Vaii^vanara ? ' —
' As Heaven only, O king,' he replied. — ' Yea,' he
said, ' that indeed is V^ai^vanara Pre-eminence ; and
because thou knowest the Vai.?vanara Pre-eminence,
therefore thou art pre-eminent among thine equals ;
and, verily, he who knows that Vai^vanara Pre-
' Or, perhaps better, ' of Soma's fire.' The A'Mndogya-upanishad
has ' Sute^as (of beautiful splendour, or light),' instead of ' suta-
te^as.'
* According to Sayawa, this refers to the cooking, or baking, of
the cakes (purort'aja) connected with the Soma-sacrifice.
X KAiVDA, 6 ADHYAYA, I BRAHMAiVA, II. 397
eminence repels death, and attains all life. But,
indeed, this is only the head of Vaii-vanara, and
thy head would have failed thee, hadst thou not
come hither ; or the head would have been unknown
to thee, hadst thou not come hither.'
10. He said to them, 'Ye then, knowing different
Vai^vanaras, have been feeding on different kinds
of food ; but verily, the well-beknown gods have
attained, as it were, the measure of a span ' ; but
I will so tell them unto you that I shall make
them attain no more nor less than the measure of
a span.'
1 1. Pointing at the head he said, 'This, indeed, is
the Vai^vanara Pre-eminence ;' — pointing at the eyes
he said, 'This, indeed, is the Yaii^vanara of Soma's
splendour ; ' — pointing at the nostrils he said, 'This,
indeed, is the Vai^vanara of divers courses ; '■ —
pointing at the space in the mouth he said, ' This,
indeed, is the Vaij-vanara Plenteous ;' — pointing at
the water in the mouth he said, ' This, indeed, is
the Vai-Tvanara Wealth ; ' — pointing at the chin he
said, ' This, indeed, is the Vaijvanara Foundation.'
^ Sayawa apparently takes this thus : but the gods, knowing well
that (essential element) which is merely of the space of a span, have
become successful ;- — yat tv evam yathoktavayavai>^ prz'thivipadadibhir
dyumurdhantair avayavair vijish/am eka;« vastu tat prade^amatraw
prade^apramawam iva deva/i suvidita/2 samyag ^//atavanto ^ bhisam-
panna/z praptaphala babhuvur ity artha/z. Though this interpre-
tation looks very plausible, the accent of ' suvidita ' would scarcely
admit of the word being taken as a bahuvrihi compound. In the
words which follow, Saya«a takes 'them (enan)' to refer to the
bodily parts of Vaijvanara, identified with the imperfect doctrines of
the king's disciples. It is, indeed, quite possible that ' the gods '
are here identified with the special Vaijvanaras, the unity of whom,
in the one Puiusha, or Atman (self), the Brahmawa endeavours to
inculcate.
39^ 5ATAPATHA-I3RAHMAA'A.
This Agni Vai^vanara is no other than the Purusha ;
and, veril}', whosoever thus knows that Aorni VaLc-
vanara as Purusha-like, as established within the
Purusha, repels death, and attains all life; and,
verily, VaiJvanara does no harm to him that speaks
of him.
Second Brahmaata.
1. Now, indeed, there is this twofold thing, to wit.
the eater and that which is eaten ^ ; and when this
pair meets it is called the eater, and not the eaten.
2. Now that eater is the same as this Agni (the
fire and fire-altar) ; and whatever they assign to him
is his assignments ; and these assignments (ahiti) are
mystically called oblations (ahuti), for the gods love
the mystic.
3. And the eater, doubtless, is the sun, and his
assignments (offerings) are the moon, for the moon
is assigned to the sun -. Thus much as to the deity.
4. Now as to the body. The eater, doubtless, is
the breath, and its assignments are food, for the food
is consigned to (the channel of) the breath. Thus
much as to Aijni.
5. Now as to the Arka (llame). The Arka, doubt-
less, is Agni ; and his joy are the oblations, for the
oblations are a joy ^ to Agni.
- Or, as Sayawa takes it, — this (world) is twofold, the eater and
the eaten.
"^ The moon here would seem to be considered as serving for
food to the sun, as it does to the gods. The commentary is not
very explicit on this point, — tasX'yahuLayaj (!) /-andrama/i! X-andra-
masaw hy aditya adadhatity anena X'andramasa aditye adhanad
adhiiitvaw pratipaditam.
^ ' Kam ' is used adverbially ' well,' — they do him good, they
please him.
X KAA'DA, 6 ADHYAYA, 2 BRAIIMAA^A, 11. 399
6. And the Arka, doubtless, is the sun ; and his
joy is the moon, for the moon is a joy to the sun.
Thus much as to the deity.
7. Now as to the body. The Arka, doubtless,
is the breath, and his joy is food, for food is a joy
to (the channel of) the breath. Thus much as to
the Arka.
8. Now as to the Uktha (song of praise). The
' uk,' doubtless, is Agni, and his ' tham ' is oblations,
for by oblations Agni rises (ut-tha, i. e. blazes up).
9. And the ' uk,' doubtless, is the sun, and his
' tham ' is the moon, for by the moon the sun rises.
Thus much as to the deity.
10. Now as to the body. The ' uk,' doubtless, is
the breath, and the 'tham' is food, for by food the
breath rises (increases). Thus much as to the Uktha.
That Agni-like, Arka-like, Uktha-like one is the
same as the Purusha ; and, verily, the enemy withers
away of whosoever, knowing this, thus serves that
Agni-like, Arka-like, Uktha-like Purusha.
11. The fire, indeed. Is kindled by the breath,
the wind by the fire, the sun by the wind, the moon
by the sun, the stars by the moon, and the lightning
by the stars ^ : — so great, indeed, is the kindling both
in this and in yonder world ; and, verily, whosoever
knows this is enkindled to that full extent both in
this and in yonder world.
^ Agnir prawena dipyate, pra«avayor abhave alpatve agner
dtpana?^ nasti ; agnina vayur dipyate vayunadityo ^ vash/ambhama-
trena. tad dipanam; adityena /^andrama/z Y>ra.h\id.mso ^yoii/^jastra-
siddha/z ; lalrau nakshatiawi /^andramasa piakajante diva hi mahatta-
rewa suryapraka^ena lirobhutatvan na tada prakisaA ; nakshatrair
vidyut prakai'yate. Say.
400 ^atapatha-brahmaa^a.
Third Braiimaa^a.
1. Let him meditate upon the 'true Brahman.'
Now, man here, indeed, is possessed of under-
standinor \ and accordinir to how fTeat his under-
standing is when he departs this world, so does he,
on passing away, enter yonder world.
2. Let him meditate on the Self, which is made
up of intelligence, and endowed with a body of
spirit, with a form of light, and with an etherial
nature, which changes its shape at will, is swift
as thought, of true resolve, and true purpose, which
consists of all sweet odours and tastes, which holds
sway over all the regions and pervades this whole
universe, which is speechless and indifferent - ; —
even as a grain of rice, or a grain of barley, or a
grain of millet, or the smallest granule of millet, so
is this golden ^ Purusha in the heart ; even as a
smokeless light, it is greater than the sky, greater
than the ether, greater than the earth, greater than
all existing things ; — that self of the spirit (breath)
is my self : on passing away from hence I shall
obtain that self Verily, whosoever has this trust *,
for him there is no uncertainty. Thus spake
Sandilya, and so it is ■'.
^ Or, will, purpose, — kratumaya/;, kratur nijX-ayo ^ dhyavasaya
evam eva nanyathety avivakshitapratyaya/i, tadalmako ^ yam purusho
^iva//. For this chapter (the ^S"a«^/ilyavidyd) see AVnindogyop. Ill,
14 ('man is a creature of will,' Prof. Max Miiller).
^ Anadaram asambhramam (without mental affects). Say.
' That is, of the brilliance of gold (suvarwasamanatc^'-a//). Say.
* Or, thought, knowledge (buddhi//), as Saya«a supplies.
" Sayawa lakes this along with ' so spake Shtcfilya.,' — ity evam
etad aha sma uktavan sa.ndi\yo namarshir iti. The final ' iti ' seems
to be intended to indicate that Sandi\yB.'s opinion is adopted by the
Brahmawa.
X KANDA, 6 ADHYAYA, 4 BRAHMAJVA, I. 4OI
Fourth BRAHMAiVA.
I. Verily, the dawn is the head of the sacrificial
horse ^, the sun its eye, the wind its breath, Agni
Vaii-vanara (the fire belonging to all men) its open
mouth. The year is the body of the sacrificial
horse, the sky its back, the air its belly, the earth
the under part of its belly, the quarters its flanks,
the intermediate quarters its ribs, the seasons its
limbs, the months and half-months its joints, the
days and nights its feet, the stars its bones, the
welkin its flesh, the sand its intestinal food, the
rivers its bowels, the mountains its liver and lungs,
the herbs and trees its hair, the rising sun the
forepart, and the setting sun the hindpart of its
body, the lightning its yawning, the thundering its
whinnying, the raining its voiding urine, and speech
its voice. The day, indeed, was produced as the
Mahiman ^ (cup) before the horse, and its birth-
place is in the eastern sea. The night was produced
as the Mahiman (cup) behind (or after) it, and its
birth-place was in the western sea : these two Ma-
himan (cups), indeed, came to be on both sides of
the horse. As Haya (steed) it carried the gods, as
Va^in (racer) the Gandharvas, as Arvan (courser)
the Asuras, as A^'va (horse) men. The sea, indeed,
is its kindred, the sea its birth-place.
^ That is, of Pra^apati, in the form of a horse. For this and
the next chapters see the beginning of the Kawva recension of the
B;7'had-ara7/yakopanishad.
^ This is the name of two gold cups used at the Ajvamedha ; cf.
Xlll, 2, II, I seq. ; 5, 2, 23.
[43] D d
402 ^ATAPATIIA-BRAIIMAiVA.
Fifth BRAiiMAiVA.
1. Verily, there was nothing here in the beginning:
by Death this (universe) was covered, by hunger,
for Death is hunger. He created for himself this
mind, thinking, 'May I have a soul.' He went on
worshipping. Whilst he was worshipping the waters
were produced. ' Verily, to me worshipping (ar/*)
water (kam) has been produced,' thus (he thought) :
this, indeed, is the Arka-nature of the Arkya^; and,
verily, there is joy (kam) for him who thus knows
the Arka-nature of the Arkya.
2. The Arka, doubtless, is the waters ; and the
cream (froth) which was on the waters was com-
pacted, and became this earth. Thereon he wearied
himself, and the glow and essence (sweat) of him
thus wearied and heated developed into Fire.
3. He made himself threefold — (Agni being one-
third), Aditya one-third, and Vayu one-third : that
is this threefold breath. The eastern quarter was
his head, this and that (intermediate quarters) are
his forc-fcet, the western quarter his tail, this and
that (intermediate quarters) his thighs, the southern
and northern quarters his flanks ; the sky his back,
the air his belly, and this (earth) his chest : — on the
waters he was established any and everywhere, and
so indeed is he established who knows this.
4. He desired, ' May a second self be produced
ior me.' By his mind he entered into union
with speech, — (to wit) Death with hunger : the seed
which was produced became the year, for theretofore
there was no year. For as long as the year he
(Death) carried him (within him), and at the end of
^ See X, 3. 4, 3 soil.; 4, i, 4. i.-,. 21 seq.
X KAA^ZJA, 6 ADHYAYA, 5 BRAHMAA^A, 7. 403
that time he produced him \ He opened his mouth
(to devour) the new-born one, and he (the child)
cried ' bha?^ ' ; thus speech was produced,
5. He bethought him, * Surely, if I kill him,
I shall gain but litde food -.' By that speech and
that soul of his he created all this (universe) whatso-
ever there is, — Rik (hymn-verses), Ya^us (formulas),
Saman (hymn-tunes), metres, sacrifices, men, and
beasts. And whatsoever he created he set about
devouring ; and because he eats (ad) everything,
hence the name 'Aditi'; and, verily, he who thus
knows the nature of Aditi becomes an eater of
everything, and all food becomes his.
6. He desired, 'May I again sacrifice by yet
another sacrifice.' He wearied himself and practised
austerity. From him, thus wearied and heated,
glory and vigour departed ; and glory and vigour,
indeed, are the vital airs. The vital airs havine
departed, that body of his began to swell. The
mind was yet in the body ; —
7. He desired, ' May this (body) of mine be
sacrificially pure : may I thereby be possessed of
a self!' Thereupon the horse (a^va) was produced;
and because that which was swelling ^ (ai'vat) became
pure (medhya) therefore the name Aj-vamedha (be-
longs to that sacrifice). He, indeed, knows the
A^fvamedha who thus knows him ^
^ Viz. Pra^apati, the year ; Agni, the Purusha, the Self.
^ Or, I shall lessen my food (which would have become more
abundant if the child had been allowed to live and grow).
^ The commentaries on the BnTiad-arawyakop. take this together
with the preceding clause, — and because that (body) was swelling
(ajvat), therefore the horse (aj-va) was produced.
" Viz. Agni-Pra^apati, or Death, in the form of the horse.
D d 2
404 i-ATAPATHA-BRAIIMAiVA.
8. He bethought him of leaving it unrestrained \
At the end of a year he slaughtered it for his
own self, and made over the (sacrificial) animals to
the deities : therefore they slaughter the consecrated
(victim) as one that, in its nature as Pra^apati,
represents all the deities. But the A^vamedha, in
truth, is he that shines yonder (the sun), and the
year is his body. The Arka is this Fire, and these
worlds are his bodies. These two are the Arka
and A^vamedha ; but these, indeed, become again
one deity, to wit, Death. And, verily, whosoever
knows this, conquers recurrent Death, and Death has
no hold on him : Death is his own self ; he attains
all life, and becomes one of those deities.
9. Now the line of succession (of teachers). The
same as far as Sa^^^^iviputra. Sa/^^^iviputra (received
it) from Ma/zflfukayani, Ma/^rt'ukayani from Ma.71da.vy a,
Mandavya. from Kautsa, Kautsa from Mahitthi,
Mahitthi from Vamakakshaya;^a, Vamakakshaya;^a
from Vatsya, Vats}a from 6'a;^^ilya, Sa.ndi\ya from
Kui"ri, Kum from Ya^;Iava/('as Ra^astambayana,
Ya£'ilava/eas Ra^astambayana from Tura Kavasheya,
Tura Kivasheya from Pra^apati, Pra^apati from
Brahman (n.). Brahman is the self-existent : rever-
ence be to Brahman !
^ For the construction, see IX, 5, i, 35 ; on the negative form of
the gerund (tarn anavarudhyaivamanyata) with a direct object, see
Delbriick, Altindische Syntax, § 264.
CORRECTIONS.
Page 66, 1. ii, and note i. The Aatush/oma is such an arrangement of the
Stotras of a Soma-sacrifice in which the Stomas (or hymn-forms) em-
ployed increase successively by four syllables. See notes on XI, 5,2,9;
^III, 3, I, 4 (sic!).
P. 279, line 7. Perhaps this passage had better be translated thus,— And he
who, without having performed these (rites), should officiate even for
another person in the performance of any other sacrifices . . .
P. 296, 1. 3 from bottom. Read, — Upavasatha.
P- 394-98. paragraphs 4-9 ; 11. Read,— repels recurrent death,
„ 1. 5 from bottom. Read, — tasyahutaya^ (!).
PART III.
Introduction, page xii, line 27. Read,— pajubandha.
P. xvi, 1. II of notes. After— .5"yaita-saman, add (II, 161-2).
P. xviii, 1. 23. In .^at. Br. V, 5, 3, 4, the Sho^/a5in is distinctly mentioned a,s
forming part of the Kcjavapantya Atiratra.
P. xviii, 1. 4 of notes. Read, — ' form ' instead of * from.'
P. XXV, note. Add,— So also ^at. Br. V, 3, 4, 12 ; 4, 3, 2.
P. 38, 1. I. Read,— Va^aprasaviya.
P. 62, 1. 22. Read, — (as it undoubtedly does in V, 4, 3, 18; as well as
savyash//5a, in Atharva-v. VIII, 8, 23).
„ end of note. Add, — In ^at. Br. V, 4, 3, 23, sawgrahit;-J certainly means
' charioteer.'
P. 113, 1. 8. The chant here alluded to is the first (or Hot^z's) Pmhi'//a-stotra,
for which see part ii, p. 339. The Abhishc/^aniya being, however,
performed on the Ukthya, not on the Agnish/oma, model, this stotra,
on the present occasion, consists of the Br?hat-saman (see Introduction,
pp. xvi, note 2 ; xxvi).
P. 136, 1. 4. Read,— Barhishada/^.
P. 140, last line of text. For * Aram ' read ' Aru«i.'
P. 169, 1. 18. Read, — ' Those kindling-sticks ....
P. 171,1. 2. Read, — Ashafl%i,
P. 203, 1. 10. Read, — ' v^k ' (voice).
P. 265, note 2. In the passage of the Ait. Br. referred to, the Vishuvat day is
the central day of an Ekavivijaratra, or twenty-one days' performance.
P. 352, 1. 10. Read, — ' sand ' for ' seed.'
P. 360, note I. Add, — See also VIH, 7, 3, 19, where that thread is identified
with the wind.
P' 363? iiote I. The reference is wrong ; for the real Satyaj-saman. see part iv,
p. 145, note I.
. 67, 1. 24. In the opposite direction, i.e. in the direction away from us.
D d 3
406 5'ATAPATHA-BRAHMAiVA.
]'. 369, note I. The reference is wrong; for the real A'itra-saman, see part iv,
p. 145, note I.
r*. 379, 1. 10. Read, — the breath serves everything here.
„ 1. 20. For this Saman, based on the word 'bhus,' see part iv, p. 145,
note I.
P. 404, 1. 15. Read, — having pre-eminently endowed the man with power,
he sets him up. Cf. VIII, 7, 2, 3.
P. 415, 1. 4. Read,— XIII, 53.
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